diff options
Diffstat (limited to '13468-0.txt')
| -rw-r--r-- | 13468-0.txt | 8386 |
1 files changed, 8386 insertions, 0 deletions
diff --git a/13468-0.txt b/13468-0.txt new file mode 100644 index 0000000..6ca3fbb --- /dev/null +++ b/13468-0.txt @@ -0,0 +1,8386 @@ +*** START OF THE PROJECT GUTENBERG EBOOK 13468 *** + +THE NEW JERUSALEM + +by + +G. K. CHESTERTON + + + + + + + +PREFACE + +This book is only an uncomfortably large note-book; and it has +the disadvantages, whether or no it has the advantages, of notes that were +taken on the spot. Owing to the unexpected distraction of other duties, +the notes were published in a newspaper as they were made on the spot; +and are now reproduced in a book as they were published in the newspaper. +The only exception refers to the last chapter on Zionism; and even +there the book only reverts to the original note-book. A difference +of opinion, which divided the writer of the book from the politics +of the newspaper, prevented the complete publication of that chapter +in that place. I recognise that any expurgated form of it would +have falsified the proportions of my attempt to do justice in a very +difficult problem; but on re-reading even my own attempt in extenso, +I am far from satisfied that the proper proportions are kept. +I wrote these first impressions in Palestine, where everybody +recognises the Jew as something quite distinct from the Englishman +or the European; and where his unpopularity even moved me in the +direction of his defence. But I admit it was something of a shock +to return to a conventional atmosphere, in which that unpopularity +is still actually denied or described as mere persecution. +It was more of a shock to realise that this most obscurantist of all types +of obscurantism is still sometimes regarded as a sort of liberalism. +To talk of the Jews always as the oppressed and never as the +oppressors is simply absurd; it is as if men pleaded for reasonable +help for exiled French aristocrats or ruined Irish landlords, +and forgot that the French and Irish peasants had any wrongs at all. +Moreover, the Jews in the West do not seem so much concerned to ask, +as I have done however tentatively here, whether a larger and less +local colonial development might really transfer the bulk of Israel +to a more independent basis, as simply to demand that Jews shall +continue to control other nations as well as their own. It might be +worth while for England to take risks to settle the Jewish problem; +but not to take risks merely to unsettle the Arab problem, +and leave the Jewish problem unsolved. + +For the rest, there must under the circumstances be only too +many mistakes; the historical conjectures, for they can be no more, +are founded on authorities sufficiently recognised for me to be permitted +to trust them; but I have never pretended to the knowledge necessary +to check them. I am aware that there are many disputed points; +as for instance the connection of Gerard, the fiery Templar, +with the English town of Bideford. I am also aware that some are +sensitive about the spelling of words; and the very proof-readers +will sometimes revolt and turn Mahomet into Mohammed. +Upon this point, however, I am unrepentant; for I never could see +the point of altering a form with historic and even heroic fame in our +own language, for the sake of reproducing by an arrangement of our +letters something that is really written in quite different letters, +and probably pronounced with quite a different accent. In speaking +of the great prophet I am therefore resolved to call him Mahomet; +and am prepared, on further provocation, to call him Mahound. + +G. K. C. + + + + +CONTENTS + + CHAPTER I THE WAY OF THE CITIES + CHAPTER II THE WAY OF THE DESERT + CHAPTER III THE GATES OF THE CITY + CHAPTER IV THE PHILOSOPHY OF SIGHT-SEEING + CHAPTER V THE STREETS OF THE CITY + CHAPTER VI THE GROUPS OF THE CITY + CHAPTER VII THE SHADOW OF THE PROBLEM + CHAPTER VIII THE OTHER SIDE OF THE DESERT + CHAPTER IX THE BATTLE WITH THE DRAGON + CHAPTER X THE ENDLESS EMPIRE + CHAPTER XI THE MEANING OF THE CRUSADE + CHAPTER XII THE FALL OF CHIVALRY + CHAPTER XIII THE PROBLEM OF ZIONISM + CONCLUSION + + + + +CHAPTER I + +THE WAY OF THE CITIES + +It was in the season of Christmas that I came out of my little garden +in that "field of the beeches" between the Chilterns and the Thames, +and began to walk backwards through history to the place from which +Christmas came. For it is often necessary to walk backwards, as a man +on the wrong road goes back to a sign-post to find the right road. +The modern man is more like a traveller who has forgotten the name +of his destination, and has to go back whence he came, even to find out +where he is going. That the world has lost its way few will now deny; +and it did seem to me that I found at last a sort of sign-post, +of a singular and significant shape, and saw for a moment in my mind +the true map of the modern wanderings; but whether I shall be able +to say anything of what I saw, this story must show. + +I had said farewell to all my friends, or all those with my own limited +number of legs; and nothing living remained but a dog and a donkey. +The reader will learn with surprise that my first feeling of fellowship +went out to the dog; I am well aware that I lay open my guard to a lunge +of wit. The dog is rather like a donkey, or a small caricature of one, +with a large black head and long black ears; but in the mood of the +moment there was rather a moral contrast than a pictorial parallel. +For the dog did indeed seem to stand for home and everything I was +leaving behind me, with reluctance, especially that season of the year. +For one thing, he is named after Mr. Winkle, the Christmas guest +of Mr. Wardle; and there is indeed something Dickensian in his union +of domesticity with exuberance. He jumped about me, barking like +a small battery, under the impression that I was going for a walk; +but I could not, alas, take him with me on a stroll to Palestine. +Incidentally, he would have been out of place; for dogs have not +their due honour in the East; and this seemed to sharpen my sense +of my own domestic sentinel as a sort of symbol of the West. +On the other hand, the East is full of donkeys, often very +dignified donkeys; and when I turned my attention to the other +grotesque quadruped, with an even larger head and even longer ears, +he seemed to take on a deep shade of oriental mystery. +I know not why these two absurd creatures tangled themselves up +so much in my train of thought, like dragons in an illuminated text; +or ramped like gargoyles on either side of the gateway of my adventure. +But in truth they were in some sense symbols of the West and the East +after all. The dog's very lawlessness is but an extravagance +of loyalty; he will go mad with joy three times on the same day, +at going out for a walk down the same road. The modern world +is full of fantastic forms of animal worship; a religion generally +accompanied with human sacrifice. Yet we hear strangely little of +the real merits of animals; and one of them surely is this innocence +of all boredom; perhaps such simplicity is the absence of sin. +I have some sense myself of the sacred duty of surprise; +and the need of seeing the old road as a new road. But I cannot +claim that whenever I go out for a walk with my family and friends, +I rush in front of them volleying vociferous shouts of happiness; +or even leap up round them attempting to lick their faces. It is in this +power of beginning again with energy upon familiar and homely things +that the dog is really the eternal type of the Western civilisation. +And the donkey is really as different as is the Eastern civilisation. +His very anarchy is a sort of secrecy; his very revolt is a secret. +He does not leap up because he wishes to share my walk, +but to follow his own way, as lonely as the wild ass of Scripture. +My own beast of burden supports the authority of Scripture +by being a very wild ass. I have given him the name of Trotsky, +because he seldom trots, but either scampers or stands still. +He scampers all over the field when it is necessary to catch him, +and stands still when it is really urgent to drive him. +He also breaks fences, eats vegetables, and fulfills other functions; +between delays and destructions he could ruin a really poor man +in a day. I wish this fact were more often remembered, in judging +whether really poor men have really been cruel to donkeys. +But I assure the reader that I am not cruel to my donkey; the cruelty +is all the other way. He kicks the people who try to catch him; +and again I am haunted by a dim human parallel. For it seems to me +that many of us, in just detestation of the dirty trick of cruelty +to animals, have really a great deal of patience with animals; +more patience, I fear, than many of us have with human beings. +Suppose I had to go out and catch my secretary in a field +every morning; and suppose my secretary always kicked me by way +of beginning the day's work; I wonder whether that day's work +would resume its normal course as if nothing had happened. +Nothing graver than these grotesque images and groping speculations +would come into my conscious mind just then, though at the back +of it there was an indescribable sense of regret and parting. +All through my wanderings the dog remained in my memory as a +Dickensian and domestic emblem of England; and if it is difficult +to take a donkey seriously, it ought to be easiest, at least, +for a man who is going to Jerusalem. + +There was a cloud of Christmas weather on the great grey beech-woods +and the silver cross of the cross-roads. For the four roads that meet +in the market-place of my little town make one of the largest and +simplest of such outlines on the map of England; and the shape as it +shines on that wooded chart always affects me in a singular fashion. +The sight of the cross-roads is in a true sense the sign of the cross. +For it is the sign of a truly Christian thing; that sharp combination +of liberty and limitation which we call choice. A man is entirely +free to choose between right and left, or between right and wrong. +As I looked for the last time at the pale roads under the load of cloud, +I knew that our civilisation had indeed come to the cross-roads. +As the paths grew fainter, fading under the gathering shadow, +I felt rather as if it had lost its way in a forest. + +It was at the time when people were talking about some menace +of the end of the world, not apocalyptic but astronomical; +and the cloud that covered the little town of Beaconsfield might +have fitted in with such a fancy. It faded, however, as I left +the place further behind; and in London the weather, though wet, +was comparatively clear. It was almost as if Beaconsfield had +a domestic day of judgment, and an end of the world all to itself. +In a sense Beaconsfield has four ends of the world, for its +four corners are named "ends" after the four nearest towns. +But I was concerned only with the one called London End; +and the very name of it was like a vision of some vain thing at +once ultimate and infinite. The very title of London End sounds +like the other end of nowhere, or (what is worse) of everywhere. +It suggests a sort of derisive riddle; where does London End? As I +came up through the vast vague suburbs, it was this sense of London +as a shapeless and endless muddle that chiefly filled my mind. +I seemed still to carry the cloud with me; and when I looked up, +I almost expected to see the chimney-pots as tangled as the trees. + +And in truth if there was now no material fog, there was any amount +of mental and moral fog. The whole industrial world symbolised +by London had reached a curious complication and confusion, +not easy to parallel in human history. It is not a question +of controversies, but rather of cross-purposes. As I went +by Charing Cross my eye caught a poster about Labour politics, +with something about the threat of Direct Action and a demand +for Nationalisation. And quite apart from the merits of the case, +it struck me that after all the direct action is very indirect, +and the thing demanded is many steps away from the thing desired. +It is all part of a sort of tangle, in which terms and things cut +across each other. The employers talk about "private enterprise," +as if there were anything private about modern enterprise. +Its combines are as big as many commonwealths; and things advertised +in large letters on the sky cannot plead the shy privileges of privacy. +Meanwhile the Labour men talk about the need to "nationalise" the mines +or the land, as if it were not the great difficulty in a plutocracy +to nationalise the Government, or even to nationalise the nation. +The Capitalists praise competition while they create monopoly; +the Socialists urge a strike to turn workmen into soldiers and +state officials; which is logically a strike against strikes. +I merely mention it as an example of the bewildering inconsistency, +and for no controversial purpose. My own sympathies are +with the Socialists; in so far that there is something to be +said for Socialism, and nothing to be said for Capitalism. +But the point is that when there is something to be said for one thing, +it is now commonly said in support of the opposite thing. +Never since the mob called out, "Less bread! More taxes!" +in the nonsense story, has there been so truly nonsensical +a situation as that in which the strikers demand Government +control and the Government denounces its own control as anarchy. +The mob howls before the palace gates, "Hateful tyrant, we demand that you +assume more despotic powers"; and the tyrant thunders from the balcony, +"Vile rebels, do you dare to suggest that my powers should be extended?" +There seems to be a little misunderstanding somewhere. + +In truth everything I saw told me that there was a large +misunderstanding everywhere; a misunderstanding amounting to a mess. +And as this was the last impression that London left on me, so it +was the impression I carried with me about the whole modern problem +of Western civilisation, as a riddle to be read or a knot to be untied. +To untie it it is necessary to get hold of the right end of it, +and especially the other end of it. We must begin at the beginning; +we must return to our first origins in history, as we must return +to our first principles in philosophy. We must consider how we +came to be doing what we do, and even saying what we say. +As it is, the very terms we use are either meaningless or something +more than meaningless, inconsistent even with themselves. +This applies, for instance, to the talk of both sides +in that Labour controversy, which I merely took in passing, +because it was the current controversy in London when I left. +The Capitalists say Bolshevism as one might say Boojum. +It is merely a mystical and imaginative word suggesting horror. +But it might mean many things; including some just and rational things. +On the other hand, there could never be any meaning at +all in the phrase "the dictatorship of the proletariat." +It is like saying, "the omnipotence of omnibus-conductors." +It is fairly obvious that if an omnibus-conductor were omnipotent, +he would probably prefer to conduct something else besides an omnibus. +Whatever its exponents mean, it is clearly something different +from what they say; and even this verbal inconsistency, this mere +welter of words, is a sign of the common confusion of thought. +It is this sort of thing that made London seem like a limbo +of lost words, and possibly of lost wits. And it is here we find +the value of what I have called walking backwards through history. + +It is one of the rare merits of modern mechanical travel that it +enables us to compare widely different cities in rapid succession. +The stages of my own progress were the chief cities of +separate countries; and though more is lost in missing the countries, +something is gained in so sharply contrasting the capitals. +And again it was one of the advantages of my own progress that it +was a progress backwards; that it happened, as I have said, +to retrace the course of history to older and older things; +to Paris and to Rome and to Egypt, and almost, as it were, to Eden. +And finally it is one of the advantages of such a return that it +did really begin to clarify the confusion of names and notions +in modern society. I first became conscious of this when I +went out of the Gare de Lyon and walked along a row of cafes, +until I saw again a distant column crowned with a dancing figure; +the freedom that danced over the fall of the Bastille. +Here at least, I thought, is an origin and a standard, +such as I missed in the mere muddle of industrial opportunism. +The modern industrial world is not in the least democratic; but it is +supposed to be democratic, or supposed to be trying to be democratic. +The ninth century, the time of the Norse invasions, was not saintly +in the sense of being filled with saints; it was filled with pirates +and petty tyrants, and the first feudal anarchy. But sanctity +was the only ideal those barbarians had, when they had any at all. +And democracy is the only ideal the industrial millions have, +when they have any at all. Sanctity was the light of the Dark Ages, +or if you will the dream of the Dark Ages. And democracy is the dream +of the dark age of industrialism; if it be very much of a dream. +It is this which prophets promise to achieve, and politicians pretend +to achieve, and poets sometimes desire to achieve, and sometimes +only desire to desire. In a word, an equal citizenship is quite +the reverse of the reality in the modern world; but it is still +the ideal in the modern world. At any rate it has no other ideal. +If the figure that has alighted on the column in the Place de la +Bastille be indeed the spirit of liberty, it must see a million growths +in a modern city to make it wish to fly back again into heaven. +But our secular society would not know what goddess to put on +the pillar in its place. + +As I looked at that sculptured goddess on that classical column, +my mind went back another historic stage, and I asked myself +where this classic and republican ideal came from, and the answer +was equally clear. The place from which it had come was the place +to which I was going; Rome. And it was not until I had reached Rome +that I adequately realised the next great reality that simplified +the whole story, and even this particular part of the story. +I know nothing more abruptly arresting than that sudden steepness, +as of streets scaling the sky, where stands, now