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diff --git a/40285-h/40285-h.htm b/40285-h/40285-h.htm index dd7a521..e8ef3a8 100644 --- a/40285-h/40285-h.htm +++ b/40285-h/40285-h.htm @@ -5,7 +5,7 @@ <head> -<meta http-equiv="Content-Type" content="text/html; charset=ISO-8859-1" /> +<meta http-equiv="Content-Type" content="text/html; charset=UTF-8" /> <title> The Project Gutenberg E-text of The Syrian Christ, by Abraham Mitrie Rihbany @@ -127,41 +127,7 @@ img.imgcenter { margin-left: auto; </head> <body> - - -<pre> - -The Project Gutenberg EBook of The Syrian Christ, by Abraham Mitrie Rihbany - -This eBook is for the use of anyone anywhere at no cost and with -almost no restrictions whatsoever. You may copy it, give it away or -re-use it under the terms of the Project Gutenberg License included -with this eBook or online at www.gutenberg.org - - -Title: The Syrian Christ - -Author: Abraham Mitrie Rihbany - -Release Date: July 20, 2012 [EBook #40285] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK THE SYRIAN CHRIST *** - - - - -Produced by Al Haines - - - - - -</pre> - +<div>*** START OF THE PROJECT GUTENBERG EBOOK 40285 ***</div> <p class="capcenter"> <br /><br /><br /> @@ -483,7 +449,7 @@ born, and brought up under almost the identical conditions under which he lived, I have an "inside view" of the Bible which, by the nature of things, a Westerner cannot have. And I know that the conditions of life in Syria of to-day are essentially as they were in the time of -Christ, not from the study of the mutilated tablets of the archæologist +Christ, not from the study of the mutilated tablets of the archæologist and the antiquarian, precious as such discoveries are, but from the simple fact that, as a sojourner in this Western world, whenever I open my Bible it reads like a letter from home. @@ -491,7 +457,7 @@ my Bible it reads like a letter from home. <p> Its unrestrained effusiveness of expression; its vivid, almost flashy -and fantastic imagery; its naïve narrations; the rugged unstudied +and fantastic imagery; its naïve narrations; the rugged unstudied simplicity of its parables; its unconventional (and <span class="pagenum">{<a id="P6"></a>6}</span> to the more @@ -721,7 +687,7 @@ the Lord." </p> <p> -The <i>zûwar</i> (visitors) remain at the holy shrine for one or two nights, +The <i>zûwar</i> (visitors) remain at the holy shrine for one or two nights, or until the "presence" is revealed; that is, until the saint <span class="pagenum">{<a id="P16"></a>16}</span> manifests himself. The prayerfully longed-for manifestation comes @@ -777,7 +743,7 @@ for them, that they may <i>shave their heads</i>." The last service of this kind which I attended in Syria was for a cousin of mine, a boy of twelve, who was a <i>nedher</i>, or as the word is rendered in the English Bible, a Nazarite. We assembled in the church -of St. George of Sûk. The occasion was very solemn. A mass was +of St. George of Sûk. The occasion was very solemn. A mass was celebrated after the order of the Greek Orthodox Church. Near the close of the service the tender lad was brought by his parents in front of the Royal Door at the altar. While repeating a prayer, the priest @@ -1036,7 +1002,7 @@ And in describing such Oriental customs it may be significant to point out that, in certain <span class="pagenum">{<a id="P30"></a>30}</span> localities in Syria, to say to a person that -he was not "salted" upon birth is to invite trouble. Only a <i>bendûq</i>, +he was not "salted" upon birth is to invite trouble. Only a <i>bendûq</i>, or the child of an unrecognized father, is so neglected. And here may be realized the full meaning of that terrible arraignment of Jerusalem in the sixteenth chapter of the Book of Ezekiel. The Holy City had @@ -2135,7 +2101,7 @@ whether they had any emotions to speak of. <p> It is not my purpose here to undertake a comparative critical study of these opposing traits, but to state that, for good or evil, the -Oriental is preëminently a man who craves sympathy, yearns openly and +Oriental is preëminently a man who craves sympathy, yearns openly and