[166]. Cf. Matt. 13: 44.
[167]. Described in P. E. F. Quarterly, October, 1904, page 382.
CHAPTER VII
THE SOCIAL LIFE OF THE VILLAGE
Kinship, religious association, party traditions and proximity, these four influences are important in the order named in helping to form society. Among the people whom we are considering the fact of kinship is the first determining cause of social relations. In fact it is so important that the farther we get away from a city the more does it tend to become the sole basis of friendly association. In the villages kinship overshadows all other considerations. In the desert there is practically no other bond in which is the possibility of society. The law of hospitality is really an invention of necessity, the guest becoming by a fiction a temporary kinsman.[[168]]
As men come to live more closely together they are compelled to heed other considerations than blood relationship, and so in the village, while kinship dominates everything, yet there must be some regard to other claims. One might live in a village a long time without realizing the fact, but a little inquiry would elicit it, that any happy social group of people is almost certain to be a group of kindred. The village will have as many distinct sections, or, as we should say, wards, as there are tribes. One does not discover much that is comparable to society existing between members of different divisions of the village.
Religious association counts for something, however, in making society for the villager, though this is less the case than in the cities. The celebration of feasts, pilgrimages and ecstasies gives the Moslem not only society but a deal of entertainment. The Christian population finds an important social center in the church, and in the festivals and celebrations of the church much of its pleasantest entertainment.
Party traditions, such as those which have divided the villages of Palestine into Yemen and Ḳays, have besides their divisive effect a social significance in an interest which is engendered between the villagers the country over belonging to the same party. As the old enmities die out this broader social spirit may persist and even offer a basis for wider interests.
Proximity might seem at first thought to offer only added occasion for hostility between those whose family or religious differences keep them apart, and so, no doubt, it often does have this effect. But it was noticeable that, when a squabble arose between Christians living in el-Bîreh and others in Râm Allâh, the Bîreh Moslems threw themselves into the question in favor of the Bîreh Christians, and the united Bîreh populace came over in a rage to take vengeance on the Râm Allâh people. It was not that Bîreh Moslems welcomed an opportunity to fight Christians even to the extent of assisting other Christians, but it was a pure case of neighborliness with the nearer neighbor. Ordinarily Râm Allâh and el-Bîreh are neighborly enough, both being of the Ḳays faction.
The diversions of the Syrian peasant are extremely simple. Doubtless conversation is the chief social delight. Pictures, books and formal entertainment are out of the question. It takes most of the time to earn the sustenance of the family. The idea of spending money for pure amusement is scarcely to be dreamed of by a sane person. Young men often take pleasure in the possession of a silk head scarf or a black, thin overgarment, articles of dress which are not strictly necessary, and yet sufficiently useful luxuries. The children play merrily if they are healthy. The old men sit about and talk in the shops and market. Visiting in each other’s houses is almost unknown unless the persons be near of kin. The men see each other in the market. The women see each other at the springs and at the ovens. News goes about with extraordinary rapidity from lip to lip. The entertainment of visitors and guests is a matter of honor. Conversation is lively and the little points of etiquette much regarded. Among the well-to-do the visitor is served with preserves, fruit, lemonade and, lastly, coffee. Before the serving of the coffee the visitors are hardly at liberty to withdraw. If an early departure be imperative the coffee will be hurried and served early. It is said that among the Bedawîn a full cup of coffee is a sign of enmity. So the cups are not quite filled to the brim. The coffee-cup (finjân) is a tiny affair, usually without handle or saucer. Sugar is not commonly added, milk never. When sugar is used it is ordinarily cooked with the coffee.
It is customary to make calls of courtesy upon the occasion of any gala day or feast day of special significance. For instance, the leading men in a village may call on the government representative, say the mudîr, on the occasion of the Sultan’s birthday. Or Moslems may call upon the church officials in honor of the great church days. The natives honor foreigners by calls if they learn that some day of great significance to the foreigner’s home country is at hand. It is customary to call upon a neighbor who has returned from a journey immediately and felicitate him and hear of his experiences. Upon entering a house for a call, if it be among their own neighbors, little formality is indulged. The burden of that is on the host, who should greet the comers with “Fût” (enter), or “Foḍḍel” (welcome). Among the more pretentious visitors the preliminaries of calls are smoothed through the medium of servants. The passing over the threshold may be made the occasion of the expression of much hospitality and courtesy. The seat of honor is the one farthest from the door, but modesty dictates that one should sit down in the humblest place, that nearest the door, until expostulation and entreaty prevail on one to take the place of honor. The first questions are concerning the health of the host and his family. In a Moslem’s house it is not customary to ask concerning the man’s wife. The conversation may be made sprightly by the keenness of the interest shown in these objects of inquiry, or it may be disagreeably dull on account of the perfunctory manner in which they are mentioned. A matter of business, if there be such, is kept back until other subjects of conversation fail. The introduction and carrying on of a conversation may be a very graceful and interesting thing, but if either party be boorish,[[169]] and the purpose be to demand some advantage, as when official business brings together those of different religious beliefs, the meeting can be a very strained and uncomfortable affair. Such an occasion would be the meeting of a proud city Moslem with a Christian peasant, or even with a Moslem peasant. But between village peasants themselves, though of different faiths, there is more real courtesy than elsewhere. Not many of the people like trouble and hard feeling. Most of them like the atmosphere of good-will and at least the externals of good fellowship and generous treatment.