(Paris, 1850), tome i. p. 359; E. Vacherot, École d’Alexandrie (1846–1851), tome iii. p. 85; Schmölders, Documenta philosophiae Arabum (Bonn, 1836), and Essai sur les écoles philosophiques chez les Arabes (Paris, 1842); Shahrastani, History of Religious and Philosophical Sects, in German translation by Haarbrücker (Halle, 1850–1851); Dieterici, Streit zwischen Mensch und Thier (Berlin, 1858), and his other translations of the Encyclopaedia of the Brothers of Sincerity (1861 to 1872); T. J. de Boer, The History of Philosophy in Islam (London, 1903); K. Prantl, Geschichte der Logik (Leipzig, 1861); and the Histories of Philosophy; also the literature under the biographies of philosophers mentioned. (W. W.; G. W. T.)
ARABIAN SEA (anc. Mare Erythraeum), the name applied to the portion of the Indian Ocean bounded E. by India, N. by Baluchistan and part of the southern Persian littoral, W. by Arabia, and S., approximately, by a line between Cape Guardafui, the north-east point of Somaliland, and Cape Comorin in India. It has two important branches—at the south-west the Gulf of Aden, connecting with the Red Sea through the strait of Bab-el-Mandeb; and at the north-west the Gulf of Oman, connecting with the Persian Gulf. Besides these larger ramifications, there are the Gulfs of Cambay and Kach on the Indian coast. An interest and importance belong to this sea as forming part of the chief highway between Europe and India. Its islands are few and insignificant, the chief being Sokotra, off the African, and the Laccadives, off the Indian coast.
ARABICI, a religious sect originating about the beginning of the 3rd century, which is mentioned by Augustine (De Haeres. c. lxxxiii.), and called also θνητοψυχίται (“mortal-souled”) by John of Damascus (De Haeres. c. xc.) The name is given to the Arabians mentioned by Eusebius (Hist. Eccl. vi. 37), whose distinctive doctrine was a form of Christian materialism, showing itself in the belief that the soul perished and was restored to life along with the body. We may compare Tatian’s view of the soul as a subtler variety of matter. According to Eusebius, they were convinced of their error by Origen, and renounced it at a council held about A.D. 246.
ARABI PASHA (c. 1839–), more correctly Ahmad ‛Arābī, to which in later years he added the epithet al-Misrī, “the Egyptian,” Egyptian soldier and revolutionary leader, was born in Lower Egypt in 1839 or 1840 of a fellah family. Having entered the army as a conscript he was made an officer by Said Pasha in 1862, and was employed in the transport department in the Abyssinian campaign of 1875 under Ismail Pasha. A charge of peculation, unproved, was made against him in connexion with this expedition and he was placed on half-pay. During this time he joined a secret society formed by Ali Rubi with the object of getting rid of Turkish officers from the Egyptian army. Arabi also attended lectures at the mosque El Azhar and acquired a reputation as an orator. In 1878 he was employed by Ismail in fomenting a disturbance against the ministry of Nubar, Rivers Wilson and de Blignières, and received in payment a wife from Ismail’s harem and the command of a regiment. This increased his influence with the secret society, which, under the feeble government of Tewfik Pasha and the Dual Control, began to agitate against Europeans. In all that followed Arabi was put forward as the leader of the discontented Egyptians; he was in reality little more than the mouthpiece and puppet of abler men such as Ali Rubi and Mahmud Sami. On the 1st of February 1881 Arabi and two other Egyptian colonels, summoned before a court-martial for acts of disobedience, were rescued by their soldiers, and the khedive was forced to dismiss his then minister of war in favour of Mahmud Sami. A military demonstration on the 8th of September 1881, led by Arabi, forced the khedive to increase the numbers and pay of the army, to substitute Sherif Pasha for Riaz Pasha as prime minister, and to convene an assembly of notables. Arabi became under-secretary for war at the beginning of 1882, but continued his intrigues. The assembly of notables claimed the right of voting the budget, and thus came into conflict with the foreign controllers who had been appointed to guard the interests of the bondholders in the