The ḳá´ah is a large and lofty apartment, commonly having two leewáns on opposite sides of the durḳá´ah. One of these is in most instances larger than the other, and is held to be the more honourable part. Some ḳá´ahs, containing three leewáns, one of these being opposite the entrance, or four leewáns composing the form of a cross with the durḳá´ah in the centre, communicate with the small chambers or closets, or have elevated recesses which are furnished in the same manner as the leewáns. That part of the roof which is over the durḳá´ah rises above the rest, sometimes to nearly twice the height of the latter, and is generally surmounted by a lantern of wooden lattice-work to admit the air.
The prohibition of wine, or rather of fermented and intoxicating liquors, being one of the most remarkable and characteristic points of the Mohammadan religion, it might be imagined that the frequent stories in the “Thousand and One Nights,” describing parties of Muslims as habitually indulging in the use of forbidden beverages, are scandalous misrepresentations of Arab manners and customs. There are, however, many similar anecdotes interspersed in the works of Arab historians, which (though many of them are probably untrue in their application to particular individuals) could not have been offered to the public by such writers if they were not of a nature consistent with the customs of a considerable class of the Arab nation.
In investigating this subject, it is necessary in the first place to state that there is a kind of wine which Muslims are permitted to drink. It is properly called nebeedh (a name which is now given to prohibited kinds of wine), and is generally prepared by putting dry grapes, or dry dates, in water, to extract their sweetness, and suffering the liquor to ferment slightly until it acquires a little sharpness or pungency. The Prophet himself was in the habit of drinking wine of this kind, which was prepared for him in the first part of the night; he drank it on the first and second days following; but if any remained on the morning of the third day, he either gave it to his servants or ordered it to be poured out upon the ground.[] Such beverages have, therefore, been drunk by the strictest of his followers; and Ibn-Khaldoon strongly argues that nebeedh thus prepared from dates was the kind of wine used by the Khaleefehs Hároon Er-Rasheed and El-Ma-moon, and several other eminent men, who have been commonly accused of habitually and publicly indulging in debauches of wine properly so called, that is, of inebriating liquors.[]
Nebeedh prepared from raisins is commonly sold in Arab towns under the name of “zebeeb,” which signifies “raisins.” This I have often drunk in Cairo, but never could perceive that it was in the slightest degree fermented. Other beverages, to which the name of “nebeedh” has been applied (though, like zebeeb, no longer called by that name), are also sold in Arab towns. The most common of these is an infusion of licorice, and called by the name of the root, ´erḳ-soos. The nebeedh of dates is sold in Cairo with the dates themselves in the liquor; and in like manner is that of figs. Under the same appellation of nebeedh have been classed the different kinds of beer now commonly called boozeh. Opium, hemp, etc., are now more frequently used by the Muslims to induce intoxication or exhilaration. The young leaves of the hemp are generally used alone, or mixed with tobacco, for smoking; and the capsules, without the seeds, enter into the composition of several intoxicating conserves.
By my own experience I am but little qualified to pronounce an opinion respecting the prevalence of drinking wine among the Arabs; for, never drinking it myself, I had little opportunity of observing others do so during my residence among Muslims. I judge, therefore, from the conversations and writings of Arabs, which justify me in asserting that the practice of drinking wine in private and by select parties is far from being uncommon among modern Muslims, though certainly more so than it was before the introduction of tobacco into the East, in the beginning of the seventeenth century of our era: for this herb, being in a slight degree exhilarating, and at the same time soothing, and unattended by the injurious effects that result from wine, is a sufficient luxury to many who, without it, would have recourse to intoxicating beverages merely to pass away hours of idleness. The use of coffee, too, which became common in Egypt, Syria, and other countries besides Arabia, a century earlier than tobacco, doubtless tended to render the habit of drinking wine less general. That it was adopted as a substitute for wine appears even from its name, “ḳahweh,” an old Arabic term for wine; whence our “coffee.”
