She is not afraid of the snow for her household: for all her household are clothed with scarlet.

She maketh herself coverings of tapestry; her clothing is silk and purple.

Her husband is known in the gates, when he sitteth among the elders of the land.

She maketh fine linen, and selleth it; and delivereth girdles unto the merchant.

Strength and honor are her clothing; and she shall rejoice in time to come.

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She openeth her mouth with wisdom; and in her tongue is the law of kindness.

She looketh well to the ways of her household, and eateth not the bread of idleness.

Her children arise up, and call her blessed; her husband also, and he praiseth her.

Many daughters have done virtuously, but thou excellest them all.

Favour is deceitful, and beauty is vain: but a woman that feareth the Lord, she shall be praised.

Give her of the fruit of her hands; and let her own works praise her in the gates.

Here we have the real "Oriental view of woman," and a glorification of virtue, loyalty, industry, wisdom, kindness, and charity, unsurpa.s.sed in its beauty and simplicity. I have said that this remarkable picture is rather composite than individual. Yet the true, diligent, and virtuous Syrian wife and mother comes near being the ideal woman of the ancient Scriptural writer. His question, "Who can find a virtuous woman?" does not mean that such a woman cannot be found; nor his saying, "For her price is far above rubies" mean that women are bought and sold in the market. The {358} sense of the writer can be adequately expressed by saying, "Happy is he who hath a virtuous woman, for her worth is far above all earthly riches." But for the existence of women approaching his ideal, this writer could not have given the world his picture of the "virtuous woman."

I feel that no detailed commentary on these verses is needed. The virtues here enumerated are universally cherished. I will, however, call attention to the Oriental features of this great pa.s.sage. In saying that "the heart of her husband doth safely trust in her," the writer shows that the good wife is by no means a despised creature in the Syrian home. She is loved and trusted as her husband's life-partner, and exerts no inconsiderable influence upon him. The value of such a wife's counsel in the estimation of her husband and friends is also indicated in the saying, "She openeth her mouth with wisdom; and in her tongue is the law of kindness." "She seeketh wool, and flax, and worketh willingly with her hands," or, as the Arabic version {359} has it, "with willing hands." The flax is now rarely found in Syria. Wool and silk coc.o.o.ns are spun into thread by means of the spindle, woven on hand looms, and made into garments by the women, especially in the rural districts. This verse should be joined to verse nineteen, which says, "She layeth her hands to the spindle, and her hands hold the distaff." The Revised Version says, "She layeth her hands to the distaff, and her hands hold the spindle." In explaining this pa.s.sage some commentators speak of the spinning wheel, and of the distaff, as the dictionary defines it: "A rotating vertical staff that holds the bunch of flax or wool in hand-spinning." But this is not the "spindle" which is intended in the pa.s.sage before us. The Syrian spindle (_meghzel_) which a woman may carry wherever she goes, is a small instrument. It consists of a smooth wooden pin, or stem, about the size and shape of a long wooden pen holder. This is inserted at its thick end into a hole of a hemispherical "top" or whorl, which is the exact shape of the crown of a small {360} mushroom. It is this top which the English translation calls "distaff." A small bra.s.s hook fastened to the end of the stem, which protrudes slightly above the whorl, completes the spindle. In spinning a quant.i.ty of wool is wound on a small wooden or wire frame into which the woman inserts her left hand, the frame pa.s.sing over the fingers and held inside the palm next to the thumb, thus leaving the thumb and all the fingers free. The spinner fastens the hook of the spindle to the bunch of wool and twirls the spindle swiftly at its lower end, between the thumb and the middle finger of the right hand, and then draws the thread deftly with the fingers of both hands. When the twisted thread is about the "length of an arm," the spinner unhooks it without breaking it off, winds it on the stem of the spindle, just below the whorl, then fastens it again to the hook close to the raw material. The operation is thus continued until the bunch of wool is converted into a "spindleful" of thread.

The spindle as it is mentioned in the pa.s.sage {361} under consideration, and in this peculiarly constructed language, symbolizes diligence and industry. "She layeth her hands to the spindle, and her hands hold the distaff" is equivalent to saying "She is never idle," or as the Syrians say, "Her spindle is never out of her hands."

As a general rule spinning in Syria is done by the older women. It is often used as an occasion for diligent spinners "to get together." I recall very clearly the palmy days of my grandmother as a spinner, and some of the delightful spinning sociables she enjoyed with her peers.

It was a delight to me to watch those good women lay their hands to the spindle. It is always delightful to watch an expert at his work. They worked with the ease and inerrancy of instinct. They spun while walking, talking, eating (informally) or even disputing. The only thing about the useful industry which I hated heartily as a boy was that when I came close to the feminine spinners the flying hairs from their whirling spindles fell on me, and "made my flesh creep."

