Page:Jewish Encyclopedia Volume 2.pdf/78

42 THE JEWISH ENCYCLOPEDIA

Arabia

in Asia (see Semites, and Barton, "Semitic Origins," ch. i., York, 1901).

New

J.

jr.

G. B. L.

Settlement of the Jews Iu the history of the Jews of Arabia three epochs may be noticed: (1) The pre-Islamic period; (2) Mohammed's lifetime; and (8) the period from Mohammed's death to the expulsion of Jews from the peninsula. Pre-Islamic Period: Nothing certain is known as

to the time

of Jewish immigration into Arabia; but from various passages in the Mishnah (Shab. vi.

6; Ohalot xviii. 10) may be inferred the existence of Jewish settlements in northern Arabia (Hijaz) shortly after the destruction of the Second Temple. There is no doubt that whatever civilization existed in

these parts in the era was fostered

first six

centuries of the present

by the Jews. They evidently brought some knowledge of the Bible, the Talmud, and the prayer-book with them but it does not appear that regular study had found a home among them, nor did they produce any rabbinic authority beyond those so considered by Mohammedan authors. Yet this sufficed to give them a much higher moral standing than that of their Arab neighbors. The Jews not only tilled the soil and reared palm;

groves, but were also skilled armorers and jewelers. Outwardly they hardly differed from the Arabs, whose customs they adopted, not only in the matter of tribal life, but also in other respects. From extensive lists of names it is seen that typically Jewish or Biblical names were in the minority. Even the names of the tribes are purely Arabic, and offer hardly any clue to their origin. Although the settlement of the Jews did not extend further south than the town of Medina, the

Early

spread of their religion was not confined to that district. The accounts

Accounts,

42

Through recent discoveries of inscripnames of several "kings" of tribes have been unearthed, and Glaser has arranged them chronologically in the following order: Talmay, Hanaus (Al-Aus), Talmay, Lawdan, Talmay. Such was the position of the Jews in North Arabia, when, about the year 800, two Arab tribes, the Banu al-Khazraj and Al-Aus, moving northward with the stream of immigrants from the southern Arab

tribes.

tions the

found habitations in the environs of Medina. Like the Jews, the intruders built a number of castles for themselves and sought to insure their own shores,

safety by making allies of the former. Peaceful times had, however, gone forever. The Arab historians the sole source regarding these events consider the acts of violence committed by one of the Jewish tribes to be the cause of the outbreak of hostilities but this is only natural. Following their report it is learned that part of the Banu al-Khazraj

—

—



settled in Syria under the sovereignty of the Ghassanide prince Abu Jubaila. Malik, chief of the Medinian Khazrajites, invoked his aid against the Jewish oppressors. Glad of the opportunity, he marched with an army toward Medina, whereupon the Jews retired to their castles. Pretending to be engaged in an expedition against Yemen, he assured them of his peaceful intentions, and invited them to a banquet in his camp. Those who availed themselves of the invitation were assassinated, and the murderers seized their wives and children. The fate of the unhappy victims was bewailed in elegies by the Jewess Sarah and by another poet, whose name is not known. The only revenge taken by the Jews was to manufacture an uncouth effigy of the traitor, which they are said to have placed in their synagogue a most unlikely place where they showered blows and curses on it. This, if true, would enable one to

had

—

—

of this are rather fantastic and include the following When Abu Karib. the last of the Tobba kings of Yemen, besieged Yathrib (the ancient name of Medina), he was persuaded by two rabbis (to whom later sources give the names of Ka'ab and Asad) not only to raise the siege, but also to adopt the Jewish creed. Taking the two rabbis with him, he converted his army and subsequently his people but it was not till the time of Du Nuwas (sixth century) that Judaism was more widely spread in Yemen.

form some idea of their intellectual status, and would seem to show that, in spite of their religious views, they shared their neighbors' belief in magic. That Arabs regarded such punishment as effective can be proved by occurrences which took place even in Islamic times but compare Haman in Rabb. Lit. After this event, which considerably weakened the power of the Jewish tribes, nothing is heard of their affairs for about a century, except that they took

Jewish colonies were probably to be found in the whole northwestern coast-line but only a few are known to history. These were at Taima, Fadak, Khaibar, Wadi al-Kura, and in the immediate vi-

sionally on both sides. In the middle of the sixth century there flourished the Jew Samau'al b. Adiya, who lived in his castle Al-Ablak in Taima, eight days' jour-







It was in the last-named place lived in large numbers, forming three tribes, viz., the powerful Banu Kainuka, in the north of the town, where they possessed a market named after them the Banu al-Nadhir, who were

cinity of Medina.

that

Jews



their neighbors,

and the Banu Kuraiza, who occu-

pied the eastern suburbs. The last two tribes claimed their descent from the family

Medinian Jews.

and therefore styled themAl-Kahinan (the two Priests).

of Aaron, selves

Besides

them protection

building villages,

all

three

number of forts, which afforded during the numerous feuds of the

tribes constructed a



part in the quarrels of the two Arab clans with whom they intermarried, and that they fought occa-

Samau'al Adiya.

b.

ney north of Medina. " More faithful than Al-Samau'al " became a prover-

bial saying. The following is the circumstance which gave rise to it When the famous poet Imr al-Kais fled from the King Al-Mundhir of Hira, he confided his daughter and his treasures to the care of his friend Samau'al. Al-Mundhir besieged Al-Ablak, and having captured a son of Samau'al, threatened to kill him unless his father gave up the treasures of his friend. This Samau'al refused to do, allowing his son to be slaughtered before his eyes in preference. Samau'al alluded to the incident in verse, thus securing for himself a