There is an Arabic work of some celebrity, and not of small extent, entitled “Ḥalbet el-Kumeyt,”[] apparently written shortly before the Arabs were in possession of the first of these substitutes for wine, nearly the whole of which consists of anecdotes and verses relating to the pleasures resulting from or attendant upon the use of wine; a few pages at the end being devoted to the condemnation of this practice, or, in other words, to proving the worthlessness of all that precedes. Of this work I possess a copy, a quarto volume of 464 pages. I have endeavoured to skim its cream; but found it impossible to do so without collecting at the same time a considerable quantity of most filthy scum; for it is characterised by wit and humour plentifully interlarded with the grossest and most revolting obscenity. Yet it serves to confirm what has been above asserted. The mere existence of such a work, (and it is not the only one of the kind), written by a man of learning, and I believe a Ḳáḍee, (a judge), or one holding the honourable office of a guardian of religion and morality,[] and written evidently con amore, notwithstanding his assertion to the contrary, — is a strong argument in favour of the prevalence of the practice which it paints in the most fascinating colours, and then condemns. Its author terminates a chapter (the ninth), in which many well-known persons are mentioned as having been addicted to wine, by saying, that the Khaleefehs, Emeers, and Wezeers, so addicted, are too numerous to name in such a work; and by relating a story of a man who placed his own wife in pledge in the hands of a wine-merchant, after having expended in the purchase of the forbidden liquor all the property that he possessed. He excuses himself (in his preface) for writing this book, by saying that he had been ordered to do so by one whom he could not disobey; thus giving us a pretty strong proof that a great man in his own time was not ashamed of avowing his fondness for the prohibited enjoyment. If then we admit the respectable authority of Ibn-Khaldoon, and acquit of the vice of drunkenness those illustrious individuals whose characters he vindicates, we must still regard most of the anecdotes relating to the carousals of other persons as being not without foundation.
One of my friends, who enjoys a high reputation, ranking among the most distinguished of the ´Ulamà of Cairo, is well known to his intimate acquaintances as frequently indulging in the use of forbidden beverages with a few select associates. I disturbed him and his companions by an evening visit on one of these occasions, and was kept waiting within the street door while the guests quickly removed everything that would give me any indication of the manner in which they had been employed; for the announcement of my (assumed) name,[] and their knowledge of my abstemious character, completely disconcerted them. I found them, however, in the best humour. They had contrived, it appeared, to fill with wine a china bottle, of the kind used at that season (it was winter) for water; and when any one of them asked the servant for water, this bottle was brought to him; but when I made the same demand, my host told me that there was a bottle of water on the sill of the window behind that part of the deewán upon which I was seated. The evening passed away very pleasantly, and I should not have known how unwelcome was my intrusion had not one of the guests with whom I was intimately acquainted, in walking part of the way home with me, explained to me the whole occurrence. There was with us a third person, who, thinking that my antipathy to wine was feigned, asked me to stop at his house on my way and take a cup of “white coffee,” by which he meant brandy.
Another of my Muslim acquaintances in Cairo I frequently met at the house of a common friend, where, though he was in most respects very bigoted, he was in the habit of indulging in wine. For some time he refrained from this gratifi
cation when I was by; but at length my presence became so irksome to him that he ventured to enter into an argument with me on the subject of the prohibition. The only answer I could give to his question, “Why is wine forbidden?” was in the words of the Ḳur-án, “Because it is the source of more evil than profit.”[] This suited his purpose, as I intended it should; and he asked, “What evil results from it?” I answered, “Intoxication and quarrels, and so forth.”— “Then,” said he, “if a man take not enough to intoxicate him there is no harm;” — and, finding that I acquiesced by silence, he added, “I am in the habit of taking a little; but never enough to intoxicate. Boy, bring me a glass.” He was the only Muslim, however, whom I have heard to argue against the absolute interdiction of inebriating liquors.
