The Syrian Christ

by Abraham Mitrie Rihbany

THE SACRED 'AISH

To an Oriental the phrase "bread and salt" is of sacred import. The saying, "There is bread and salt between us," which has been prevalent in the East from time immemorial, is equal to saying, "We are bound together by a solemn covenant." To say of one that he "knows not the significance of bread and salt" is to stigmatize him as a base ingrate.

A noble foe refuses to "taste the salt" of his adversary—that is, to eat with him—so long as he feels disinclined to be reconciled to him. Such a foe dreads the thought of repudiating the covenant which the breaking of bread together forms. In the rural districts of Syria, much more than in the cities, is still observed the ancient custom that a man on an important mission should not eat his host's bread until the errand is made known. The covenant of "bread and salt" should not be entered into before the attitude of the host toward his guest's mission is fully known. If the request is granted, then the meal is enjoyed as a fraternal affirmation of the agreement just made. So in the twenty-fourth chapter of the Book of Genesis we are told that Abraham's servant, who had gone to Mesopotamia, "unto the city of Nahor," to bring a wife of his master's kindred to his son Isaac, refused to eat at Laban's table before he had told his errand. With characteristic Oriental hospitality the brother of Rebekah, after hearing his sister's story, sought Abraham's faithful servant, "and, behold, he stood by the camels at the well. And he said, Come in, thou blessed of the Lord; wherefore standest thou without? for I have prepared the house, and room for the camels. And the man came into the house.... And there was set meat before him to eat: but he said, I will not eat, until I have told mine errand."[[1]] The errand having been told, "the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah.... And they did eat and drink, he and the men that were with him."[[2]]

Of all his enemies, the writer of the forty-first Psalm considered the "familiar friend" who went back on his simple covenant to be the worst. "Yea," he cries, mournfully, "mine own familiar friend, in whom I trusted, which did eat my bread, hath lifted up his heel against me."

As the son of a Syrian family I was brought up to think of bread as possessing a mystic sacred significance. I never would step on a piece of bread fallen in the road, but would pick it up, press it to my lips for reverence, and place it in a wall or some other place where it would not be trodden upon.

What always seemed to me to be one of the noblest traditions of my people was their reverence for the 'aish (bread; literally, "the life-giver"). While breaking bread together we would not rise to salute an arriving guest, whatever his social rank. Whether spoken or not, our excuse for not rising and engaging in the cordial Oriental salutation before the meal was ended, was our reverence for the food (hirmetel-'aish). We could, however, and always did, invite the newcomer most urgently to partake of the repast.

At least once each year, for many years, I carried the korban (the bread offering) to the mizbeh (altar of sacrifice) in our village church, as an offering for the repose of the souls of our dead as well as for our own spiritual security. Bread was one of the elements of the holy Eucharist. The mass always closed with the handing by the priest to the members of the congregation of small pieces of consecrated bread. The Gospel taught us also that Christ was the "bread of life."

The 'aish was something more than mere matter. Inasmuch as it sustained life, it was God's own life made tangible for his child, man, to feed upon. The Most High himself fed our hunger. Does not the Psalmist say, "Thou openest thine hand, and satisfieth the desire of every living thing"? Where else could our daily bread come from?

[[1]] Verses 30-33.

[[2]] Verses 53-54. The word "drink," which is frequently used in the Bible in connection with the word "eat," does not necessarily refer to wine drinking. The expression "food and drink" is current in Syria, and means simply "board." An employer says to an employee, "I will pay you so much wages, and your food and drink" (aklek washirbek). The drink may be nothing but water.