The Syrian Christ Part 12

Tarry until the morrow, and then go." The same performance takes place on the morrow, and perhaps another morrow, until the guest prevails.

In the nineteenth chapter of the Book of Judges, in the story of the Levite mentioned above, we have a fine example of a generous Syrian host. His words are so much like those I often heard spoken in Syria on such occasions that it makes me feel homesick to read them. The ancient Bethlehemite was entertaining his son-in-law, who had stayed with them three days, the traditional length of such a visit in the East. So the record says: "And it came to pa.s.s on the fourth day, when they arose early in the morning, that he rose up to depart: and the {220} damsel's father said unto his son-in-law, Comfort thine heart with a morsel of bread, and afterward go your way. And they sat down, and did eat and drink both of them together; for the damsel's father had said unto the man, Be content, I pray thee, and tarry all night, and let thine heart be merry. And when the man rose up to depart, his father-in-law urged him: therefore he lodged there again. And he rose early in the morning on the fifth day to depart: and the damsel's father said, Comfort thine heart, I pray thee. And they tarried until afternoon,[1] and they did eat both of them. And when the man rose up to depart, ... his father-in-law, the damsel's father, said unto him, Behold, now the day draweth toward evening, I pray you tarry all night: ... lodge here, that thine heart may be merry; and to morrow get you early on your way, that thou mayest go {221} home. But the man would not tarry that night, but he rose up and departed."

When an honored guest takes his departure, as a mark of high regard his host walks with him out of town a distance the length of which is determined by the affectionate esteem in which the host holds his visitor. At times we walked for a whole hour with our departing guest, and desisted from going farther only at his most urgent request. So in the eighteenth chapter of the Book of Genesis we are told that Abraham's guests "rose up from thence, and looked toward Sodom: and Abraham went with them _to bring them on the way_." The English phrase, however, "to bring them on the way," falls far short of expressing the full meaning of the term _shy-ya'_.

Pilgrimages to holy places and fraternal feasts--such as are enjoyed on betrothal occasions, weddings, baptisms of children, and great holidays--are practically the only occasions the common people of Syria have to bring them together. On such occasions the guests {222} are invited in families; therefore the number of those who come to the feast is never exactly known in advance. The food is served in large quant.i.ties, but not in such great variety as in the West. The table appointments are very simple. There are no flowers, no lace doilies, nor the brilliant and sometimes bewildering array of knives, forks, and spoons which grace an American host's table on such festive occasions.

The guests sit close together on the floor, about low tables, or trays, and eat in a somewhat communistic fas.h.i.+on from comparatively few large dishes. If twenty guests are expected, and thirty come, they simply enlarge the circle, or squeeze closer together. Their sitting so close to one another makes the "breaking of bread together" for these friends more truly fraternal.

In the third chapter of St. Mark's Gospel, the twentieth verse, the writer speaks of the large concourse of people who followed Jesus and his disciples into a certain house. He tells us that "the mult.i.tude cometh together again, so that they _could not so much as eat bread_."

{223} The cross-reference in the Bible points to the sixth chapter of the same Gospel, the thirty-first verse, where it is said, "For there were many coming and going, and they _had no leisure so much as to eat_." My opinion is that the two occasions are not the same, therefore the reference is incorrect. The first pa.s.sage alludes to the fact that although, owing to the very simple table appointments among the common people of Syria, only _little s.p.a.ce_ is required for one to eat his dinner, the crowd was so dense that not even such s.p.a.ce was available. The second pa.s.sage points to the fact that the Master's audience was a stream of people "coming and going" so that _his disciples_ had not leisure enough to eat. The preceding verse and the first half of the verse just quoted say: "And the apostles gathered themselves together unto Jesus, and told him all things, both what they had done, and what they had taught. And he said unto them, Come ye yourselves apart into a desert place, and rest a while." The remainder of the verse gives the reason why Jesus {224} felt so concerned about his fatigued and hungry disciples, by saying, "For there were many coming and going, and they [the disciples] had no leisure so much as to eat." The Syrian feels satisfied even on ordinary occasions when he can secure one or two loaves of the thin bread he habitually eats, and a few olives, or some other modest delicacy, for what the Americans would call a "lunch." He needs neither a table nor even a "lunch counter" to facilitate his eating. He can perform that essential function sitting down on the floor with his legs folded under him, standing up, or even walking, as well as seated at a table. In view of all this there is no little significance in the saying of the Gospel writer, "And the mult.i.tude cometh together again, so that they _could not so much as eat bread_."