Histories tell us that some of the early followers of the Prophet indulged in wine, holding the text above referred to as indecisive; and that Moḥammad was at first doubtful upon this subject appears from another text, in which his followers were told not to come to prayer when they were drunk, until they should know what they would say;[] an injunction nearly similar to one in the Bible[]: but when frequent and severe contentions resulted from their use of wine, the following more decided condemnation of the practice was pronounced:— “O ye who have become believers! verily wine and lots and images and divining-arrows are an abomination of the work of the Devil; therefore, avoid them, that ye may prosper.”[] This law is absolute; its violation in the smallest degree is criminal. The punishment ordained by the law for drinking (or, according to most doctors, for even tasting) wine or spirits, or inducing intoxication by any other means, on ordinary occasions, is the infliction of eighty stripes in the case of a free man, and forty in that of a slave: but if the crime be openly committed in the course of any day of the month of Ramaḍán, when others are fasting, the punishment prescribed is death!
The prohibition of wine hindered many of the Prophet’s contemporaries from embracing his religion. It is said that the famous poet El-Aạshà, who was one of them, delayed to join this cause on this account, until death prevented him. A person passing by his tomb (at Menfooḥah, in El-Yemámeh), and observing that it was moist, asked the reason, and was answered that the young men of the place, considering him still as their cup-companion, drank wine over his grave, and poured his cup upon it.[]
Yet many of the most respectable of the pagan Arabs, like certain of the Jews and early Christians, abstained totally from wine, from a feeling of its injurious effects upon morals, and, in their climate, upon health; or more especially from the fear of being led by it into the commission of foolish and degrading actions. Thus, Ḳeys the son of Áṣim being one night overcome with wine attempted to grasp the moon, and swore that he would not quit the spot where he stood until he had laid hold of it: after leaping several times with the view of doing so, he fell flat upon his face; and when he recovered his senses, and was acquainted with the cause of his face being bruised, he made a solemn vow to abstain from wine ever after.[] A similar feeling operated upon many Muslims more than religious principle. The Khaleefeh ´Abd-El-Melik Ibn-Marwán took pleasure in the company of a slave named Naṣeeb, and one day desired him to drink with him. The slave replied, “O Prince of the Faithful, I am not related to thee, nor have I any authority over thee, and I am of no rank or lineage; I am a black slave, and my wit and politeness have drawn me into thy favour: how then shall I take that which will plunder me of these two qualities, and by what shall I then propitiate thee?” The Khaleefeh admired and excused him.[]
It was the custom of many Muslim princes, as might be inferred from the above anecdote, to admit the meanest of their dependants to participate in their unlawful carousals when they could have no better companions; but poets and musicians were their more common associates on these occasions; and these two classes, and especially the latter, are in the present day the most addicted to intoxicating liquors. Few modern Arab musicians are so well contented with extraordinary payment and mere sweet sherbet as with a moderate fee and plenty of wine and brandy; and many of them deem even wine but a sorry beverage.
It was usual with the host and guests at wine-parties to wear dresses of bright colours, red, yellow, and green;[] and to perfume their beards and mustaches with civet, or to have rose-water sprinkled upon them; and ambergris or aloes-wood, or some other odoriferous substance, placed upon burning coals in a censer, diffused a delicious fragrance throughout the saloon of the revels.
