ST - Steppes Letter and Web Posting - The Prophet's Horses

[Lisa Le Chatton]

Greetings all,

There are no tournaments going on in Central or North Ansteorra but South
Ansteorra hosted two events in January with equestrian games.

Siege of the Abbey
Date: Saturday, January 20, 2001
Shire of Seawinds - The El Cid Quest
http://www.seawinds.org/siege.htm
Contact: Lord Einarr Ragnarson EinarRagnarson at y...
361-739-6322
or Lady Isabol Mhartain of Darkhorse Keep


Queen's Champion
Date: Saturday, January 27, 2001
They hosted an Emprise with the same rules as the Emprise at the upcoming
Gulf Wars, an IKEqC, and Mounted Boffer competition.
Livingston, Tx
contact: Lady Lorraine Fraser, King's Lancer
_______

I did hear a cute story from Becky Huffman, one of our new riders.

She wrote:

Lisa,

We have a 17 month old Arabian filly, Andurel, that just can't wait to be
out and
doing. She generally hangs by the fence and watches anytime there is
activity at the barn.

Apparently, our young War Mare in Training took particular interest in the
pig sticking practice of last week.

Taking matters to heart, she seized an opportunity, several days later, to
storm the tack room, locate the offending pig (on an almost 7ft high
shelf!)[which she could only reach by standing on her hind feet and really
stretching - Lisa] - remove the pig from the shelf and -where we had only
managed to
*wound* the pig with our puny sticks - she successfully KILLED the pig with
her strong teeth and hoofs.

....guess this is what I get for naming her after a sword!?!?!

Becky

_____________


In my own little corner of the web there has been some interesting posts on
the Al Khamsa Horsemen's group. We have been discussing the horses of the
Prophet Mohammed and the Arabian breeding practictices of 600-700 CE. I
follow with some posts that may be of interest to others researching eastern
personas.

I want to thank Jerry (Hajji Abu Yahya) and Debra (Hajja Um Yahya)Dirks for
permitting Steppes to reprint their hard won research.

Aimee de Long Coeur
mka
Lisa LeChatton

-----Original Message-----
From: Jerry Dirks [mailto:dirksjf at yahoo.com]
Sent: Saturday, January 20, 2001 10:33 AM
To: Lisa Le Chatton
Subject: RE: [AKHorsemen] Re: Bedouin breeding


Greetings!

	It was so nice to hear from you again.  In regard to
our post on AKhorsemen list concerning the horses of
the Prophet (pbuh), we have received at least one
Email that indicated that some people interpreted our
remarks on Lazzaz as certifying that this horse came
from Egypt.  Even though the horse was a gift from
Muqawqis, an Egyptian origin for Lazzaz is doubtful.
To clarify this issue, we have added one paragraph to
our comments on Lazzaz.  Further, we have added a
brief statement about the Jaheena tribe, which we
neglected to make initially.  This expansion of the
original post follows at the end of this Email.

	You certainly have our permission to print the
expansion of the original post, which, as noted above,
we are appending to the end of this Email.  However,
what is the “S.C.A. newsletter of my district (Steppes
Letter, 150 subscribers)”?  We are unaware of what
this is, and would just like to know where our stuff
is appearing.  Also, when it is reprinted, would you
be so kind as to give us the reference information for
our files?

	Other than attribution of authorship, there really is
no need to introduce us.  Our names, for purpose of an
author line, are:  “Jerald F. and Debra L. Dirks”.  If
you feel that some sort of introduction is necessary,
we are both past presidents of the Arabian Horse
Historians Association, have authored or co-authored
over 140 published articles on the history of the
Arabian horse, have spent time in the Middle East with
the Tai, Shammar, Haddideen, and Ruwala tribes, and
have conducted Arabian horse research in Oman, the
U.A.E., Saudi Arabia, Palestine, Jordan, and Syria.
We are both converts to Islam, are known within the
Islamic Ummah as Hajji (one who has made the Haj
pilgrimage) Abu Yahya (the father of Yahya) and Hajja
(one who has made the Haj pilgrimage) Um Yahya (the
mother of Yahya), and have both received session
programs certificates in Islamic Studies from Imam
Muhammad University (Saudi Arabia).  However, as noted
previously, we do not feel any need to be introduced.

