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Bethlehem's Religious
Proverbs and Sayings
The Late Dr. Issa Massou of
Bethlehem and Bethlehem University
The amount of material ever
written on the subject of religious folklore
of the Holy Places in general, and that of
Bethlehem in particular, is surprisingly
small. The researcher in this unexplored
field is thus bound to depend largely on
first—hand information from local sources,
and on close observation by long residence
in the District, rather than on scattered
writings.
Cultural contacts and
assimilation of western values in the area
have naturally restricted folkloric
tendencies. Besides, the doyens of folklore
are rapidly passing away. Perhaps there is
no other science which faces this dilemma of
rapid decline, and in which rescue work
which is not attempted at once will never be
again practically possible.
Fundamentally, religious
folklore of the Bethlehem District, a main
basis of the religious convictions of the
unenlightened, indicates the inherently
Semitic nature of its inhabitants, their
proneness to exaggeration and use of flowery
language characterized by its simplicity and
vigor, and their persistence — in spite of
adverse factors, in keeping Biblical modes
of speech and behavior. The overall picture
is Christian with a predominance of the
Eastern Church lore. The deeply religious
nature of the local inhabitant, though
within narrow limits, and excluding deep
subtleties, is emphasized in his utter
dependence on God and in his emotional
imagination. The great influence exerted by
religion on a community which has been
predominantly agricultural, emerges clearly.
The religious proverbs of the
Bethlehem District are in many respects
reflections of the local culture. But it
will be easy to overestimate the importance
of proverbs in general, and to consider them
a safe guide to people’s character,
opinions, feelings and customs. If proverbs
as a whole cannot be relied on therefore to
afford to us insights to a people’s spirit,
religious proverbs — a small portion of
people’s total proverbs — can much less
afford such an understanding. Westermarck
says, “Proverbs can only throw rays of
light, never full light upon national
characteristics.
If certain proverbs are found
among one people and not among another,
their absence among the latter by no means
proves the absence of the facts they
express.”(l)
Westermarck is not inclined
to support the traditional view that
proverbs are a true guide to a people’s
character and temperament (2) — a view
upheld by Francis Bacon who believed that
“the genius, twit, and spirit of a nation
are discovered by their proverbs.” (3)
Seiler, before Westermarck has questioned
the traditional view which regards proverbs
as mirroring the spirit of a certain
community. (4) Westermarck’s main claim is
that a people’s proverbs cannot be taken as
indicative of their character without full
knowledge of other facts that the proverbs
do not state.
Proverbs in general, and
religious proverbs in particular, are not
only reflections of life, but they also play
an active part in it. (5) One of the main
aims of proverbs is to influence people’s
course of behavior. Bethlehemites are
certainly very fond of quoting proverbs in
their talk. An argument might be ended by
quoting a proverb suitable for the occasion,
and it shows knowledge; besides, they supply
ready — made forms of expression which save
trouble of finding words.
This influence which proverbs
exercise is also partly due to their form.
Most of Bethlehem’s proverbs are short,
sharp and acute. These characteristics are
essential in proverbial expressions. James
Howell in his book “Paroimi graphia”
published in 1659, said that the chief
ingredients which go to make a true proverb
are “sense, shortness -and salt.”(6) This
compression of the idea is one of the
reasons why translation is often such an
uneasy and unrewarding task. The condensed
cryptic character of many of the Bethlehem
proverbs, their tendency to be formal and
elevated , their rhythm and assonance, their
figurative devices, all have combined to add
to the difficulty of translating them, since
it is the form that gives the majority of
proverbs their “salt” and pungency.
In my rendition of these
proverbs, I have aimed primarily, and as
much as possible, at literal accuracy,
without falling into ambiguity. Any attempt
aiming at literal accuracy and doing justice
to the formal beauty of the original, is apt
to fail inevitably. As the- great humanist
Erasmus, a student of proverbs, remarked,
“Most proverbs have the peculiarity that
they sound best in their native tongue, but
if they are translated into another language
they lose much of their beauty.”(7)
A problem, no less important
than that of translation, obtains in the
classification of the contents of subject
matter of these proverbs. One might, at
first sight, think that an easy way out
might be to classify proverbs into Biblical
or non — Biblical categories, proceeding
then to classify each according to certain
themes such as “universal wisdom” and
“religious morality”. But the bases of such
a classification is thereby confused, since
“sources” of proverbs are mixed with their
“morals”. I have attempted, without much
success, to follow a classification, not
based on “sources” but on “themes”.