In several places in the Gospels reference is made to Jesus' "sitting at meat."[2] The marginal note in the Revised Version gives the word "recline" as the real equivalent of the {225} original Greek term which is rendered "sit" in the text. This, no doubt, is correct, so far as the original text is concerned, but the reference is to a Greek and not to a Syrian custom. The Greeks were in the habit of reclining on couches while eating, and it is not at all improbable that certain wealthy Orientals imitated this custom in the time of Christ, as certain wealthy Syrian families of the present time imitate European customs. But I fail to find, either within my own experience, or in the traditions and literature of Syria, that reclining at the table was ever countenanced as at all a proper posture; certainly never among the common people of which the Master was one. To sit erect on the floor at the low table, with the legs either folded under the body, or thrown back as in the act of kneeling, is the seemly (_laiyik_) posture, which is ever sung in Arabic poetry. In this we were instructed from childhood. On unusual occasions, such as those of sorrow or great joy, friends might rest their heads on one another's shoulders, or b.r.e.a.s.t.s, as John did at the Last {226} Supper, but these are rare exceptions.

Good breeding and "reverence for the food" require the sitting erect at meat.

Certain commentators have found the reference to the habit of reclining at meat very serviceable in explaining Mary's act of anointing Jesus'

feet with nard, as he sat at supper at her home in Bethany. In the twelfth chapter of the Gospel of John, the third verse, it is said: "Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair." A similar incident is mentioned also in the seventh chapter of Luke, the thirty-sixth and following verses:[3] "And one of the pharisees desired him that he would eat with him. And he entered into the pharisee's house, and sat down to meat. And behold, a woman which was in the city, a sinner; and when she knew that he was sitting at meat in the pharisee's house, she brought an alabaster cruse of ointment, and standing behind at his feet, weeping, she began to wet his {227} feet with her tears, and wiped them with the hair of her head, and kissed his feet, and anointed them with the ointment." The explanation is that it was convenient for the woman to wash and anoint Jesus' feet in this manner, because he was _reclining_ on a couch.

What I am certain of is that the couch or any elevated seat is not at all necessary in such cases. Whenever an Oriental indulges in the practice of was.h.i.+ng his feet he sits on the floor, as is his custom, and lifts the feet into the basin of water. This is the only way I ever knew in my old home, and it is no less effective than is the more "scientific" way of the West. King James's Version renders the pa.s.sage a little more difficult by giving greater definiteness to the woman's position at Jesus' feet. While the Revised Version says, "And standing behind at his feet," the older Version says, "And stood behind _him_,"

etc. Yet even here the couch affords no greater advantage than the floor, because by folding the legs under the body, the feet are partially visible under the knee joints {228} and could be touched from behind, and in the case of a kneeling posture, the feet may be easily reached from that direction.[4] However, it should be borne in mind here that the real significance of the entire pa.s.sage is to be found, not in the woman's physical but spiritual act. It was her spirit of love and devotion to the Master, and, in the case of her who was a "sinner," her profound repentance and deep humility in touching Jesus'

feet in this manner, which immortalized her act in the Scriptures. To the Orientals the feet are unclean in a ceremonial sense; they are not "honorable" members of the body; therefore to touch them in an act of devotion marks the deepest depth of humility. It was in this sense that Jesus humbled himself as an example to his disciples by was.h.i.+ng their feet.

But objections may be made to the foregoing explanation on the ground that reclining at meat is mentioned in one of the most ancient books {229} in the Old Testament, and which cannot be ascribed to the influence of Greek thought. In the sixth chapter of the Book of Amos, the third and fourth verses, it is said, according to the Revised Version: "Ye that put far away the evil day, and cause the seat of violence to come near; that lie upon beds of ivory, and _stretch themselves upon their couches, and eat the lambs out of the flock, and the calves out of the stall_." To some writers there is here a direct reference to the habit of reclining on couches while eating. But a careful study of the pa.s.sage will show that its construction does not warrant such a conclusion. The pa.s.sage cannot be made to read, "Ye ...