	The list of references that we used with the original
post is pretty inclusive, and we don’t feel any need
to expand that list.  In regard to the references from
Al-Dumyati and Al-Halabi, we note the following for
your personal interest and information.  Iman Al-Hafez
‘Abdul-Mu’men ibn Abi Al-Hasan ibn Al-Khdr ibn Musa
Al-Dumyati lived circa 1216-1306 CE.  Sheykh Muhammad
ibn Muhammad ibn Muhammad ibn Muhammad ibn Ahmad
Al-Bakhshi Al-Bakfaluni Al-Halabi lived circa
1628-1687 CE.  Almost all of the information we shared
regarding the specific horses of the Prophet (pbuh)
can be found in both of these sources.  In addition,
some tribal information was taken from Al-Taimi, who
lived circa 728-824 CE.


	Following is the expanded post.

Jerry (Hajji Abu Yahya) and Debra (Hajja Um Yahya)

____________

	In a very interesting post from January 14th, Lisa
LeChatton listed eight horses allegedly owned by the
Prophet Muhammad (pbuh), and provided some brief
details about these horses.  She also provided some
brief information on a few other horses of antiquity,
which will not be discussed at this time, as well as
some tribal information.  Actually, a great deal more
is known about these horses and about these tribes
than was included in her post.  The following
additional details are noted.

HORSES:

	Taken collectively, Al-Sakb, Al-Mortajaz, Lazzaz,
Al-Zirb, Al-Luhaif, Al-Sabha, and Al-Ward are the
Al-Sabah, i.e. the seven horses rather unanimously
agreed upon as being owned by the Prophet Muhammad
(pbuh) during his lifetime in Madina.  Al-Murawih (El
Mouraweh) is accredited to the Prophet (pbuh) based
upon the report of Ibn Sa’d, as recorded in his
Al-Tabaqat Al-Kubra, who reportedly received his
information from a chain of transmitters including
Muhammad ibn Umar, Usama ibn Zaid and Zaid ibn Talha
Al-Taimi.

	AL-SAKB.  A Bedouin of the Bani Fazara tribe owned a
stallion named Al-Dariss (Al-Dhirs), which means
“stubborn or ill mannered”.  Al-Dariss was purchased
from a Bani Fazara Bedouin by the Prophet Muhammad
(pbuh) for 10 Awaqi of silver, where an Uqiya (plural
= Awaqi) equals a unit of measurement equal to 213.3
to 320 grams, depending upon the measurement scale
being used.  Upon purchase, the Prophet (pbuh) renamed
the horse Al-Sakb, which means “running water”, and
which implies that the horse was as fast as running
water.  Al-Sakb can also be translated as “a hard,
wind-driven rain”.  Al-Sakb was the first horse owned
by the Prophet (pbuh) in Madina, and was ridden by the
Prophet (pbuh) at the Battle of Uhud in 625 CE.  (Uhud
was the second great battle between the Muslim Ummah
at Madina and the Quraish tribe of Makka, with Al-Badr
being the first such battle.)  Al-Sakb has been
variously described as being Kumait and Adham in
color, suggesting that he was probably a dark bay or a
liver chestnut with dark mane and tail.  He was marked
with a white forehead and blaze, two hind socks, and a
sock on the left foreleg.