noisily for companionship, and seeks help and support outside himself. Whatever disadvantages this trait may involve, it has been the one supreme qualification that has made the Oriental the religious teacher @@ -2411,7 +2377,7 @@ Note the Syrian's daily language: it is essentially Biblical. He has no <i>secular</i> language. The only real break between his scriptures and the vocabulary of his daily life is that which exists between the classical and the vernacular. When you ask a Syrian about his business -he will not answer, "We are doing well at present," but "<i>Allah mûn +he will not answer, "We are doing well at present," but "<i>Allah mûn 'aim</i>" (God is giving bounteously). To one starting on a journey the phrase is not "Take good care of yourself," but "Go, in the keeping and protection of God." By example and precept we were trained from @@ -2460,7 +2426,7 @@ Akin to the foregoing are such expressions as these. In trying to rise from a sitting posture (the Syrians sit on the floor with their legs folded under them), a person, using the right arm for leverage, says, as he springs up, "Ya <i>Allah</i>" (O God [help]). In inquiring about the -nature of an object, he says, "<i>Sho dinû</i>?" (what is its religion?) And +nature of an object, he says, "<i>Sho dinû</i>?" (what is its religion?) And one of the queerest expressions, when translated into English, is that employed to indicate that a kettleful of water, for example, has boiled beyond the required degree: "This water has turned to be an infidel" @@ -2606,7 +2572,7 @@ everlasting." </p> <p> -This mixture of piety and hatred, uttered so naïvely and in good faith, +This mixture of piety and hatred, uttered so naïvely and in good faith, is characteristically Syrian. Such were the mutual wishes I so often heard expressed in our neighborhood and clan fights and quarrels in Syria. When so praying, the persons would beat upon their breasts and @@ -2980,7 +2946,7 @@ deceiving, but to impress the hearer with the significance or the insignificance of it. If a sleeper who had been expected to rise at sunrise should oversleep and need to be awakened, say half an hour or an hour later than the appointed time, he is then aroused with the -call, "Arise, it is noon already—<i>qûm sar edh-hir</i>." Of a strong and +call, "Arise, it is noon already—<i>qûm sar edh-hir</i>." Of a strong and brave man it is said, "He can split the earth—<i>yekkid elaridh</i>." The Syrians suffer from no misunderstanding in such cases. They <i>discern</i> one another's meaning. @@ -3044,7 +3010,7 @@ taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, and was transfigured before them; and his face did shine as the sun." "After six days" from what time? In the preceding chapter a general reference to time is made in the thirteenth verse, -where it is said: "When Jesus came into the coasts of Cæsarea Philippi, +where it is said: "When Jesus came into the coasts of Cæsarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am?" But here no definite date is given. Chapter sixteenth ends with those great words, "For whosoever will save his life shall lose it: and @@ -3127,7 +3093,7 @@ likely to stoop down and say, "Don't you want to ride on my back?" One of the most striking examples of this manner of speech in the Bible is found in the twenty-first chapter of the Book of Acts. Beginning with the tenth verse, the writer says: "And as we tarried there [at -Cæsarea] many days, there came down from Judea a certain prophet, named +Cæsarea] many days, there came down from Judea a certain prophet, named Agabus. And when he was come unto us, he took Paul's girdle, and bound his own hands and feet, and said, Thus saith the Holy Ghost, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall @@ -3479,7 +3445,7 @@ Scriptural passage makes no reference to it whatever. <p> The Koran makes use of this expression in one of its purest classical -Arabic passages. The term employed here—<i>sûm-el-khiat</i>—can mean only +Arabic passages. The term employed here—<i>sûm-el-khiat</i>—can mean only the sewing instrument, and nothing else. </p> @@ -4112,32 +4078,32 @@ posterity, "even unto the third and fourth generation." <p> The word "husks" in the English version is not a correct rendering of the original term. The marginal note in the Revised Version reads, -"the pods of the carob tree." The Arabic version says simply <i>kherrûb</i> +"the pods of the carob tree." The Arabic version says simply <i>kherrûb</i> (carob). The carob tree is very common in the lowlands of Syria. It is a large tree of dense foliage, and round, glossy, dark-green leaves. The pods it bears measure from five to ten inches in length, are flat, and largely horn-shaped. I do not know why the English translators of the Bible called those pods "husks." They are sold in almost every -town in western Syria for food. Children are very fond of <i>kherrûb</i>. +town in western Syria for food. Children are very fond of <i>kherrûb</i>. Some of the pods contain no small amount of sugar. In my boyhood <span class="pagenum">{<a id="P159"></a>159}</span> -days, a pocketful of <i>kherrûb</i>, which I procured for a penny, was to me -rather a treat. The older people, however, do not esteem <i>kherrûb</i> so +days, a pocketful of <i>kherrûb</i>, which I procured for a penny, was to me +rather a treat. The older people, however, do not esteem <i>kherrûb</i> so highly as do the children. The bulk of it is so out of proportion to the sugar it contains that its poverty is proverbial in the land. Of one whose conversation is luxuriant in words and barren of ideas it is -said, "It is like eating <i>kherrûb</i>; you have to consume a cord of wood +said, "It is like eating <i>kherrûb</i>; you have to consume a cord of wood in order to get an ounce of sweet." By eating these pods, the poor people seem to themselves "to have been filled" while in reality they -have received but little nutrition. Therefore <i>kherrûb</i> is generally +have received but little nutrition. Therefore <i>kherrûb</i> is generally eaten by animals. </p> <p> It may be observed that the saying in the parable, "and he would fain -have been filled with <i>kherrûb</i> that the swine did eat: and no man gave +have been filled with <i>kherrûb</i> that the swine did eat: and no man gave unto him," simply describes the prodigal's poverty. For as a -"swine-shepherd" the "<i>kherrûb</i> that the swine did eat" was certainly +"swine-shepherd" the "<i>kherrûb</i> that the swine did eat" was certainly very accessible to him. The purpose of the passage is to draw the contrast between the rich parental home which the prodigal had willingly @@ -4411,7 +4377,7 @@ assurance that his statement is true and sincere. The Mohammedan law, which is the law of modern Syria, demands swearing in judicial contests. The judge awards the accuser—that is, the plaintiff—the right to lead the defendant to any shrine he may choose, -and cause him to swear the <i>yemîn</i> (solemn oath) as a final witness to +and cause him to swear the <i>yemîn</i> (solemn oath) as a final witness to his innocence. By this act the plaintiff places his adversary in the hands of the Supreme Judge, whose judgments are "true and righteous altogether." A false oath is supposed to bring awful retribution upon @@ -5110,22 +5076,22 @@ mentioned often in the Bible, but the word "oven" in the English translation is somewhat misleading. It <span class="pagenum">{<a id="P201"></a>201}</span> is so because the -<i>tennûr</i> (translated "oven" in the Bible) is unknown to the -English-speaking world, if not to the entire Occident. The <i>tennûr</i> is +<i>tennûr</i> (translated "oven" in the Bible) is unknown to the +English-speaking world, if not to the entire Occident. The <i>tennûr</i> is a huge earthen tube about three feet in diameter and about five feet long; it is sunk in the ground within a small, roughly constructed hut. -The women bake their bread at the <i>tennûr</i> in turn, certain days being +The women bake their bread at the <i>tennûr</i> in turn, certain days being assigned to certain families. The one baking comprises from one hundred to two hundred loaves. The fuel, which consists of small branches of