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We come lastly, to the GENEALOGIES; and this portion of the Essay appears to us by far the most curious and important contribution made to the early history of Arabia for many years. Dr. Sprenger has brought a close and philosophical analysis to bear on the copious materials amassed by him with great labour and erudition. The subject is somewhat recondite, and from its technical character not very easy to illustrate. But it has points of great interest, and we shall be pardoned if in seeking to place before the reader the results of Sprenger's researches, we are led into some detail 

But of all human means we trust most to those exhibitions ofAt the outset, one is startled by finding an absolutely complete and accurate list of the warriors who followed Mahomet to the field of Bedr. We can tell off "the three hundred of Bedr" as exactly as, from its muster-roll, we could tell off three companies of H.M.'s army now proceeding to Abyssinia. Whence this absolute certainty in the midst of the otherwise dim and varying statements of tradition? The answer is plain. The heroes of Bedr were the nobility of Islam. They had cast in their lot with the Prophet when his fate was trembling in the balance, and this their first victory was the corner-stone of his claim to the temporal as well as the spiritual sceptre. Moreover, in the first days of the faith, the distinction was accompanied, as we shall see, with certain very substantial temporal benefits. 

Another claim to the homage of the Moslem world was relationship to the Prophet. We need but look around us at the respect still paid to the Syud, infinitesimal as may be his share in Mahomet's blood, to understand the strength of the feeling cherished towards the near relatives of the Prophet. Each clan counted its dignity in proportion to the closeness of its connection with the Prophet's. The Coreish was the first tribe in the Peninsula, and its glory culminated in the immediate family of Mahomet.1 Thus, relationship to the Prophet, and service 

1 It is one of the most marked distinctions between Islam and Christianity, that this feeling never had place in the latter. Apart from the homage paid to the Virgin (which rests on other grounds), relationship to the family of Jesus was never courted as conferring Christian nobility. The Christian knew Christ "no longer after the flesh." The Mahometans, however much they may have magnified the supernatural character of their Prophet, still continued to know him most emphatically "after the flesh." The distinction illustrates the radical difference between the two religions. 


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