The Syrian Christ Part 16

[8] Exod. x: 40.

[9] Deut. xxvii: 15, 42.

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CHAPTER VI

THE SHEPHERD

"I am the good shepherd" is one of Jesus' most tender, most compa.s.sionate sayings. The first sixteen verses of the tenth chapter of St. John's Gospel, from which this saying comes, should be joined to the twenty-third Psalm. Notwithstanding the fact that John's words are tinged with Greek thought, as descriptive of shepherd life in the East, those two portions of Scripture belong together.

The various phases of shepherd life in Syria are indelibly printed in my memory. Our mountain village home was situated on the upper slope of a rather steep hill, at the base of which a thin stream flowed over its rocky bed. Across the narrow ravine, on the lower slope of another hill, just opposite our home, there were three sheep and goat folds.

There for years I watched the shepherds and their flocks go out and come in, morning and evening, from early {296} spring until late autumn, when the shepherds dismantled the folds by removing their th.o.r.n.y fences, pulled down their rude bowers, and led their flocks to the "lowlands," where they spent the short winter season. The wailing of Isaiah, in the twelfth verse of the thirty-eighth chapter (Revised Version), "My dwelling is removed and is carried away from me as a shepherd's tent," reminds me very strongly of the easy removal and complete disappearance of that temporary shelter, which I so often saw torn down and carried away.

While at work in the fields cutting stone for my father's building operations in various parts of Mount Lebanon, the shepherds were all around us. In those days I watched the shepherd lead his flock "into the waters of rest," or the restful, refres.h.i.+ng waters, which the English version renders "still waters." I watched him as, by inarticulate, deep, guttural sounds, whistling, certain characteristic words which the flock seemed to understand, and the flinging of pebbles or "smooth stones," such as those {297} with which David smote Goliath, he guided, I might say invited, the "blessed creatures," into every nook and corner among the rocks where there was pasture. It was this solicitous watchfulness of the shepherd which the writer of the twenty-third Psalm had in mind when he said, "The Lord is my shepherd, _I shall not want_." In the heat of the day the shepherd made his flock "to lie down" in the pasture ground, and the "blessed ones," as the shepherd always calls his sheep and goats, would fold their nimble legs and lie down, singly and in small groups, a surpa.s.sing picture of contentment, trustfulness, and peace. They seemed to realize that although they were in the wilderness they had nothing to fear. For the loving shepherd, with his strong and heavy staff, was in their midst to ward off all danger from them.

The opening verses of the tenth chapter of the Gospel of John contain most significant allusions to the sheepfold. "Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other {298} way, the same is a thief and a robber."

Here the reference is to the fold of the dry season, such as those I have already mentioned. The winter sheepfold is a roofed stone hovel called _merah_. It has one low door and no windows; therefore, by climbing up the fold, "some other way" the robber could secure no booty. The roofless fold is called _hedherah_ and is built of rough stones (such as are used in New England stone fences) to the height of five feet. Above the stone construction rises a high _seyaj_ (hedge) of th.o.r.n.y branches, securely fastened between the stones. It is this hedge which is especially designed to prevent the "thief and robber"

from climbing into the sheepfold.

"But he that entereth in by the door is the shepherd of the sheep. To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out." The shepherd's rude tent is located near the door. There also his faithful dog lies. The word "porter" in the text refers more, perhaps, to a Greek than Syrian custom. However, in case of {299} large flocks, the under-shepherd, or the "helper," who guards the door, answers to the "porter."

The calling of the sheep or goats by name should not be taken literally. The animals are not named as persons are. The shepherd _knows_ all the members of his flock by certain individual characteristics, and realizes the fact quickly when one of them is lost. The more prominent ones are given adjectival names, such as the "pure white," the "striped," the "black," the "brown," the "gray-eared," etc. But it should be borne in mind that the saying, "And he calleth his own sheep by name, and leadeth them out," indicates the tender love of the shepherd for his flock, but not that the animals answer to their names. They are never trained to do that. He "leadeth them out," not by calling their names, but by giving certain sounds which they recognize.