trees, and of thistles and straw, is thrown into the -<i>tennûr</i> in large quantities. It is to this that Jesus alludes in the +<i>tennûr</i> in large quantities. It is to this that Jesus alludes in the passage, "If then God so clothe the grass which is to-day in the field, and to-morrow is <i>cast into the oven</i>, how much more will he clothe you, O ye of little faith?" </p> <p> -When I recall the sight of a burning <i>tennûr</i>, I do not find it +When I recall the sight of a burning <i>tennûr</i>, I do not find it difficult to imagine what the old theologians meant by the "burning pit." The billows of black smoke, pierced at intervals by tongues of flame issuing from the deep hole, convert the chimneyless hut into an @@ -5743,7 +5709,7 @@ that stretch themselves upon their couches <i>and eat</i>." The Hebrew word <i>weaukhalim</i> 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 cushions [<i>fûrsh</i>], <i>and who eat lambs</i>," and so +who are stretched on cushions [<i>fûrsh</i>], <i>and who eat lambs</i>," and so forth. Here it may easily be seen that the <span class="pagenum">{<a id="P230"></a>230}</span> passage gives the @@ -6580,7 +6546,7 @@ raisins. </p> <p> -In Syria the <i>sûk</i> (market place) is more than a place of exchange of +In Syria the <i>sûk</i> (market place) is more than a place of exchange of commodities. It is rather an occasion of varied business and social interests. The Oriental knows no business without sociability. His <i>dekkan</i> (store) is a gathering-place for friends, and a business @@ -7062,7 +7028,7 @@ But in this age of rampant microbiology I introduce this subject with at least an implied apology. The picture of men treading grapes in this manner and under such circumstances will not, I fear, appeal -strongly to the æsthetic sense of my readers. Nevertheless, all the +strongly to the æsthetic sense of my readers. Nevertheless, all the Scriptural wine, including the cup of the Last Supper, was produced in this way. To the Orientals the mystic fermentation and the fire purify the juice of the vine. The precious juice runs from the wide, @@ -7181,7 +7147,7 @@ cast into shallow soil to live long. them." For this the Syrian farmer himself is largely to blame. He preserves the thorns for cattle feed and for fuel. Certain kinds of thorns, especially <i>bellan</i>, are used as fuel for summer cooking, which -is done out of doors, and for baking at the <i>tennûr</i>.[<a id="chap0405fn4text"></a><a href="#chap0405fn4">4</a>] Other thorns +is done out of doors, and for baking at the <i>tennûr</i>.[<a id="chap0405fn4text"></a><a href="#chap0405fn4">4</a>] Other thorns are harvested, after the barley and <span class="pagenum">{<a id="P290"></a>290}</span> wheat harvests, threshed, and @@ -8029,7 +7995,7 @@ critics of Paul and Christianity in general, if such critics would keep in mind the conditional nature of this command. Whether as a Syrian or as an American I do not believe in subjecting the wife to the husband, nor the husband to the wife. Domestic life should be based on perfect -coöperation of husband and wife, in spiritual as well as in +coöperation of husband and wife, in spiritual as well as in administrative matters. Toward this goal the Americans have made the greatest advance. However, Paul's command can by no means be justly construed as giving the husband unlimited tyrannical authority over the @@ -8085,7 +8051,7 @@ Arabian tribes which hover on the eastern borders of Syria. In modern Syria such practices no longer exist, but their faint echoes are still heard in times of tribal fights. On such occasions the cry is heard (and I often heard it myself), "You dogs, to-day we shall take your -women booty [<i>nesbee hereemekûm</i>]." +women booty [<i>nesbee hereemekûm</i>]." </p> <p> @@ -8142,10 +8108,10 @@ making her common. <p> It would, perhaps, throw further light on the Easterners' regard of woman as a sacred being when it is known why they call the wife -<i>hûrmat</i>. This term is derived from <i>heram</i>—a consecrated and wholly +<i>hûrmat</i>. This term is derived from <i>heram</i>—a