[Sidenote: Courage.] Courage has been already mentioned. Arab courage is like that of the ancient Greeks, "dependent upon excitement and vanishing quickly before depression and delay."[159] Hence the Arab hero is defiant and boastful, as he appears, _e.g._, in the _Mu‘allaqa_ of ‘Amr b. Kulthúm. When there is little to lose by flight he will ride off unashamed; but he will fight to the death for his womenfolk, who in serious warfare often accompanied the tribe and were stationed behind the line of battle.[160] "When I saw the hard earth hollowed By our women's flying footprints, And Lamís her face uncovered Like the full moon of the skies, Showing forth her hidden beauties-- Then the matter was grim earnest: I engaged their chief in combat, Seeing help no other wise."[161] The tribal constitution was a democracy guided by its chief men, who derived their authority from noble blood, noble character, wealth, wisdom, and experience. As a Bedouin poet has said in homely language-- "A folk that hath no chiefs must soon decay, And chiefs it hath not when the vulgar sway. Only with poles the tent is reared at last, And poles it hath not save the pegs hold fast But when the pegs and poles are once combined, Then stands accomplished that which was designed."[162] [Sidenote: Loyalty.] The chiefs, however, durst not lay commands or penalties on their fellow-tribesmen. Every man ruled himself, and was free to rebuke presumption in others. "_If you are our lord_" (_i.e._, if you act discreetly as a _sayyid_ should), "_you will lord over us, but if you are a prey to pride, go and be proud!_" (_i.e._, we will have nothing to do with you).[163] Loyalty in the mouth of a pagan Arab did not mean allegiance to his superiors, but faithful devotion to his equals; and it was closely connected with the idea of kinship. The family and the tribe, which included strangers living in the tribe under a covenant of protection--to defend these, individually and collectively, was a sacred duty. Honour required that a man should stand by his own people through thick and thin. "I am of Ghaziyya: if she be in error, then I will err; And if Ghaziyya be guided right, I go right with her!" sang Durayd b. Ṣimma, who had followed his kin, against his better judgment, in a foray which cost the life of his brother ‘Abdulláh.[164] If kinsmen seek help it should be given promptly, without respect to the merits of the case; if they do wrong it should be suffered as long as possible before resorting to violence.[165] The utilitarian view of friendship is often emphasised, as in these verses:--