that stretch themselves upon their couches _and eat_." The Hebrew word _weaukhalim_ may mean, in this connection, "while eating," or, "and the eaters,"--those that eat. The rendering of the Arabic, which is a close kin of the Hebrew, is, "Ye ... who lie upon beds of ivory, and who are stretched on cus.h.i.+ons [_frsh_], _and who eat lambs_," and so forth. Here it may easily be seen that the {230} pa.s.sage gives the theory of reclining at meat no real support, and the table customs of Syria past and present oppose any effort to force the pa.s.sage to yield such a meaning. In his scathing condemnation of those who rolled in luxury and forgot G.o.d and his people, the prophet mentioned contemptuously the ease and the feasting of those whose life should have been more productive of good. He might have said, "Ye who lie on couches, and sing idle songs, and drink wine," as fittingly as, "Ye who lie on couches, and who eat lambs and calves."

[1] The more accurate rendering of this sentence in the Revised Version is, "And tarry ye until the day declineth." In the hot season a good excuse to delay a departing guest is to beg him to wait until the cool late afternoon, "The decline of the day [_a.s.sar_]."

[2] Matt. xxvi: 7, 20; John xii: 2.

[3] The Revised Version.

[4] As has already been mentioned, the common people of Syria wear no shoes in the house.

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CHAPTER V

FAMILY FEASTS

Of the feasts which are considered more strictly family affairs, I will speak of two which live in my memory clothed with romantic charms. The one is that which we enjoyed at the "killing of the sheep." As a rule every Syrian family fattens a sheep during the summer season. The housewife feeds the gentle animal by hand so many times during the day and so many during the night, until he is so fat that he "cannot rise from the ground." No person is expected to speak of this sheep or touch him without saying, "The blessing from G.o.d" (be upon the lamb).

Oh, if I could but feel again the thrilling joy which was always mine when, as a small boy, I sat beside my mother and rolled the small "morsels" of mulberry and grape-leaves, dipped them in salted bran water, and handed them to my mother to feed the "blessed sheep"!

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Early in the autumn came the time for "killing." Wherever my father was, he came home, for the father of the household must kill the sheep.

As a rule the blood of the animal was shed upon the threshold--a custom which echoes the ancient Semitic practice of thus honoring the household G.o.d. Now, however, perhaps for sanitary reasons, the sheep is killed a short distance from the door. The solemnity of the act robbed it for us of its cruelty. On the day of "killing" we sharpened the knives, crushed the salt in the stone mortar, and fed the sheep only sparingly. As the day began to decline the animal was "led to the slaughter," and laid gently on the ground, as the ancient sacrifice was laid before the Lord. My father, holding with his left hand the animal's head, made the sign of the cross with the knife on the innocent throat, and, in the name of G.o.d, slew the sheep.

The fact that many householders in a community "kill the sheep" on the same day makes the occasion a reproduction of the night of the {233} exodus from Egypt. In the twelfth chapter of the Book of Exodus, the third and sixth verses, Jehovah speaks to Moses concerning Israel, saying, "In the tenth day of this month they shall take to them every man a lamb, according to the house of their fathers, a lamb for an house.... And ye shall keep it up until the fourteenth day of the same month: and the whole a.s.sembly of the congregation of Israel shall kill it in the evening."

With a few intimate friends we feasted at the killing of the sheep, and then cut the red meat in small pieces "the size of a fledgeling's head," fried it in the fat, and sealed it in glazed earthen jars for our winter use.

The other most joyous feast was that of the _Marafeh_--the carnivals which precede the Great Lent. For about two weeks before Lent begins, the Christians of the East give themselves over to feasting. The dish which is a great favorite on this occasion is called _kibbey_. It is made of meat and crushed wheat. The meat is "beaten" in a stone mortar, with a {234} large wooden masher, until it is reduced to a very fine pulp. Then the crushed wheat, soaked in cold water, is mixed with the meat, together with a generous supply of spices and salt. The whole mixture is then "beaten" together so thoroughly that when rightly done it resembles a lump of dough.

The writer of the Book of Proverbs, with characteristic Syrian intensity, alludes to the process of _kibbey_-making in one of his a.s.saults upon "the fool." In the twenty-second verse of the twenty-seventh chapter he says, "Though thou shouldest bray a fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him."

Be that as it may, the craving of a Syrian for _kibbey_ (and I fully know whereof I speak) makes the craving of a Bostonian for baked beans and fish-b.a.l.l.s for a Sunday breakfast pale into insignificance.

