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.