"And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice." I find that the strong emphasis which commentators in general place {300} upon the shepherd's going _before_ the flock carries the impression that he does so _invariably_. So far as I know, this is not absolutely correct. _As a rule_, the shepherd goes before the flock, but not infrequently he is seen behind it. The shepherd walks behind, especially in the evening when the flock is on its way to the fold, in order that he may gather the stragglers and protect them from the stealthy wolf. The shepherd often walks by the side of the flock, at about the middle of the line.

In case of large flocks the shepherd goes before, and the helper behind.

One of the great delights of my boyhood days was the sight of the "returning flock" every evening on the pebbly road on the side of the hill close by our house. I go up on the housetop at dusk. As soon as I hear the swis.h.i.+ng roar of the mult.i.tude of little sharp hoofs on the stony road, which is like the sound of an approaching hailstorm among the trees, then I know that the "blessed ones" are near. The long line of h.o.r.n.y and hornless heads sweeps down the slope {301} of the hill like an army on a "double-quick." With his strong, protecting staff in hand, the stalwart, tender, ever-watchful shepherd appears at the end of the line, and like an overshadowing Providence _guides_ his beloved flock safely over the little stream and into the fold.

The effective, and, I might say, unerring, guidance of the shepherd is especially shown when he leads his flock in the "narrow paths." In Syria as a rule the fields are not fenced. The pastures and the planted fields are separated by narrow footpaths, and here and there by low stone walls, which are intended, however, more for landmarks than for fences. The fields are the forbidden ground. In transferring his flock from one pasture to another, the shepherd must not allow any of his animals to stray from the beaten path into the fields. For if he does, he will not only have to pay damages to the owners of the fields, but will ruin his own reputation as a shepherd. In my home town we had a shepherd who was widely famed for his skill in leading his flock in the narrow paths. Sa'ied, who {302} supplied our community with goat's milk during the summer, was often known to guide a flock of about one hundred and fifty head of goats (which are much more unruly than sheep) without a helper, in a narrow path or over a stone wall, for a considerable distance, without allowing a single one of them to set foot on the forbidden ground. The flock obeyed him because they _knew his voice_ as that of their good shepherd.

It was no doubt such shepherds as Sa'ied that lent the writer of the twenty-third Psalm his telling figure. It was the faithful guidance of such earthly shepherds that led the ancient singer to meditate upon the Lord's faithfulness to his own, and to utter his faith in the line, "He leadeth me in the paths of righteousness for his name's sake." The fields of temptation lie on either side of the narrow path of rect.i.tude and life. The Lord will protect and lead in the right path all those who know Him and hear His voice.

Another enchanting picture of Syrian pastoral {303} life is the gathering of the flock. The shepherd seeks and gathers his sheep for the purpose of transferring them to a richer pasture, or, at the end of the day, to lead them back to the fold. He stands in the midst of the far-scattered flock and gives certain sounds, which are to the sheep what the notes of a bugle are to an army. His trained right arm, whose long range and precision are proverbial, sends the pebbles whirring in all directions, and thus "turns back" the more heedless of the flock.

It was this which the Psalmist had in mind when he said, "He restoreth my soul." The Arabic phrase _yeriddo nefsee_, means, "he turns back my soul," and refers to the action of the shepherd in turning the course of his sheep toward himself. The faithful shepherd never proceeds to lead his flock away until he is a.s.sured that all his dumb companions are gathered together.

