The position of women before Islam is thus described in Smith’s “Kinship and Marriage in Early Arabia.” “It is very remarkable that in spite of Mohammed’s humane ordinances the place of woman in the family and in society has steadily declined under his law. In ancient Arabia we find ... many proofs that women moved more freely and asserted themselves more strongly than in the modern East.... The Arabs themselves recognized that the position of woman had fallen ... and it continued still to fall under Islam, because the effect of Mohammed’s legislation in favor of women was more than outweighed by the establishment of marriages of dominion as the one legitimate type, and by the gradual loosening of the principle that married women could count on their own kin to stand by them against their husbands.”[53] In “the time of ignorance” writing was well known and poetry flourished. Three accomplishments were coveted—eloquence, horsemanship and liberal hospitality. Orators were in demand, and to maintain the standard and reward excellence there were large assemblies as at Okatz. These lasted a whole month and the tribes came long journeys to hear the orators and poets as well as to engage in trade. The learning of the Arabs was chiefly confined to tribal history, astrology and the interpretation of dreams; in these they made considerable progress. According to Moslem tradition the science of writing was not known in Mecca until introduced by Harb, Father of Abu Scofian, the great opponent of Mohammed, about A.D. 560. But this is evidently an error, for close intercourse existed long before this between Mecca and Sana the capital of Yemen where writing was well known; and in another tradition Abd el Muttalib is said to have _written_ to Medina for help in his younger days, _i.e._, about 520 A. D. Both Jews and Christians also dwelt in the vicinity of Mecca for two hundred years before the Hegira and used some form of writing. For writing materials they had abundance of reeds and palm-leaves as well as the flat, smooth shoulder-bones of sheep. The seven poems are said to have been written in gold on Egyptian silk and suspended in the Kaaba. In the earlier part of his mission Mohammed despised the poets for the good reason that some, among them a poetess, wrote satirical verses about him. The Koran says “those who go astray follow the poets” (Surah 26: 224) and a more vigorous though less elegant denouncement is recorded in the traditions (Mishkat Bk. 22, ch. 10): “A belly full of purulent matter is better than a belly full of poetry.” When two of the heathen poets, Labid and Hassan embraced Islam, the prophet became more lenient, and is reported to have said “poetry is a kind of composition which if it is good, it is good, and if it is bad, it is bad!”