cased in tile and brick +and stone, that small rock that rose and overshadowed the whole earth; +the Capitol. Here in the grey dawn of our history sat the strong +Republic that set her foot upon the necks of kings; and it was from +here assuredly that the spirit of the Republic flew like an eagle +to alight on that far-off pillar in the country of the Gauls. +For it ought to be remembered (and it is too often forgotten) +that if Paris inherited what may be called the authority of Rome, +it is equally true that Rome anticipated all that is sometimes +called the anarchy of Paris. The expansion of the Roman Empire +was accompanied by a sort of permanent Roman Revolution, fully as +furious as the French Revolution. So long as the Roman system was +really strong, it was full of riots and mobs and democratic divisions; +and any number of Bastilles fell as the temple of the victories rose. +But though I had but a hurried glance at such things, there were +among them some that further aided the solution of the problem. +I saw the larger achievements of the later Romans; and the lesson +that was still lacking was plainly there. I saw the Coliseum, +a monument of that love of looking on at athletic sports, +which is noted as a sign of decadence in the Roman Empire and +of energy in the British Empire. I saw the Baths of Caracalla, +witnessing to a cult of cleanliness, adduced also to prove the luxury +of Ancient Romans and the simplicity of Anglo-Saxons. All it +really proves either way is a love of washing on a large scale; +which might merely indicate that Caracalla, like other Emperors, +was a lunatic. But indeed what such things do indicate, +if only indirectly, is something which is here much more important. +They indicate not only a sincerity in the public spirit, +but a certain smoothness in the public services. In a word, +while there were many revolutions, there were no strikes. +The citizens were often rebels; but there were men who were not rebels, +because they were not citizens. The ancient world forced a number +of people to do the work of the world first, before it allowed +more privileged people to fight about the government of the world. +The truth is trite enough, of course; it is in the single word Slavery, +which is not the name of a crime like Simony, but rather of a scheme +like Socialism. Sometimes very like Socialism. + +Only standing idly on one of those grassy mounds under one of +those broken arches, I suddenly saw the Labour problem of London, +as I could not see it in London. I do not mean that I saw which side +was right, or what solution was reliable, or any partisan points +or repartees, or any practical details about practical difficulties. +I mean that I saw what it was; the thing itself and the whole thing. +The Labour problem of to-day stood up quite simply, like a +peak at which a man looks back and sees single and solid, +though when he was walking over it it was a wilderness of rocks. +The Labour problem is the attempt to have the democracy of Paris +without the slavery of Rome. Between the Roman Republic and the +French Republic something had happened. Whatever else it was, it was +the abandonment of the ancient and fundamental human habit of slavery; +the numbering of men for necessary labour as the normal foundation +of society, even a society in which citizens were free and equal. +When the idea of equal citizenship returned to the world, it found +that world changed by a much more mysterious version of equality. +So that London, handing on the lamp from Paris as well as Rome, +is faced with a new problem touching the old practice of getting +the work of the world done somehow. We have now to assume not +only that all citizens are equal, but that all men are citizens. +Capitalism attempted it by combining political equality with +economic inequality; it assumed the rich could always hire the poor. +But Capitalism seems to me to have collapsed; to be not only +a discredited ethic but a bankrupt business. Whether we shall +return to pagan slavery, or to small property, or by guilds +or otherwise get to work in a new way, is not the question here. +The question here was the one I asked myself standing on that green +mound beside the yellow river; and the answer to it lay ahead of me, +along the road that ran towards the rising sun. + +What made the difference? What was it that had happened +between the rise of the Roman Republic and the rise of the +French Republic? Why did the equal citizens of the first take it +for granted that there would be slaves? Why did the equal citizens +of the second take it for granted that there would not be slaves? +How had this immemorial institution disappeared in the interval, +so that nobody even dreamed of it or suggested it? How was it that +when equality returned, it was no longer the equality of citizens, +and had to be the equality of men? The answer is that this equality +of men is in more senses than one a mystery. It is a mystery which I +pondered as I stood in the corridor of the train going south from Rome. +It was at daybreak, and (as it happened) before any one else +had risen, that I looked out of the long row of windows across +a great landscape grey with olives and still dark against the dawn. +The dawn itself looked rather like a row of wonderful windows; +a line of low casements unshuttered and shining under the eaves +of cloud. There was a curious clarity about the sunrise; +as if its sun might be made of glass rather than gold. +It was the first time I had seen so closely and covering such +a landscape the grey convolutions and hoary foliage of the olive; +and all those twisted trees went by like a dance of dragons in a dream. +The rocking railway-train and the vanishing railway-line seemed to be +going due east, as if disappearing into the sun; and save for the noise +of the train there was no sound in all that grey and silver solitude; +not even the sound of a bird. Yet the plantations were mostly marked +out in private plots and bore every trace of the care of private owners. +It is seldom, I confess, that I so catch the world asleep, +nor do I know why my answer should have come to me thus when I was +myself only half-awake. It is common in such a case to see some new +signal or landmark; but in my experience it is rather the things +already grown familiar that suddenly grow strange and significant. +A million olives must have flashed by before I saw the first olive; +the first, so to speak, which really waved the olive branch. +For I remembered at last to what land I was going; and I knew the name +of the magic which had made all those peasants out of pagan slaves, +and has presented to the modern world a new problem of labour +and liberty. It was as if I already saw against the clouds +of daybreak that mountain which takes its title from the olive: +and standing half visible upon it, a figure at which I did not look. +_Ex oriente lux_; and I knew what dawn had broken over the ruins of Rome. + +I have taken but this one text or label, out of a hundred such, +the matter of labour and liberty; and thought it worth +while to trace it from one blatant and bewildering yellow +poster in the London streets to its high places in history. +But it is only one example of the way in which a thousand things +grouped themselves and fell into perspective as I passed farther and +farther from them, and drew near the central origins of civilisation. +I do not say that I saw the solution; but I saw the problem. +In the litter of journalism and the chatter of politics, it is too +much of a puzzle even to be a problem. For instance, a friend +of mine described his book, _The Path to Rome_, as a journey through +all Europe that the Faith had saved; and I might very well describe +my own journey as one through all Europe that the War has saved. +The trail of the actual fighting, of course, was awfully +apparent everywhere; the plantations of pale crosses seemed to crop +up on every side like growing things; and the first French villages +through which I passed had heard in the distance, day and night, +the guns of the long battle-line, like the breaking of an endless +exterior sea of night upon the very borderland of the world. +I felt it most as we passed the noble towers of Amiens, so near +the high-water mark of the high tide of barbarism, in that night +of terror just before the turning of the tide. For the truth which +thus grew clearer with travel is rightly represented by the metaphor +of the artillery, as the thunder and surf of a sea beyond the world. +Whatever else the war was, it was like the resistance of something +as solid as land, and sometimes as patient and inert as land, +against something as unstable as water, as weak as water; but also as +_strong_ as water, as strong as water is in a cataract or a flood. +It was the resistance of form to formlessness; that version or +vision of it seemed to clarify itself more and more as I went on. +It was the defence of that same ancient enclosure in which stood +the broken columns of the Roman forum and the column in the +Paris square, and of all other such enclosures down to the domestic +enclosures of my own dog and donkey. All had the same design, +the marking out of a square for the experiment of liberty; +of the old civic liberty or the later universal liberty. +I knew, to take the domestic metaphor, that the watchdog of the West +had again proved too strong for the wild dogs of the Orient. +For the foes of such creative limits are chaos and old night, whether they +are the Northern barbarism that pitted tribal pride and brutal drill +against the civic ideal of Paris, or the Eastern barbarism that brought +brigands out of the wilds of Asia to sit on the throne of Byzantium. +And as in the other case, what I saw was something simpler and +larger than all the disputed details about the war and the peace. +A man may think it extraordinary, as I do, that the natural dissolution +of the artificial German Empire into smaller states should have +actually been prevented by its enemies, when it was already accepted +in despair by its friends. For we are now trying hard to hold +the Prussian system together, having hammered hard for four mortal +years to burst it asunder. Or he may think exactly the opposite; +it makes no difference to the larger fact I have in mind. +A man may think it simply topsy-turvy, as I do, that we should +clear the Turks out of Turkey, but leave them in Constantinople. +For that is driving the barbarians from their own rude tillage +and pasturage, and giving up to them our own European and Christian city; +it is as if the Romans annexed Parthia but surrendered Rome. +But he may think exactly the opposite; and the larger and simpler +truth will still be there. It was that the weeds and wild +things had been everywhere breaking into our boundaries, +climbing over the northern wall or crawling through the eastern gate, +so that the city would soon have been swallowed in the jungle. +And whether the lines had been redrawn logically or loosely, +or particular things cleared with consistency or caprice, a line +has been drawn somewhere and a clearance has been made somehow. +The ancient plan of our city has been saved; a city at least +capable of containing citizens. I felt this in the chance relics +of the war itself; I felt it twenty times more in those older relics +which even the war had never touched at all; I felt the change +as much in the changeless East as in the ever-changing West. +I felt it when I crossed another great square in Paris to look +at a certain statue, which I had last seen hung with crape +and such garlands as we give the dead; but on whose plain +pedestal nothing now is left but the single word "Strasbourg." +I felt it when I saw words merely scribbled with a pencil on a wall +in a poor street in Brindisi; _Italia vittoriosa_. But I felt it +as much or even more in things infinitely more ancient and remote; +in those monuments like mountains that still seem to look down +upon all modern things. For these things were more than a trophy +that had been raised, they were a palladium that had been rescued. +These were the things that had again been saved from chaos, +as they were saved at Salamis and Lepanto; and I knew what had +saved them or at least in what formation they had been saved. +I knew that these scattered splendours of antiquity would hardly +have descended to us at all, to be endangered or delivered, +if all that pagan world had not crystallised into Christendom. + +Crossing seas as smooth as pavements inlaid with turquoise +and lapis lazuli, and relieved with marble mountains as clear +and famous as marble statues, it was easy to feel all that had +been pure and radiant even in the long evening of paganism; +but that did not make me forget what strong stars had comforted +the inevitable night. The historical moral was the same whether +these marble outlines were merely "the isles" seen afar off like +sunset clouds by the Hebrew prophets, or were felt indeed as Hellas, +the great archipelago of arts and arms praised by the Greek poets; +the historic heritage of both descended only to the Greek Fathers. +In those wild times and places, the thing that preserved both was +the only thing that would have permanently preserved either. +It was but part of the same story when we passed the hoary +hills that held the primeval culture of Crete, and remembered +that it may well have been the first home of the Philistines. +It mattered the less by now whether the pagans were best +represented by Poseidon the deity or by Dagon the demon. +It mattered the less what gods had blessed the Greeks in their youth +and liberty; for I knew what god had blessed them in their despair. +I knew by what sign they had survived the long slavery under +Ottoman orientalism; and upon what name they had called in the darkness, +when there was no light but the horned moon of Mahound. +If the glory of Greece has survived in some sense, I knew why it +had ever survived in any sense. Nor did this feeling of our fixed +formation fail me when I came to the very gates of Asia and of Africa; +when there rose out of the same blue seas the great harbour of Alexandria; +where had shone the Pharos like the star of Hellas, and where men +had heard from the lips of Hypatia the last words of Plato. +I know the Christians tore Hypatia in pieces; but they did not tear +Plato in pieces. The wild men that rode behind Omar the Arab would +have thought nothing of tearing every page of Plato in pieces. +For it is the nature of all this outer nomadic anarchy that it is +capable sooner or later of tearing anything and everything in pieces; +it has no instinct of preservation or of the permanent needs of men. +Where it has passed the ruins remain ruins and are not renewed; +where it has been resisted and rolled back, the links of our long +history are never lost. As I went forward the vision of our +own civilisation, in the form in which it finally found unity, +grew clearer and clearer; nor did I ever know it more certainly +than when I had left it behind. + +For the vision was that of a shape appearing and reappearing among +shapeless things; and it was a shape I knew. The imagination was forced +to rise into altitudes infinitely ancient and dizzy with distance, +as if into the cold colours of primeval dawns, or into the upper +strata and dead spaces of a daylight older than the sun and moon. +But the character of that central clearance still became clearer +and clearer. And my memory turned again homewards; and I thought it +was like the vision of a man flying from Northolt, over that little +market-place beside my own door; who can see nothing below him +but a waste as of grey forests, and the pale pattern of a cross. + + + +CHAPTER II + +THE WAY OF THE DESERT + +It may truly be said, touching the type of culture at least, +that Egypt has an Egyptian lower class, a French middle class and an +English governing class. Anyhow it is true that the civilisations +are stratified in this formation, or superimposed in this order. +It is the first impression produced by the darkness and density +of the bazaars, the line of the lighted cafes and the blaze +of the big hotels. But it contains a much deeper truth in all +three cases, and especially in the case of the French influence. +It is indeed one of the first examples of what I mean by the divisions +of the West becoming clearer in the ancient centres of the East. +It is often said that we can only appreciate the work of England in a +place like India. In so far as this is true, it is quite equally true +that we can only appreciate the work of France in a place like Egypt. +But this work is of a peculiar and even paradoxical kind. +It is too practical to be prominent, and so universal that +it is unnoticed. + +The French view of the Rights of Man is called visionary; +but in practice it is very solid and even prosaic. +The French have a unique and successful trick by which French +things are not accepted as French. They are accepted as human. +However many foreigners played football, they would still consider +football an English thing. But they do not consider fencing +a French thing, though all the terms of it are still French. +If a Frenchman were to label his hostelry an inn or a public house +(probably written publicouse) we should think him a victim of rather +advanced Anglomania. But when an Englishman calls it an hotel, +we feel no special dread of him either as a dangerous foreigner +or a dangerous lunatic. We need not recognise less readily +the value of this because our own distinction is different; +especially as our own distinction is being more distinguished. +The spirit of the English is adventure; and it is the essence of adventure +that the adventurer does remain different from the strange tribes +or strange cities, which he studies because of their strangeness. +He does not become like them, as did some of the Germans, +or persuade them to become like him, as do most of the French. +But whether we like or dislike this French capacity, or merely +appreciate it properly in its place, there can be no doubt +about the cause of that capacity. The cause is in the spirit +that is so often regarded as wildly Utopian and unreal. +The cause is in the abstract creed of equality and citizenship; +in the possession of a political philosophy that appeals to all men. +In truth men have never looked low enough for the success +of the French Revolution. They have assumed that it claims +to be a sort of divine and distant thing, and therefore have +not noticed it in the nearest and most materialistic things. +They have watched its wavering in the senate