The wine, it appears, was rather thick, for it was necessary to strain it:[] it was probably sweet, and not strong, for it was drunk in large quantities. In general, perhaps, it was nebeedh of dry raisins kept longer than the law allows. It was usually kept in a large earthen vessel, called denn, high, and small at the bottom, which was partly imbedded in the earth to keep it upright. The name of this vessel is now given to a cask of wood; but the kind above mentioned was of earth, for it was easily broken. A famous saint, Abu-l-Ḥoseyn En-Nooree, seeing a vessel on the Tigris containing thirty denns belonging to the Khaleefeh El-Moạtaḍid, and being told that they contained wine, took a boat-pole, and broke them all, save one. When brought before the Khaleefeh to answer for this action, and asked by him, “Who made thee Moḥtesib?”[] he boldly answered, “He who made thee Khaleefeh!” — and was pardoned.[]
Pitch was used by the Arabs, as it was by the Greeks and Romans, for the purpose of curing their wine; the interior of the denn being coated with it. A smaller kind of earthen jar, or amphora (báṭiyeh), and a bottle of leather (baṭṭah), or of glass (kinneeneh), were also used. The wine was transferred for the table to glass jugs, or long-spouted ewers (ibreeḳs). These and the cups were placed upon a round embroidered cloth spread on the floor, or upon a round tray. The latter is now in general use, and is supported on the low stool already described as being used at ordinary meals. The guests sat around, reclining against pillows; or they sat upon the deewán, and a page or slave handed the cup, having on his right arm a richly embroidered napkin, on the end of which the drinker wiped his lips. The cups are often described as holding a fluid pound, or little less than an English pint, and this is to be understood literally, or nearly so: they were commonly of cut glass, but some were of crystal or silver or gold.[] With these and the ewers or jugs were placed several saucers, or small dishes (nuḳuldáns), of fresh and dried fruits (nuḳl); and fans and fly-whisks, of the kind described on a former occasion, were used by the guests.
The most common and esteemed fruits in the countries inhabited by the Arabs may here be mentioned.
The date (belaḥ) deserves the first place. The Prophet’s favourite fruits were fresh dates (ruṭab) and water-melons; and he ate them both together.[] “Honour,” said he, “your paternal aunt, the date-palm; for she was created of the earth of which Adam was formed.”[] It is said that God hath given this tree as a peculiar favour to the Muslims; that he hath decreed all the date-palms in the world to them, and they have accordingly conquered every country in which these trees are found; and all are said to have derived their origin from the Ḥijáz.[] The palm-tree has several well-known properties that render it an emblem of a human being; among which are these: that if the head be cut off, the tree dies; and if a branch be cut off, another does not grow in its place.[] Dates are preserved in a moist state by being merely pressed together in a basket or skin, and thus prepared are called ´ajweh. There are many varieties of this fruit. The pith or heart of the palm (jummár) is esteemed for its delicate flavour.
The water-melon (biṭṭeekh, vulg. baṭṭeekh), from what has been said of it above, ought to be ranked next; and it really merits this distinction. “Whoso eateth,” said the Prophet, “a mouthful of water-melon, God writeth for him a thousand good works, and cancelleth a thousand evil works, and raiseth him a thousand degrees; for it came from Paradise;” — and again, “The water-melon is food and drink, acid and alkali, and a support of life,” etc.[] The varieties of this fruit are very numerous.
The banana (móz) is a
delicious fruit. The Prophet pronounced the banana-tree to be the only thing on earth that resembles a thing in Paradise, because it bears fruit both in winter and summer.[]
The pomegranate (rummán) is another celebrated fruit. Every pomegranate, according to the Prophet, contains a fecundating seed from Paradise.[]
The other most common and esteemed fruits are the following; — the apple, pear, quince, apricot, peach, fig, sycamore-fig, grape, lote, jujube, plum, walnut, almond, hazel-nut, pistachio-nut, orange, Seville orange, lime, lemon, citron, mulberry, olive, and sugar-cane.[]
Of a selection of these fruits consists the dessert which accompanies the wine; but the table is not complete without a bunch or two of flowers placed in the midst.
Though the Arabs are far from being remarkable for exhibiting taste in the planning of their gardens, they are passionately fond of flowers, and especially of the rose (ward). The Khaleefeh El-Mutawekkil monopolized roses for his own enjoyment; saying, “I am the King of Sulṭáns, and the rose is the king of sweet-scented flowers; therefore each of us is most worthy of the other for a companion.” The rose in his time was seen nowhere but in his palace: during the season of this flower he wore rose-coloured clothes; and his carpets were sprinkled with rose-water.[] A similar passion for the rose is said to have distinguished a weaver in the reign of El-Ma-moon. He was constantly employed at his loom every day of the year, even during the congregational-prayers of Friday, excepting in the rose-season, when he abandoned his work and gave himself up to the enjoyment of wine early in the morning and late in the evening, loudly proclaiming his revels by singing, —
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