The Syrian Christ Part 2

It is held for every child born within that fold, in commemoration of the presentation of Jesus at the temple in Jerusalem. As Luke tells us (11:22), "And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord."

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The purification period "according to the law of Moses" is forty days.[3] Until this is "accomplished," the mother is not permitted to enter into the house of wors.h.i.+p. As a general rule the baptismal service, which takes place any time between the eighth day and the fortieth day after birth, is held at the home. On the first Sabbath day after the "forty days," the mother carries the infant to the door of the church during ma.s.s, where the robed priest, who has been previously applied to for the sacred rite, meets the mother and receives the child in his arms. After making the sign of the cross with the child at the door, the priest says, "Now enters the servant of G.o.d [naming the child] into the Holy Church, in the name of the Father, and the Son, and the Holy Ghost. Amen." Then the priest walks into the church with the child, saying, in its behalf, "I will come into thy house in the mult.i.tude of thy mercy: and in thy fear will I wors.h.i.+p toward thy holy temple."[4] As he {39} approaches the center of the church, he says again, "Now enters the servant of G.o.d," etc. Then standing in the center of the church, and surrounded by the reverently silent congregation, the priest says again, in behalf of the child, "In the midst of the congregation will I praise thee, O Lord."[5] Again, in front of the Royal Gate (the central door in the _anastasis_, or part.i.tion which screens the altar from the congregation) the priest says for the third time, "Now enters the servant of G.o.d," etc. After this the priest carries the infant through the north door, which is to the left of the Royal Gate, into the _mizbeh_, which corresponds to the "holy place" in the ancient temple. Here he walks around the _maideh_ (altar of sacrifice), makes the sign of the cross with the child, and walks out into the midst of the congregation, through the south door.

In this position the priest utters as his final pet.i.tion the words of the aged Simeon (Luke 11:29), "Lord, now lettest thou thy servant depart in peace, {40} according to thy word: for mine eyes have seen thy salvation, which thou hast prepared before the face of all people; a light to lighten the gentiles, and the glory of thy people Israel."

Then he delivers the child back to its mother. Female children are presented in front of the Royal Gate, but are not admitted into the _mizbeh_.

[1] Ps. xix: 1-2.

[2] See the author's autobiography, _A Far Journey_, p. 4.

[3] Lev. xii: 2-4.

[4] Ps. v: 7.

[5] Ps. xx: 22.

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CHAPTER IV

MYSTIC TONES

I love to listen to the mystic tones of the Christmas carol. The story of the "star of Bethlehem" is the medium of transmission of those deeper strains which have come into the world through the soul of that ancient East. I love to mingle with the social joys of the Christmas season and its spirit of good-will, the mystic accents of the ancient seers who expressed in the rich narratives of the New Testament the deepest and dearest hopes of the soul.

I leave most respectfully to the "Biblical critic" the task of a.s.signing to the narrative of the Nativity its rightful place in the history of the New Testament. My deep interest in this story centers in those spiritual ideals it reveals, which have through the ages exercised such beneficent influences over the minds of men. And I believe that both as a Christian {42} and as an Oriental, I have a perfect right to be a mystic, after the wholesome New Testament fas.h.i.+on.

In the second chapter of St. Luke's Gospel the story of the Nativity is presented in a most exquisite poetical form. The vision of humble shepherds, wise men, and angels, mingling together in the joy of a new divine revelation, could have been caught only by a deep-visioned spiritual artist. Had this fragment of religious literature been discovered in this year of 1916, its appearance would have marked a significant epoch in the history of religion. It is the expression of a sublime and pa.s.sionate desire of the soul for divine companions.h.i.+p and for infinite peace.

"And there were in the same country shepherds abiding in the field, keeping watch over their flocks by night.

"And, lo, the angel of the Lord came upon them, and the glory of the Lord shone round about them: and they were sore afraid.

"And the angel said unto them, Fear not; {43} for, behold, I bring you good tidings of great joy, which shall be to all people.

"For unto you is born this day in the city of David a Savior, which is Christ the Lord.

"And this shall be a sign unto you; Ye shall find the babe wrapped in swaddling clothes, lying in a manger.

"And suddenly there was with the angel a mult.i.tude of the heavenly host praising G.o.d, and saying,

"Glory to G.o.d in the highest, and on earth peace, good will toward men."

