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,"[158] 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,[159] 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,[160] 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 gratification 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."[161] 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;[162] an injunction nearly similar to one in the Bible[163]: 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."[164] 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.[165]
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.[166] 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.[167]
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;[168] 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.