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Again the virtuous woman "Considereth a field, and buyeth it: with the fruit of her hands she planteth a vineyard." Here the language of the Scriptural writer is figurative. It refers to a good wife's thrift.

She saves the coins she earns and treasures them in the well-known _kees_ (money bag) in a corner of the clothes chest, where heirlooms and other precious objects are stored. In time of need she surprises her husband by the substantial sum of money she places in his hands, which enables him to buy a field or plant a vineyard.

"She is not afraid of the snow for her household; for all her household are clothed in scarlet." The marginal note greatly improves the translation by saying "double garments" instead of "scarlet." The Arabic version says _hillel_--that is, full, or substantial, garments.

The snow is always dreaded by the common people of Syria. With it come no sleighbells and no skating. It is a time of stress (_dhieq_). The snow "blocks the roads and cuts a man off from his neighbor." At such a time, because {363} of lack of fuel and adequate clothing, many of the people suffer. So the writer of Proverbs praises the "virtuous woman" very highly when he says, "She is not afraid of the snow for her household," because by her foresight and unremitting care she has amply provided for their comfort.

"Her husband is known in the gates, when he sitteth among the elders of the land." The Syrian husband of the good old type does not buy his wearing apparel "ready-made" at the clothier's. His garments are made by his wife. When he sits with the elders of the community in the market place or at the gate of the town where those dignitaries converse on matters of public interest, and speak parables and tell stories, his neat appearance bespeaks the diligence and loving care of his wife. "Verily his wife is a costly jewel," is the likely remark of such a fortunate man's admirers. How true also to the n.o.bler instincts of the East are these words in this poetical description of the virtuous woman. "Her children arise up, and call {364} her blessed; her husband also, and he praiseth her."

The closing words of this Oriental writer who lived long before the advent of "modern culture," reveal him as one of woman's truest friends and wisest counselors. "Favour is deceitful, and beauty is vain: but a woman that feareth the Lord, she shall be praised. Give her of the fruits of her hands; and let her own works praise her in the gates."

This is the true "Order of Merit."

[1] Prov. xi: 22.

[2] Revised Version; ii: 10-14.

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PART VI

HERE AND THERE IN THE BIBLE

HERE AND THERE IN THE BIBLE

During the time when the earlier chapters of this book were being published in the "Atlantic Monthly," requests came to the author from readers of those chapters for his comments on certain Scriptural pa.s.sages which did not appear in them. Some of the pa.s.sages suggested by those interested readers, I have considered in other parts of this publication. The other pa.s.sages thus suggested, and others which presented themselves to the author during the progress of this work, but which for some reason or other he could not include in the preceding chapters, will now be considered, without the attempt to make of this portion of the book a coherent whole.

"And Abraham said unto his eldest servant of his house, that ruled over all that he had, Put, I pray thee, thy hand under my thigh: and I will make thee swear by the Lord, the G.o.d of {368} heaven, and the G.o.d of the earth, that thou shalt not take a wife unto my son of the daughters of the Canaanites, among whom I dwell: but thou shalt go unto my country, and to my kindred, and take a wife unto my son Isaac."[1]

In the East the general custom is that the "speaking concerning a damsel" in behalf of a young man is entrusted to the most distinguished of his male relatives. Sometimes women are included in the mission.

They approach the young woman's father and clansmen in a very dignified and formal manner, and, if possible, secure the "promise" for their son. It is only in rare instances that this significant undertaking is entrusted to one who is an alien to the groom's family (_ghareeb_) and who acts as an amba.s.sador. Abraham was compelled to a.s.sign this duty to his trusted servant, because the patriarch had no relatives in Canaan. His demand from his servant to put his hand under his master's thigh and {369} swear by the G.o.d of heaven and earth that he would do as he was asked is characteristically Oriental. The custom of calling upon G.o.d to "witness" a promise or a covenant between two individuals or clans is still extant in Syria. The placing of the hand under the thigh, however, is no longer done, but the habit of placing the hand under the girdle (_zinnar_) for the same purpose is generally practiced. However, it is the one who makes the request who puts his hand under the girdle of the one from whom the favor is asked. _Eedy tahit zinnarek_ (my hand is under your girdle) means I come to you with the fullest confidence to do such and such a thing for me. In the eastern parts of Syria this practice is highly valued. Putting one's hand under another person's girdle is almost the equivalent of entering "under his roof" for protection from a pursuing enemy. If at all possible, the favor must be granted. I have no doubt that this custom is a survival in a different form of that of placing the hand under the thigh in making a solemn promise.

