Ferome on Abstinence as Temperance. 215

ut biberet imperatum." Some prefer to make vinum" the subject of two infinitives rather than the object of "sciebamus;" but the laws of grammatical construction in the use of a subjectaccusative, seem to forbid any other rendering than that given. The practical bearing of the statement is not affected, however, by a change of rendering; since Jerome has elsewhere stated what he here seems to refer to; namely, that the wine used at the supper, and as medicine, was the wine without alcohol commended by Roman and Greek physicians. On Eph. v. 18, Jerome alludes to Aristotle's principle that the virtue of temperance hinges on two rules: first, in using food and drink that are in themselves nourishing, temperance is the mean between gluttony and abstemiousness; second, that entire abstinence from all that is injurious is temperance. He says that Paul declares that wine in any quantity, used merely as a beverage, is an "excess." Paul's teaching, he says, is Christ's principle; "Ye can not serve two masters"; "ye can not be filled with the Spirit and with wine." Hence, he argues, "I would say that wine is to be entirely abstained from in youth;" according to the warning of Moses, Deut. xxxii. 32, 33: "Their wine is the poison of dragons," etc. He concludes: "To this wine, that is contrary which the Lord promises that He will drink

with us in His kingdom." Yet again, in his letter to Eustochius (xxii. 8), Jerome urges the duty of entire abstinence from wine, and replies again to the two objections above referred to. As to the wine that "is consecrated into the blood of Christ," he refers to the statements of Matthew and Luke, that it was the fresh “fruit of the vine." As to the wine ordered by Paul to Timothy, it was as a physician's prescription; "a little," and that " as a medicine." Of the good Samaritan's surgical application he says (Hom. in Luc. xxxiv.): "By the oil the swellings of the wounds were soothed (sedarentur); but by the wine he also cleansed (mundat) the wounds."

That Jerome was not swayed by ascetic tendencies in these comments is indicated by his perfect accord with other eminent men of his day, in their remonstrances against the use, at the Lord's Supper, of any other liquor than wine; commending "wine diluted with water" where the fresh juice of the grape, or preserved unfermented wine could not be obtained. As Ambrose, at Milan, in northern Italy (De Sacram. 1. 1), Chrysostom at Constantinople (Homil. in Matt. 83), and Augustine at Carthage, in Africa (De Doctr. Christ. L. IV. c. 2), representing the most extreme outposts of the Christian Church, all accorded in commending the use of unintoxicating wine at the Lord's Supper, diluting it

Muhammed on Wine-Drinking.

217

when essential to this end, yet never changing the element typical of Christ's blood, so Jerome indicates his balanced conviction on Mark xiv. 24, 25. Having apparently in mind the Latins of the north for whom Mark wrote (as the Latin words used by Mark indicate and all history confirms), Jerome refers to the "wine and water" used in countries where the fresh product of the vine could not be obtained; and he remarks that the water in grape-juice is the emblem of Christian " purification," and the nutritive element of his "salvation." The modern custom of the Jews residing out of Palestine indicates that Jerome here refers to raisin-wine as now made by Jews.

WINES IN THE KORAN, AND IN MUHAMMEDAN

HISTORY.

The breaking down of the Roman empire in the West, and the many corruptions of the State Church, prepared the way for the Arabian prophet; while his respect for the Old and New Testament records, as well as some of his own teachings, gave currency to his professed revelations. Yet more; the teachers of Muhammed were his wife's uncle, a learned Jew, and a Greek Christian, who led him especially to the study of Jerome, whose statements as to intoxicating wines we have just considered.

ΙΟ

Muhammed's teachings as to wine are illustrative of the purely human origin of his professed revelations; since they show the same early conviction, the same mature purpose amid struggles for power, and the same seduction of fashion and luxury after success, which characterized the careers of Cyrus, and of Alexander. In his first vision (Sura ii.), impressed with the experience of older men, and of earlier ages, he writes: "They will ask thee concerning wine and lots; answer, In both there is great sin, and also things of great use to man; but their sinfulness is greater than their use" in which the influence of Old Testament precepts is apparent. At a later period, at Medina, after his flight from Mecca, when his followers, gathering from interest and partisan rivalry, were to be disciplined as soldiers (Sura v.), Muhammed thus wrote: "O true believers, surely wine, and lots, and idols, and divination are an abomination of the work of Satan; therefore avoid them that ye may prosper"; a precept which, from its combination of prohibitions, Sale, the learned English translator and commentator on the Koran, traces (Prelim. Disc. c. v.) to Jerome. Finally, amid the luxury of his later life, which led to his disgraceful fifth marriage (Sura xxxiii.), Muhammed shows that his advocacy of abstinence from wine had been only a prudential suggestion, that he might have a well

Muhammed's Inconsistency as to Wines. 219

disciplined and hardy soldiery; for to those who by abstinence fit themselves to "fight valiantly for the true faith," he promises a Paradise furnished with every luxury for the palate; among which is a "wine," manifestly the unintoxicating juice of the grape, since it is mentioned among other simple products of nature. His picture is thus worded (Sura xlvii.): "A description of Paradise which is promised unto the pious; therein are rivers of incorruptible water; rivers of milk, the taste whereof changes not; rivers of wine pleasant unto those who drink; rivers of clarified syrup; and therein with these, all kinds of fruits." Again, at a later day, and in a different mood, as the surrounding associations of his own debauchery, as well as of his increasing luxury and licentiousness alike indicate, Muhammed promises a Paradise of drunken revelry. Set over against the most fearful pictures of hell, we have (Sura Iv. and lvi.) these glimpses of Paradise: "They that approach near unto God shall dwell in gardens of delight; reposing on couches adorned with precious stones, whose linings are of silk interwoven with gold thread. There shall attend them beauteous damsels, having large black eyes, whom no man shall have before deflowered, lying on green cushions and beautiful carpets, a reward to the faithful for that which they shall