	AL-MORTAJAZ.  Al-Mortajaz means “a horse with a nice
whinny”, and was purchased by the Prophet (pbuh) from
a Bedouin of the Bani Murra tribe.  Al-Mortajaz was
also known as Al-Tarf (i.e. “the generous”) and
Al-Najib (i.e. “the noble” or “the clever”).  The sale
of Al-Mortajaz to the Prophet (pbuh) are well known.
Apparently, the Bedouin of the Bani Murra had
negotiated the sale price with the Prophet (pbuh), a
sale agreement had been reached, and the Prophet
(pbuh) asked the Bedouin to follow him to his house to
collect the price.  The Prophet (pbuh) walked quickly,
while the Bedouin strolled along, resulting in a
considerable distance developing between the two men.
Once this happened, several people approached the
Bedouin, and offered him a better price than that to
which the Bedouin had agreed to with the Prophet
(pbuh).  The Bedouin was about to let greed get the
better price of honor, when the Prophet (pbuh)
returned to the Bedouin and claimed the right to the
previously agreed upon sale.  At that point, Khusaima
ibn Thabit (a native of Madina and the father of
Zainab, the wife of the Prophet (pbuh)) jumped forward
from the crowd, and attested regarding the sale of the
horse to the Prophet (pbuh), even though Khusaima had
not been present to witness the original sale
agreement.  The Prophet (pbuh) then confronted
Khusaima about how Khusaima could possibly testify to
the oral contract when Khusaima had not been present
at the time of the contract.  To which, Khusaima is
reported to have said:  “Oh Allah’s Messenger, I
believed you when you told us about divine secrets and
transcendental knowledge, how is it then that I do not
believe you in trivial matters such as the purchase of
a horse?”  The above story explains the statement that
Khusaima ibn Thabit attested to Al-Mortajaz.

	LAZZAZ.  Lazzaz means either “to stick to something”
(an implication of speed) or “a well-built and strong
horse”.  Lazzaz was a gift stallion to the Prophet
(pbuh) from Muqawqis, the Patriarch of the Coptic
Christians in Egypt in 628 CE, and was one of only 50
horses available to the Muslim Ummah of Madina at the
Battle of Khaibar later in 628 CE.  (In addition, it
can be noted that at the Battle of Bani Quraidha, the
Muslim army numbered 3,000 men, but had only 36 horses
at their disposal).  Lazzaz is reported to have won at
least one horse race held in Madina (the jockey was
Usaid Al- Sa’idi), and was stabled in Madina in an
orchard or garden owned by Sahl, the grandfather of
Sa’ida Assa’idi..

As important and additional background, we note that
the Prophet (pbuh) sent a delegation to Muqawqis circa
628 CE, which invited Muqawqis to enter into the fold
of Islam.  In response, Muqawqis sent the following
written reply:  “I am aware that a prophet is yet to
arise; but I am of the opinion he will appear in
Syria.  Your messenger has been received with honor.
I send for your acceptance two female slaves, who are
much admired by the Copts, and also a present of
raiment, and a mule for you to ride on.”  It should be
noted that this written response from Muqawqis does
not mention a horse.  This would indicate that Lazzaz
did not depart from Egypt with the rest of the gifts,
and was acquired somewhere along the route to Madinah,
because, when the gifts were delivered, Lazzaz was
included.  In short, we are aware of nothing that says
this horse actually had its origins in Egypt or was
ever even in Egypt.  As a digression, we note that one
of the two female slaves was given to Hasan, the poet,
and the other (Maryam, the Copt) became one of the
wives of the Prophet (pbuh), and bore him a son,
Ibrahim, in 629 or 630 CE.


	AL-ZIRB.  Al-Zirb (Al-Zarib, Al-Zarb, or Al-Tharab)
was a gift stallion to the Prophet (pbuh) from Farwa
(Farvah) ibn Amru (‘Amral) Al-Juzami, who was the
commander of the Arab armies of the Byzantine Empire
and was governor of ‘Amman under the Byzantine Empire.
 Along with Lazzaz, Al-Zirb was one of the two horses
available to the Muslim Ummah at the Battle of Khaibar
in 628 CE, and so must have been presented to the
Prophet (pbuh) before that date, even though Farwa
Al-Juzami did not embrace Islam until approximately
631 CE, at which point Farwa Al-Juzami was martyred
for his faith by the Byzantine Empire (some traditions
relating that he was crucified).  Al-Zirb was ridden
to victory in a race by the grandfather of
Abdul-Muhaimen ibn Abbas ibn Said, and, along with
Lazzaz, was stabled in a garden or orchard owned by
Sahl, the grandfather of Sa’ida Assa’idi.

