Recognize no enemies, and you shall have none. The only power which can defeat the designs of hatred is love. The foams of hatred and fumes of vengeance are destined to pa.s.s away with all their possessors; only love is permanent and sovereign good.

The man of hatred is destined, sooner or {106} later, to lose his n.o.bler qualities, his own self-respect and the respect of others, and to occupy the smallest and most undesirable social sphere. Therefore love, and do not hate! Exercise good will toward those even who have injured you.

You may not be able to reach and redeem by your generous thoughts and designs such persons as have injured you, but a hundred others may learn from you the law of redeeming love. Let your children grow to know you as a man of love. Let your employees and fellow citizens think of you as a man of peace and good will, a builder and not a destroyer. Let your fireside be ever cheered by the music of love.

When the shadows of night fall and you come to enter into the unknown land of sleep, let loving thoughts be your companions; let them course into the deepest recesses of your nature and leaven your entire being.

Be a man of love! Love even your blind and misguided enemies!

[1] Matt. v: 43-45.

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CHAPTER IV

"THE UNVERACIOUS ORIENTAL"

The Oriental's juvenile temperament and his partial disregard for concrete facts have led his Anglo-Saxon cousin to consider him as essentially unveracious. "You cannot believe what an Oriental says."

"The Orientals are the children of the 'Father of Lies.'" "Whatever an Oriental says, the opposite is likely to be the truth"; and so forth.

I do not wish in the least to undertake to excuse or even condone the Oriental's unveracity, any more than to approve of the ethics of American politicians during a political campaign. I have no doubt that the Oriental suffers more from the universal affliction of untruthfulness than does the Anglo-Saxon, and that he sorely needs to restrict his fancy, and to train his intellect to have more respect for facts. Nevertheless, I feel compelled to say that a {108} clear understanding of some of the Oriental's modes of thought will quash many of the indictments against his veracity. His ways will remain different from the ways of the Anglo-Saxon, and perhaps not wholly agreeable to the latter; but the son of the East--the dreamer and writer of scriptures--will be credited with more honesty of purpose.

It is unpleasant to an Anglo-Saxon to note how many things an Oriental says, but does not mean. And it is distressing to an Oriental to note how many things the Anglo-Saxon means, but does not say. To an unreconstructed Syrian the brevity, yea, even curtness, of an Englishman or an American, seems to sap life of its pleasures and to place a disproportionate value on time. For the Oriental, the primary value of time must not be computed in terms of business and money, but in terms of sociability and good fellowship. Poetry, and not prosaic accuracy, must be the dominant feature of speech.

There is much more of intellectual inaccuracy than of moral delinquency in the Easterner's {109} speech. His misstatements are more often the result of indifference than the deliberate purpose to deceive. One of his besetting sins is his _ma besay-il_--it does not matter. He sees no essential difference between nine o'clock and half after nine, or whether a conversation took plate on the housetop or in the house. The main thing is to know the substance of what happened, with as many of the supporting details as may be conveniently remembered. A case may be overstated or understated, not necessarily for the purpose of 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--_qm sar edh-hir_." Of a strong and brave man it is said, "He can split the earth--_yekkid elaridh_." The Syrians suffer from no misunderstanding in such cases. They _discern_ one another's meaning.

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So also many Scriptural pa.s.sages need to be _discerned_. The purpose of the Oriental speaker or writer must be sought often beyond the letter of his statement, which he uses with great freedom.

In the first chapter of St. Mark's Gospel, the thirty-second and thirty-third verses, it is said, "And at even, when the sun did set, they brought unto him all that were diseased, and them that were possessed of devils. And _all the city_ was gathered together at the door." The swiftness with which the poor people in Eastern communities bring their sick to a healer, be he a prophet or only a physician, is proverbial. Because of the scarcity of physicians, as well as of money with which to pay for medical attendance, when a healer is summoned to a home many afflicted persons come or are brought to him. The peoples of the East have always believed also in the healing of diseases by religious means. When a prophet arises the first thing expected of him is that he should heal the sick. Both the priest and the physician {111} are appealed to in time of trouble. To those who followed and believed in him Jesus was the healer of both the soul and the body.

