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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 I 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. 2dlyWhether 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 commemoration 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.

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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 cerning 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 successors 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

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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

perceive his breath?" "Why, really," replies the half drunken Janizary, "that there is a strong smell of arrack among us cannot be doubted, but whether it proceeds from yourself, Sir, from me, or from this damned infidel, may I perish if I can justly determine."

If Madden, a late writer, may be credited, intoxication is much more prevalent with the Mahometans than is generally believed. He states that hospitality among the Turks is not surpassed even by the Irish. The excellence of their cooking, the number of their dishes, and the profusion of their sweetmeats, gave him an exalted opinion of their luxurious living. At dinner, he observed upwards of forty dishes furnished in succession, and, contrary to our practice, the desert was the first, consisting of sweetmeats and preserves. After the desert, the appetite was whetted with an abundance of raw spirits, the very highest class drinking rum and raki, with the same familiarity that we drink beer, ale, or porter. He says the most exalted characters in the empire are addicted to drink, and that the Sultan daily receives, from his apothecary, a bottle of Rhenish wine, with the word "physic" on the label. Another traveller assures us that drinking is common among the most respectable, and mentions a Sirdar of high rank, who openly braved, by this practice, the commands of the prophet, and confessed that he could not live without the aid of spirituous liquors. Even in Mecca, it is said, that there are two shops in which intoxicating liquors are publicly sold, during the night, but not in the day time. One description of liquor thus sold is made from fermented raisins imported from Tayf, and, although diluted with water, a few glasses of it produces intoxication; the other is a sort of bouza mixed with spices and called Soubye, a beverage well known at Cairo. Neither the sanctity of the Holy City, nor the solemn injunctions of the Koran, are able to deter the inhabitants from the excessive use of spirituous liquors. Large quantities of Raky are imported from India, which, when mixed with an extract of cinnamon sweetened with sugar, is sold under the plausible name of cinnamon-water. This liquor is drunk by the highest characters, under the impression that it is neither wine nor brandy, and therefore not prohibited by the law. Burckhardt saw at Tayf, a Turk, in the suite of Mahomet Ali Pasha, who distilled brandy from grapes, and sold it publicly at 40 piasters the bottle. Intoxicating liquors are vended at the very gates of the mosque, which, although prohibited in every part of the Mahometan states, is still more so in a city, the approach to which is forbidden to any but the faithful. This impropriety has given rise to the Turkish saying, that "the cities forbidden to infidels abound with forbidden things." Dr. Madden is of opinion that a moderate use of spirits would be a pre

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