but for their fostering protection, learning would have been overwhelmed in intellectual darkness, and a vast portion of mental riches, and valuable materials lost for ever to the world.

I shall now proceed to consider the cause of the prohibition of wine and intoxicating liquors among the followers of Mahomet, illus trating the remarks with such anecdotes as shew that the prophet 'could not entirely eradicate that part of human imbecility, which renders their use or pleasing qualities in some shape or other desirable. According to a writer in the Universal History, Spanheim and Reland have asserted that the ancient Arabs abstained from wine long before the birth of Mahomet; but it appears from Strabo, that in Arabia Felix, besides the husbandmen, there were many who made palm wine, which, he says, was much used by the inhabitants of that country, proving that intoxicating liquors were not generally forbidden before the time of that prophet.

The causes which induced Mahomet to prohibit the use of inebriating drink, have been stated as various. The Sieur de Ryer, in his life of the prophet, attached to his translation of the Koran, page 39, says, that in the fourth year of the Hegira, while his army were engaged in expeditions against the neighbouring tribes, some of his principal men betaking themselves to play and drink, in the heat of their cups quarrelled, and raised such disturbances among his followers, that they nearly came to blows, and to the overthrow of all his designs. To prevent such mischief in future, he forbade the use of wine and all games of hazard for ever; and to render the prohibition of more influence, he supported it by a fable of two angels, called Arut and Marut, who, in ancient times, were sent from heaven to administer and teach men righteousness in the districts of Babylon, when a certain woman coming to them for justice, invited them to dine with her, on which occasion she placed wine before them, which God had forbidden them to drink; but the agreeable nature of the liquor tempting them to transgress the divine command, they drank to intoxication, and tempted the woman to lewdness; but this was on condition that one of them should carry her to heaven and the other bring her back. As the fable runs, when the woman got to heaven, she would not return, but declared to the Almighty the whole matter, who, to reward her chastity, made her the morning star, and the angels getting their choice whether they would be punished for their wickedness at that time, or at a future period, chose the former, in consequence of which they were suspended by the feet, with an iron chain, in a pit near Babylon, where they are doomed to continue to the day of judgment. For

D

this reason God forbade the use of wine to his servants ever after.* The prophet seems to assign the reason of the prohibition in the Koran altogether to the quarrels which wine and games of chance had caused amongst his followers; for in the 5th chapter of that book he says, "The devil desires to sow dissensions and hatred among you through wine and games of chance; be obedient to God, and the prophet, his apostle, and take heed to yourselves." The learned Mr. Sale seems to agree with the Sieur de Ryer, that it was the divisions and disturbances in company, and the neglect, or at least indecencies in the performance of religious duties, occasioned by inebriety, which induced the prophet to pass so strict a prohibition.† In this restriction, it is probable that Mahomet was guided by the Mosaic law, under which the priests were forbidden to drink wine or any intoxicating liquors, when they were about to enter on, or execute, any sacred or religious duty. "Do not drink wine," says the inspired writer, nor strong drink, thou, nor thy sons with thee, when ye go into the tabernacle of the congregation, lest ye die; it shall be a statute for ever throughout your generations." The Nazarites§ and Rechabites, as well as many pious persons among the Jews and primitive christians, abstained altogether from wine, and we find injunctions of a prohibitory nature observed among the Egyptians, Carthagenians and Greeks: so that the mandate of the prophet in this respect is not without a precedent. The Carthagenian soldiers were forbidden wine while in the field, under the severest penalty; and their magistrates were also obliged to abstain from wine during the exercise of their power, though

Prideaux's Life of Mahomet, 8vo. p. 111.

Sale's Koran, chap. ii. p. 39; chap. iv. and v.

Levit. x. 9.