consecrated and wholly sacred object. <i>Heram</i> is the name of the Mohammedans' most sacred shrine of Mecca. The wife is the husband's most sacred possession, -therefore she is called <i>hûrmat</i>. The plural of this is <i>harem</i>, a +therefore she is called <i>hûrmat</i>. The plural of this is <i>harem</i>, a term which to Westerners has a most obnoxious connotation. But not so to Orientals. In the West <span class="pagenum">{<a id="P334"></a>334}</span> @@ -8165,7 +8131,7 @@ similar occasions. It is for the same reason that we find no women disciples at the Last Supper. In the parable of the prodigal son, the father meets the returning penitent, the father bestows "the best robe" on the son, the father orders the feast, and doubtless presides over -it. So it was also when Abraham entertained the angels, and Zacchæus +it. So it was also when Abraham entertained the angels, and Zacchæus entertained Jesus—the man was the entertainer. However, in these two cases the women might have acted as hostesses,—because the <span class="pagenum">{<a id="P335"></a>335}</span> @@ -8335,7 +8301,7 @@ East. It <i>might</i> be so spoken as to mean disrespect, but as a rule, and <span class="pagenum">{<a id="P342"></a>342}</span> according to the Oriental manner of speech, it is dignified -and in good taste. At present the term <i>hûrmat</i> is more extensively +and in good taste. At present the term <i>hûrmat</i> is more extensively used in such cases in Syria. Among the nobility and the educated minority of the people the word <i>sitt</i> (lady) is employed in addressing a woman. However, this impersonal form of address is employed by a man @@ -9397,11 +9363,11 @@ morning," limits the sense of the text, and, consequently, fails to express fully the phase of Eastern thought to which the Psalmist alludes. I have no doubt that the ancient poet meant that his longing for the manifestation of God was as keen as the -longing of <i>el-mûtesehhid</i> for the dawn. This term comes from <i>sûhad</i> -(sleeplessness). Eastern poetry is full of references to the <i>sûhad</i>, +longing of <i>el-mûtesehhid</i> for the dawn. This term comes from <i>sûhad</i> +(sleeplessness). Eastern poetry is full of references to the <i>sûhad</i>, either from fear or other intense feelings like sorrow or love. In a land of tribal feuds and where wild beasts abound, the night is full of -terror. <i>El-mûtesehhid</i> "wrestles" with the night, keenly observes the +terror. <i>El-mûtesehhid</i> "wrestles" with the night, keenly observes the stars which mark the night watches, and restlessly watches for the advent of the day to dispell his haunting fears. The Arabian poet exclaims, "Oh, the night's curtains which are like the waves of the sea @@ -9415,7 +9381,7 @@ It is not the watchman only that is meant <span class="pagenum">{<a id="P389"></a>389}</span> here. He might watch keenly for the morning in times of fear, but the reference is to all -those who watch for the morning in times of <i>sûhad</i>—a state which +those who watch for the morning in times of <i>sûhad</i>—a state which Orientals readily understand. The Psalmist would have that confidence and cheer in the presence of the Lord which come to the restless watcher of the night with the dawning of the day; that inward calm and @@ -9675,7 +9641,7 @@ are held together by a wooden pin which is securely fastened in the center of the nether stone, and passes through a funnel-shaped hole in the center of the upper stone. A wooden handle is inserted near the outer edge of the upper stone. As a rule a strong woman can grind a -small quantity of wheat at this mill alone. But as coöperation tends +small quantity of wheat at this mill alone. But as coöperation tends to convert drudgery into pleasant work, the women grind in pairs. The mill is placed on a cloth—something like a bed-sheet—or on a sheepskin. The two women sit on the floor, exactly opposite, and of @@ -9692,10 +9658,10 @@ flour, which is now ground by the regular old-fashioned, <span class="pagenum">{<a id="P402"></a>402}</span> waterwheel flouring mills. The <i>jaroosh</i> is used in the Lebanon districts and in the interior of Syria for crushing wheat into -<i>bûrghûl</i>. The wheat is first boiled and then thoroughly dried in the +<i>bûrghûl</i>. The wheat is first boiled and then thoroughly dried in the sun on the housetop. Just before it is poured into the mill the wheat is dampened with cold water, so that while it is being crushed it is -also hulled. The <i>bûrghûl</i> is one of the main articles of food among +also hulled. The <i>bûrghûl</i> is one of the main articles of food among the common people; it is especially used for making the famous dish, <i>kibbey</i>.