Unfortunately, the same proverb may fit
more than one theme.
In various collections of
proverbs, however, one notices many
different schemes of classification —
ranging from one based on the order in which
the collector had jotted proverbs in his
notebook (8), to alphabetical classification
according to the first letters of the first
word (9), or according to the first word
itself, if it consists of one letter only,
as is the case of English proverbs beginning
with “A” (10), or
according to the first letters of the first
significant word; or according
to subject (11), or according to
various headings suggested by the person,
animal, object or
anything else round which they are
woven.(12)
Every such system of
classification is susceptible to fault, and
is not difficult to criticize. Proverbs are
subject to alterations and modifications
which make alphabetical classification
impractical. The weakness of classification
under various headings suggested by the
person, animal, or object, is evident when
we see
Rattray placing this proverb “If you
strike a lion, your own hand will pain you”
under the heading, ‘Wild Animals”(13)
although, of course, the proverb is purely
metaphorical.
Westermarck’s classification
however, follows a new pattern which seems
to me the most satisfactory of all the
classifications mentioned. The proverbs
which he has collected have been grouped
together according to subjects or situations
upon which they have a bearingl4) and I am
following his method. This does not,
however, mean that all difficulties are
virtually removed, but it is certainly an
improvement on the theme classification
adopted by some other writers. The number
that could fit under more than one category
is therefore substantially reduced.
Bethlehem’s religious
proverbs, which form a large percentage of
all proverbs in common use, are an
indication of the great influence religion
exerts on people. In general they may be
said (except when used ironically or
satirically) to exhort people to the good,
to forbearance and mercy, to perform their
religious duties and to bear life’s
vicissitudes.
Proverbs about priests seem
to imply a certain anti — clerical attitude.
Frequent clashes between
eastern and western clergy about rights and
“status quo” in the Church of the Nativity
may account to a certain extent for such an
attitude.
In line with the typical
oriental outlook, women are not favorably
looked upon in Christian and Muslim proverbs
— which are closely interrelated in this
respect, hence, “He whose daughter dies,
Virgin Mary dances in his house,” and “Women
are deficient in reason and religion.” Women
notorious for their long tongues, and too
much interest in clothes are constantly the
targets of attack by Muslims and Christians
alike, hence, “Hell is paved with women’s
tongues,” and “It is neither a feast nor
Pentecost, why is the thoughtless woman
bedecked.”
Owing to the fixed nature of
most of the Christian feasts, Muslims, and
especially peasants, employ proverbs
containing references to Christian feasts,
in the ordinary concerns of their life,
since their own feasts vary. Thus we get,
“As long as the Christian is fasting, the
winter is still going on,” and “Do not cut
the grapes to make raisins until the feast
of the Cross has passed,” and “On the feast
of Lydd * plough and cut open (the ground).”
The inter—reaction of Islamic concepts such
as predestination with the speech of
Christians is evidently seen in the very
common use by all of such a proverb as, “You
may throw into the sea those whose safety is
predestined.”
The proverbs that are
strictly derived from Muslim sources are
used by both Muslims and Christians, and are
comparatively few in number, the reason
being that Muslims were — until recently —
fewer than Christians in the District.
Indeed such a proverb as, “It’s good that it
is your fault and not mine, 0 mosque of God’
is more often used by Christians than
Muslims, while proverbs with Christian
connotations are frequently used by Muslims
such as, “Like St. George you are always
present and watchful.” The reason for this
is probably the great veneration with which
Muslims regard Virgin Mary and St. George.
Indeed some of the Bethlehem Muslim women
are known to observe the Virgin’s Fast (1st
— 14th) August).