§ Doctor Lightfoot, in his work already quoted, thus comments on the vow of the Nazarites, as spoken of in the sixth chapter of Numbers: "Whilst Ì a little more narrowly consider, that severe interdiction by which the Naza. rites were forbidden the total use of the vine, not only that he should not drink of the wine, but not so much as taste of the grape, nor the pulp, nor stone of the grape, no, nor the bark of the vine, I cannot but call to mind,-1st. Whether the vine might not be the tree in paradise that had been forbidden to Adam, by the tasting of which he sinned; the Jewish doctors positively affirm this without any scruple. 2dly-Whether that law about the Nazarites had not some reference to Adam, while he was under that prohibition, in the state of innocency. For if the bodily and legal uncleanness about which there are such strict precepts (Numb. v.) especially the leprosy, the greatest of all uncleannesses, did excellently decipher the state and nature of sin; might not the laws about the Nazarites, which concerned. the greatest purities in a most pure religion (Lam iv. 7.) be something in comme. moration of the state of man before his fall?" Jerm. xxxv. 5. 6.

Ælian, b. II. Hist. vii. Sap. Plato de Legibus.

it is doubtful whether this was always strictly observed; a laudable instance of the wisdom of their government.

Abulfeda (in his account of the prophet's night journey to heaven,) observes, that the angel Gabriel brought him three cups, one full of wine, another of milk, and a third of honey; upon which he took the milk and drank it as the most proper of the three, after which a voice was heard saying, "Thou hast made a lucky choice, Mahomet, since, hadst thou drunk of the wine, thy nation would have deviated from the right path, and consequently in their enterprises have proved unsuccessful."* The fact is, that previous to the time of the prophet's pretended mission, the Arabians were given to drink wine to great excess whenever they could get it, in consequence of which, Mahomet, as already quoted from the Koran, very prudently provided against the mischiefs that might ensue from it. But although there is little doubt that the prophet intended by his prohibition a strict abstinence from all intoxicating liquors, yet some have imagined, as Mr. Sale remarks, that excess in the use of wine or in inebriating beverages is alone forbidden in the Koran, and that their moderate use is allowed by two passages in the same work. The words are, "They will ask you concerning wine and lots; answer, in both there is great sin, and also some things of use unto men; but their sinfulness is greater than their use." Again," And of the fruit of palm trees, and of grapes, ye obtain an inebriating liquor and also good nourishment."-Such is the weakness of man, that it is easy to give a favourable turn to that which suits our inclinations. The more received and general opinion is, that to drink any kind of strong liquors, either in a less or greater quantity, is absolutely unlawful; and though libertines may indulge themselves in a contrary practice, the more conscientious are so strict, especially if they have performed a pilgrimage to Mecca, that they hold it unlawful, not only to taste wine,, but to press grapes for the making of it, to buy or sell it, or even to maintain themselves with the money arising from that liquor.§ Herbelot, the well known French writer, in his Bibliotheque Orientale, says, that there were some Mussulmen so strict, that they would not call wine by its true name for fear of offending against the laws of their prophet; while some of the Arabian princes went so far as to forbid the bare mention of it. Such is the particularity of others that they will not even touch any matter where wine is used. Walpole informs us that, when in Turkey, he was

Abulfeda de Vit. Mahomet.

† Sale's Koran, chap. ii. p. 39. § Vide Preliminary Discourse.

Ibid. vol. II. chap. xvi. p. 83.

enjoined by an Aga to be cautious in abstaining from wine in the room where he lodged; lest the carpets or mats, on which the Mussulmans said their prayers, might be polluted.*

We have an early and striking instance of the strenuous observance of the prophet's interdictory decree, in the treatment of the soldiers under Abu Obeidah, in the reign of the Caliph Omar, who, on hearing from that general, that the Mussulmans had learned to drink wine during their invasion of Syria, ordered, that whoever was guilty of this practice should have fourscore stripes upon the soles of his feet; the punishment was accordingly inflicted, and many were so infatuated, although they had no accusers but their consciences, as voluntarily to confess their crimes and undergo the same punishment.†

