This seeming weakness in Oriental speech {188} and in the Bible is in reality tremendous spiritual strength. Through our sacred Scriptures we hear the voices of those great Oriental prophets who spoke as they saw and felt; as seers, and not as logicians. And it was indeed most fortunate for the world that the Bible was written in an age of instinctive listening to the divine Voice, and in a country whose juvenile modes of speech protected the "rugged maxims" of the Scriptures from the weakening influences of an overstrained intellectualism. [1] See also Matt. xxvi: 73. [2] Luke iv: 18. [3] Matt. xviii: 3. {191} PART III BREAD AND SALT CHAPTER I 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 {192} 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 {193} 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."