and never seen it +walking in the streets; though it can be seen in the streets of Cairo +as in the streets of Paris. + +In Cairo a man thinks it English to go into a tea-shop; +but he does not think it French to go into a cafe. And the people +who go to the tea-shop, the English officers and officials, +are stamped as English and also stamped as official. +They are generally genial, they are generally generous, but they +have the detachment of a governing group and even a garrison. +They cannot be mistaken for human beings. The people going to a cafe +are simply human beings going to it because it is a human place. +They have forgotten how much is French and how much Egyptian +in their civilisation; they simply think of it as civilisation. +Now this character of the older French culture must be grasped because +it is the clue to many things in the mystery of the modern East. +I call it an old culture because as a matter of fact it runs back +to the Roman culture. In this respect the Gauls really continue +the work of the Romans, in making something official which comes +at last to be regarded as ordinary. And the great fundamental fact +which is incessantly forgotten and ought to be incessantly remembered, +about these cities and provinces of the near East, is that they +were once as Roman as Gaul. + +There is a frivolous and fanciful debate I have often had with a friend, +about whether it is better to find one's way or to lose it, to remember +the road or to forget it. I am so constituted as to be capable +of losing my way in my own village and almost in my own house. +And I am prepared to maintain the privilege to be a poetic one. +In truth I am prepared to maintain that both attitudes are valuable, +and should exist side by side. And so my friend and I walk side by side +along the ways of the world, he being full of a rich and humane sentiment, +because he remembers passing that way a few hundred times since +his childhood; while to me existence is a perpetual fairy-tale, +because I have forgotten all about it. The lamp-post which moves +him to a tear of reminiscence wrings from me a cry of astonishment; +and the wall which to him is as historic as a pyramid is to me +as arresting and revolutionary as a barricade. Now in this, +I am glad to say, my temperament is very English; and the difference +is very typical of the two functions of the English and the French. +But in practical politics the French have a certain advantage in knowing +where they are, and knowing it is where they have been before. +It is in the Roman Empire. + +The position of the English in Egypt or even in Palestine is something +of a paradox. The real English claim is never heard in England and never +uttered by Englishmen. We do indeed hear a number of false English +claims, and other English claims that are rather irrelevant than false. +We hear pompous and hypocritical suggestions, full of that which so +often accompanies the sin of pride, the weakness of provinciality. +We hear suggestions that the English alone can establish anywhere +a reign of law, justice, mercy, purity and all the rest of it. +We also hear franker and fairer suggestions that the English +have after all (as indeed they have) embarked on a spirited +and stirring adventure; and that there has been a real romance +in the extending of the British Empire in strange lands. +But the real case for these semi-eastern occupations is not +that of extending the British Empire in strange lands. +Rather it is restoring the Roman Empire in familiar lands. +It is not merely breaking out of Europe in the search +for something non-European. It would be much truer to call +it putting Europe together again after it had been broken. +It may almost be said of the Britons, considered as the most +western of Europeans, that they have so completely forgotten +their own history that they have forgotten even their own rights. +At any rate they have forgotten the claims that could reasonably be +made for them, but which they never think of making for themselves. +They have not the faintest notion, for instance, of why hundreds of years +ago an English saint was taken from Egypt, or why an English king +was fighting in Palestine. They merely have a vague idea that George +of Cappadocia was naturalised much in the same way as George of Hanover. +They almost certainly suppose that Coeur de Lion in his wanderings +happened to meet the King of Egypt, as Captain Cook might happen +to meet the King of the Cannibal Islands. To understand the past +connection of England with the near East, it is necessary to understand +something that lies behind Europe and even behind the Roman Empire; +something that can only be conveyed by the name of the Mediterranean. +When people talk, for instance, as if the Crusades were nothing +more than an aggressive raid against Islam, they seem to forget +in the strangest way that Islam itself was only an aggressive +raid against the old and ordered civilisation in these parts. +I do not say it in mere hostility to the religion of Mahomet; as will be +apparent later, I am fully conscious of many values and virtues in it; +but certainly it was Islam that was the invasion and Christendom +that was the thing invaded. An Arabian gentleman found riding +on the road to Paris or hammering on the gates of Vienna can hardly +complain that we have sought him out in his simple tent in the desert. +The conqueror of Sicily and Spain cannot reasonably express surprise at +being an object of morbid curiosity to the people of Italy and France. +In the city of Cairo the stranger feels many of the Moslem merits, +but he certainly feels the militaristic character of the Moslem glories. +The crown of the city is the citadel, built by the great Saladin +but of the spoils of ancient Egyptian architecture; and that fact +is in its turn very symbolical. The man was a great conqueror, +but he certainly behaved like an invader; he spoiled the Egyptians. +He broke the old temples and tombs and built his own out of fragments. +Nor is this the only respect in which the citadel of Cairo is set +high like a sign in heaven. The sign is also significant because +from this superb height the traveller first beholds the desert, +out of which the great conquest came. + +Every one has heard the great story of the Greeks who cried aloud +in triumph when they saw the sea afar off; but it is a stranger +experience to see the earth afar off. And few of us, strictly speaking, +have ever seen the earth at all. In cultivated countries it +is always clad, as it were, in green garments. The first sight +of the desert is like the sight of a naked giant in the distance. +The image is all the more natural because of the particular formation +which it takes, at least as it borders upon the fields of Egypt, +and as it is seen from the high places of Cairo. Those who have seen +the desert only in pictures generally think of it as entirely flat. +But this edge of it at least stands up on the horizon, as a line +of wrinkled and hollow hills like the scalps of bald men; or worse, +of bald women. For it is impossible not to think of such repulsive +images, in spite of real sublimity of the call to the imagination. +There is something curiously hostile and inhuman about the first +appearance of the motionless surges of that dry and dreadful sea. +Afterwards, if the traveller has happened to linger here and there +in the outposts of the desert, has seen the British camp at Kantara +or the graceful French garden town of Ismalia, he comes to take +the desert as a background, and sometimes a beautiful background; +a mirror of mighty reflections and changing colours almost as strange +as the colours of the sea. But when it is first seen abutting, +and as it were, advancing, upon the fields and gardens of humanity, +then it looks indeed like an enemy, or a long line of enemies; +like a line of tawny wild beasts thus halted with their heads lifted. +It is the feeling that such vain and sterile sand can yet make +itself into something like a mountain range; and the traveller +remembers all the tragedies of the desert, when he lifts up his eyes +to those accursed hills, from whence no help can come. + +But this is only a first glimpse from a city set among green fields; +and is concerned rather with what the desert has been in its relation +to men than with what the desert is in itself. When the mind has +grown used to its monotony, a curious change takes place which I +have never seen noted or explained by the students of mental science. +It may sound strange to say that monotony of its nature becomes novelty. +But if any one will try the common experiment of saying some ordinary +word such as "moon" or "man" about fifty times, he will find +that the expression has become extraordinary by sheer repetition. +A man has become a strange animal with a name as queer as that of the gnu; +and the moon something monstrous like the moon-calf. Something +of this magic of monotony is effected by the monotony of deserts; +and the traveller feels as if he had entered into a secret, +and was looking at everything from another side. Something of this +simplification appears, I think, in the religions of the desert, +especially in the religion of Islam. It explains something of the +super-human hopes that fill the desert prophets concerning the future; +it explains something also about their barbarous indifference +to the past. + +We think of the desert and its stones as old; but in one sense +they are unnaturally new. They are unused, and perhaps unusable. +They might be the raw material of a world; only they are so raw +as to be rejected. It is not easy to define this quality of +something primitive, something not mature enough to be fruitful. +Indeed there is a hard simplicity about many Eastern things that is +as much crude as archaic. A palm-tree is very like a tree drawn +by a child--or by a very futurist artist. Even a pyramid is like +a mathematical figure drawn by a schoolmaster teaching children; +and its very impressiveness is that of an ultimate Platonic abstraction. +There is something curiously simple about the shape in which +these colossal crystals of the ancient sands have been cast. +It is only when we have felt something of this element, +not only of simplicity, but of crudity, and even in a sense +of novelty, that we can begin to understand both the immensity +and the insufficiency of that power that came out of the desert, +the great religion of Mahomet. + +In the red circle of the desert, in the dark and secret place, +the prophet discovers the obvious things. I do not say it +merely as a sneer, for obvious things are very easily forgotten; +and indeed every high civilisation decays by forgetting obvious things. +But it is true that in such a solitude men tend to take very simple +ideas as if they were entirely new ideas. There is a love of +concentration which comes from the lack of comparison. The lonely +man looking at the lonely palm-tree does see the elementary truths +about the palm-tree; and the elementary truths are very essential. +Thus he does see that though the palm-tree may be a very simple design, +it was not he who designed it. It may look like a tree drawn +by a child, but he is not the child who could draw it. He has not +command of that magic slate on which the pictures can come to life, +or of that magic green chalk of which the green lines can grow. +He sees at once that a power is at work in whose presence +he and the palm-tree are alike little children. In other words, +he is intelligent enough to believe in God; and the Moslem, +the man of the desert, is intelligent enough to believe in God. +But his belief is lacking in that humane complexity that comes +from comparison. The man looking at the palm-tree does realise +the simple fact that God made it; while the man looking at +the lamp-post in a large modern city can be persuaded by a hundred +sophistical circumlocutions that he made it himself. But the man +in the desert cannot compare the palm-tree with the lamp-post, +or even with all the other trees which may be better worth looking +at than the lamp-post. Hence his religion, though true as far +as it goes, has not the variety and vitality of the churches +that were designed by men walking in the woods and orchards. +I speak here of the Moslem type of religion and not of the oriental type +of ornament, which is much older than the Moslem type of religion. +But even the oriental type of ornament, admirable as it often is, +is to the ornament of a gothic cathedral what a fossil forest is +to a forest full of birds. In short, the man of the desert tends +to simplify too much, and to take his first truth for the last truth. +And as it is with religion so it is with morality. He who believes +in the existence of God believes in the equality of man. And it has +been one of the merits of the Moslem faith that it felt men as men, +and was not incapable of welcoming men of many different races. +But here again it was so hard and crude that its very equality was +like a desert rather than a field. Its very humanity was inhuman. + +But though this human sentiment is rather rudimentary it is very real. +When a man in the desert meets another man, he is really +a man; the proverbial two-legged fowl without feathers. +He is an absolute and elementary shape, like the palm-tree +or the pyramid. The discoverer does not pause to consider +through what gradations he may have been evolved from a camel. +When the man is a mere dot in the distance, the other man does +not shout at him and ask whether he had a university education, +or whether he is quite sure he is purely Teutonic and not Celtic +or Iberian. A man is a man; and a man is a very important thing. +One thing redeems the Moslem morality which can be set over against +a mountain of crimes; a considerable deposit of common sense. +And the first fact of common sense is the common bond of men. +There is indeed in the Moslem character also a deep and most dangerous +potentiality of fanaticism of the menace of which something may be +said later. Fanaticism sounds like the flat contrary of common sense; +yet curiously enough they are both sides of the same thing. +The fanatic of the desert is dangerous precisely because he does +take his faith as a fact, and not even as a truth in our more +transcendental sense. When he does take up a mystical idea he takes +it as he takes the man or the palm-tree; that is, quite literally. +When he does distinguish somebody not as a man but as a Moslem, +then he divides the Moslem from the non-Moslem exactly as he divides +the man from the camel. But even then he recognises the equality of men +in the sense of the equality of Moslems. He does not, for instance, +complicate his conscience with any sham science about races. +In this he has something like an intellectual advantage over +the Jew, who is generally so much his intellectual superior; +and even in some ways his spiritual superior. The Jew has far more +moral imagination and sympathy with the subtler ideals of the soul. +For instance, it is said that many Jews disbelieve in a future life; +but if they did believe in a future life, it would be something +more worthy of the genius of Isaiah and Spinoza. The Moslem Paradise +is a very Earthly Paradise. But with all their fine apprehensions, +the Jews suffer from one heavy calamity; that of being a Chosen Race. +It is the vice of any patriotism or religion depending on race +that the individual is himself the thing to be worshipped; +the individual is his own ideal, and even his own idol. +This fancy was fatal to the Germans; it is fatal to the Anglo-Saxons, +whenever any of them forswear the glorious name of Englishmen +and Americans to fall into that forlorn description. +This is not so when the nation is felt as a noble abstraction, +of which the individual is proud in the abstract. +A Frenchman is proud of France, and therefore may think himself +unworthy of France. But a German is proud of being a German; +and he cannot be too unworthy to be a German when he is a German. +In short, mere family pride flatters every member of the family; +it produced the arrogance of the Germans, and it is capable of producing +a much subtler kind of arrogance in the Jews. From this particular +sort of self-deception the more savage man of the desert is free. +If he is not considering somebody as a Moslem, he will consider +him as a man. At the price of something like barbarism, he has +at least been saved from ethnology. + +But here again the obvious is a limit as well as a light to him. +It does not permit, for instance, anything fine or subtle in +the sentiment of sex. Islam asserts admirably the equality of men; +but it is the equality of males. No one can deny that a noble +dignity is possible even to the poorest, who has seen the Arabs +coming in from the desert to the cities of Palestine or Egypt. +No one can deny that men whose rags are dropping off their backs can +bear themselves in a way befitting kings or prophets in the great +stories of Scripture. No one can be surprised that so many fine +artists have delighted to draw such models on the spot, and to make +realistic studies for illustrations to the Old and New Testaments. +On the road to Cairo one may see twenty groups exactly like that +of the Holy Family in the pictures of the Flight into Egypt; +with only one difference. The man is riding on the ass. + +In the East it is the male who is dignified and even ceremonial. +Possibly that is why he wears skirts. I pointed out long ago +that petticoats, which some regard as a garb of humiliation for women +are really regarded as the only garb of magnificence for men, +when they wish to be something more than men. They are worn by kings, +by priests, and by judges. The male Moslem, especially in his +own family, is the king and the priest and the judge. I do not mean +merely that he is the master, as many would say of the male in many +Western societies, especially simple and self-governing societies. +I mean something more; I mean that he has not only the kingdom +and the power but the glory, and even as it were the glamour. +I mean he has not only the rough leadership that we often give +to the man, but the special sort of social beauty and stateliness +that we generally expect only of the woman. What we mean when we +say that an ambitious man wants to have a fine woman at the head +of the dinner-table, that the Moslem world really means when it expects +to see a fine man at the head of the house. Even in the street +he is the peacock, coloured much more splendidly than the peahen. +Even when clad in comparatively sober and partly European