	AL-LUHAIF.  Al-Luhaif (Al-Lahif) was a gift stallion
to the Prophet (pbuh) from Rabi’a ibn Abi Al-Baraa’,
and was stabled in a garden or orchard owned by Sahl,
the grandfather of Sa’ida Assa’idi.  Al Luhaif means
“a distinctively long tail”.

	AL-SABHA.  Al-Sabha (Sabbhah) was a mare purchased by
the Prophet (pbuh) from a Bedouin of the Jaheena
(Juhaina or Juhaynah) tribe for a price of 10 camels,
which was a most impressive price at the time.
Al-Sabha means “a horse which extends its forelegs
well while running”, and she is reported to have won
at least one horse race.

	AL-WARD.  Al-Ward was a gift stallion to the Prophet
(pbuh) from Tamim Al-Daree, who may have acquired the
horse from Zaid ibn Muhalhil Al-Tai.  Zaid ibn
Muhalhil was a Bedouin of the Al-Tai tribe, who had a
breeding group of horses that were known as Al-Ward (a
color based word, referring to a yellowish redness;
when applied to horses, Al-Ward refers to a horse with
a black mane and tail, which has no black on the legs,
and which has a brown body color with yellow and red
tints).  Zaid ibn Muhalhil was known as an excellent
horseman, which was probably why he was known during
his pre-Islamic days as Zaid Al-Khayl, i.e. “Zaid of
the Arabian horses”.  Upon his acceptance of Islam,
Zaid ibn Muhalhil was renamed by the Prophet (pbuh) as
Zaid Al-Khayr, i.e. “Zaid, the good”.

	AL-MURAWIH.  The Prophet (pbuh) once received a
delegation of 15 members of the Rahawi (Al-Rahawiyyin)
subtribe of the Muzhij (Mazhidj, Madhhaj, or Mudhhij).
 The delegation presented Al-Murawih to the Prophet as
a gift.  Linguistically, Al-Murawih is derived from
Reeh, which refers to the speed of the horse being
likened to the wind.

TRIBES:

	‘ABS.  Unlike the claim in the prior post, the ‘Abs
were not part of the Bani Azd, the latter being a
tribe of Qahtani Arabs.  The ‘Abs were one of the
branches of the Bani Ghatafan, thus being a sister
tribe to the Ashja’, the Dhubyan, and the Murrah, and
thus tracing from Qais ‘Ailan, the son of Mudar, the
son of Nizar, the son of Ma’ad, the son of ‘Adnan, who
descended from Ishmael (pbuh), the son of Abraham
(pbuh).  As such, the ‘Abs were ‘Adnani Arabs.  Of
note, the most famous member of the ‘Abs was the great
Arab poet and warrior, ‘Antarah ibn Shaddad Al-‘Absi,
who was born around 525 CE, and who died around 615
CE.  The son of a Sheykh of the ‘Abs out of a black
slave, ‘Antarah was known as the “black chevalier”.

	BANI AZD.  The Bani Azd descended from Kahlan, who
descended from Saba’, who descended from Yashjub, the
son of Ya’rub, the son of Qahtan.  As such, they were
Qahtani Arabs, who traced from Qahtan, the son of
Eber, the son of Shelah, the son of Qaynan, the son of
Arpachshad, the son of Shem, the son of Noah (pbuh).

	BANI FAZARA.  The Bani Fazara were located to the
north of Madina at the time of the Prophet Muhammad
(pbuh), and were one of the tribes that attacked the
early Muslim Ummah (i.e. community or nation) in
Madina during the Battle of the Trench in 627 CE.  The
Bani Fazara descended from the Dhubyan, which was a
branch of the Bani Ghatafan.  The Bani Ghatafan
descended from Qais ‘Ailan, the son of Muldar, the son
of Nizar, the son of Ma’ad, the son of ‘Adnan.  As
such, the Bani Fazara were ‘Adnani Arabs, tracing
their descent from ‘Adnan to Ishmael (pbuh), the son
of Abraham (pbuh).

	BANI MURRA.  The Bani Murra continue to exist to
today in the Empty Quarter of Saudi Arabia.  The Bani
Murra were one of the branches of the Bani Ghatafan.
(The descent of the Bani Ghatafan was given above
under the entry for the Bani Fazara.)