The following proverbs,
having a direct or indirect bearing on
religion, are “fair samples” of the proverbs
used in the District. They are divided for
the sake of convenience into the following
sections:
ALLAH
1. To have mercy on people is
pleasing to God. Thus, ”Have mercy upon
those who are on earth, and He who is in
heaven will have mercy upon you.’
2. Good deeds are rewarded by
God, hence, “If it does not avail with
humans, it avails with the Lord.”
3. “1 seek protection in God
from three things: monks’ obstinacy, women’s
intrigue, and the sultan’s iniquity.’
4. God takes care of His
creatures and does not forget them but
provides them with sustenance, hence, “God
clove mouths and provided them with
Sustenance.”
5. Priests who are not highly
educated are often made the subject of
ridicule and anecdote. A certain half
illiterate priest, in order to facilitate
his reading the Gospel, used to read the
Gospel at a certain page, which he had
carefully marked out. A cunning fellow once
removed the mark, causing the priest
considerable embarrassment, hence, “May God
be after him who removed the bookmark.” •
6. A convent servant was once
sacked from his job, and he uttered the
following proverb: “God’s door is wider than
the convent’s door.”
7. The following proverb is
frequently seen in shops whose owners do not
encourage customers’ debts, hence, “Debt is
forbidden, blame is forestalled, and
sustenance is on God.”
8. It is of great importance
that one should obtain the satisfaction of
his parents in everything. The parents’
satisfaction and benediction are supposed to
help one in his life and promote success to
his plans, hence, “The father’s satisfaction
(with his son) is from God’s satisfaction.”
9. Neighbors are the best
people who know of the true conditions of
another, hence, “No one understands your
condition except your God and your
neighbor.”
10. God rewards the good
doer, hence, ±O for your good luck, 0 doer
of good deeds the reward is with God.’
SAINTS
1. Many people do not heed
advice and the Bethlehemite, therefore asks
the adviser why he bothers, hence: ‘To whom
do you read your Psalms. O David?”
2. The following proverb was
originally used about the squint—eyed. It is
also used for the dishonest greedy person,
who tries to earn money from many
directions; hence: “He keeps an eye on Artas
and one eye on Mar Elias.”
3. An alert and watchful
person is compared to St. George, hence,
“like St. George he is always present and
watchful.”
4. The following proverb is
said by those whose help is constantly
asked, or those who are loaded with needless
responsibility, hence, “Has Noah died and
entrusted me with his progeny?”
5. A woman considers her
children to be better than other women’s
children, hence, “Our Lord Solomon said to
the owl, ‘Fetch me the best of birds. “She
rose and went and returned with her
daughter.”
6. Refer ‘to’ good things,
and they might come true, hence, “Mention
the angels, and they will flutter their
wings.”
FEASTS
1. At Epiphany (6th January)
it is believed that winter will lose its
grip, hence, “At Epiphany half the cold dies
(disappears).”
2. On the Middle Week of
Easter lent * people are exhorted to start
getting their clothes ready for Easter,
hence, “On the Middle Week of Easter he who
has not fashioned a dress must do so, and he
who has not cut out a dress must do so.”
3. Summer begins with
Whitsuntide and comes to an end at the Feast
of the Elevation of the Holy Cross. The
Christians of the Bethlehem District reside
in their country homes during this time, and
the Christian peasant gives the advice:
“Celebrate Pentecost and go out to the
country; celebrate the Feast of the Cross
and go back.”
4. The feast of the
Transfiguration, (6th August), already sees
the first coming of Autumn. But those who
have gone out to their summer homes, still
linger till the Feast of the Cross, hence,
‘The Feast of the Transfiguration says to
summer, ‘Get out.”
Ecclesiastical and
Religious practices
1. To exaggerate the age of
someone it is said, ‘He was present at the
building of the Columns of the Basilica of
the Church of the Nativity.’
2. When a mistake is
committed it should not be frowned upon but
tolerated,
hence, “The priest commits a
mistake in reading the Gospel.’
3. Prayers before undertaking
a journey ward off evils, hence, ‘Pray and
ride, you will not he afflicted with
calamities.”