costume, +as outside the cafes of Cairo and the great cities, he exhibits +this indefinable character not merely of dignity but of pomp. +It can be traced even in the tarbouch, the minimum of Turkish +attire worn by all the commercial classes; the thing more commonly +called in England a fez. The fez is not a sort of smoking cap. +It is a tower of scarlet often tall enough to be the head-dress +of a priest. And it is a hat one cannot take off to a lady. + +This fact is familiar enough in talk about Moslem and oriental +life generally; but I only repeat it in order to refer it back +to the same simplification which is the advantage and disadvantage +of the philosophy of the desert. Chivalry is not an obvious idea. +It is not as plain as a pike-staff or as a palm-tree. It is a delicate +balance between the sexes which gives the rarest and most poetic +kind of pleasure to those who can strike it. But it is not +self-evident to a savage merely because he is also a sane man. +It often seems to him as much a part of his own coarse common sense +that all the fame and fun should go to the sex that is stronger +and less tied, as that all the authority should go to the parents +rather than the children. Pity for weakness he can understand; +and the Moslem is quite capable of giving royal alms to a cripple +or an orphan. But reverence for weakness is to him simply meaningless. +It is a mystical idea that is to him no more than a mystery. +But the same is true touching what may be called the lighter side of +the more civilised sentiment. This hard and literal view of life gives +no place for that slight element of a magnanimous sort of play-acting, +which has run through all our tales of true lovers in the West. +Wherever there is chivalry there is courtesy; and wherever there +is courtesy there is comedy. There is no comedy in the desert. + +Another quite logical and consistent element, in the very logical +and consistent creed we call Mahometanism, is the element +that we call Vandalism. Since such few and obvious things alone +are vital, and since a half-artistic half-antiquarian affection +is not one of these things, and cannot be called obvious, +it is largely left out. It is very difficult to say in a few +well-chosen words exactly what is now the use of the Pyramids. +Therefore Saladin, the great Saracen warrior, simply stripped +the Pyramids to build a military fortress on the heights of Cairo. +It is a little difficult to define exactly what is a man's duty to +the Sphinx; and therefore the Mamelukes used it entirely as a target. +There was little in them of that double feeling, full of pathos and irony, +which divided the hearts of the primitive Christians in presence of +the great pagan literature and art. This is not concerned with brutal +outbreaks of revenge which may be found on both sides, or with chivalrous +caprices of toleration, which may also be found on both sides; +it is concerned with the inmost mentality of the two religions, +which must be understood in order to do justice to either. +The Moslem mind never tended to that mystical mode of "loving yet leaving" +with which Augustine cried aloud upon the ancient beauty, or Dante +said farewell to Virgil when he left him in the limbo of the pagans. +The Moslem traditions, unlike the medieval legends, do not suggest +the image of a knight who kissed Venus before he killed her. +We see in all the Christian ages this combination which is not +a compromise, but rather a complexity made by two contrary enthusiasms; +as when the Dark Ages copied out the pagan poems while denying +the pagan legends; or when the popes of the Renascence +imitated the Greek temples while denying the Greek gods. +This high inconsistency is inconsistent with Islam. Islam, as I +have said, takes everything literally, and does not know how to play +with anything. And the cause of the contrast is the historical +cause of which we must be conscious in all studies of this kind. +The Christian Church had from a very early date the idea of +reconstructing a whole civilisation, and even a complex civilisation. +It was the attempt to make a new balance, which differed from the old +balance of the stoics of Rome; but which could not afford to lose +its balance any more than they. It differed because the old system +was one of many religions under one government, while the new +was one of many governments under one religion. But the idea +of variety in unity remained though it was in a sense reversed. +A historical instinct made the men of the new Europe try hard +to find a place for everything in the system, however much might +be denied to the individual. Christians might lose everything, +but Christendom, if possible, must not lose anything. The very +nature of Islam, even at its best, was quite different from this. +Nobody supposed, even subconsciously, that Mahomet meant to restore +ancient Babylon as medievalism vaguely sought to restore ancient Rome. +Nobody thought that the builders of the Mosque of Omar had looked +at the Pyramids as the builders of St. Peter's might have looked +at the Parthenon. Islam began at the beginning; it was content with +the idea that it had a great truth; as indeed it had a colossal truth. +It was so huge a truth that it was hard to see it was a half-truth. + +Islam was a movement; that is why it has ceased to move. +For a movement can only be a mood. It may be a very necessary movement +arising from a very noble mood, but sooner or later it must find its +level in a larger philosophy, and be balanced against other things. +Islam was a reaction towards simplicity; it was a violent simplification, +which turned out to be an over-simplification. Stevenson has somewhere +one of his perfectly picked phrases for an empty-minded man; +that he has not one thought to rub against another while he waits +for a train. The Moslem had one thought, and that a most vital one; +the greatness of God which levels all men. But the Moslem had not one +thought to rub against another, because he really had not another. +It is the friction of two spiritual things, of tradition and invention, +or of substance and symbol, from which the mind takes fire. +The creeds condemned as complex have something like the secret of sex; +they can breed thoughts. + +An idealistic intellectual remarked recently that there were +a great many things in the creed for which he had no use. +He might just as well have said that there were a great many +things in the _Encyclopedia Britannica_ for which he had no use. +It would probably have occurred to him that the work in question +was meant for humanity and not for him. But even in the case +of the _Encyclopedia_, it will often be found a stimulating +exercise to read two articles on two widely different subjects +and note where they touch. In fact there is really a great deal +to be said for the man in _Pickwick_ who read first about China +and then about metaphysics and combined his information. +But however this may be in the famous case of Chinese metaphysics, +it is this which is chiefly lacking in Arabian metaphysics. +They suffer, as I have said of the palm-tree in the desert, +from a lack of the vitality that comes from complexity, +and of the complexity that comes from comparison. They suffer +from having been in a single movement in a single direction; +from having begun as a mood and ended rather as a mode, +that is a mere custom or fashion. But any modern Christian thus +criticising the Moslem movement will do well to criticise himself +and his world at the same time. For in truth most modern things +are mere movements in the same sense as the Moslem movement. +They are at best fashions, in which one thing is exaggerated +because it has been neglected. They are at worst mere monomanias, +in which everything is neglected that one thing may be exaggerated. +Good or bad, they are alike movements which in their nature can only +move for a certain distance and then stop. Feminism, for instance, +is in its nature a movement, and one that must stop somewhere. +But the Suffragettes no more established a philosophy of the sexes +by their feminism than the Arabs did by their anti-feminism. A woman +can find her home on the hustings even less than in the harem; +but such movements do not really attempt to find a final home for +anybody or anything. Bolshevism is a movement; and in my opinion +a very natural and just movement considered as a revolt against +the crude cruelty of Capitalism. But when we find the Bolshevists +making a rule that the drama "must encourage the proletarian spirit," +it is obvious that those who say so are not only maniacs but, +what is more to the point here, are monomaniacs. Imagine having +to apply that principle, let us say, to "Charley's Aunt." +None of these things seek to establish a complete philosophy +such as Aquinas founded on Aristotle. The only two modern men +who attempted it were Comte and Herbert Spencer. Spencer, I think, +was too small a man to do it at all; and Comte was a great enough +man to show how difficult it is to do it in modern times. +None of these movements can do anything but move; they have not +discovered where to rest. + +And this fact brings us back to the man of the desert, who moves +and does not rest; but who has many superiorities to the restless +races of the industrial city. Men who have been in the Manchester +movement in 1860 and the Fabian movement in 1880 cannot sneer +at a religious mood that lasted for eight hundred years. +And those who tolerate the degraded homelessness of the slums +cannot despise the much more dignified homelessness of the desert. +Nevertheless, the thing is a homelessness and not a home; and there +runs through it all the note of the nomad. The Moslem takes literally, +as he takes everything, the truth that here we have no abiding city. +He can see no meaning in the mysticism of materialism, +the sacramental idea that a French poet expressed so nobly, +when he said that our earthly city is the body of the city of God. +He has no true notion of building a house, or in our Western +sense of recognising the kindred points of heaven and home. +Even the exception to this rule is an exception at once terrible +and touching. There is one house that the Moslem does build +like a house and even a home, often with walls and roof and door; +as square as a cottage, as solid as a fort. And that is his grave. +A Moslem cemetery is literally like a little village. It is a village, +as the saying goes, that one would not care to walk through at night. +There is something singularly creepy about so strange a street +of houses, each with a door that might be opened by a dead man. +But in a less fanciful sense, there is about it something profoundly +pathetic and human. Here indeed is the sailor home from sea, +in the only port he will consent to call his home; here at last +the nomad confesses the common need of men. But even about this +there broods the presence of the desert and its dry bones of reason. +He will accept nothing between a tent and a tomb. + +The philosophy of the desert can only begin over again. +It cannot grow; it cannot have what Protestants call progress +and Catholics call development. There is death and hell +in the desert when it does begin over again. There is always +the possibility that a new prophet will rediscover the old truth; +will find again written on the red sands the secret of the obvious. +But it will always be the same secret, for which thousands +of these simple and serious and splendidly valiant men will die. +The highest message of Mahomet is a piece of divine tautology. +The very cry that God is God is a repetition of words, like the +repetitions of wide sands and rolling skies. The very phrase is like +an everlasting echo, that can never cease to say the same sacred word; +and when I saw afterwards the mightiest and most magnificent +of all the mosques of that land, I found that its inscriptions +had the same character of a deliberate and defiant sameness. +The ancient Arabic alphabet and script is itself at once so elegant +and so exact that it can be used as a fixed ornament, like the egg +and dart pattern or the Greek key. It is as if we could make +a heraldry of handwriting, or cover a wall-paper with signatures. +But the literary style is as recurrent as the decorative style; +perhaps that is why it can be used as a decorative style. +Phrases are repeated again and again like ornamental stars or flowers. +Many modern people, for example, imagine that the Athanasian Creed +is full of vain repetitions; but that is because people are too lazy +to listen to it, or not lucid enough to understand it. The same +terms are used throughout, as they are in a proposition of Euclid. +But the steps are all as differentiated and progressive as in a +proposition of Euclid. But in the inscriptions of the Mosque whole +sentences seem to occur, not like the steps of an argument, but rather +like the chorus of a song. This is the impression everywhere produced +by this spirit of the sandy wastes; this is the voice of the desert, +though the muezzin cries from the high turrets of the city. +Indeed one is driven to repeating oneself about the repetition, +so overpowering is the impression of the tall horizons of those +tremendous plains, brooding upon the soul with all the solemn weight +of the self-evident. + +There is indeed another aspect of the desert, yet more ancient +and momentous, of which I may speak; but here I only deal +with its effect on this great religion of simplicity. For it is +through the atmosphere of that religion that a man makes his way, +as so many pilgrims have done, to the goal of this pilgrimage. +Also this particular aspect remained the more sharply in my memory +because of the suddenness with which I escaped from it. I had not +expected the contrast; and it may have coloured all my after experiences. +I descended from the desert train at Ludd, which had all the look +of a large camp in the desert; appropriately enough perhaps, +for it is the traditional birthplace of the soldier St. George. +At the moment, however, there was nothing rousing or romantic +about its appearance. It was perhaps unusually dreary; for heavy +rain had fallen; and the water stood about in what it is easier +to call large puddles than anything so poetic as small pools. +A motor car sent by friends had halted beside the platform; +I got into it with a not unusual vagueness about where I +was going; and it wound its way up miry paths to a more rolling +stretch of country with patches of cactus here and there. +And then with a curious abruptness I became conscious that +the whole huge desert had vanished, and I was in a new land. +The dark red plains had rolled away like an enormous nightmare; +and I found myself in a fresh and exceedingly pleasant dream. + +I know it will seem fanciful; but for a moment I really felt as if I +had come home; or rather to that home behind home for which we +are all homesick. The lost memory of it is the life at once +of faith and of fairy-tale. Groves glowing with oranges rose behind +hedges of grotesque cactus or prickly pear; which really looked +like green dragons guarding the golden apples of the Hesperides. +On each side of the road were such flowers as I had never seen +before under the sun; for indeed they seemed to have the sun in them +rather than the sun on them. Clusters and crowds of crimson anemones +were of a red not to be symbolised in blood or wine; but rather +in the red glass that glows in the window dedicated to a martyr. +Only in a wild Eastern tale could one picture a pilgrim or +traveller finding such a garden in the desert; and I thought +of the oldest tale of all and the garden from which we came. +But there was something in it yet more subtle; which there must +be in the impression of any earthly paradise. It is vital to such +a dream that things familiar should be mixed with things fantastic; +as when an actual dream is filled with the faces of old friends. +Sparrows, which seem to be the same all over the world, were darting +hither and thither among the flowers; and I had the fancy that they +were the souls of the town-sparrows of London and the smoky cities, +and now gone wherever the good sparrows go. And a little way +up the road before me, on the hill between the cactus hedges, +I saw a grey donkey trotting; and I could almost have sworn that it +was the donkey I had left at home. + +He was trotting on ahead of me, and the outline of his erect +and elfish ears was dark against the sky. He was evidently +going somewhere with great determination; and I thought I knew +to what appropriate place he was going, and that it was my fate +to follow him like a moving omen. I lost sight of him later, +for I had to complete the journey by train; but the train followed +the same direction, which was up steeper and steeper hills. +I began to realise more clearly where I was; and to know that +the garden in the desert that had bloomed so suddenly about me +had borne for many desert wanderers the name of the promised land. +As the rocks rose higher and higher on every side, and hung +over us like terrible and tangible clouds, I saw in the dim grass +of the slopes below them something I had never seen before. +It was a rainbow fallen upon the earth, with no part of it +against the sky, but only the grasses and the flowers shining +through its fine shades of fiery colour. I thought this also was +like an omen; and in such a mood of idle mysticism there fell +on me another accident which I was content to count for a third. +For when the train stopped at last in the rain, and there was no other +vehicle for the last lap of the journey, a very courteous officer, +an army surgeon, gave me a seat in an ambulance wagon; and it was +under the shield of the red cross that I entered Jerusalem. + +For suddenly, between a post of the wagon and a wrack of rainy cloud +I saw it, uplifted and withdrawn under all the arching heavens +of its history, alone with its benediction and its blasphemy, +the city that is set upon a hill, and cannot be hid. + + + +CHAPTER III + +THE GATES OF THE CITY + +The men I met coming from Jerusalem reported all sorts of +contradictory impressions; and yet my own impression contradicted +them all. Their impressions were doubtless as true as mine; +but I describe my own because it is true, and because I think it +points to a neglected truth about the real Jerusalem. I need not say +I did not expect the real Jerusalem to be the New Jerusalem; a city +of charity and peace, any more than a city of chrysolite and pearl. +I might more reasonably have expected an austere and ascetic place, +oppressed