With what pathos does the prophet Ezekiel portray this pastoral scene when he speaks of the infinite compa.s.sion of the divine shepherd of Israel, who never slumbers nor sleeps! In the {304} thirty-fourth chapter, the eleventh verse, the promise to scattered Israel is, "For thus saith the Lord G.o.d: Behold, I, even I, will both search for my sheep, and seek them out. As a shepherd seeketh out his flock in the day that he is among his sheep that are scattered; so will I seek out my sheep, and will deliver them out of all the places where they have been scattered in the cloudy and dark day. And I will bring them out from the people, and gather them from the countries, and will bring them to their own land, and feed them upon the mountains of Israel by the rivers, and in all the inhabited places of the country. I will feed them in a good pasture, and upon the high mountains of Israel shall their fold be; there shall they lie in a good fold, and in a fat pasture shall they feed upon the mountains of Israel.... I will seek that which was lost, and bring again that which was driven away."

The climax of the shepherd figure, as it is used in the tenth chapter of the Gospel of John, is reached in Christ's saying, "I am the good {305} shepherd: the good shepherd giveth his life for the sheep," and in the twenty-third Psalm, in the pa.s.sage, "Though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me: thy rod and thy staff, they comfort me." Only those who have heard the howling of a faithful shepherd at the approach of a wild beast to the flock can clearly realize how literally true is this saying of Christ's: "The good shepherd giveth his life for the sheep."

Of all the shepherds I have known or have known about in my native land, the commanding figure of one--Yusuf Balua'--rises most prominently before me. I never want to forget old Yusuf. He was over sixty when I first knew him. He was every inch a shepherd, having known no other vocation in all his life. I knew that elemental man in the "lowlands," where I spent two winters with my father, who was called thither to erect several farmhouses for the lord of the land.

Yusuf, as he himself expressed it, "revered" my father; therefore, I {306} was always welcome to visit Yusuf at his cave in the rocky gorge, and to roam with him and his flock whenever my duties as my father's helper permitted.

The flocks are kept in the "lowlands" until after the "time of birth,"

which comes in March; then they are led up into the mountains. It was during that blessed time of birth, and while with Yusuf, that I first beheld the original of that infinitely tender picture which is drawn in the fortieth chapter of Isaiah, the eleventh verse, and which is also Christ's most appealing picture. "He shall feed his flock like a shepherd," says the prophet; "he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young." The text is very effectively improved by the marginal note which says, "and shall gently lead those that _give suck_." It was that which Yusuf Balua' was doing once when I happened to be with him.

His roughly hewn figure stands now before me, with three newly born lambs held close to his bosom, and their {307} wilted heads resting on his ma.s.sive arm. He walked gently before the anxious, slowly moving mothers, which came close behind him, emitting low, humming sounds, through which Nature poured out her compa.s.sionate heart.

"Let me carry one of them," I begged Yusuf. "No, my boy, not the helpless ones," answered the tender friend. "They need the shepherd's care now. Besides, the mothers don't know you and they would fear."

But they knew _his_ voice and followed him!

Oh, if we will but know and trust and follow our heavenly Shepherd, as the sheep trust and follow theirs!

But I must not lose sight of what I have called the climax of the shepherd figure in the Gospel and the Psalms; namely, the shepherd's interposing with his own life between the flock and the wolf. The wolf, the hyena, and the leopard are the flock's most formidable foes.

During his long life Yusuf fought many battles with those ferocious beasts, but never lost a hoof to them in all those encounters. On more {308} than one occasion he followed the hyena to his lair, and, by his characteristic howling, flinging his deadly stones with his sling, and striking with his heavy staff on the rocks, compelled the beast to abandon his prey. Whether the unfortunate sheep was yet alive or whether it had died, Yusuf, as a good and faithful shepherd, always carried it back to the fold. Does not the prophet Amos a.s.sure Israel of their Shepherd's infinite care for them in an allusion to the faithful seeking by the earthly shepherd for even a fragment of his lost sheep? "Thus saith Jehovah," cries Amos; "As the shepherd _rescueth out of the mouth of the lion two legs, or a piece of an ear_; so shall the children of Israel be rescued."[1] To this care and devotion of the shepherd, Jesus also alludes in his parabolic saying in which he speaks of his having "come to save that which was lost." "How think ye? if a man have an hundred sheep, and one of them be gone astray, doth he not leave the ninety and nine, and goeth into the mountains, {309} and seeketh that which is gone astray? And if so be that he find it, verily I say unto you, he rejoiceth more of that sheep, than of the ninety and nine which went not astray. Even so it is not the will of your Father which is in heaven, that one of these little ones should peris.h.!.+"[2]