[<a id="chap06fn16text"></a><a href="#chap06fn16">16</a>] The whole season's supply of a family is ground in one or two evenings. The occasion is usually a very gay one. The @@ -9856,7 +9822,7 @@ the Christian bodies back to the simple faith of Jesus of Nazareth, and causing them to heap contempt upon their technical subtleties and forced uniformities of intellectual belief. At least Protestantism is beginning to be sympathetically aware of its own precious heritage, and -to feel the urging of its own genius. Free and coöperative +to feel the urging of its own genius. Free and coöperative individualism is winning signal victories over the unnatural authority of creed in the Protestant <span class="pagenum">{<a id="P410"></a>410}</span> @@ -10337,7 +10303,7 @@ Bread and salt, <a href="#P191">191-95</a>, <a href="#P238">238</a>. </p> <p class="index"> -<i>Bûrghûl</i>, an article of food, <a href="#P402">402</a>. +<i>Bûrghûl</i>, an article of food, <a href="#P402">402</a>. </p> <p class="index"> @@ -10823,7 +10789,7 @@ purposes, <a href="#P275">275</a>, <a href="#P402">402</a>; praying on, <a href= </p> <p class="index"> -<i>Hûrmat</i>, term for <i>wife</i>, <a href="#P333">333</a>; term for <i>woman</i>, <a href="#P342">342</a>. +<i>Hûrmat</i>, term for <i>wife</i>, <a href="#P333">333</a>; term for <i>woman</i>, <a href="#P342">342</a>. </p> <p class="index"> @@ -10952,7 +10918,7 @@ Judicial contests, swearing in, <a href="#P169">169</a>. </p> <p class="index"> -<i>Kherrûb</i> (carob), <a href="#P158">158</a>, <a href="#P159">159</a>. +<i>Kherrûb</i> (carob), <a href="#P158">158</a>, <a href="#P159">159</a>. </p> <p class="index"> @@ -11705,7 +11671,7 @@ Oriental, Syria. </p> <p class="index"> -<i>Sûhad</i> (sleeplessness), <a href="#P388">388</a>, <a href="#P389">389</a>. +<i>Sûhad</i> (sleeplessness), <a href="#P388">388</a>, <a href="#P389">389</a>. </p> <p><br /><br /></p> @@ -11723,7 +11689,7 @@ Tare-sickness, <a href="#P147">147</a>. </p> <p class="index"> -<i>Tennûr</i>, for use in baking, <a href="#P201">201</a>. +<i>Tennûr</i>, for use in baking, <a href="#P201">201</a>. </p> <p class="index"> @@ -11903,7 +11869,7 @@ Syria, <a href="#P318">318</a> n., <a href="#P331">331</a>; explanation of the O toward, according to St. Paul, <a href="#P325">325-33</a>; of Syria, not always submissive, <a href="#P329">329</a>; her social privileges in the East limited because of fear for her, <a href="#P330">330</a>, <a href="#P331">331</a>, <a href="#P349">349</a>; a reason for veiling, in the East, <a href="#P332">332</a>; modesty the -chief charm of Oriental, <a href="#P332">332</a>; why called <i>hûrmat</i>, <a href="#P333">333</a>; the <i>harem</i>, +chief charm of Oriental, <a href="#P332">332</a>; why called <i>hûrmat</i>, <a href="#P333">333</a>; the <i>harem</i>, <a href="#P333">333</a>, <a href="#P334">334</a>; reason for man's precedence of, in social affairs, <a href="#P334">334</a>, <a href="#P335">335</a>; her place is in the home, <a href="#P348">348</a>; classified with reference to virtue and its opposite, <a href="#P351">351</a>; the Oriental's descriptions of, <a href="#P351">351-55</a>; the @@ -11939,7 +11905,7 @@ Yusuf Balua', <a href="#P305">305-09</a>. </p> <p class="index"> -<i>Zûkreh</i> (remembrance), <a href="#P63">63</a>, <a href="#P65">65</a>. +<i>Zûkreh</i> (remembrance), <a href="#P63">63</a>, <a href="#P65">65</a>. </p> <p><br /><br /><br /></p> @@ -11954,379 +11920,7 @@ U. 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