During _Marafeh_ friends and neighbors feast together until the last night that precedes the beginning of Lent. The feast of that night is one {235} of family solemnity, upon which no outsiders may intrude.

The members of the family come together to eat the last feast and drink their cup of wine before entering upon the solemn period of self-denial, fasting, and prayer. As at the ancient sacrificial feasts, all the members of the family must be present. It was this very custom which afforded Jonathan the excuse to send his beloved friend David away from King Saul's court, and thus save him from the murderous design which that monarch had against the son of Jesse. So it was when the suspicious Saul asked his son, "Wherefore cometh not the son of Jesse to meat, neither yesterday nor to-day?" Jonathan answered Saul, "David earnestly asked leave of me to go to Bethlehem: and he said, Let me go, I pray thee; for our family hath a sacrifice in the city; and my brother, he hath commanded me to be there."[1]

On that solemnly joyous evening my mother spreads the feast, and with most tender and pious affections my parents call their sons and {236} daughters to surround the low table. My father pours the wine. To us all the cup is symbolic of sacred joy. Holding the cup in his hand, my father leans forward and says to my mother, "May G.o.d prolong your life and grant you the joy of many returns of this feast!" And to us, "May your lives be long; may we be granted to drink the cup at your weddings; may G.o.d grant you health and happiness and many future feasts!" We all answer, "May your drinking be health and happiness and length of days!" My mother, after wis.h.i.+ng my father the blessings he wished for her, and imploring the Most High to bless and keep him "over our heads," drinks next. Then the wine is pa.s.sed to every one of us.

"Drink ye all of it" is my father's command; for who can tell whether the family circle shall remain unbroken until the Easter festival? Not a trace of the feast is kept in the house until the morrow. What is not eaten is burned or thrown away, for on the next day no meat, eggs, or milk is permitted to the faithful. Wine also is not supposed to be indulged in {237} during Lent, until the Easter bell heralds the tidings of the Resurrection.

So did the Master speak to his disciples on the eve of his suffering.

In the twenty-sixth chapter of St. Matthew's Gospel we read, "And he took the cup, and gave thanks, and gave it to them, saying, Drink ye all of it.... But I say unto you, I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Father's kingdom."

Thus from the simplest conception of bread as a means to satisfy physical hunger to the loftiest mystic contemplation of it as a sacramental element, the Orientals have always eaten bread with a sense of sacredness. "Bread and salt," "bread and wine," "Christ the bread of life," "For we, being many, are one bread," "Give us this day our daily bread," these and other sayings current in the Bible and in Oriental speech all spring from the deepest life of the ancient East.

And the sacredness of this common article of food has been of most inestimable value to {238} Oriental peoples. In the absence of other means of social cohesion, and the higher civil interests which bind men together, it has been a great blessing indeed to those much-divided Orientals to find peace and security in the simple saying, "There is bread and salt between us."

[1] 1 Sam. xx: 27-29.

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PART IV

OUT IN THE OPEN

CHAPTER I

SHELTER AND HOME

Some one has said that the ancient Israelites called G.o.d a "shelter"

and a "refuge," and not a "home," because for the most part the Syrians lived out of doors. All the habitation an Israelite needed was a shelter from the storm and a refuge from the enemy. Hence the prayer of the Psalmist: "For thou hast been a shelter for me, and a strong tower from the enemy,"[1] and the prophecy of Isaiah, the fourth chapter and the sixth verse, according to the Revised Version: "And there shall be a pavilion for a shadow in the day-time from the heat, and for a refuge and for a covert from storm and from rain."

The a.s.sertion that the Syrian, both ancient and modern, lives for the most part out of doors is substantially correct. The long and rainless summers, the almost exclusively agricultural {242} and pastoral life of the people, outside the few large cities, and the primitive modes of travel, enable the Syrian to live his life out in the open. His one-story house, consisting of one or two rooms very simply furnished, conveys the impression that it is only an emergency shelter. Yet that artless structure and the living "close to nature" have proved so agreeable and so satisfactory to the people of the East as to defy the forces of evolution. Certainly the continuance of that simple environment, "from age to age the same," indicates that in the universal scheme of things evolution is not altogether compulsory. Man can, if he chooses, stand still, and live somewhat comfortably by simply repeating the past.