But note the account of the incident before us. The place was the city of Capernaum, and we are told that "_all the city_ was gathered together at the door" of the house where Jesus was bestowing the loving, healing touch upon the sick. Was the _whole city_ at the door?

Were _all_ the sick in that large city brought into that house for Jesus to heal them? Here we are confronted by a physical impossibility. An Anglo-Saxon chronicler would have said, "Quite a number gathered at the door," which in all probability would have been a _correct_ report.

But to the Oriental writer the object of the report was not _to determine the number_ of those who stood outside, nor to insist that each and every sick person in Capernaum was brought into the humble home of Simon and Andrew. It was rather to glorify the Great Teacher and his divine work of mercy, and not to give a photographic report of the attendant {112} circ.u.mstances. The saying, "Quite a number gathered at the door," may be correct, but to an Oriental it is absolutely colorless and tasteless, an inexcusably parsimonious use of the imagination.

Take another Scriptural pa.s.sage. In the seventeenth chapter of St.

Matthew's Gospel, the first verse, we read: "And after six days Jesus 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 Caesarea 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 whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and {113} lose his own soul?" The two last verses of this chapter promise the speedy coming of the Kingdom.

"After six days" from what time? Well, what does it matter from what time? Do you not see that the object of the record is to give a glimpse of what happened on that "high mountain" where the light and glory of the unseen world were reflected in the face of the Christ?

The intelligent lay reader of the New Testament cannot fail to notice, especially in the Gospels, gaps and abrupt beginnings such as "In those days"; "Then came the disciples to Jesus"; "And it came to pa.s.s"; and many similar expressions which seem to point nowhere. The record seems to be rather incoherent. Yes, such difficulties, which are due largely to the Oriental's indifference to little details, exist in the Bible, but they are very unimportant. The central purpose of these books is to enable the reader to perceive the secret of a holy personality, whose mission was, is, and forever shall be, to emanc.i.p.ate the soul of man from the {114} bondage of a world of fear, weakness, sin, and doubt, and lead it onward and upward to the realms of faith, hope, and love. This purpose the Scriptures abundantly subserve.

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CHAPTER V

IMPRESSIONS _vs._ LITERAL ACCURACY

A Syrian's chief purpose in a conversation is to convey an impression by whatever suitable means, and not to deliver his message in scientifically accurate terms. He expects to be judged not by what he _says_, but by what he _means_. He does not expect his hearer to listen to him with the quizzical courtesy of a "cool-headed Yankee,"

and to interrupt the flow of conversation by saying, with the least possible show of emotion, "Do I understand you to say," etc. No; he piles up his metaphors and superlatives, reinforced by a theatrical display of gestures and facial expressions, in order to make the hearer _feel_ his meaning.

The Oriental's speech is always "ill.u.s.trated." He speaks as it were in pictures. With him the spoken language goes hand in hand with the more ancient gesture language. His profuse gesticulation is that phase of his life which first {116} challenges the attention of Occidental travelers in the East. He points to almost everything he mentions in his speech, and would portray every feeling and emotion by means of some bodily movement. No sooner does he mention his eye than his index finger points to or even touches that organ. "Do you understand me?"

is said to an auditor with the speaker's finger on his own temple. In rebuking one who makes unreasonable demands upon him, a Syrian would be 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 Caesarea] 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 {117} deliver him into the hands of the Gentiles." Now an Occidental teacher would not have gone into all that trouble. He would have said to the great apostle, "Now you understand I don't mean to interfere with your business, but if I were you I would n't go down to Jerusalem.