with the weight of its destiny, with no inns except monasteries, +and these sealed with the terrible silence of the Trappists; +an awful city where men speak by signs in the street. +I did not need the numberless jokes about Jerusalem to-day, +to warn me against expecting this; anyhow I did not expect it, +and certainly I did not find it. But neither did I find what I +was much more inclined to expect; something at the other extreme. +Many reports had led me to look for a truly cosmopolitan town, +that is a truly conquered town. I looked for a place like Cairo, +containing indeed old and interesting things, but open on every side +to new and vulgar things; full of the touts who seem only created +for the tourists and the tourists who seem only created for the touts. +There may be more of this in the place than pleases those +who would idealise it. But I fancy there is much less of it +than is commonly supposed in the reaction from such an ideal. +It does not, like Cairo, offer the exciting experience of twenty +guides fighting for one traveller; of young Turks drinking American +cocktails as a protest against Christian wine. The town is quite +inconvenient enough to make it a decent place for pilgrims. +Or a stranger might have imagined a place even less Western than Cairo, +one of those villages of Palestine described in dusty old books +of Biblical research. He might remember drawings like diagrams +representing a well or a wine-press, rather a dry well, so to speak, +and a wine-press very difficult to associate with wine. These hard +colourless outlines never did justice to the colour of the East, but even +to give it the colour of the East would not do justice to Jerusalem. +If I had anticipated the Bagdad of all our dreams, a maze of bazaars +glowing with gorgeous wares, I should have been wrong again. +There is quite enough of this vivid and varied colour in Jerusalem, +but it is not the first fact that arrests the attention, +and certainly not the first that arrested mine. I give my own first +impression as a fact, for what it is worth and exactly as it came. +I did not expect it, and it was some time before I even understood it. +As soon as I was walking inside the walls of Jerusalem, I had +an overwhelming impression that I was walking in the town of Rye, +where it looks across the flat sea-meadows towards Winchelsea. + +As I tried to explain this eccentric sentiment to myself, I was +conscious of another which at once completed and contradicted it. +It was not only like a memory of Rye, it was mixed with a memory +of the Mount St. Michael, which stands among the sands of +Normandy on the other side of the narrow seas. The first part +of the sensation is that the traveller, as he walks the stony +streets between the walls, feels that he is inside a fortress. +But it is the paradox of such a place that, while he feels in a sense +that he is in a prison, he also feels that he is on a precipice. +The sense of being uplifted, and set on a high place, comes to him +through the smallest cranny, or most accidental crack in rock +or stone; it comes to him especially through those long narrow +windows in the walls of the old fortifications; those slits +in the stone through which the medieval archers used their bows +and the medieval artists used their eyes, with even greater success. +Those green glimpses of fields far below or of flats far away, +which delight us and yet make us dizzy (by being both near and far) +when seen through the windows of Memling, can often be seen from +the walls of Jerusalem. Then I remembered that in the same strips +of medieval landscape could be seen always, here and there, a steep +hill crowned with a city of towers. And I knew I had the mystical +and double pleasure of seeing such a hill and standing on it. +A city that is set upon a hill cannot be hid; but it is more +strange when the hill cannot anywhere be hid, even from the citizen +in the city. + +Then indeed I knew that what I saw was Jerusalem of the Crusaders; +or at least Jerusalem of the Crusades. It was a medieval town, with walls +and gates and a citadel, and built upon a hill to be defended by bowmen. +The greater part of the actual walls now standing were built by Moslems +late in the Middle Ages; but they are almost exactly like the walls +that were being built by the Christians at or before that time. +The Crusader Edward, afterwards Edward the First, reared such +battlements far away among the rainy hills of Wales. I do not know +what elements were originally Gothic or what originally Saracenic. +The Crusaders and the Saracens constantly copied each other while +they combated each other; indeed it is a fact always to be found +in such combats. It is one of the arguments against war that are +really human, and therefore are never used by humanitarians. +The curse of war is that it does lead to more international imitation; +while in peace and freedom men can afford to have national variety. +But some things in this country were certainly copied from +the Christian invaders, and even if they are not Christian they +are in many ways strangely European. The wall and gates which +now stand, whatever stood before them and whatever comes after them, +carry a memory of those men from the West who came here upon +that wild adventure, who climbed this rock and clung to it so +perilously from the victory of Godfrey to the victory of Saladin; +and that is why this momentary Eastern exile reminded me so strangely +of the hill of Rye and of home. + +I do not forget, of course, that all these visible walls and towers +are but the battlements and pinnacles of a buried city, or of many +buried cities. I do not forget that such buildings have foundations +that are to us almost like fossils; the gigantic fossils of some +other geological epoch. Something may be said later of those lost +empires whose very masterpieces are to us like petrified monsters. +From this height, after long histories unrecorded, fell the forgotten +idol of the Jebusites, on that day when David's javelin-men +scaled the citadel and carried through it, in darkness behind his +coloured curtains, the god whose image had never been made by man. +Here was waged that endless war between the graven gods of the plain +and the invisible god of the mountain; from here the hosts carrying +the sacred fish of the Philistines were driven back to the sea +from which their worship came. Those who worshipped on this hill +had come out of bondage in Egypt and went into bondage in Babylon; +small as was their country, there passed before them almost the whole +pageant of the old pagan world. All its strange shapes and strong +almost cruel colours remain in the records of their prophets; +whose lightest phrase seems heavier than the pyramids of Egypt; +and whose very words are like winged bulls walking. All this historic or +pre-historic interest may be touched on in its turn; but I am not dealing +here with the historic secrets unearthed by the study of the place, +but with the historic associations aroused by the sight of it. +The traveller is in the position of that famous fantastic who tied +his horse to a wayside cross in the snow, and afterward saw it +dangling from the church-spire of what had been a buried city. +But here the cross does not stand as it does on the top of a spire; +but as it does on the top of an Egyptian obelisk in Rome,-- +where the priests have put a cross on the top of the heathen monument; +for fear it should walk. I entirely sympathise with their sentiment; +and I shall try to suggest later why I think that symbol +the logical culmination of heathen as well as Christian things. +The traveller in the traveller's tale looked up at last and saw, +from the streets far below, the spire and cross dominating a Gothic city. +If I looked up in a vision and saw it dominating a Babylonian city, +that blocked the heavens with monstrous palaces and temples, +I should still think it natural that it should dominate. +But the point here is that what I saw above ground was rather the Gothic +town than the Babylonian; and that it reminded me, if not specially +of the cross, at least of the soldiers who took the cross. + +Nor do I forget the long centuries that have passed over the place +since these medieval walls were built, any more than the far +more interesting centuries that passed before they were built. +But any one taking exception to the description on that ground +may well realise, on consideration, that it is an exception +that proves the rule. There is something very negative about +Turkish rule; and the best and worst of it is in the word neglect. +Everything that lived under the vague empire of Constantinople +remained in a state of suspended animation like something frozen +rather than decayed, like something sleeping rather than dead. +It was a sort of Arabian spell, like that which turned princes +and princesses into marble statues in the _Arabian Nights_. +All that part of the history of the place is a kind of sleep; +and that of a sleeper who hardly knows if he has slept an hour or a +hundred years. When I first found myself in the Jaffa Gate of Jerusalem, +my eye happened to fall on something that might be seen anywhere, +but which seemed somehow to have a curious significance there. +Most people are conscious of some common object which still +strikes them as uncommon; as if it were the first fantastic sketch +in the sketch-book of nature. I myself can never overcome the sense +of something almost unearthly about grass growing upon human buildings. +There is in it a wild and even horrible fancy, as if houses could +grow hair. When I saw that green hair on the huge stone blocks of +the citadel, though I had seen the same thing on any number of ruins, +it came to me like an omen or a vision, a curious vision at once +of chaos and of sleep. It is said that the grass will not grow +where the Turk sets his foot; but it is the other side of the same +truth to say that it would grow anywhere but where it ought to grow. +And though in this case it was but an accident and a symbol, +it was a very true symbol. We talk of the green banner of the Turk +having been planted on this or that citadel; and certainly it +was so planted with splendid valour and sensational victory. +But this is the green banner that he plants on all his high cities +in the end. + +Therefore my immediate impression of the walls and gates was +not contradicted by my consciousness of what came before and +what came after that medieval period. It remained primarily +a thing of walls and gates; a thing which the modern world +does not perhaps understand so well as the medieval world. +There is involved in it all that idea of definition which those who do +not like it are fond of describing as dogma. A wall is like rule; +and the gates are like the exceptions that prove the rule. +The man making it has to decide where his rule will run +and where his exception shall stand. He cannot have a city +that is all gates any more than a house that is all windows; +nor is it possible to have a law that consists entirely of liberties. +The ancient races and religions that contended for this city agreed +with each other in this, when they differed about everything else. +It was true of practically all of them that when they built a city they +built a citadel. That is, whatever strange thing they may have made, +they regarded it as something to be defined and to be defended. + +And from this standpoint the holy city was a happy city; +it had no suburbs. That is to say, there are all sorts +of buildings outside the wall; but they are outside the wall. +Everybody is conscious of being inside or outside a boundary; but it +is the whole character of the true suburbs which grow round our great +industrial towns that they grow, as it were, unconsciously and blindly, +like grass that covers up a boundary line traced on the earth. +This indefinite expansion is controlled neither by the soul of the city +from within, nor by the resistance of the lands round about. It destroys +at once the dignity of a town and the freedom of a countryside. +The citizens are too new and numerous for citizenship; yet they +never learn what there is to be learned of the ancient traditions +of agriculture. The first sight of the sharp outline of Jerusalem +is like a memory of the older types of limitation and liberty. +Happy is the city that has a wall; and happier still if it +is a precipice. + +Again, Jerusalem might be called a city of staircases. +Many streets are steep and most actually cut into steps. +It is, I believe, an element in the controversy about the cave +at Bethlehem traditionally connected with the Nativity +that the sceptics doubt whether any beasts of burden could +have entered a stable that has to be reached by such steps. +And indeed to any one in a modern city like London or Liverpool +it may well appear odd, like a cab-horse climbing a ladder. +But as a matter of fact, if the asses and goats of Jerusalem +could not go up and downstairs, they could not go anywhere. +However this may be, I mention the matter here merely as adding another +touch to that angular profile which is the impression involved here. +Strangely enough, there is something that leads up to this impression +even in the labyrinth of mountains through which the road winds +its way to the city. The hills round Jerusalem are themselves +often hewn out in terraces, like a huge stairway. This is mostly +for the practical and indeed profitable purpose of vineyards; +and serves for a reminder that this ancient seat of civilisation +has not lost the tradition of the mercy and the glory of the vine. +But in outline such a mountain looks much like the mountain +of Purgatory that Dante saw in his vision, lifted in terraces, +like titanic steps up to God. And indeed this shape also is symbolic; +as symbolic as the pointed profile of the Holy City. +For a creed is like a ladder, while an evolution is only like a slope. +A spiritual and social evolution is generally a pretty slippery slope; +a miry slope where it is very easy to slide down again. + +Such is something like the sharp and even abrupt impression produced +by this mountain city; and especially by its wall with gates +like a house with windows. A gate, like a window, is primarily +a picture-frame. The pictures that are found within the frame are +indeed very various and sometimes very alien. Within this frame-work +are indeed to be found things entirely Asiatic, or entirely Moslem, +or even entirely nomadic. But Jerusalem itself is not nomadic. +Nothing could be less like a mere camp of tents pitched by Arabs. +Nothing could be less like the mere chaos of colour in a temporary +and tawdry bazaar. The Arabs are there and the colours are there, +and they make a glorious picture; but the picture is in a Gothic frame, +and is seen so to speak through a Gothic window. And the meaning of all +this is the meaning of all windows, and especially of Gothic windows. +It is that even light itself is most divine within limits; +and that even the shining one is most shining, when he takes upon +himself a shape. + +Such a system of walls and gates, like many other things thought rude +and primitive, is really very rationalistic. It turns the town, +as it were, into a plan of itself, and even into a guide to itself. +This is especially true, as may be suggested in a moment, +regarding the direction of the roads leading out of it. +But anyhow, a man must decide which way he will leave the city; +he cannot merely drift out of the city as he drifts out of the modern +cities through a litter of slums. And there is no better way to get +a preliminary plan of the city than to follow the wall and fix the gates +in the memory. Suppose, for instance, that a man begins in the south +with the Zion Gate, which bears the ancient name of Jerusalem. +This, to begin with, will sharpen the medieval and even the Western +impression first because it is here that he has the strongest +sentiment of threading the narrow passages of a great castle; +but also because the very name of the gate was given to this south-western +hill by Godfrey and Tancred during the period of the Latin kingdom. +I believe it is one of the problems of the scholars why the Latin +conquerors called this hill the Zion Hill, when the other is obviously +the sacred hill. Jerusalem is traditionally divided into four hills, +but for practical purposes into two; the lower eastern hill where +stood the Temple, and now stands the great Mosque, and the western +where is the citadel and the Zion Gate to the south of it. +I know nothing of such questions; and I attach no importance to +the notion that has crossed my own mind, and which I only mention +in passing, for I have no doubt there are a hundred objections to it. +But it is known that Zion or Sion was the old name of the place +before it was stormed by David; and even afterwards the Jebusites +remained on this western hill, and some compromise seems to have +been made with them. Is it conceivable, I wonder, that even in +the twelfth century there lingered some local memory of what had +once been a way of distinguishing Sion of the Jebusites from Salem +of the Jews? The Zion Gate, however, is only a starting-point here; +if we go south-eastward from it we descend a steep and rocky path, +from which can be caught the first and finest vision of what stands +on the other hill to the east. The great Mosque of Omar stands +up like a peacock, lustrous with mosaics that are like plumes +of blue and green. + +Scholars, I may say here, object to calling it the Mosque of Omar; +on the petty and pedantic ground that it is not a mosque and was +not built by Omar. But it is my fixed intention to call it +the Mosque of Omar, and with ever renewed pertinacity to continue +calling it the Mosque of Omar. I possess a special permit from +the Grand Mufti to call it the Mosque of Omar. He is the head +of the whole Moslem religion, and if he does not know, who does? +He told me, in the beautiful French which matches his beautiful manners, +that it really is not so ridiculous after all to call the place +the Mosque of Omar, since the great Caliph desired and even designed +such a building, though he did not build it. I suppose it is +rather as if Solomon's Temple had been called David's Temple. +Omar was a great man and the Mosque was a great work, and the two were +telescoped together by the excellent common sense of vulgar tradition. +There could not be a better example of that great truth for +all travellers; that popular tradition is never so right as when it +is wrong; and that pedantry is never so wrong as when it is right. +And