When I think of that deep, rocky gorge where Yusuf wintered with his flock, and the many similar valleys which the Syrian shepherds have to traverse daily; when I think of the wild beasts they have to fight, of the scars they bear on their bodies as marks of their unreserved and boundless devotion to their flocks, I realize very clearly the depth of the Psalmist's faith when he said, "Though I walk through the valley of the shadow of death, I will fear no evil; for thou art with me: thy rod and thy staff, they comfort me."

[1] Amos iii: 12. Revised Version.

[2] Matt. xviii: 12-14.

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PART V

SISTERS OF MARY AND MARTHA

CHAPTER I

WOMAN EAST AND WEST

Perhaps on no other subject do the Orient and the Occident diverge more widely than on that of the status of woman. So far as they really differ, and as they imagine that they differ in their regard for woman, the Orientals and the Occidentals form two distinct human types.

From the beginning of their history, the Teutonic races, especially the Anglo-Saxons, have been characterized by their high regard for woman.

This trait of the dwellers of north-western Europe so impressed the Latin Christian missionaries, when they first visited those peoples, that they described them as having "such high regard for woman to the extent that adultery was unknown among them." And while the concluding phrase of this historical testimony does not describe the present state of Anglo-Saxon society with absolute correctness, {314} the statement as a whole seems to me to be a substantially correct description of present Anglo-Saxon life. Among the peoples of north-western Europe, and especially among their descendants in America, woman enjoys man's highest regard.

On the other hand, "the Oriental view of woman" has always been considered by those Western peoples to be very contemptuous. We always hate most deeply that vice which is the opposite of our strongest virtue. We are most likely to exaggerate and to condemn mercilessly any deviation from that which we ourselves consider to be the sacred path of duty. Respect for woman being one of his strongest virtues, the Anglo-Saxon is lashed to fury by what seems to him to be the Oriental's utter disrespect for the mother of the race.

As I have already stated in other connections in this work, my object is neither to accuse the Oriental nor to excuse his moral failures. My aim is rather to interpret him to my Western readers and to determine, if possible, to what {315} extent he really is a transgressor of the normal rules of behavior toward woman. My intimate knowledge of life in both hemispheres and my affectionate regard for the good qualities of both the Orientals and the Occidentals lead me to venture to be a reconciler of their differences. They certainly misunderstand one another, especially with reference to the domestic and social relations of the s.e.xes. Time was when the various races hugged their prejudices close to their own hearts and really enjoyed ridiculing one another.

But "the hour cometh and now is" when the peoples of the earth are beginning to realize that righteousness and truth, kindness and good manners, are the exclusive possessions of no one race. The peoples of the earth are beginning to realize that a mutual sympathetic understanding between the various races is an a.s.set of civilization, and a promoter of the cause of that human commonwealth for which all good men pray and hope. Therefore, as one who owes much to both the East and the West, {316} I deem it my duty to do what I can to promote such a sympathetic understanding, without doing violence to the truth.

What is an obvious fact, and which can by no means be ignored, even by the most zealous special pleader, is that the Eastern woman is far from being the equal of her Western sister, either in culture or in domestic and social privileges. Perhaps in no other country does woman enjoy these blessings to the extent to which the American woman enjoys them.

Woman as man's intellectual companion, as a promoter of ideals, as a factor in domestic and social evolution, the Orient has never known.

The Western type of woman is now partially represented in my native land by a minority of cultivated women, but their number is comparatively very small.

The Oriental social code (if the simple social usages in that part of the world may be termed such) gives man the precedence. To give woman the social and domestic prominence, the little attentions and courtesies which she {317} enjoys in America, is to the Orientals not only unnecessary, but uncomplimentary to both s.e.xes.