That the drinking of wine was not so obnoxious to some of the suc cessors of Mahomet, there are several examples among the Caliphs. Yezid, who commenced his reign in the 60th year of the Hegira, is the first of them who made no scruple of the practice. The following story is related of Almohdi, father of Haroun Alraschid, the hero of the Arabian Nights' Entertainments. That monarch, being one day on a hunting excursion, strayed from his attendants; when being pressed with hunger and thirst, he was obliged to repair to an Arab's tent to procure some refreshment. The poor man immediately brought to the Caliph some brown bread and a pot of milk. Almohdi asked him if he had nothing else to give him; upon which the Arab presented him with a jug of wine. After the Caliph had drank a good draught, he enquired of the Arab whether he did not know him? The other having answered that he did not, "I would have you know then," replied Almohdi, "that I am one of the principal lords of the Caliph's court."' After he had taken another draught, he put the same question to the Arab, as before, who answering, "Have not I already told you that I know you not ?" Almohdi returned, "I am a much greater person than I have made you believe." Then he drank again, and asked his host the third time, whether he did not know him? to which the other replied, "that he might depend upon the truth of the answer he had already given him." "I am then," said Almohdi, "no less a personage than the Caliph, before whom all the world prostrate themselves." The Arab no sooner heard the words, than he tremblingly carried away the pitcher, and would not suffer his guest to drink any more. Almohdi being surprised at his behaviour, asked him, why he removed the wine. The Arab replied, "Because I am afraid that if you take

Walpole's Memoirs relating to European and Asiatic Turkey, 4to. † Ockley's History of the Saracens, vol. i. p. 171, 324.

a fourth draught you will tell me you are the prophet Mahomet; and if by chance a fifth, that you are God Almighty himself." This gentle rebuke so pleased the Caliph, that he could not forbear laughing; and being soon rejoined by his people, he ordered a purse of silver, and a fine vest to be given to the poor man, who had entertained him so hospitably. The Arab, in a transport of joy for the good fortune he had experienced, exclaimed, “I shall henceforth take you for what you pretend to be, even though you should make yourself three times more considerable than in this instance." Time, which unhappily too often destroys the best resolutions and propensities of our nature, has rendered the crime of inebriety less uncommon among the Mahometans of the present day than formerly; but since their intemperance cannot be induced by social hilarity, it is always with them a solitary vice, and consequently, to use the language of a late writer, though not more hateful, is much more odious than when it arises from the desire of promoting the exercise of the social feelings. There is an anecdote told by Russell, in his History of Aleppo, which, as corroborative of what is here advanced, an apology for its insertion is scarcely necessary. It relates to a Sirdar of high rank at Aleppo, who was fond of indulging in the pleasures of the bottle. This man, says the author, was in the habit of retiring to one of the gardens near the town, to enjoy his wine more luxuriously in a kiosk. Returning one summer's evening from a debauch of this kind, he observed, as he passed near the Christian burial-ground, a Maronite sitting on a grave stone and smoking his pipe, who, on seeing him approach at some distance, rose up, laid down his pipe, and at the same time attempted hastily to conceal something in his pocket. This the Sirdar suspected, and justly, to be arrack; therefore, stopping his horse, he despatched one of his attendants to bring the culprit before him. The Christian was not only reproached for drinking thus publicly, but threatened with instant punishment, for having aggravated the crime by drinking on a tombstone. Upon his swearing, by the Gospel, that he had tasted no strong liquor for a week, orders were given to search his pockets; but he had taken care that no testimony should appear against him from that quarter, by dropping the empty bottle before he was seized. The Sirdar then commanded another of his attendants to try whether the charge might not be proved from the criminal's breath. "Breathe ye, Giaour," exclaims the Janizary, "breathe full in my face." The trembling culprit at first hesitated, but knowing the consequence of refusal, was at last obliged to comply. "I knew very well," said the Sirdar, "I should detect this Jew of a damned Christian. Does he not smell abominably, Mustafa? bring him nearer me, don't you