the throwing of the stones in Mina; and were confirmed by Mohammed, with some alterations in such points as seemed most exceptionable: thus, for example, he ordered that when they compassed the Caaba they should be clothed;1 whereas, before his time, they performed that piece of devotion naked, throwing off their clothes as a mark that they had cast off their sins,2 or as signs of their disobedience towards GOD.3 It is also acknowledged that the greater part of these rites are of no intrinsic worth, neither affecting the soul, nor agreeing with natural reason, but altogether arbitrary, and commanded merely to try the obedience of mankind, without any further view; and are therefore to be complied with; not that they are good in themselves, but because GOD has so appointed.4 Some, however, have endeavoured to find out some reason for the arbitrary injunctions of this kind; and one writer,5 supposing men ought to imitate the heavenly bodies, not only in their purity, but in their circular motion, seems to argue the procession round the Caaba to be therefore a rational practice. Reland6 has observed that the Romans had something like this in their worship, being ordered by Numa to use a circular motion in the adoration of the Gods, either to represent the orbicular motion of the world, or the perfecting the whole office of prayer to that GOD who is maker of the universe, or else in allusion to the Egyptian wheels, which were hieroglyphics of the instability of human fortune.7 The pilgrimage to Mecca, and the ceremonies prescribed to those who perform it, are, perhaps, liable to greater exception than other of Mohammed's institutions; not only as silly and ridiculous in themselves, but as relics of idolatrous superstition.8 Yet whoever seriously considers how difficult it is to make people submit to the abolishing of ancient customs, how unreasonable soever, which they are fond of, especially where the interest of a considerable party is also concerned,
10 Vide Reland. ubi sup. p. 117. 11 See Kor. c. 2, p. 21 1 Kor. c. 7, p. 106, 107. 2 Al Faïk, de Tempore Ignor. Arabum, apud Millium de Mohammedismo ante Moh. p. 322. Compare Isa. lxiv. 6. 3 Jallal. al Beid. This notion comes very near, if it be not the same with that of the Adamites. 4 Al Ghazâli. Vide Abulfar. Hist. Dyn p. 171. 5 Abu Jáafar Ebn Tafail, in Vita Hai Ebn Yokdhân, p. 151. See Mr. Ockley's English translation thereof, p. 117. 6 De Rel. Mah. p. 123. 7 Plutarch. in Numa. 8 Maimonides (in Epist. ad Prosel. Rel.) pretends that the worship of Mercury was performed by throwing of stones, and that of Chemosh by making bare the head, and putting on unsewn garments.
and that a man may with less danger change many things than one great one,9 must excuse Mohammed's yielding some points of less moment, to gain the principal. The temple of Mecca was held in excessive veneration by all the Arabs in general (if we except only the tribes of Tay, and Khatháam, and some of the posterity of al Hareth Ebn Caab,1 who used not to go in pilgrimage thereto), and especially by those of Mecca, who had a particular interest to support that veneration; and as the most silly and insignificant things are generally the objects of the greatest superstition, Mohammed found it much easier to abolish idolatry itself, than to eradicate, the superstitious bigotry with which they were addicted to that temple, and the rites performed there; wherefore, after several fruitless trials to wean them therefrom,2 he thought it best to compromise the matter, and rather than to frustrate his whole design, to allow them to go on pilgrimage thither, and to direct their prayers thereto; contenting himself with transferring the devotions there paid from their idols to the true GOD, and changing such circumstances therein as he judged might give scandal. And herein he followed the example of the most famous legislators, who instituted not such laws as were absolutely the best in themselves, but the best their people were capable of receiving: and we find GOD himself had the same condescendence for the Jews, whose hardness of heart he humoured in many things, giving them therefore statutes that were not good, and judgments whereby they should not live.3
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SECTION V.
OF CERTAIN NEGATIVE PRECEPTS IN THE KORÂN.