management of the Egyptian finances. Sherif fell in February, Mahmud Sami became prime minister, and Arabi (created a pasha) minister of war. Arabi, after a brief fall from office, acquired a dictatorial power that alarmed the British government. British and French warships went to Alexandria at the beginning of June; on the 11th of that month rioting in that city led to the sacrifice of many European lives. Order could only be restored through the intervention of Arabi, who now adopted a more distinctly anti-European attitude. His arming of the forts at Alexandria was held to constitute a menace to the British fleet. On the refusal of France to co-operate, the British fleet bombarded the forts (11th July), and a British force, under Sir Garnet Wolseley, defeated Arabi on the 13th of September at Tel-el-Kebir. Arabi fled to Cairo where he surrendered, and was tried (3rd of December) for rebellion. In accordance with an understanding made with the British representative, Lord Dufferin, Arabi pleaded guilty, and sentence of death was immediately commuted to one of banishment for life to Ceylon. The same sentence was passed on Mahmud Sami and others. After Arabi’s exile had lasted for nearly twenty years, however, the khedive Abbas II. exercised his prerogative of mercy, and in May 1901 Arabi was permitted to return to Egypt. Arabi, as has been said, was rather the figurehead than the inspirer of the movement of 1881–1882; and was probably more honest, as he was certainly less intelligent, than those whose tool, in a large measure, he was. The movement which he represented in the eye of Europe, whatever the motives of its leaders, “was in its essence a genuine revolt against misgovernment,” and it was a dim recognition of this fact which led Arabi to style himself “the Egyptian.”
ARABISTAN (formerly Khuzistan), a province of Persia, bounded on the S. by the Persian Gulf, on the W. by Turkish territory, on the N. by Luristan and on the E. by the Bakhtiari district and Fars. It has its modern name, signifying “land of the Arabs,” from the Arabs who form the bulk of the population, and is subdivided into the districts of Muhamrah, Fellahiyeh (the old Dorak), Ram Hormuz (popularly known as Ramiz), Havizeh, Shushter and Dizful. It has a population of about 200,000 and pays a yearly revenue of about £30,000. The soil is very fertile, but since the dam over the Karun at Ahvaz was swept away and the numerous canals which diverted the waters of the river for irrigation became useless, a great part of the province is uncultivated, and most of the crops and produce depend for water on rainfall and wells. The climate is hot, and in the low-lying, swampy districts very unhealthy; the prevailing winds are north-west and south-east, the former hot and dry from the arid districts west of Mesopotamia, the latter bearing much moisture from the Persian Gulf and the Indian Ocean. The principal Arab tribes are the Kab (generally known as Chaab) and Beni Lam, the former mostly settled in towns and villages and by religion Shi’ites, the latter nomads and Sunnites. The staples of food are dates and fish in the south, elsewhere the produce of the herds and flocks and rice, wheat and barley. Other products are maize, cotton, silk and indigo, and the manufactures include carpets without pile, coarse woollens, cottons and silk nettings. Dyeing is extensively carried on in Dizful where most of the indigo is grown.
Khuzistan (meaning “the land of the Khuz”) was a part of the Biblical Elam, the classical Susiana, and appears in the great inscription of Darius as Uvaja.
ARABS, the name given to that branch of the Semitic race which from the earliest historic times inhabited the south-western portion of the Arabian peninsula. The name, to-day the collective term for the overwhelming majority of the surviving Semitic peoples, was originally restricted to the nomad tribes who ranged the north of the peninsula east of Palestine and the Syro-Arabian desert. In this narrow sense “Arab” is used in the Assyrian inscriptions, in the Old Testament and in the Minaean inscriptions. Before the Christian era it had come to include all the inhabitants of the peninsula. This, it is suggested, may have been due to the fact that the “Arabs”
- Lord Cromer in Egypt, No. 1, 1905, p. 2.