"Long life to them and health and happiness!"

"What men does your clan count?"

"We turn out _seb'een baroody_ [seventy shotguns]."

"_Seb'een baroody_! Valiant men. What enemies have you in your native town?"

"Our chief enemy is the clan of Haddad. They turn out one hundred _baroody_, but whenever the iron gets hot [that is, whenever a fight occurs] we shatter their forces."

Thus the mutually complimentary conversation and the searching of hearts continue until each of the travelers is thoroughly informed concerning the personal, domestic, and social affairs of the other.

The trade, the income, the profession, the cares and anxieties, and even the likes and dislikes of each are made known to the other before their ways part.

Hence the Master's command, "Salute no man by the way." Surely the intention was not to be rude and unfriendly to fellow travelers, {258} but to be completely absorbed by the glorious message of the Gospel.

The command was given because "the king's business required haste."

Even an Oriental must quicken his pace when his mission is "to seek and to save that which was lost."

[1] 2 Cor. xi: 26, 27.

[2] The Arabic and the Revised Versions: "make strong."

[3] Matt. x: 9, 10.

[4] Joshua ix: 12.

[5] Exod. xii: 11.

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CHAPTER III

THE MARKET PLACE

I cannot think of the market place in the East without at the same time thinking of the camel caravan. In many parts of Syria, the arrival of the caravan makes the market. _El-habbet_ (the grain) is the chief commodity, and the camel is the chief carrier. In very recent years the railway train has to a certain extent taken from the camel his ancient occupation, but it has by no means completely supplanted the "ship of the desert."

The coming of camel caravans from the "land of the east" to our Lebanon town, laden with the "blessed grain," is one of my most enchanted memories of outdoor life in Syria. The sight of a train of camels, with their curved necks bridging the s.p.a.ces between them, suggests to the beholder an endless line. It is not at all surprising to me to read the a.s.sertion of the writer of the seventh chapter of the Book of {260} Judges, where he speaks of the Midianites and Amalekites, that "their camels were without number, as the sand of the sea-side for mult.i.tude." It seems to me that it does not require more than a train of one hundred camels to convey the idea of endlessness.

At the first glimpse of the approaching caravan we boys would swarm to the _saha_ (the open s.p.a.ce) of the town. There the caravan unloads, and awaits the buyers of wheat. It makes me long for my early years when I read in the twenty-fourth chapter of the Book of Genesis the story of Abraham's servant when he journeyed to Mesopotamia. "And the servant took ten camels of the camels of his master and departed....

And he made his camels to kneel down without the city by a well of water at the time of the evening, even the time that women go out to draw water." It is decidedly thrilling to hear the cameleer say, _ich, ich, i--ch--ch!_ and pull at the halter of his camel to make him "kneel." And, with a friendly roar, the great beast drops, first forward on his huge, thick, {261} hardened knees, then comes down on his haunches, and then, swaying in all directions, like an island shaken by an earthquake, rests his enormous body on the ground.

"At the time of the evening [in the late afternoon], even the time that women go out to draw water," the camels are led to the fountains to be watered. The ancient writer's reference to "the time that women go out to draw water" is to a Syrian as definite as the reference to a Swiss clock. _Wakket elmeliah_ (the time to fill the jars) is in the early morning and the late afternoon. For obvious reasons the women choose the "cool of the day" for carrying their heavy jars of water from the fountain to the house. The Syrian women have faithfully kept this custom from before the days of Abraham. And it is in the cool of the day that the cameleers also deem it best to water their precious animals. The women always view this event with disfavor. The thirsty camels completely drain the pond into which the surplus water of the slender fountain flows, and which the {262} housewives put to other household uses than drinking. No doubt the ancient Israelitish women in certain sections of Palestine grumbled when the cameleers drew heavily out of the wells on which the home-makers depended entirely for their water supply.

