4. The _Ḥamása_ of Buḥturí († 897 A.D.), a younger contemporary of Abú Tammám, is inferior to its model.[258] However convenient from a practical standpoint, the division into a great number of sections, each illustrating a narrowly defined topic, seriously impairs the artistic value of the work; moreover, Buḥturí seems to have had a less catholic appreciation of the beauties of poetry--he admired, it is said, only what was in harmony with his own style and ideas.
5. The _Jamharatu Ash‘ári ’l-‘Arab_, a collection of forty-nine odes, was put together probably about 1000 A.D. by Abú Zayd Muḥammad al-Qurashí, of whom we find no mention elsewhere.
Apart from the _Díwáns_ and anthologies, numerous Pre-islamic verses are cited in biographical, philological, and other works, _e.g._, the _Kitábu ’l-Aghání_ by Abu ’l-Faraj of Iṣfahán († 967 _A.D._), the _Kitábu ’l-Amálí_ by Abú ‘Alí al-Qálí († 967 _A.D._), the _Kámil_ of Mubarrad († 898 A.D.), and the _Khizánatu ’l-Adab_ of ‘Abdu ’l-Qádir of Baghdád († 1682 A.D.).
[Sidenote: The tradition of Pre-islamic poetry.]
We have seen that the oldest existing poems date from the beginning of the sixth century of our era, whereas the art of writing did not come into general use among the Arabs until some two hundred years afterwards. Pre-islamic poetry, therefore, was preserved by oral tradition alone, and the question arises, How was this possible? What guarantee have we that songs living on men's lips for so long a period have retained their original form, even approximately? No doubt many verses, _e.g._, those which glorified the poet's tribe or satirised their enemies, were constantly being recited by his kin, and in this way short occasional poems or fragments of longer ones might be perpetuated. Of whole _qaṣídas_ like the _Mu‘allaqát_, however, none or very few would have reached us if their survival had depended solely on their popularity. What actually saved them in the first place was an institution resembling that of the Rhapsodists in Greece. Every professed poet had his _Ráwí_ (reciter), who accompanied him everywhere, committed his poems to memory, and handed them down, as well as the circumstances connected with them, to others. The characters of poet and _ráwí_ were often combined; thus Zuhayr was the _ráwí_ of his stepfather, Aws b. Ḥajar, while his own _ráwí_ was al-Ḥuṭay’a. If the tradition of poetry was at first a labour of love, it afterwards became a lucrative business, and the _Ráwís_, instead of being attached to individual poets, began to form an independent class, carrying in their memories a prodigious stock of ancient verse and miscellaneous learning. It is related, for example, that Ḥammád once said to the Caliph Walíd b. Yazíd: "I can recite to you, for each letter of the alphabet, one hundred long poems rhyming in that letter, without taking into count the short pieces, and all that composed exclusively by poets who lived before the promulgation of Islamism." He commenced and continued until the Caliph, having grown fatigued, withdrew, after leaving a person in his place to verify the assertion and hear him to the last. In that sitting he recited two thousand nine hundred _qaṣídas_ by poets who flourished before Muḥammad. Walíd, on being informed of the fact, ordered him a present of one hundred thousand dirhems.[259] Thus, towards the end of the first century after the Hijra, _i.e._, about 700 A.D., when the custom of _writing_ poetry began, there was much of Pre-islamic origin still in circulation, although it is probable that far more had already been irretrievably lost. Numbers of _Ráwís_ perished in the wars, or passed away in the course of nature, without leaving any one to continue their tradition. New times had brought new interests and other ways of life. The great majority of Moslems had no sympathy whatever with the ancient poetry, which represented in their eyes the unregenerate spirit of heathendom. They wanted nothing beyond the Koran and the Ḥadíth. But for reasons which will be stated in another chapter the language of the Koran and the Ḥadíth was rapidly becoming obsolete as a spoken idiom outside of the Arabian peninsula: the 'perspicuous Arabic' on which Muḥammad prided himself had ceased to be fully intelligible to the Moslems settled in ‘Iráq and Khurásán, in Syria, and in Egypt. It was essential that the Sacred Text should be explained, and this necessity gave birth to the sciences of Grammar and Lexicography. The Philologists, or, as they have been aptly designated, the Humanists of Baṣra and Kúfa, where these studies were prosecuted with peculiar zeal, naturally found their best material in the Pre-islamic poems--a well of Arabic undefiled.