4. A guest must be well
entertained even though considerable expense
may be incurred; hut it is believed that a
guest is destined to bring good luck to the
family he visits, hence. “The guest brings
his livelihood with him.”
5. Misfortunes come together,
hence, “The priest is blind and the church
is dim.”
6. Under no circumstances,
however adverse, must one fail to attend
Mass, hence, “Even though your head will be
cut off, never forego Mass.”
7. It is of no use doing
favors for those who do not appreciate them,
hence,
“Like him who kindles
incense, before stones.”
8. An uncouth burly fellow
incapable of understanding mc. Like the
barrel of the convent.”
9. Drunkenness is frowned
upon, hence, “Like the drunkard’s prayer, if
he prays it is unlawful, and if he does not
pray it is unlawful.’
10. Matchmaking is a good
deed, and he who succeeds in bringing two
people to marriage is blessed, hence, “Lucky
is he who brings two heads to a pillow.”
11. Friends do not ask one
another to swear in order to prove the truth
of something. Enemies demand that. Swearing,
particularly in the Grotto of the Nativity
is an extremely solemn occasion. False
swearing leads to terrible consequences
hence, “He who has asked you to swear has
killed you, and he who has prosecuted you
has made you his enemy.”
RELIGIOUS ETHICS
1. One is advised not to be
sure of himself as, one does not know what
may happen to him, “0 you who stand on your
feet, you do not know what is predestined
for you.”
2. It is not for humans to
revenge themselves on a person; revenge
should be left to God, hence, “Do not avenge
when you have an avenger in Heaven.”
ISLAMIC
1. A female relative is
considered a heavy burden, hence, “He whose
female relative dies has good intentions.”
2. A trivial detail in the
midst of matters of importance elicits the
following proverb, “In the midst of bustle
and excitement they brought the judge to
circumcise him.”
3. Pride is such a hideous
thing, hence, “Do not feel mighty, God is
mightier.”
4. The sanctity and awe
inspired by religious endowments is great
and so is the fear of abusing their yield.
The following proverb has a very wide
circulation, “The abuse of the property of
religious endowments demolishes the
ceiling.”
Ideally it would seem most
satisfactory if the names of the individual
informants of the proverbs
could be remembered. Unfortunante1ythis is
well— nigh impossible.- The fact of my
residence in the District since early youth,
has brought those proverbs frequently to my
ears from different sources. Consequently it
is not easy to remember the individual
source of every proverb.! should mention in
this connection that many of these proverbs
were first heard from my parents.
REFERENCES
1.
E. Westermarck, Wit and
Wisdom in Morocco, London: G. Rutledge,
1930, pp. 52-54.
2.
Ibid., p.48.
3.
Francis Bacon, Essays,
n.p.: n.p., n.d., n. page.
4.
F. Seiler, Deutsche
Sprichworterhunde, Munchen: n.p., 1922,
pp. 290 sq.
5.
E. Westermarck, op.cit.,p.54
6.
James Howell,
Paroimigraphia, Proverbs, or Old Sayed Sawes
and Adages, London: 1659; quoted by E.
Westermarck, op. cit., p. 1.
7.
Quoted by E. Westermarck, op.
cit., p.33.
8.
C. Landberg, Proverbs et
Dictons de Ia Province de Syrie: Section de
Sayda, Leiden and Paris: n.p, 1883, p.
XVIII.
9.
See the Rev. Sa’id ‘Abbud
Ashqar, Kitab at-Turfah-al Bahijah,
Jerusalem: Franciscan Press, 19331; Muhammad
ben Cheneb, Proverbs Arabs de l’Algeria
et du Maghreb, n.p: n.p., n.d., and Ji.
Burckhardt, Arabic Proverbs, n.p.:
n.p, n.d.
10.See W.C. Hazlitt,
English Proverbs and Provincial Phrases,
London: n.p., 1907.
11.See Buon Stevenson,
Book of Proverbs, Maxims and Familiar
Phrases, n.p: n.p., n.d.
12.R.S. Rattray, Ashanti
Proverbs, Oxford University Press, 1916.
13.Ibid.,pp.8,61.
14.E. Westermarck, op. cit.,
p.43.
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