as for the other objection, that the Dome of the Rock +(to give it its other name) is not actually used as a Mosque, I +answer that Westminster Abbey is not used as an Abbey. +But modern Englishmen would be much surprised if I were to refer to it +as Westminster Church; to say nothing of the many modern Englishmen +for whom it would be more suitable to call it Westminster Museum. +And for whatever purposes the Moslems may actually use their +great and glorious sanctuary, at least they have not allowed +it to become the private house of a particular rich man. +And that is what we have suffered to happen, if not to Westminster Abbey, +at least to Welbeck Abbey. + +The Mosque of Omar (I repeat firmly) stands on the great eastern +plateau in place of the Temple; and the wall that runs round +to it on the south side of the city contains only the Dung Gate, +on which the fancy need not linger. All along outside this +wall the ground falls away into the southern valley; and upon +the dreary and stony steep opposite is the place called Acaldama. +Wall and valley turn together round the corner of the great +temple platform, and confronting the eastern wall, across the ravine, +is the mighty wall of the Mount of Olives. On this side there +are several gates now blocked up, of which the most famous, +the Golden Gate, carries in its very uselessness a testimony +to the fallen warriors of the cross. For there is a strange +Moslem legend that through this gate, so solemnly sealed up, +shall ride the Christian King who shall again rule in Jerusalem. +In the middle of the square enclosure rises the great dark Dome +of the Rock; and standing near it, a man may see for the first time +in the distance, another dome. It lies away to the west, but a little +to the north; and it is surmounted, not by a crescent but a cross. +Many heroes and holy kings have desired to see this thing, +and have not seen it. + +It is very characteristic of the city, with its medieval medley and huddle +of houses, that a man may first see the Church of the Holy Sepulchre +which is in the west, by going as far as possible to the east. +All the sights are glimpses; and things far can be visible and things +near invisible. The traveller comes on the Moslem dome round a corner; +and he finds the Christian dome, as it were, behind his own back. +But if he goes on round the wall to the north-east corner of the Court +of the Temple, he will find the next entrance; the Gate of St. Stephen. +On the slope outside, by a strange and suitable coincidence, +the loose stones which lie on every side of the mountain city +seemed to be heaped higher; and across the valley on the skirts +of the Mount of Olives is the great grey olive of Gethsemane. + +On the northern side the valley turns to an artificial trench, +for the ground here is higher; and the next or northern gate bears +the name of Herod; though it might well bear the name either +of Godfrey or Saladin. For just outside it stands a pine-tree, +and beside it a rude bulk of stone; where stood these great +captains in turn, before they took Jerusalem. Then the wall runs +on till it comes to the great Damascus Gate, graven I know not +why with great roses in a style wholly heraldic and occidental, +and in no way likely to remind us of the rich roses of Damascus; +though their name has passed into our own English tongue and tradition, +along with another word for the delicate decoration of the sword. +But at the first glance, at any rate, it is hard to believe that +the roses on the walls are not the Western roses of York or Lancaster, +or that the swords which guarded them were not the straight swords +of England or of France. Doubtless a deeper and more solemn memory +ought to return immediately to the mind where that gate looks down +the great highway; as if one could see, hung over it in the sky for ever, +the cloud concealing the sunburst that broods upon the road to Damascus. +But I am here only confessing the facts or fancies of my first impression; +and again the fancy that came to me first was not of any such +alien or awful things. I did not think of damask or damascene +or the great Arabian city or even the conversion of St. Paul. +I thought of my own little house in Buckinghamshire, and how the edge +of the country town where it stands is called Aylesbury End, +merely because it is the corner nearest to Aylesbury. +That is what I mean by saying that these ancient customs are more +rational and even utilitarian than the fashions of modernity. +When a street in a new suburb is called Pretoria Avenue, the clerk +living there does not set out from his villa with the cheerful hope +of finding the road lead him to Pretoria. But the man leaving +Aylesbury End does know it would lead him to Aylesbury; and the man +going out at the Damascus Gate did know it would lead him to Damascus. +And the same is true of the next and last of the old entrances, +the Jaffa Gate in the east; but when I saw that I saw something +else as well. + +I have heard that there is a low doorway at the entrance to a famous +shrine which is called the Gate of Humility; but indeed in this sense +all gates are gates of humility, and especially gates of this kind. +Any one who has ever looked at a landscape under an archway +will know what I mean, when I say that it sharpens a pleasure +with a strange sentiment of privilege. It adds to the grace +of distance something that makes it not only a grace but a gift. +Such are the visions of remote places that appear in the low gateways +of a Gothic town; as if each gateway led into a separate world; +and almost as if each dome of sky were a different chamber. +But he who walks round the walls of this city in this spirit will come +suddenly upon an exception which will surprise him like an earthquake. +It looks indeed rather like something done by an earthquake; +an earthquake with a half-witted sense of humour. Immediately at +the side of one of these humble and human gateways there is a great gap +in the wall, with a wide road running through it. There is something +of unreason in the sight which affects the eye as well as the reason. +It recalls some crazy tale about the great works of the Wise Men +of Gotham. It suggests the old joke about the man who made +a small hole for the kitten as well as a large hole for the cat. +Everybody has read about it by this time; but the immediate impression +of it is not merely an effect of reading or even of reasoning. +It looks lop-sided; like something done by a one-eyed giant. +But it was done by the last prince of the great Prussian imperial system, +in what was probably the proudest moment in all his life of pride. + +What is true has a way of sounding trite; and what is trite has +a way of sounding false. We shall now probably weary the world +with calling the Germans barbaric, just as we very recently wearied +the world with calling them cultured and progressive and scientific. +But the thing is true though we say it a thousand times. And any one who +wishes to understand the sense in which it is true has only to contemplate +that fantasy and fallacy in stone; a gate with an open road beside it. +The quality I mean, however, is not merely in that particular contrast; +as of a front door standing by itself in an open field. +It is also in the origin, the occasion and the whole story of the thing. +There is above all this supreme stamp of the barbarian; the sacrifice +of the permanent to the temporary. When the walls of the Holy City +were overthrown for the glory of the German Emperor, it was hardly +even for that everlasting glory which has been the vision and +the temptation of great men. It was for the glory of a single day. +It was something rather in the nature of a holiday than anything +that could be even in the most vainglorious sense a heritage. +It did not in the ordinary sense make a monument, or even a trophy. +It destroyed a monument to make a procession. We might almost say +that it destroyed a trophy to make a triumph. There is the true +barbaric touch in this oblivion of what Jerusalem would look like a +century after, or a year after, or even the day after. It is this +which distinguishes the savage tribe on the march after a victory from +the civilised army establishing a government, even if it be a tyranny. +Hence the very effect of it, like the effect of the whole Prussian +adventure in history, remains something negative and even nihilistic. +The Christians made the Church of the Holy Sepulchre and the Moslems +made the Mosque of Omar; but this is what the most scientific +culture made at the end of the great century of science. +It made an enormous hole. The only positive contribution of +the nineteenth century to the spot is an unnaturally ugly clock, +at the top of an ornamental tower, or a tower that was meant to +be ornamental. It was erected, I believe, to commemorate the reign +of Abdul Hamid; and it seems perfectly adapted to its purpose, +like one of Sir William Watson's sonnets on the same subject. +But this object only adds a touch of triviality to the much more +tremendous negative effect of the gap by the gate. That remains a parable +as well as a puzzle, under all the changing skies of day and night; +with the shadows that gather tinder the narrow Gate of Humility; +and beside it, blank as daybreak and abrupt as an abyss, the broad +road that has led already to destruction. + +The gap remains like a gash, a sort of wound in the walls; but it +only strengthens by contrast the general sense of their continuity. +Save this one angle where the nineteenth century has entered, +the vague impression of the thirteenth or fourteenth century rather +deepens than dies away. It is supported more than many would suppose +even by the figures that appear in the gateways or pass in procession +under the walls. The brown Franciscans and the white Dominicans +would alone give some colour to a memory of the Latin kingdom +of Jerusalem; and there are other examples and effects which are +less easily imagined in the West. Thus as I look down the street, +I see coming out from under an archway a woman wearing a high white +head-dress very like those we have all seen in a hundred pictures +of tournaments or hunting parties, or the Canterbury Pilgrimage +or the Court of Louis XI. She is as white as a woman of the North; +and it is not, I think, entirely fanciful to trace a certain +freedom and dignity in her movement, which is quite different +at least from the shuffling walk of the shrouded Moslem women. +She is a woman of Bethlehem, where a tradition, it is said, still claims +as a heroic heritage the blood of the Latin knights of the cross. +This is, of course, but one aspect of the city; but it is one +which may be early noted, yet one which is generally neglected. +As I have said, I had expected many things of Jerusalem, +but I had not expected this. I had expected to be disappointed +with it as a place utterly profaned and fallen below its mission. +I had expected to be awed by it; indeed I had expected to be frightened +of it, as a place dedicated and even doomed by its mission. +But I had never fancied that it would be possible to be fond of it; +as one might be fond of a little walled town among the orchards +of Normandy or the hop-fields of Kent. + +And just then there happened a coincidence that was also something +like a catastrophe. I was idly watching, as it moved down +the narrow street to one of the dark doorways, the head-dress, +like a tower of white drapery, belonging to the Christian woman +from the place where Christ was born. After she had disappeared +into the darkness of the porch I continued to look vaguely +at the porch, and thought how easily it might have been a small +Gothic gate in some old corner of Rouen, or even Canterbury. +In twenty such places in the town one may see the details that +appeal to the same associations, so different and so distant. +One may see that angular dogtooth ornament that makes the round +Norman gateways look like the gaping mouths of sharks. +One may see the pointed niches in the walls, shaped like windows +and serving somewhat the purpose of brackets, on which were +to stand sacred images possibly removed by the Moslems. +One may come upon a small court planted with ornamental trees +with some monument in the centre, which makes the precise impression +of something in a small French town. There are no Gothic spires, +but there are numberless Gothic doors and windows; and he who +first strikes the place at this angle, as it were, may well feel +the Northern element as native and the Eastern element as intrusive. +While I was thinking all these things, something happened which in +that place was almost a portent. + +It was very cold; and there were curious colours in the sky. +There had been chilly rains from time to time; and the whole +air seemed to have taken on something sharper than a chill. +It was as if a door had been opened in the northern corner of the heavens; +letting in something that changed all the face of the earth. +Great grey clouds with haloes of lurid pearl and pale-green were coming +up from the plains or the sea and spreading over the towers of the city. +In the middle of the moving mass of grey vapours was a splash +of paler vapour; a wan white cloud whose white seemed somehow more +ominous than gloom. It went over the high citadel like a white +wild goose flying; and a few white feathers fell. + +It was the snow; and it snowed day and night until that Eastern +city was sealed up like a village in Norway or Northern Scotland. +It rose in the streets till men might almost have been drowned +in it like a sea of solid foam. And the people of the place told +me there had been no such thing seen in it in all recent records, +or perhaps in the records of all its four thousand years. + +All this came later; but for me at the moment, looking at the scene +in so dreamy a fashion, it seemed merely like a dramatic conclusion +to my dream. It was but an accident confirming what was but an aspect. +But it confirmed it with a strange and almost supernatural completeness. +The white light out of the window in the north lay on all the roofs +and turrets of the mountain town; for there is an aspect in which +snow looks less like frozen water than like solidified light. +As the snow accumulated there accumulated also everywhere +those fantastic effects of frost which seem to fit in with +the fantastic qualities of medieval architecture; and which +make an icicle seem like the mere extension of a gargoyle. +It was the atmosphere that has led so many romancers to make +medieval Paris a mere black and white study of night and snow. +Something had redrawn in silver all things from the rude ornament +on the old gateways to the wrinkles on the ancient hills of Moab. +Fields of white still spotted with green swept down into the valleys +between us and the hills; and high above them the Holy City lifted +her head into the thunder-clouded heavens, wearing a white head-dress +like a daughter of the Crusaders. + + + +CHAPTER IV + +THE PHILOSOPHY OF SIGHT-SEEING + +Various cultivated critics told me that I should find +Jerusalem disappointing; and I fear it will disappoint them that I +am not disappointed. Of the city as a city I shall try to say +something elsewhere; but the things which these critics have +especially in mind are at once more general and more internal. +They concern something tawdry, squalid or superstitious about the shrines +and those who use them. Now the mistake of critics is not that they +criticise the world; it is that they never criticise themselves. +They compare the alien with the ideal; but they do not at the same +time compare themselves with the ideal; rather they identify +themselves with the ideal. I have met a tourist who had seen +the great Pyramid, and who told me that the Pyramid looked small. +Believe me, the tourist looked much smaller. There is indeed another +type of traveller, who is not at all small in the moral mental sense, +who will confess such disappointments quite honestly, as a piece +of realism about his own sensations. In that case he generally suffers +from the defect of most realists; that of not being realistic enough. +He does not really think out his own impressions thoroughly; +or he would generally find they are not so disappointing after all. +A humorous soldier told me that he came from Derbyshire, and that +he did not think much of the Pyramid because it was not so tall +as the Peak. I pointed out to him that he was really offering +the tallest possible tribute to a work of man in comparing it +to a mountain; even if he thought it was a rather small mountain. +I suggested that it was a rather large tombstone. I appealed +to those with whom I debated in that district, as to whether they +would not be faintly surprised to find such a monument during +their quiet rambles in a country churchyard. I asked whether +each one of them, if he had such a tombstone in the family, +would not feel it natural, if hardly necessary, to point it out; +and that with a certain pride. The same principle of the higher realism +applies to those who are disappointed with the sight of the Sphinx. +The Sphinx really exceeds expectations because it escapes expectations. +Monuments commonly look impressive when they are high and often +when they are distant. The Sphinx is really unexpected, +because it is found suddenly in a hollow, and unnaturally near. +Its face is turned away; and the effect is as creepy as coming into a room +apparently empty, and finding somebody as still as the furniture. +Or it is as if one found a lion couchant in that hole in the sand; +as indeed the buried part of the monster is in the form of a +couchant lion. If it was a real lion it would hardly be less +arresting merely because it was near; nor could the first emotion +of the traveller be adequately described as disappointment. +In such cases there is generally some profit in looking at the monument +a second time, or even at our own sensations a second time. +So I reasoned, striving with wild critics in the wilderness; +but the only part of the debate which is relevant here can +be expressed in the statement that I do think the Pyramid big, +for the deep and simple reason that it is bigger than I am. +I delicately suggested to those who were disappointed in the Sphinx +that it was just possible that the Sphinx was disappointed in them. +The Sphinx has seen Julius Caesar; it has very probably seen St. Francis, +when he brought his flaming charity to Egypt; it has certainly looked, +in the first high days of the revolutionary victories, on the face +of the young Napoleon. Is it not