The wine, it appears, was rather thick, for it was necessary to strain it:[169] 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?"[170] he boldly answered, "He who made thee Khaleefeh!"—and was pardoned.[171]
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.[172] 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.[173] "Honour," said he, "your paternal aunt, the date-palm; for she was created of the earth of which Adam was formed."[174] 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.[175] 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.[176] 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.[177] 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.[178]
The pomegranate (rummán) is another celebrated fruit. Every pomegranate, according to the Prophet, contains a fecundating seed from Paradise.[179]
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.[180]
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.[181] 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,—