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Abraham's experience upon the death of his wife with "the children of Heth" and with "Ephron son of Zohar," presents an interesting picture of Oriental courtesy. In the twenty-third chapter of Genesis, beginning with the third verse, the record reads, "And Abraham stood up from before his dead, and spake unto the sons of Heth, saying, I am a stranger and a sojourner with you: give me a possession of a burying-place with you, that I may bury my dead out of my sight." The burying-places in the East are clannish or church possessions. The Orientals, now as in ancient times, dread "a lonely grave." It is always expected that a worthy stranger be offered a burying-place for his dead in a sepulcher of the community where he happens to be, as that he should be offered the hospitality of a home. So we read, "And the children of Heth answered Abraham, saying unto him, Hear us, my lord: thou art a mighty prince among us: in the choice of our sepulchres bury thy dead; none of us shall withhold from thee his sepulchre."

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That was n.o.ble of the children of Heth; they upheld the n.o.blest Oriental tradition by their generous act. So also did Joseph of Arimathea when he took Jesus' body, "wrapped it in a clean linen cloth, and laid it in his own new tomb, which he had hewn out in the rock."[2]

Abraham, however, who expected to be a permanent dweller in Canaan, wished to have a burying-place of his own. So the aged patriarch said again to the Hitt.i.tes (verse 8), "If it be your mind that I should bury my dead out of my sight, hear me, and entreat for me to Ephron the son of Zohar, that he may give me the cave of Machpelah, which he hath, which is in the end of his field." But Ephron would not be outdone in courtesy by his kinsman; at least he would not be accused of having omitted the nice formalities of such an occasion. "Nay, my lord," he said to Abraham (verse 11), "hear me: the field give I thee, and the cave that is therein, I give it thee; in the presence of the sons of my people give I it thee: bury thy dead."

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To me this sounds "very natural." Ephron meant simply to be courteous.

It is an Oriental custom to avoid a business transaction whenever a question of hospitality is involved, although it is not expected that the gift would be received as offered. The language on such occasions is purely complimentary. An Oriental offers to give you anything you may admire of his personal possessions, but as a rule you are not expected to accept the offer. Ephron did not really mean that he would give his field to Abraham without money and without price, but he would have Abraham know that he was ready to befriend him in his sorrow, and not to deal with him simply as a customer. The patriarch acknowledged the kindness by bowing himself down before the Hitt.i.tes, but would not accept the field as a gift. Thereupon Ephron quoted the price of the field to the father of Israel in a truly characteristic Syrian fashion, by saying (verse 15), "My lord, hearken unto me: a piece of land worth four hundred shekels of silver, what is that betwixt me and thee?

{373} bury therefore thy dead." The gentle hint accomplished its purpose, "and Abraham weighed to Ephron the silver which he had named in the audience of the children of Heth, four hundred shekels of silver, current money with the merchant."

In speaking of the haste in which the Israelites were compelled to leave Egypt, the writer of the Book of Exodus says,[3] "And the people took their dough before it was leavened, their kneading-troughs being bound up in their clothes upon their shoulders." In the thirty-first verse it is said that Pharaoh "called for Moses and Aaron by night, and said, Rise up, and get you forth from among my people." As a rule the Syrian housewife kneads the dough in the evening in order that it may "leaven" during the night and be ready for baking early the next morning. The saying, "And the people took their dough before it was leavened," is meant to show that they departed before the early {374} morning hours. Apparently the Israelites had wooden kneading-troughs such as at present the Arabs in the interior of Syria still use. The Syrians use earthen basins.[4] What is called kneading-trough in the Bible resembles a large chopping-bowl, but is heavier and not so perfectly round as the chopping-bowl which is commonly used in the American home. In this basin the bread is also kept after it is baked.

In the thirty-ninth verse it is said, "And they baked unleavened cakes of the dough which they brought forth out of Egypt, for it was not leavened; because they were thrust out of Egypt, and could not tarry, neither had they prepared for themselves any victual." The "cakes" are known to the East as _melleh_; this is the word the Arabic Bible uses.

The _melleh_ is a round cake or loaf about fifteen inches in diameter and about three inches thick. It is baked, unleavened, on the _redhef_; that is, hot pebbles. The fire is built over an especially prepared bed of small stones; when these are {375} thoroughly heated, the _melleh_ is placed upon them and covered with the live coals until it is baked. The shepherds in the mountains of Syria bake the _melleh_ very often and think there is no bread like it in delicious flavor and sustaining quality.

It was such a "cake" which Elijah fed upon on his way to "h.o.r.eb the mount of G.o.d." In the nineteenth chapter of the First Book of Kings, the fourth verse, we are told that Elijah "sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers." It is of no small significance that the legend states that the Lord answered Elijah's prayer in terms of food. The prophet was both tired and hungry, so when he "lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat.

And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head." We have no record that Elijah after he had eaten {376} of the _redhef_ cake, which was provided, no doubt, by the shepherds in that region for the _nasik_ (hermit), ever longed for death.