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 his cause on this account, until death prevented him. A person passing by his tomb (at Menfooḥáh, 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.[186] 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.[187] 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.[188]
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;[189] 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:[190] it was probably sweet, and not strong; for it was drunk in large quantities. Frequently, 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, excepting one. When brought before the Khaleefeh to answer for this action, and asked by him, "Who made thee Moḥtesib?"[191] he boldly answered, "He who made thee Khaleefeh!"—and was pardoned.[192]—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,[193] and a bottle of leather,[194] or of glass,[195] were also used. The wine was transferred for the table to glass jugs, or long-spouted ewers.[196] These and the cups were placed upon a round embroidered cloth spread on the floor, or upon a round tray. The latter now is in general use, and is supported on a low stool, described in a former note, as being used at ordinary meals. The guests sat around, reclining against pillars; or they sat upon the deewán, and a page or slave handed the cup, having on his right arm a richly-embroidered napkin: the person after drinking took the end of this to wipe 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.[197] With these and the ewers or jugs were placed several saucers, or small dishes,[198] of fresh and dried fruits;[199] and fans and fly-whisks, of the kinds 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[200] deserves the first place. The Prophet's favourite fruits were fresh dates[201] and water-melons; and he ate them both together.[202] "Honour," said he, "your paternal aunt, the date-palm; for she was created of the earth of which Adam was formed."[203] 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 Hejáz.[204] 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.[205] 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[206] is esteemed for its delicate flavour.
The water-melon,[207] 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," &c.[208] The varieties of this fruit are very numerous.
The banana[209] 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.[210]
The pomegranate[211] is another celebrated fruit. Every pomegranate, according to the Prophet, contains a fecundating seed from Paradise.[212]
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 and lemon, citron, mulberry, olive, and sugar-cane.[213]