HAVING in the preceeding section spoken of the fundamental points of the Mohammedan religion, relating both to faith and to practice, I shall in this and the two following discourses, speak in the same brief method of some other precepts and institutions of the Korân which deserve peculiar notice, and first of certain things which are thereby prohibited. The drinking of wine, under which name all sorts of strong and inebriating liquors are comprehended, is forbidden in the Korân in more places than one.1 Some, indeed, have imagined that excess therein is only forbidden, and that the moderate use of wine is allowed by two passages in the same book:2 but the more received opinion is, that to drink any strong liquors, either in a lesser quantity, or in a greater, is absolutely unlawful; and though libertines3 indulge them-
9 According to the maxim, Tutius est multa mutare quàm unum magnum. 1 Al Shahrestani. 2 See Kor. c. 2, p. 16. 3 Ezek. xx. 25. Vide Spencer de Urim et l'hummim, c. 4 § 7. 1 See c. 2, p. 23, and c. 5, p. 84. 2 Cap. 2, p. 23, and c. 16, p. 200. Vide D'Herbel. Bibl. Orient. p. 696. 3 Vide Smith, de Morib. et Instit. Turcar Ep. 2, p. 28, &c.
selves in a contrary practice, yet the more conscientious are so strict, especially if they have performed the pilgrimage to Mecca,4 that they hold it unlawful not only to taste wine, but to press grapes for the making of it, to buy or to sell it, or even to maintain themselves with the money arising by the sale of that liquor. The Persians, however, as well as the Turks, are very fond of wine; and if one asks them how it comes to pass that they venture to drink it, when it is so directly forbidden by their religion, they answer, that it is with them as with the Christians, whose religion prohibits drunkenness and whoredom as great sins, and who glory, notwithstanding, some in debauching girls and married women, and others in drinking to excess.5 It has been a question whether coffee comes not under the above-mentioned prohibition,6 because the fumes of it have some effect on the imagination. This drink, which was first publicly used at Aden in Arabia Felix, about the middle of the ninth century of the Hejra, and thence gradually introduced into Mecca, Medina, Egypt, Syria, and other parts of the Levant, has been the occasion of great disputes and disorders, having been sometimes publicly condemned and forbidden, and again declared lawful and allowed.7 At present the use of coffee is generally tolerated, if not granted, as is that of tobacco, though the more religious make a scruple of taking the latter, not only because it inebriates, but also out of respect to a traditional saying of their prophet (which, if it could be made out to be his, would prove him a prophet indeed), "That in the latter days there should be men who should bear the name of Moslems, but should not be really such; and that they should smoke a certain weed, which should be called TOBACCO." However, the eastern nations are generally so addicted to both, that they say, "A dish of coffee and a pipe of tobacco are a complete entertainment;" and the Persians have a proverb that coffee without tobacco is meat without salt.1 Opium and beng (which latter is the leaves of hemp in pills or conserve) are also by the rigid Mohammedans esteemed unlawful, though not mentioned in the Korân, because they intoxicate and disturb the understanding as wine does, and in a more extraordinary manner: yet these drugs are now commonly taken in the east; but they who are addicted to them are generally looked upon as debauchees.2 Several stories have been told as the occasion of Mohammed's prohibiting the drinking of wine:3 but the true reasons are given in the Korân, viz., because the ill qualities of that liquor surpass its good ones, the common effects thereof being quarrels and disturbances in company, and neglect, or at least indecencies, in the performance of religious duties.4 For these reasons it was that the priests were, by the Levitical law, forbidden to drink wine or strong drink when they entered the tabernacle,5 and that the Nazarites6 and Rechabites,7 and
4 Vide Chardin, ubi supra, p. 212. 5 Chardin, ubi sup. p. 344. 6 Abd'alkâder Mohammed al Ansâri has written a treatise concerning Coffee, wherein he argues for its lawfulness. Vide D'Herbel. Art. Cahvah. 7 Vide Le Traité Historique de l'Origine et du Progrès du Café, à la fin du Voy. de l'Arabie heur. de la Roque. 1 Reland. Dissert. Miscell. t. 2, p. 280. Vide Chardin, Voy. de Perse, t. 2, p. 14 and 66. 2 Vide Chardin, ibid. p. 68, &c., and D'Herbel. p. 200. 3 Vide Prid. Life of Mah. p. 82, &c.; Busbeq. Epist. 3, p. 255; and Maundeville's Travels, p. I, c. 4 Kor. c. 2, p. 23, c. 5, p. 84, and c. 4, p. 59. See Prov. xxiii 29, &c. 5 Levit. x. 9. 6 Numb. vi. 2. 7 Jerem. xxxv. 5 &c.
many pious persons among the