Burton compares the Arabs of the desert in this respect with the North American Indians of a former generation: 'Both recognising no other occupation but war and the chase, despise artificers and the effeminate people of cities, as the game-cock spurns the vulgar roosters of the poultry-yard.'[1] The same is true of the relation of the Bedâwî towards the townsmen in the Somali country.[2] Kant, who casually notices this remarkable trait of human ideas in a small tract, refers the peculiarity to the fact that not only the natural laziness, but also the vanity (a misunderstood freedom) of man cause those who have merely to live—whether profusely or parsimoniously—to consider themselves Magnates in comparison with those who have to labour in order to live.[3]
Thus is explained the conception which forms the basis of the Story of the Fall, and at the same time everything else in the older strata of Hebrew mythology in which the sympathy of the myth-forming people is given to the shepherds, to the prejudice of personages introduced as agriculturists. And now we will consider the most prominent of the figures forming the elements of the ancient Hebrew mythology.
- ↑ Personal Narrative of Pilgrimage to Mecca and Medina, 2nd ed. 1857, I. 117.
- ↑ Burton's First Footsteps in Eastern Africa, p. 240.
- ↑ Kant's Kleinere Schriften zur Logik und Metaphysik, herausgegeben von Kirchmann, II. 4 (Philosoph. Ribliothek, Hermann, Bd. XXXIII.).
'If you hear that the smith (of the caravan) is packing up in the evening, be sure that he will not go till the following morning' (al-Meydânî, Bûlâḳ edition, I. 34). Notice the occasion of the origin of this proverb, in the commentary on the passage.