	JAHEENA.  The Jaheena (Juhaina or Juhaynah) was a
Yemeni-based tribe.

	RAHAWI.  The Rahawi (Al-Rahawiyyin) were a branch of
the Muzhij (Muazhidj, Madhhaj, or Mudhhij) tribe of
Yemen.  The Muzhiz descended from Kahlan, who
descended from Saba’, who descended from Yashjub, who
descended from Ya’rub, who descended from Qahtan.
Thus the Rahawi were Qahtani Arabs tracing from
Qahtan, the son of Eber, the son of Shelah, the son of
Qaynan, the son of Arpachshad, the son of Shem, the
son of Noah (pbuh).  As Qahtani Arabs tracing to
Qahtan through Kahlan, the Muzhij were a sister tribe
to the Tai, the Kinda, and the Bani Azd.

REFERENCES:

1. Dirks DL, Dirks JF:  Al-Sabah:  The seven horses of
the Prophet (SAWS).  The Pyramid Report February,
62-65, 1996.  In Arabian Horse Times February, 1996.
2. Al-Jabri M, Rabia JAA, Dirks DL, Dirks JF:  The
Al-Jabri manuscript:  A concise history of the Arabian
horse.  Arabian Horse Times March, 146-152, 1994.
3. Al-Dumyati AM:  Fadl Al-Khayl.  In Absi MA, Sallah
A (trans.):  Merits of the Horse in Islam.  Aleppo,
Radouan Chabarek, 1996.
4. Al-Halabi M:  Rashahat Al-Midad Fi Al-Safinat
Al-Jiad.  In Absi MA, Sallah A (trans.):  Merits of
the Horse in Islam.  Aleppo, Radouan Chabarek, 1996.
5. Dirks JF, Dirks DL:  The Lineage of the Bedouin
Horsebreeding Tribes:  Relationships to Biblical
Tribes and Individuals and to Key Individuals in
Arabic and Islamic History (Second Edition).  Abu
‘Alenda, Bani Sham Association, 2000.
6. Dirks JF, Dirks DL:  The Bani Sham Source Book.
Kiowa, Bani Sham Association, 1996.
7. Al-Mubarakpuri S:  Al-Raheeq Al-Makhtum.  In -----:
 The Sealed Nectar:  Biography of the Noble Prophet.
Riyadh, Dar-us-Salam Publications, 1996.
8. Al- Tabari MJ:  Ta’rikh Al-Rusul Wa Al-Muluk.  In
Brinner WM (trans.):  The History of Al-Tabari:  Vol.
II. Prophets and Patriarchs.  Albany, State U. of New
York Press, 1987.
9. Al-Tabari MJ:  Ta’rikh Al-Rusul Wa Al-Muluk.  In
Brinner WM (trans.):  The History of Al-Tabari:  Vol.
III. The Children of Israel.  Albany, State U. of New
York Press, 1991.
10. Al-Tabari MJ:  Ta’rikh Al-Rusul Wa Al-Muluk.  In
Perlmann M (trans.):  The History of Al-Tabari:  Vol.
IV. The Ancient Kingdoms.  Albany, State U. of New
York Press, 1987.
11. Al-Taimu AU:  Kitab Al-Khayl.  In Absi M (trans.):
 The Book of the Horse.  -----, Chabarek Production
Series of Arabian Horse Books, in press.
12. Lassner J:  Demonizing the Queen of Sheba.
Chicago, U. of Chicago Press, 1993.  (This includes
translations of the Midrash Mischle (Proverbs),
Midrash ha-Hefez, Targum Sheni (Esther), Pseudo Ben
Sira, the account of Saadiah Ben Joseph, the account
of Al-Tha’labi, and the account of Al-Kisa’i.)
13. Lings M:  Muhammad:  His Life Based on the
Earliest Sources.  Rochester, Inn Traditions
International, Ltd., 1983.
14. -----:  Chronological history of Islam.  In The
Alim.  ISL Software Corp., 1995.
15. -----:  Nuayn ibn Masud.  In Biographies of
Prominent Muslims.  In The Alim.  ISL Software Corp.,
1995.
16. Hughes TP:  Dictionary of Islam.  Chicago, Kazi
Publications, 1994.
17. -----:  Maududi Surah Introductions.  In The Alim:
 Mutimedia Edition.  ISL Software Corp., ----.
18. Haykal MH:  Hayat Muhammad.  In Al-Faruqi IR
(trans.):  The Life of Muhammad.  Plainfield, American
Trust Publications, 1995.