But to us boys the occasion was festive. By bribing the cameleers with gifts of grapes, figs, raisins, or any other sweets, for which the craving of the Bedouins is proverbial, we were allowed to mount the camels and lead them to the water. It may be true, as some scholars a.s.sert, that the swaying walk of the camel first quickened the measured song of the Arab, but my first camel ride was anything but poetical. I had, upon the arrival of the caravan, smuggled from our store of raisins two large pocketfuls, the one with which to bribe the Bedouin to give me a ride, the other to eat while on the camel's back, like a gay rider. As I climbed confidently on the wooden saddle of the kneeling beast, the Arab, who was already devouring the raisins, stems and all, by the handful, gave {263} the familiar signal, _tshew, tshew_, and instantly the thirsty camel rose and flew toward the fountain. I felt as if my brain was being torn off its base. I lost the sense of direction, and seemed to myself to be suspended between earth and heaven, tossed by violent winds. I screamed; but the Bedouin would not let me down until I promised him the other pocketful of raisins.

In Syria the _sk_ (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 _dekkan_ (store) is a gathering-place for friends, and a business transaction with him, especially in the interior of the country, is almost always preceded by a friendly visit with the customer. So the market is a place where the dignitaries of the town meet and exchange salutations and discuss various interests. The social nature of such occasions is indicated in Jesus' warning to his disciples, "Beware of the scribes, which love to go in long clothing, and _love salutations in the {264} marketplaces_."[1] Apparently those teachers of Israel were very frequent visitors at the markets, where men of all cla.s.ses paid them the homage which their calling, if not their person, merited.

In the past the Arab markets were also significant conventions of literary men, especially poets. Discussions of all sorts of subjects are carried on at the market. So it was in Athens in Paul's time, where he "disputed ... in the market daily with them that met with him."[2] And, of course, the children love to gather in the market place, play their pranks, and watch the interesting activities of their elders. It was to such a crowd of youngsters that Jesus likened the fickle and peevish men of his time. In the eleventh chapter of St.

Matthew's Gospel, the sixteenth verse, he says, "But whereunto shall I liken this generation? It is like unto children sitting in the markets, and calling unto their fellows, and saying, We have piped unto you, and ye have not danced; we have mourned unto you, and ye have not lamented."

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To my youthful mind the chief charm of the market place was the _keyyal_ (measurer). The strong man who measured the wheat will live in my memory as long as life endures. He it is who gives the "good measure, pressed down, shaken together, running over." In Syria the custom is that every measure must run over. Friendship must forever be mixed with business. Liquid measures, also, of such things as milk and oil, must run over a little into the vessel of the buyer, for "with what measure ye mete, it shall be measured to you again."[3]

After the price has been agreed upon, the st.u.r.dy cameleer spreads his ample cloak on the ground and pours the golden grain in a heap upon it.

The _keyyal_ kneels by the little hillock of wheat, and, naming the Holy Name, thrusts the _midd_ (a wooden measure) into the precious wheat. The grain is sacred; therefore, the language of the _keyyal_ must be pious. As he tosses the first measure into the buyer's bag, or the skirt of his cloak, he says, "Blessing!" that {266} means "One"; "From G.o.d" means "Two." Then the counting is continued in the ordinary language--three, four, and so on.

After it is first thrust into the heap of wheat, the _midd_, about half full, is whirled around on its bottom, lifted slightly from the ground and dropped several times. The _keyyal_, constantly repeating the number of the _midds_ he has already measured, "lest he forget," pours the wheat into the measure with his hands, packs it down with his palms, and all his strength. He whirls the _midd_ round again, shakes it, presses it, and again heaps the wheat, pyramid-like, above the rim.

The circular shower of the golden grain falls gently over the edges.

The artful _keyyal_ pours small handfuls of wheat with his right hand into his left, which is formed into a funnel over the apex of the heaped _midd_, until the point is "as sharp as a needle's." Then with swift deftness, which elicits the admiration of the spectators, he lifts the heaped measure and tosses it into the bag, without allowing a single grain to fall outside.