When the angel delivered his message to the effect that G.o.d had visited his people in the person of the new-born Christ, then the humble, unlettered shepherds heard the heavenly song, which gave G.o.d the glory, and prophesied peace and good-will for all mankind. Could there be anything more profoundly and accurately interpretative of the deepest hopes of the human soul than this picture? Even the uncouth shepherds, being living souls, could realize that when the divine and the {44} human met heaven and earth became one, and peace and good-will prevailed among men. What encouragement, what hope this vision holds out even to the humblest among men! What a.s.surance that heaven with all its treasures of peace and love is so near to our dust!

"And the angel said unto them, Fear not: for, behold, I bring you glad tidings." The shepherds looked up to heaven through the eyes of all mankind. It was the upward look of a world-old hope. No soul ever looked up to heaven with different results. The divine response always is, "Fear not, for I bring you good tidings!" No soul ever needs to dwell in doubt and fear. No soul ever needs to be lonely and forlorn.

Heaven has nothing for us but "good tidings of great joy." The higher powers are near at hand, and the soul of man may have invisible companions.

Again we learn from this New Testament pa.s.sage that in the visit of the shepherds and the Wise Men to the holy child both were equally blest.

Both those who were steeped {45} in the wisdom of that ancient East and the simple-minded sons of the desert stood at the shrine of a holy personality as naked souls, divested of all artificial human distinctions. There were no "a.s.signed" pews in that little shrine.

All those who came into it by way of the heart received a blessing, and went away praising G.o.d. Here we have a foregleam of that longed-for kingdom of G.o.d--the home of all aspiring and seeking souls, regardless of rank and station.

"There is no great and no small To the soul that maketh all: And where it cometh, all things are; And it cometh everywhere."

The Christmas carol is dear to the human heart because it is a song of spiritual optimism. To pessimism the heavens are closed and silent; the world has no windows opening toward the Infinite. Pessimism cannot sing because it has no hope, and cannot pray because it has no faith.

And I deem it essential at this point to ask, {46} Whither is the spirit of the present age leading us? Are we drifting away from the mount of vision? There seems to be but little room in this vast and complex life of ours for spiritual dreams and visions. The combination of our commercial activities and the never-ceasing whir of the wheels of our industries close up our senses to the intimate whisperings of the divine spirit. We see, but with the outward eye. We hear, but with the outward ear. Our inward senses are in grave danger of dying altogether from lack of exercise. The things of this life are too much with us, and they render us oblivious to the gracious beckonings of the higher world. Let not the lesser interests of this life close our hearing to the angel-song which never dies upon the air. The star of hope never sets, and G.o.d's revelations are from everlasting to everlasting.

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CHAPTER V

FILIAL OBEDIENCE

Of Jesus' life between the period spoken of in the narrative of the Nativity and the time when he appeared on the banks of the Jordan, seeking to be baptized by John, the New Testament says nothing. One single incident only is mentioned. When twelve years old, the boy Jesus went with his parents on a pilgrimage to Jerusalem. Annual pilgrimages to the great shrines are still very common in Syria. The Mohammedans go to Mecca, the Christians and the Jews to Jerusalem. But there are many other and more accessible sanctuaries which are frequented by the faithful in all those communions. However, a visit to any other sanctuary than Jerusalem and Mecca is called _zeara_, rather than a pilgrimage.[1] The simple record of Jesus' pilgrimage to Jerusalem with his parents is that of a typical {48} experience. In writing about it I seem to myself to be giving a personal reminiscence.

In the second chapter of the Gospel of Luke, the forty-first verse, it is said: "Now his parents went to Jerusalem every year at the feast of the pa.s.sover. And when he was twelve years old, they went up to Jerusalem after the custom of the feast. And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it. But they, supposing him to have been in the company, went a day's journey; and they sought him among their kinsfolk and acquaintance. And when they found him not, they turned back again to Jerusalem, seeking him."

In Syria male children are taken on a pilgrimage or _zeara_, and thus permitted to receive the blessing, which this pious act is supposed to bring upon them, as soon as they are able to make the journey. Full maturity is no essential condition. I went with my parents on two _zearas_ before I was fifteen. At the {49} present time there is no definite rule, at least among Christians, as to how many days should be spent at a sanctuary. Pilgrims usually "vow" to stay a certain number of days. In ancient Judaism, "the feast of the pa.s.sover" occupied eight days, and it was that number of days which Mary and Joseph "fulfilled."