Those Jews there are not pleased with what you are doing, and would be likely to make things unpleasant for you." But in all probability such a polite hint would not have made Paul's companions weep, nor caused him to say, "What mean ye to weep and to break mine heart? for I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus."

It is also because the Syrian loves to speak in pictures, and to subordinate literal accuracy to the total impression of an utterance, that he makes such extensive use of figurative language. Instead of saying to the Pharisees, "Your pretensions to virtue and good birth far exceed your actual practice of virtue," John the Baptist cried: "O generation of vipers, who hath warned {118} you to flee from the wrath to come? Bring forth, therefore, fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you that G.o.d is able _of these stones_ to raise up children unto Abraham."

Just as the Oriental loves to flavor his food strongly and to dress in bright colors, so is he fond of metaphor, exaggeration, and positiveness in speech. To him mild accuracy is weakness. A host of ill.u.s.trations of this thought rise in my mind as I recall my early experiences as a Syrian youth. I remember how those jovial men who came to our house to "sit"--that is, to make a call of indefinite duration--would make their wild a.s.sertions and back them up by vows which they never intended to keep. The one would say, "What I say to you is the truth, and if it is not, I will cut off my right arm"--grasping it--"at the shoulder." "I promise you this,"--whatever the promise might be,--"and if I fail in fulfilling my promise I will pluck out my right eye."

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To such speech we always listened admiringly and respectfully. But we never had the remotest idea that in any circ.u.mstances the speaker would carry out his resolution, or that his hearers had a right to demand it from him. He simply was in earnest; or as an American would say, "He meant that he was right."

Such an Oriental mode of thought furnishes us with the background for Jesus' saying, "If thy right eye offend thee, pluck it out, and cast it from thee. If thy right hand offend thee, cut it off, and cast it from thee."[1]

To many Western Christians, especially in the light of the Protestant doctrine of the infallibility of the letter of the Bible, these sayings of Christ present insurmountable difficulties. To such the question, "How can I be a true disciple of Christ, if I do not obey what he commands?" makes these misunderstood sayings of Christ great stumbling blocks. Some time ago a lady wrote me a letter saying that at a prayer-meeting which she attended, the minister, after {120} reading the fifth chapter of Matthew, which contains these commands, said, "If we are true Christians we must not shrink from obeying these explicit commands of our Lord."

My informant stated also that on hearing that, she asked the preacher, "Suppose the tongue should offend, and we should cut it off; should we be better Christians than if we did endeavor to atone for the offense in some other way?" The preacher, after a moment of perplexed silence, said, "If there is no one here who can answer this question, we will sing a hymn."

The best commentary on these sayings of Christ is given by Paul in the sixth chapter of his Epistle to the Romans. This is precisely what the Master meant: "Neither yield ye your members as instruments of unrighteousness unto sin; but yield yourselves unto G.o.d, as those that are alive from the dead, and your members as instruments of righteousness unto G.o.d." Cutting or mutilation of the body has nothing to do with either pa.s.sage, nor indeed with the Christian life. The amputation of an {121} arm that steals is no sure guaranty of the removal of the desire to steal; nor would the plucking out of a l.u.s.tful eye do away with the l.u.s.t which uses the eye for an instrument.

With this should be cla.s.sed also the following commands: "Whosoever shall smite thee on the right cheek, turn to him the other also." "If any man will sue thee at the law, and take away thy coat, let him have thy cloak also; and whosoever shall compel thee to go a mile, go with him twain."[2]

The command to give the coat and the cloak to a disputant, rather than to go to law with him, will seem much more perplexing when it is understood that these words mean the "under garment" and the "upper garment." The Orientals are not in the habit of wearing a coat and a cloak or overcoat. In the Arabic version we have the _thaub_ ("th" as in "throw") and the _rada'_. The _thaub_ is the main article of clothing--the ample gown worn over a shirt next to the body. The _rada'_ is the cloak worn {122} on occasions over the _thaub_. The Scriptural command literally is, "To one who would quarrel with thee and would take thy _thaub_, give him the _rada'_ also." It may be clearly seen here that literal compliance with this admonition would leave the non-resistant person, so far as clothes are concerned, in a pitiable condition.