barely possible, I hinted +to my friends and fellow-tourists, that after these experiences, +it might be a little depressed at the sight of you and me? +But as I say, I only reintroduce my remarks in connection with a +greater matter than these dead things of the desert; in connection +with a tomb to which even the Pyramids are but titanic lumber, +and a presence greater than the Sphinx, since it is not only a riddle +but an answer. + +Before I go on to deeper defences of any such cult or culture, +I wish first to note a sort of test for the first impressions +of an ordinary tourist like myself, to whom much that is really full +of an archaic strength may seem merely stiff, or much that really +deals with a deep devotional psychology may seem merely distorted. +In short I would put myself in the position of the educated +Englishman who does quite honestly receive a mere impression +of idolatry. Incidentally, I may remark, it is the educated +Englishman who is the idolater. It is he who only reverences +the place, and does not reverence the reverence for the place. +It is he who is supremely concerned about whether a mere object +is old or new, or whether a mere ornament is gold or gilt. +In other words, it is he who values the visible things rather +than the invisible; for no sane man can doubt that invisible things +are vivid to the priests and pilgrims of these shrines. + +In the midst of emotions that have moved the whole world out +of its course, girt about with crowds who will die or do murder +for a definition, the educated English gentleman in his blindness +bows down to wood and stone. For the only thing wrong about that +admirable man is that he is blind about himself. + +No man will really attempt to describe his feelings, when he first +stood at the gateway of the grave of Christ. The only record relevant +here is that I did not feel the reaction, not to say repulsion, +that many seem to have felt about its formal surroundings. + +Either I was particularly fortunate or others are +particularly fastidious. The guide who showed me the Sepulchre +was not particularly noisy or profane or palpably mercenary; +he was rather more than less sympathetic than the same sort of man +who might have shown me Westminster Abbey or Stratford-on-Avon. He +was a small, solemn, owlish old man, a Roman Catholic in religion; +but so far from deserving the charge of not knowing the Bible, +he deserved rather a gentle remonstrance against his assumption +that nobody else knew it. If there was anything to smile at, +in associations so sacred, it was the elaborate simplicity with +which he told the first facts of the Gospel story, as if he were +evangelising a savage. Anyhow, he did not talk like a cheap-jack +at a stall; but rather like a teacher in an infant school. +He made it very clear that Jesus Christ was crucified in case +any one should suppose he was beheaded; and often stopped in his +narrative to repeat that the hero of these events was Jesus Christ, +lest we should fancy it was Nebuchadnezzar or the Duke of Wellington. +I do not in the least mind being amused at this; but I have no reason +whatever for doubting that he may have been a better man than I. I +gave him what I should have given a similar guide in my own country; +I parted from him as politely as from one of my own countrymen. +I also, of course, gave money, as is the custom, to the various monastic +custodians of the shrines; but I see nothing surprising about that. +I am not quite so ignorant as not to know that without the monastic +brotherhoods, supported by such charity, there would not by this +time be anything to see in Jerusalem at all. There was only one +class of men whose consistent concern was to watch these things, +from the age of heathens and heresies to the age of Turks and tourists; +and I am certainly not going to sneer at them for doing no practical work, +and then refuse to pay them for the practical work they do. +For the rest, even the architectural defacement is overstated, +the church was burned down and rebuilt in a bad and modern period; +but the older parts, especially the Crusaders' porch, are as +grand as the men who made them. The incongruities there are, +are those of local colour. In connection, by the way, with what I +said about beasts of burden, I mounted a series of steep staircases +to the roof of the convent beside the Holy Sepulchre. When I got +to the top I found myself in the placid presence of two camels. +It would be curious to meet two cows on the roof of a village church. +Nevertheless it is the only moral of the chapter interpolated here, +that we can meet things quite as curious in our own country. + +When the critic says that Jerusalem is disappointing he generally +means that the popular worship there is weak and degraded, +and especially that the religious art is gaudy and grotesque. +In so far as there is any kind of truth in this, it is +still true that the critic seldom sees the whole truth. +What is wrong with the critic is that he does not criticise himself. +He does not honestly compare what is weak, in this particular world +of ideas, with what is weak in his own world of ideas. I will take +an example from my own experience, and in a manner at my own expense. +If I have a native heath it is certainly Kensington High Street, +off which stands the house of my childhood. I grew up in that +thorough-fare which Mr. Max Beerbohm, with his usual easy exactitude +of phrase, has described as "dapper, with a leaning to the fine arts." +Dapper was never perhaps a descriptive term for myself; +but it is quite true that I owe a certain taste for the arts +to the sort of people among whom I was brought up. It is also true +that such a taste, in various forms and degrees, was fairly common +in the world which may be symbolised as Kensington High Street. +And whether or no it is a tribute, it is certainly a truth that most +people with an artistic turn in Kensington High Street would have been +very much shocked, in their sense of propriety, if they had seen +the popular shrines of Jerusalem; the sham gold, the garish colours, +the fantastic tales and the feverish tumult. But what I want such +people to do, and what they never do, is to turn this truth round. +I want them to imagine, not a Kensington aesthete walking down +David Street to the Holy Sepulchre, but a Greek monk or a Russian +pilgrim walking down Kensington High Street to Kensington Gardens. +I will not insist here on all the hundred plagues of plutocracy +that would really surprise such a Christian peasant; especially that +curse of an irreligious society (unknown in religious societies, +Moslem as well as Christian) the detestable denial of all dignity +to the poor. I am not speaking now of moral but of artistic things; +of the concrete arts and crafts used in popular worship. +Well, my imaginary pilgrim would walk past Kensington Gardens till +his sight was blasted by a prodigy. He would either fall on his +knees as before a shrine, or cover his face as from a sacrilege. +He would have seen the Albert Memorial. There is nothing so conspicuous +in Jerusalem. There is nothing so gilded and gaudy in Jerusalem. +Above all, there is nothing in Jerusalem that is on so large +a scale and at the same time in so gay and glittering a style. +My simple Eastern Christian would almost certainly be driven to +cry aloud, "To what superhuman God was this enormous temple erected? +I hope it is Christ; but I fear it is Antichrist." Such, he would think, +might well be the great and golden image of the Prince of the World, +set up in this great open space to receive the heathen prayers +and heathen sacrifices of a lost humanity. I fancy he would feel +a desire to be at home again amid the humble shrines of Zion. +I really cannot imagine _what_ he would feel, if he were told +that the gilded idol was neither a god nor a demon, but a petty +German prince who had some slight influence in turning us into +the tools of Prussia. + +Now I myself, I cheerfully admit, feel that enormity in Kensington Gardens +as something quite natural. I feel it so because I have been +brought up, so to speak, under its shadow; and stared at the graven +images of Raphael and Shakespeare almost before I knew their names; +and long before I saw anything funny in their figures being carved, +on a smaller scale, under the feet of Prince Albert. +I even took a certain childish pleasure in the gilding of +the canopy and spire, as if in the golden palace of what was, +to Peter Pan and all children, something of a fairy garden. +So do the Christians of Jerusalem take pleasure, and possibly +a childish pleasure, in the gilding of a better palace, +besides a nobler garden, ornamented with a somewhat worthier aim. +But the point is that the people of Kensington, whatever they might +think about the Holy Sepulchre, do not think anything at all about +the Albert Memorial. They are quite unconscious of how strange +a thing it is; and that simply because they are used to it. +The religious groups in Jerusalem are also accustomed to their +coloured background; and they are surely none the worse if they still +feel rather more of the meaning of the colours. It may be said that +they retain their childish illusion about _their_ Albert Memorial. +I confess I cannot manage to regard Palestine as a place where a +special curse was laid on those who can become like little children. +And I never could understand why such critics who agree +that the kingdom of heaven is for children, should forbid it +to be the only sort of kingdom that children would really like; +a kingdom with real crowns of gold or even of tinsel. +But that is another question, which I shall discuss in another place; +the point is for the moment that such people would be quite as much +surprised at the place of tinsel in our lives as we are at its place +in theirs. If we are critical of the petty things they do to glorify +great things, they would find quite as much to criticise (as in +Kensington Gardens) in the great things we do to glorify petty things. +And if we wonder at the way in which they seem to gild the lily, +they would wonder quite as much at the way we gild the weed. + +There are countless other examples of course of this principle +of self-criticism, as the necessary condition of all criticism. +It applies quite as much, for instance, to the other great complaint +which my Kensington friend would make after the complaint about +paltry ornament; the complaint about what is commonly called backsheesh. +Here again there is really something to complain of; though much of +the fault is not due to Jerusalem, but rather to London and New York. +The worst superstition of Jerusalem, like the worst profligacy +of Paris, is a thing so much invented for Anglo-Saxons that it might +be called an Anglo-Saxon institution. But here again the critic +could only really judge fairly if he realised with what abuses +at home he ought really to compare this particular abuse abroad. +He ought to imagine, for example, the feelings of a religious +Russian peasant if he really understood all the highly-coloured +advertisements covering High Street Kensington Station. +It is really not so repulsive to see the poor asking for money +as to see the rich asking for more money. And advertisement is +the rich asking for more money. A man would be annoyed if he found +himself in a mob of millionaires, all holding out their silk hats +for a penny; or all shouting with one voice, "Give me money." +Yet advertisement does really assault the eye very much as such a shout +would assault the ear. "Budge's Boots are the Best" simply means +"Give me money"; "Use Seraphic Soap" simply means "Give me money." +It is a complete mistake to suppose that common people make our +towns commonplace, with unsightly things like advertisements. +Most of those whose wares are thus placarded everywhere are very wealthy +gentlemen with coronets and country seats, men who are probably +very particular about the artistic adornment of their own homes. +They disfigure their towns in order to decorate their houses. +To see such men crowding and clamouring for more wealth would +really be a more unworthy sight than a scramble of poor guides; +yet this is what would be conveyed by all the glare of gaudy +advertisement to anybody who saw and understood it for the first time. +Yet for us who are familiar with it all that gaudy advertisement +fades into a background, just as the gaudy oriental patterns +fade into a background for those oriental priests and pilgrims. +Just as the innocent Kensington gentleman is wholly unaware +that his black top hat is relieved against a background, +or encircled as by a halo, of a yellow hoarding about mustard, +so is the poor guide sometimes unaware that his small doings are +dark against the fainter and more fading gold in which are traced +only the humbler haloes of the Twelve Apostles. + +But all these misunderstandings are merely convenient illustrations and +introductions, leading up to the great fact of the main misunderstanding. +It is a misunderstanding of the whole history and philosophy +of the position; that is the whole of the story and the whole +moral of the story. The critic of the Christianity of Jerusalem +emphatically manages to miss the point. The lesson he ought to +learn from it is one which the Western and modern man needs most, +and does not even know that he needs. It is the lesson of constancy. +These people may decorate their temples with gold or with tinsel; +but their tinsel has lasted longer than our gold. +They may build things as costly and ugly as the Albert Memorial; +but the thing remains a memorial, a thing of immortal memory. +They do not build it for a passing fashion and then forget it, +or try hard to forget it. They may paint a picture of a saint as gaudy +as any advertisement of a soap; but one saint does not drive out another +saint as one soap drives out another soap. They do not forget their +recent idolatries, as the educated English are now trying to forget +their very recent idolatry of everything German. These Christian +bodies have been in Jerusalem for at least fifteen hundred years. +Save for a few years after the time of Constantine and a few years after +the First Crusade, they have been practically persecuted all the time. +At least they have been under heathen masters whose attitude towards +Christendom was hatred and whose type of government was despotism. +No man living in the West can form the faintest conception +of what it must have been to live in the very heart of the East +through the long and seemingly everlasting epoch of Moslem power. +A man in Jerusalem was in the centre of the Turkish Empire as a man +in Rome was in the centre of the Roman Empire. The imperial power +of Islam stretched away to the sunrise and the sunset; westward to +the mountains of Spain and eastward towards the wall of China. +It must have seemed as if the whole earth belonged to Mahomet to those +who in this rocky city renewed their hopeless witness to Christ. +What we have to ask ourselves is not whether we happen in +all respects to agree with them, but whether we in the same +condition should even have the courage to agree with ourselves. +It is not a question of how much of their religion is superstition, +but of how much of our religion is convention; how much is custom +and how much a compromise even with custom; how much a thing made facile +by the security of our own society or the success of our own state. +These are powerful supports; and the enlightened Englishman, +from a cathedral town or a suburban chapel, walks these wild +Eastern places with a certain sense of assurance and stability. +Even after centuries of Turkish supremacy, such a man feels, +he would not have descended to such a credulity. He would +not be fighting for the Holy Fire or wrangling with beggars +in the Holy Sepulchre. He would not be hanging fantastic +lamps on a pillar peculiar to the Armenians, or peering into +the gilded cage that contains the brown Madonna of the Copts. +He would not be the dupe of such degenerate fables; God forbid. +He would not be grovelling at such grotesque shrines; no indeed. +He would be many hundred yards away, decorously bowing towards +a more distant city; where, above the only formal and official +open place in Jerusalem, the mighty mosaics of the Mosque of Omar +proclaim across the valleys the victory and the glory of Mahomet. + +That is the real lesson that the enlightened traveller should learn; +the lesson about himself. That is the test that should really be put +to those who say that the Christianity of Jerusalem is degraded. +After a thousand years of Turkish tyranny, the religion of a London +fashionable preacher would not be degraded. It would be destroyed. +It would not be there at all, to be jeered at by every prosperous tourist +out of a _train de luxe_. It is worth while to pause upon the point; +for nothing has been so wholly missed in our modern religious +ideals as the ideal of tenacity. Fashion is called progress. +Every new fashion is called a new faith. Every faith is a faith +which offers everything except faithfulness. It was never so necessary +to insist that most of the really vital and valuable ideas in the world, +including Christianity, would never have survived at all if they +had not survived their own death, even in the sense of dying daily. +The ideal was out of date almost from the first day; +that is why it is eternal; for whatever is dated is doomed. +As for our own society, if it proceeds at its present rate of progress +and improvement, no trace or memory of it will be left at all. +Some think that this would be an improvement in itself. We have come +to live morally, as the Japs live literally, in houses of paper. +But they are pavilions made of the morning papers, which have to be +burned on the appearance of the evening editions. Well, a thousand +years hence the Japs may be ruling in Jerusalem; the modern Japs who +no longer live in paper houses, but in sweated factories and slums. +They and the Chinese (that much more dignified and democratic people) +seem to be about the only people of importance who have not yet +ruled Jerusalem. But though we may think the Christian chapels +as thin as Japanese tea-houses, they will still be Christian; +though we may think the sacred lamps as cheap as Chinese lanterns, +they will still be burning before a crucified creator of the world. + +But besides this need of making strange cults the test not of +themselves but ourselves, the sights of Jerusalem also illustrate +the other suggestion about the philosophy of sight-seeing. It is true, +as