__________


AKHorsemen is an egroup for the Al Khamsa type Arabian preservation
breeders. There intent is to breed Faras/Asil horses true to the lines
imported from the Bedu without the influx of other strains ever in the
pedigree's known history. Al Khamsa means "the five". Aside from the well
known medieval arabic poem, equestrians have a legend of "the five".

This is one version.

King Suleiman bin Daud (Solomon son of David), who was the greatest horse
owner in his days, spent too much time admiring his horses.  Every day he
had them paraded for him.  He admired them to such an extent that he had no
time for his prayers.  Then one day he realised that in the time spent with
his horses he had completely forgotten to worship God.  Repenting and
wanting to make up with God for his neglect, King Suleiman ordered all his
horses to be killed.  Five mares, one of them in foal, escaped the slaughter
to the desert, where the mare gave birth to a colt foal.  When the colt grew
up he mated with the other mares and from these horses descend the pure
(asil) breed of horse.

 The five mares were; Kuheilah, Obeyah, Dahmeh, Shuwaimeh and Saqlawieh.
They received their names in this manner; one mare had very dark lined eyes,
like women who paint their eyelids with kohl, so she was called KOHEILAH.
One when running, carried her tail so high it looked like an abayah (cloak)
so she was called OBEYAH.  One was very dark (duhm) in colour so she was
called DAHMEH.  One had a birthmark (shama) on her neck so she was called
SHUWAIMEH. And one had a way of kicking (saqla) her heels in the air when
galloping, so she was called SAQLAWIEH.

The other ledgend is that of the war mares.

After a day of fighting, the Prophet's horses were turned loose to water and
graze during a break in the battle. As the herd of weary war mares were
rushing to drink an enemy attack became eminent. The horses were called to
battle but only five mares turned before drinking and answered the Prophet
Mohammed's call to battle. With these five ready the assault was held off in
time for the others to mount and eventual the Muslim's won the battle.

The five mares are the same in both stories and today most of the Asil hold
one of these as the first of their strain names. The second name is the
sub-strain. Our Masada Muhani is of the Dahmeh Najibah.

______________

 Following are the previous posts that started this subject.
____________

From: Lisa Le Chatton  <llechatton at h...>
Date: Sat Jan 13, 2001 6:59pm
Subject: RE: Bedouin breeding


" It is impossible  to believe that the Arabian was kept totally unsullied
by outside blood from the start of the Islamic drive for power [570 AD].
Maybe a few very rich Meccans kept a select few isolated genetically, but
this is not a healthy way of preserving a breed which needs a broadbased
foundation. Later when horses became plentiful, and therefore of diverse
origins, via conquests no doubt, the preservation of the Arabian prepotent
characteristics were of prime concern to the bedouin. In the Naceri [1300
AD] we have clear-cut divisions of the types and breeds of horses available
and for which task they were suited."

Ann Hyland, The Medieval Warhorse: From Byzantium to the Crusades; Chapter:
Byzantium and her Enemies, Page 43
(during her examination of the early Muslum manuscripts: Hadith, Naceri,
etc.).

I really don't want to quote much more than that, even with the proper
reference.
__________

From:   <Ldarabs at a...>
Date: Sat Jan 13, 2001 4:52pm
Subject: Re: Bedouin breeding

In a message dated 1/13/01 4:54:15 PM Pacific Standard Time,
llechatton at h... writes:

<< Maybe a few very rich Meccans kept a select few isolated genetically, but
 this is not a healthy way of preserving a breed which needs a broadbased
 foundation.  >>


I would not consider this even an option.  The Bedouin Arabian needed the
bedouin culture for survival and perfection  - and not the culture of a
wealthy city person and his descendents for a 1000 years.