The concluding portion of this paragraph in the fifth chapter of St.

Matthew's Gospel--the forty-second verse--presents another difficulty.

It says, "Give to him that asketh thee, and from him that would borrow of thee turn not thou away." Of all those whom I have heard speak disparagingly of this pa.s.sage I particularly recall a lawyer, whom I knew in a Western State, whose dislike for these words of Christ amounted almost to a mental affliction. It seems to me that on every single occasion when he and I discussed the Scriptures together, or spoke of Christianity, I found him armed with this pa.s.sage as his most effective weapon against the innocent Nazarene. "What was Jesus thinking of," he would say, "when he {123} uttered these words? What would become of our business interests and financial inst.i.tutions if we gave to every one that asked of us, and lent money without good security to every Tom, d.i.c.k, and Harry?"

The thought involved in this text suffers from the unconditional manner in which it is presented, and which gives it its Oriental flavor.

Seeing that he was addressing those who knew what he meant, the writer did not deem it necessary to state exactly the reason why this command was given. It seems, however, that when Jesus spoke those words he had in mind the following pa.s.sage: "And if thy brother be waxed poor, and his hand fail with thee; then thou shalt uphold him: as a stranger and a sojourner shall he live with thee. Take thou no interest of him or increase, but fear thy G.o.d: that thy brother may live with thee. _Thou shalt not give him thy money upon interest_, nor give him thy victuals for increase."[3] According to this legal stipulation, an Israelite could not {124} lawfully charge a fellow Israelite interest on a loan.

Therefore, "as a matter of business," the money-lenders preferred to lend their money to the Gentiles, from whom they were permitted to take interest, and to "turn away" from borrowers of their own race. And as the teachers of Israel of his day often a.s.sailed Jesus for his non-observance of the law, he in turn never failed to remind them of the fact that their own practices did greater violence to the law than his own liberal interpretation of it in the interest of man.

From all that I know of Oriental modes of thought and life I cannot conceive that Jesus meant by all these sayings to give brute force the right of way in human life. He himself drove the traders out of the temple by physical force. These precepts were not meant to prohibit the use of force in self-defense and for the protection of property, but were given as an antidote to that relentless law of revenge which required "an eye for an eye and a tooth for a tooth." The Master does not preach a gospel {125} of helplessness, but enjoins a manly att.i.tude toward peace and concord, in place of a constantly active desire for vengeance and strife.

Again let me say that an Oriental expects to be judged chiefly by what he means and not by what he says. As a rule, the Oriental is not altogether unaware of the fact that, as regards the letter, his statements are often sadly lacking in correctness. But I venture to say that when a person who is conversing with me knows that I know that what he is saying is not exactly true I may not like his manner of speech, yet I cannot justly call him a liar.

A neighbor of mine in a Mount Lebanon village makes a trip to Damascus and comes to my house of an evening to tell me all about it. He would not be a Syrian if he did not give wings to his fancy and present me with an idealistic painting of his adventure, instead of handing me a photograph. I listen and laugh and wonder. I know his statements are not wholly correct, and he knows exactly how I feel about it. We both are aware, however, that {126} the proceedings of the evening are not those of a business transaction, but of an entertainment. My friend does not maliciously misrepresent the facts; he simply loves to speak in poetic terms and is somewhat inhospitable to cross-examination.

Certainly we would not buy and sell sheep and oxen and fields and vineyards after that fashion, but we like to be so entertained. Beyond the wide margin of social hospitality and the lat.i.tude of intellectual tolerance, I am aware of the fact that in all the flourish of metaphor and simile, what my visitor really meant to say was either that his trip to Damascus was pleasant or that it was hazardous, and that there were many interesting things to see in that portion of the world; all of which was indubitably true.