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With what telling effect and rich simplicity does the Master allude to this custom of measuring grain in the Eastern markets. In the sixth chapter of St. Luke's Gospel, the command and the promise are, "Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom." But the word "bosom" here somewhat weakens the sense of the text. I do not know why the English translators used it in place of the original word "lap." The Oriental does not carry grain in his _bosom_, but in the skirt of his ample garments, much as a woman carries things in the fold of her ap.r.o.n. Again the word "lap" is used here in another and a more significant sense. It is the symbol of plentifulness; just as the "bosom" is the symbol of affection. The generous measure, even though it be poured into one's bag, as a _blessing_, may be said to be given into his _lap_.

Here again, as in many other Scriptural pa.s.sages, Jesus gives the ideal spiritual touch to the common things of life. Here an ordinary {268} act is made the symbol of the fullness of the spiritual life. He whose life is like the divine Parent's life--a perpetual outgoing and an everlasting gift--shall never lack anything. Men will be taught by his generosity how to be generous themselves, and the divine Giver will give him of the fullness of his own life. There is no void which the divine life cannot fill, no need which it cannot meet, and no hunger which it cannot satisfy.

[1] Mark xii: 38.

[2] Acts xvii: 17.

[3] Matt. vii: 2.

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CHAPTER IV

THE HOUSETOP

While a caravan of camels needs no other means than its own majestic appearance to herald its arrival into a town, muleteer merchants shout their wares from the housetop. Upon the arrival of a muleteer into the _saha_ of the town with a load of lentils, potatoes, apricots, or any other commodity, he "drops the load" from the animal's back onto the ground, and goes upon the roof of the nearest house and proclaims his wares at the top of his voice, in prolonged strains. To reach the flat earthen roof of the one-story Syrian house needs no extension ladder.

It is so easily and quickly reached by the few rough stone steps in the rear of the house that Jesus, in speaking of the incredibly swift coming of the "end" in the twenty-fourth chapter in St. Matthew's Gospel, says, "Let him which is on the housetop not come down to take any thing out of his {270} house." So sudden was to be the consummation of the Eternal's design, "because iniquity shall abound, and the love of many shall wax cold," that even the short distance between the housetop and the ground could not be safely traversed by those who cared for earthly possessions.

The ease with which the roof of an ordinary Syrian house is reached accounts also for the carrying of the man who was "sick of the palsy"

upon the housetop. The account in the second chapter of St. Mark's Gospel, the third and fourth verses, runs, "And they came unto him, bringing one sick of the palsy, which was borne of four. And when they could not come nigh unto him for the press, they uncovered the roof where he was; and when they had broken it up [the Arabic, "broken through"], they let down the bed wherein the sick of the palsy lay."

This account describes perfectly the process of making an opening in a Syrian roof.

In St. Luke's Gospel, however, the statement {271} is:[1] "And when they could not find by what way they might bring him in because of the mult.i.tude, they went upon the housetop, and let him down through the _tiling_ with his _couch_ into the midst before Jesus." The coloring here is decidedly Roman and not Syrian. The writer of Luke was a Latin Christian. He related the incident in terms which were easily understood by his own people. The Syrians never covered their roof with tiles nor slept on couches. Mark's account speaks of uncovering the _roof_ and letting down the _bed_. The Syrian roof is constructed as follows: The main timbers which carry the roof covering are laid across, horizontally, at intervals of about two to three feet.

Crosswise over the timbers are laid the _khasheb_ (sticks long enough to bridge the s.p.a.ces between) quite close together. Over the _khasheb_ reeds and branches of trees and thistles are laid, and the whole is covered with about twelve inches of earth. The dirt is rolled down by a stone roller and made hard enough to {272} "shed water." In many houses during the summer season an opening, called _qafa'a_, is made in the roof for the purpose of letting down the grain and other provisions which are dried in the sun on the housetop. The s.p.a.ce between the timbers admits easily the large basket called _sell_, which is as big around as a bushel basket.

Now, those who let down the palsied man either made an entirely new opening in the roof, or simply extended the _qafa'a_ enough to admit the unfortunate man in his folded quilt or thick cushion, tied by the four corners. And it was this which Jesus commanded him to carry, when he said to him, "Arise, and take up thy bed, and walk." From the foregoing it may be seen that a couch could not have been so easily let down through the roof, nor _carried_ by the newly healed man.