According to Luke, on their return journey to Nazareth Jesus' parents went a day's journey before they discovered that he was not with them.

This phase of the story seems to have greatly puzzled the good old commentator, Adam Clarke. "Knowing what a treasure they possessed," he observes, "how could they be so long without looking on it? Where were the bowels and tender solicitude of the mother? Let them answer this question who can."

Clarke did not need to be so perplexed or so mystified. For one who knows the customs of the Syrians while on religious pilgrimages knows also that the experience of the "holy family" was not at all a strange one. The whole mystery is cleared up in the saying, {50} "And they sought him among their kinsfolk and acquaintance." Kinsfolk and acquaintances travel in large groups, and the young pilgrims, such as the twelve-year-old Jesus, are considered safe so long as they keep in close touch with the company. On such journeys, parents may not see their sons for hours at a time. The h.o.m.ogeneous character of the group, and the sense of security which faith gives, especially at such times, present no occasion for anxiety concerning the dear ones.

The saying of Luke that Joseph and Mary "went a day's journey" before they discovered that Jesus was not in the company must, it seems to me, include also the time consumed in their return journey to Jerusalem to seek their son. Perhaps they discovered his absence about noontime when the company halted by a spring of water to partake of the _zad_ (food for the way). At such a time families gather together to break bread. And what I feel certain of also is that the boy Jesus must have been with his parents when they first {51} set out on their homeward journey early in the morning from Jerusalem, and that he detached himself from his kinsfolk and returned to the holy city shortly after the company had left that place. No Syrian family ever would start out on a journey before every one of its members had been accounted for.

The evangelist's omission of these details is easily understood. His purpose was not to give a photographic account of all that happened on the way. It was rather to reveal the lofty spiritual ideals which led the boy Jesus to return to the temple, where he was found by his anxious parents "sitting in the midst of the doctors, both hearing them, and asking them questions."

In this brief but significant record of all the filial graces which Jesus must have possessed one only is mentioned in the second chapter of the Gospel of Luke, where it is stated that he went down to Nazareth with his parents "and was subject unto them."

This seemingly casual remark is full of {52} significance. With us in Syria, _ta'at-el-walideen_ (obedience to parents) has always been youth's crowning virtue. Individual initiative must not overstep the boundary line of this grace. Only in this way the patriarchal organization of the family can be kept intact. In my boyhood days in that romantic country, whenever my father took me with him on a "visit of homage" to one of the lords of the land, the most fitting thing such a dignitary could do to me was to place his hand upon my head and say with characteristic condescension, "Bright boy, and no doubt obedient to your parents."

As regards the grace of filial obedience, I am not aware of a definite break between the East and the West. But there is a vital difference.

To an Oriental who has just come to this country, the American youth seem to be indifferent to filial obedience. The strong pa.s.sion for freedom, the individualistic sense which is a p.r.o.nounced characteristic of the aggressive Anglo-Saxon, and the economic stress {53} which ever tends to scatter the family group, and which the East has never experienced so painfully as the West has, all convey the impression that parental love and filial obedience are fast disappearing from American society. But to those of us sons of the East who have intimate knowledge of the American family, its cohesion does not seem to be so alarmingly weak. The mad rush for "business success" is indeed a menace to the American home, but love and obedience are still vital forces in that home. The terms "father," "mother," "brother,"

and "sister," have by no means lost their spiritual charms in American society. The deep affection in which the members of the better American family hold one another and the exquisite regard they have for one another command profound respect.

But the vital difference between the East and the West is that to Easterners filial obedience is more than a social grace and an evidence of natural affection. It is a _religious_ duty of far-reaching significance. G.o.d commands {54} it. "Thou shalt honor thy father and thy mother" is a divine command. The "displeasure" of a parent is as much to be feared as the wrath of G.o.d. This sense permeates Syrian society from the highest to the lowest of its ranks.

The explanation of the origin of sin in the third chapter of Genesis touches the very heart of this matter. The writer ascribes the "fall of man," not to any act which was in itself really harmful, but to disobedience. Adam was commanded by his divine parent not to eat of the "tree of knowledge of good and evil"; but he did eat, and consequently became a stranger to the blessings of his original home.