Carol L

________

Carol,

They say a little information is a dangerous thing, that's why I don't like
doing short quotes. I don't want them to get taken out of context.

Thank you, but I didn't write that. It is the opinion of the formost equine
history consultant to the Oxford English Dictionary. That is why its in
quotes.

Its taken from a passage on the early breeding practices of the people of
Arabia. In the chapter she has already stated that there is ample evidence
of known and named Faras during the life of Mohammed the Prophet. She
discusses the migration of the tribes that settled in the Nejd from the
Hadramaut at that time. She states that from that time on there is ample
documentation that the territory of North Hejaz, reaching to the Syrian
desert, was noted for horses of the line of A'waj. The reason we know this
is because the Faras were paid to the royal houses as tribute.

Back in that time Mecca was more like a city state, miles of space for
keeping horses. Remember that even in Lady Blunts time, 1100 years later,
cavalry and royal horses were still schooled and kept in Cairo. In the early
days of Mohammed's uprising, in our calendar 625 AD, at the battle of Mount
Uhud he was defeated by the Meccans because they had a cavalry of horses and
Mohammed's Muslims had a cavalry mostly of camels (only 2 horses). That is
when the Arabs really began their great cavalry period, because he placed
emphasis on getting and training good war horses from that battle onward.
But that doesn't mean that they didn't have cavalry or Faras before.

Her opinions are in line with other military historians of the Abbasad
Caliphate (Ayalon, and Bovil). It expanded very quickly and took in all the
horses it found on the way to Spain in the west and India in the east. The
Faras were expensive, rare, war horses, not for the common man. To get their
owners to use the Faras/Asil in battle the Faras (not the rider) was given
double the share of booty and the rider got one. However, even in their time
lines were lost, lines were introduced, and most people outcrossed to what
they had.

I took her passage to mean that "preservation" breeding was a very rare
thing around 700 AD and didn't really take off in popularity until after the
laws governing military compensation were installed. We know from Lady Blunt
how it died off when the Arabs curtailed their raiding ways under Ottoman
and later British rule.

Its very difficult to give the gist of a whole chapter in a short email. I
hope I have explained this well but I would be happy to answer any more
questions.

Lisa

p.s. Would anyone like the names of seven of the Prophet's horses and the
tribes that tributed them, as stated in the Naceri?

_________
From: Lisa Le Chatton  <llechatton at h...>
Date: Sun Jan 14, 2001 7:21am
Subject: RE: Bedouin breeding


>From the Naceri (written about 1250) [Vol. 1, pp. 99-102 except Mortegdiez
p. 726 as trans. by M. Perron, Paris 1860]

Specific animals owned by the Prophet himself:
Daris, a stallion, renamed Sakb, bought at Medina from the Beni Fazara
Sabbhah, a mare, bough from the Beni Djoheinah
Mourtediez, a stallion, bought from Sawad of Beni Mahazin
El Lizaz, a stallion, a present from the Governor of Egypt
El Zarib, a stallion, a gift from the Beni Djouzamides
El Lahif, a stallion, a gift from Rabiah
El Ward, a stallion, a gift from Beni el Dar
El Mouraweh, a stallion, a gift of Beni Mazhidj from Yemen.

Other named horses from that time:

the stallion Dul'Oqqal (of the A'waj line) from the Yamana region
the stallion Dahis, owned back and forth between the 'Abs and Fazara,
subtribes of the Beni Azd
who roamed from the Medina to the Euphrates
_____________
I don't know what name we know these tribes as in more current history.
I don't know the significance of the "El" preceding the name or not.
I don't know if the lack of mention of the line is a tranlation edit or
lacking in the original arabic text.
>From the writings in the Hadith, Naceri, and the works of Ibn Hodeil, we can
see that stallions were rather singular; they were gifted, sold and traded
more often than mares. The Bahrain site that was mentioned in a previous
post carries on the same tradition, many mares - one stallion per stud and
the stallions get shifted around as required.

Lisa

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