I have suggested, that after all the Sphinx is larger than I am; +and on the same principle the painted saints are saintlier +than I am, and the patient pilgrims more constant than I am. +But it is also true, as in the lesser matter before mentioned, +that even those who think the Sphinx small generally do not +notice the small things about it. They do not even discover +what is interesting about their own disappointment. And similarly +even those who are truly irritated by the unfamiliar fashions +of worship in a place like Jerusalem, do not know how to discover +what is interesting in the very existence of what is irritating. +For instance, they talk of Byzantine decay or barbaric delusion, +and they generally go away with an impression that the ritual +and symbolism is something dating from the Dark Ages. +But if they would really note the details of their surroundings, +or even of their sensations, they would observe a rather curious fact +about such ornament of such places as the Church of the Holy Sepulchre +as may really be counted unworthy of them. They would realise +that what they would most instinctively reject as superstitious does +not date from what they would regard as the ages of superstition. +There really are bad pictures but they are not barbaric pictures; +they are florid pictures in the last faded realism of the Renascence. +There really is stiff and ungainly decoration, but it is not +the harsh or ascetic decoration of a Spanish cloister; it is much +more like the pompous yet frivolous decorations of a Parisian hotel. +In short, in so far as the shrine has really been defaced it +has not been defaced by the Dark Ages, but rather if anything +by the Age of Reason. It is the enlightened eighteenth century, +which regarded itself as the very noonday of natural culture +and common sense, that has really though indirectly laid its +disfiguring finger on the dark but dignified Byzantine temple. +I do not particularly mind it myself; for in such great matters I +do not think taste is the test. But if taste is to be made the test, +there is matter for momentary reflection in this fact; for it +is another example of the weakness of what may be called fashion. +Voltaire, I believe, erected a sort of temple to God in his own garden; +and we may be sure that it was in the most exquisite taste of the time. +Nothing would have surprised him more than to learn that, +fifty years after the success of the French Revolution, almost every +freethinker of any artistic taste would think his temple far less +artistically admirable than the nearest gargoyle on Notre Dame. +Thus it is progress that must be blamed for most of these things: +and we ought not to turn away in contempt from something antiquated, +but rather recognise with respect and even alarm a sort of permanent +man-trap in the idea of being modern. So that the moral of this +matter is the same as that of the other; that these things should +raise in us, not merely the question of whether we like them, +but of whether there is anything very infallible or imperishable +about what we like. At least the essentials of these things endure; +and if they seem to have remained fixed as effigies, at least they +have not faded like fashion-plates. + +It has seemed worth while to insert here this note on the philosophy +of sight-seeing, however dilatory or disproportionate it may seem. +For I am particularly and positively convinced that unless these things +can somehow or other be seen in the right historical perspective +and philosophical proportion, they are not worth seeing at all. +And let me say in conclusion that I can not only respect the sincerity, +but understand the sentiments, of a man who says they are not +worth seeing at all. Sight-seeing is a far more difficult and +disputable matter than many seem to suppose; and a man refusing it +altogether might be a man of sense and even a man of imagination. +It was the great Wordsworth who refused to revisit Yarrow; +it was only the small Wordsworth who revisited it after all. +I remember the first great sight in my own entrance to the Near East, +when I looked by accident out of the train going to Cairo, and saw far +away across the luminous flats a faint triangular shape; the Pyramids. +I could understand a man who had seen it turning his back and retracing +his whole journey to his own country and his own home, saying, "I will go +no further; for I have seen afar off the last houses of the kings." +I can understand a man who had only seen in the distance Jerusalem +sitting on the hill going no further and keeping that vision for ever. +It would, of course, be said that it was absurd to come at all, +and to see so little. To which I answer that in that sense +it is absurd to come at all. It is no more fantastic to turn +back for such a fancy than it was to come for a similar fancy. +A man cannot eat the Pyramids; he cannot buy or sell the Holy City; +there can be no practical aspect either of his coming or going. +If he has not come for a poetic mood he has come for nothing; if he has +come for such a mood, he is not a fool to obey that mood. The way +to be really a fool is to try to be practical about unpractical things. +It is to try to collect clouds or preserve moonshine like money. +Now there is much to be said for the view that to search for a mood +is in its nature moonshine. It may be said that this is especially +true in the crowded and commonplace conditions in which most +sight-seeing has to be done. It may be said that thirty tourists +going together to see a tombstone is really as ridiculous as thirty +poets going together to write poems about the nightingale. +There would be something rather depressing about a crowd +of travellers, walking over hill and dale after the celebrated +cloud of Wordsworth; especially if the crowd is like the cloud, +and moveth all together if it move at all. A vast mob assembled +on Salisbury Plain to listen to Shelley's skylark would probably +(after an hour or two) consider it a rather subdued sort of skylarking. +It may be argued that it is just as illogical to hope to fix beforehand +the elusive effects of the works of man as of the works of nature. +It may be called a contradiction in terms to expect the unexpected. +It may be counted mere madness to anticipate astonishment, or go +in search of a surprise. To all of which there is only one answer; +that such anticipation is absurd, and such realisation will +be disappointing, that images will seem to be idols and idols +will seem to be dolls, unless there be some rudiment of such +a habit of mind as I have tried to suggest in this chapter. +No great works will seem great, and no wonders of the world +will seem wonderful, unless the angle from which they are seen +is that of historical humility. + +One more word may be added of a more practical sort. The place where +the most passionate convictions on this planet are concentrated is not +one where it will always be wise, even from a political standpoint, +to air our plutocratic patronage and our sceptical superiority. +Strange scenes have already been enacted round that fane where the +Holy Fire bursts forth to declare that Christ is risen; and whether +or no we think the thing holy there is no doubt about it being fiery. +Whether or no the superior person is right to expect the unexpected, +it is possible that something may be revealed to him that he really +does not expect. And whatever he may think about the philosophy +of sight-seeing, it is not unlikely that he may see some sights. + + + +CHAPTER V + +THE STREETS OF THE CITY + +When Jerusalem had been half buried in snow for two or three days, +I remarked to a friend that I was prepared henceforward to justify +all the Christmas cards. The cards that spangle Bethlehem with frost +are generally regarded by the learned merely as vulgar lies. +At best they are regarded as popular fictions, like that which made +the shepherds in the Nativity Play talk a broad dialect of Somerset. +In the deepest sense of course this democratic tradition is truer +than most history. But even in the cruder and more concrete sense the +tradition about the December snow is not quite so false as is suggested. +It is not a mere local illusion for Englishmen to picture +the Holy Child in a snowstorm, as it would be for the Londoners +to picture him in a London fog. There can be snow in Jerusalem, +and there might be snow in Bethlehem; and when we penetrate to the idea +behind the image, we find it is not only possible but probable. +In Palestine, at least in these mountainous parts of Palestine, +men have the same general sentiment about the seasons as in the West +or the North. Snow is a rarity, but winter is a reality. +Whether we regard it as the divine purpose of a mystery or the human +purpose of a myth, the purpose of putting such a feast in winter +would be just the same in Bethlehem as it would be in Balham. +Any one thinking of the Holy Child as born in December would mean +by it exactly what we mean by it; that Christ is not merely a summer +sun of the prosperous but a winter fire for the unfortunate. + +In other words, the semi-tropical nature of the place, like its +vulgarity and desecration, can be, and are, enormously exaggerated. +But it is always hard to correct the exaggeration without exaggerating +the correction. It would be absurd seriously to deny that Jerusalem +is an Eastern town; but we may say it was Westernised without +being modernised. Anyhow, it was medievalised before it was modernised. +And in the same way it would be absurd to deny that Jerusalem +is a Southern town, in the sense of being normally out of the way +of snowstorms, but the truth can be suggested by saying that it +has always known the quality of snow, but not the quantity. +And the quantity of snow that fell on this occasion would have +been something striking and even sensational in Sussex or Kent. +And yet another way of putting the proportions of the thing would +be to say that Jerusalem has been besieged more often and by more +different kinds of people than any town upon the globe; that it has +been besieged by Jews and Assyrians, Egyptians and Babylonians, Greeks +and Romans, Persians and Saracens, Frenchmen and Englishmen; +but perhaps never before in all its agony of ages has it ever really +been besieged by winter. In this case it was not only snowed on, +it was snowed up. + +For some days the city was really in a state of siege. +If the snow had held for a sufficient number of days it might have +been in a state of famine. The railway failed between Jerusalem +and the nearest station. The roads were impassable between +Jerusalem and the nearest village, or even the nearest suburb. +In some places the snow drifted deep enough to bury a man, +and in some places, alas, it did actually bury little children; +poor little Arabs whose bodies were stiff where they had fallen. +Many mules were overwhelmed as if by floods, and countless trees struck +down as if by lightning. Even when the snow began at last to melt it +only threatened to turn the besieged fortress into a sort of island. +A river that men could not ford flowed between Jerusalem and the Mount +of Olives. Even a man walking about the ordinary streets could easily +step up to his knees or up to his waist. Snow stood about like a new +system of natural barricades reared in some new type of revolution. +I have already remarked that what struck me most about the city was +the city wall; but now a new white wall stood all round the city; +and one that neither friend nor foe could pass. + +But a state of siege, whatever its inconveniences, +is exceedingly convenient for a critic and observer of the town. +It concentrated all that impression of being something compact and what, +with less tragic attendant circumstances, one might call cosy. +It fixed the whole picture in a frame even more absolute than +the city wall; and it turned the eyes of all spectators inwards. +Above all, by its very abnormality it accentuated the normal +divisions and differences of the place; and made it more possible +to distinguish and describe them like _dramatis personae_. +The parts they played in the crisis of the snow were very like +the parts they played in the general crisis of the state. +And the very cut and colour of the figures, turban and tarbouch, +khaki and burnous and gabardine, seemed to stand out more sharply +against that blank background of white. + +The first fact of course was a fact of contrast. When I said that +the city struck me in its historic aspect as being at least as much +a memory of the Crusaders as of the Saracens, I did not of course mean +to deny the incidental contrasts between this Southern civilisation +and the civilisation of Europe, especially northern Europe. +The immediate difference was obvious enough when the gold and +the gaudy vegetation of so comparatively Asiatic a city were struck +by this strange blast out of the North. It was a queer spectacle +to see a great green palm bowed down under a white load of snow; +and it was a stranger and sadder spectacle to see the people accustomed +to live under such palm-trees bowed down under such unearthly storms. +Yet the very manner in which they bore it is perhaps the first fact +to be noted among all the facts that make up the puzzling problem +of Jerusalem. Odd as it may sound you can see that the true Orientals +are not familiar with snow by the very fact that they accept it. +They accept it as we should accept being swallowed by an earthquake; +because we do not know the answer to an earthquake. The men from the +desert do not know the answer to the snow, it seems to them unanswerable. +But Christians fight with snow in a double sense; they fight with +snow as they fight with snowballs. A Moslem left to himself would +no more play with a snowball than make a toy of a thunderbolt. +And this is really a type of the true problem that was raised +by the very presence of the English soldier in the street, +even if he was only shovelling away the snow. + +It would be far from a bad thing, I fancy, if the rights and wrongs +of these Bible countries could occasionally be translated into +Bible language. And I suggest this here, not in the least because it +is a religious language, but merely because it is a simple language. +It may be a good thing, and in many ways it certainly is a good thing, +that the races native to the Near East, to Egypt or Arabia, +should come in contact with Western culture; but it will be +unfortunate if this only means coming in contact with Western +pedantry and even Western hypocrisy. As it is there is only too +much danger that the local complaints against the government may be +exactly like the official explanations of the government; that is, +mere strings of long words with very little meaning involved. +In short, if people are to learn to talk English it will be a refreshing +finishing touch to their culture if they learn to talk plain English. +Of this it would be hard to find a better working model than what may be +called scriptural English. It would be a very good thing for everybody +concerned if any really unjust or unpopular official were described +only in terms taken from the denunciations of Jezebel and Herod. +It would especially be a good thing for the official. If it were true +it would be appropriate, and if it were untrue it would be absurd. +When people are really oppressed, their condition can generally +be described in very plain terms connected with very plain things; +with bread, with land, with taxes and children and churches. +If imperialists and capitalists do thus oppress them, as they +most certainly often do, then the condition of those more powerful +persons can also be described in few and simple words; such as +crime and sin and death and hell. But when complaints are made, +as they are sometimes in Palestine and still more in Egypt, +in the elaborate and long-winded style of a leading article, +the sympathetic European is apt to remember how very little confidence +he has ever felt in his own leading articles. If an Arab comes +to me and says, "The stranger from across the sea has taxed me, +and taken the corn-sheaves from the field of my fathers," I do really +feel that he towers over me and my perishing industrial civilisation +with a terrible appeal to eternal things. I feel he is a figure +more enduring than a statue, like the figure of Naboth or of Nathan. +But when that simple son of the desert opens his mouth and says, +"The self-determination of proletarian class-conscious solidarity +as it functions for international reconstruction," and so on, +why then I must confess to the weakness of feeling my sympathies +instantly and strangely chilled. I merely feel inclined to tell him +that I can talk that sort of pidgin English better than he can. +If he modelled himself on the great rebels and revolutionists +of the Bible, it would at least be a considerable improvement +in his literary style. But as a matter of fact something much +more solid is involved than literary style. There is a logic +and justice in the distinction, even in the world of ideas. +That most people with much more education than the Arab, and therefore +much less excuse than the Arab, entirely ignore that distinction, +is merely a result of their ignoring ideas, and being satisfied +with long words. They like democracy because it is a long word; +that is the only thing they do like about it. + +People are entitled to self-government; that is, to such +government as is self-made. They are not necessarily entitled +to a special and elaborate machinery that somebody else has made. +It is their right to make it for themselves, but it is also their +duty to think of it for themselves. Self-government of a simple +kind has existed in numberless simple societies, and I shall +always think it a horrible responsibility to interfere with it. +But representative government, or theoretically representative government, +of an exceedingly complicated kind, may exist in certain complicated +societies without their being bound to transfer it to others, +or even to admire it for themselves. At any rate, for good or evil, +they have invented it themselves. And there is a moral distinction, +which is perfectly rational and democratic, between such inventions +and the self-evident rights which no man can claim to have invented. +If the Arab says to me, "I don't care a curse for Europe; I demand bread," +the reproach is to me both true and terrible. But if he says, +"I don't care a curse for Europe; I demand French cookery, +Italian confectionery, English audit ale," and so on, I think he is +rather an unreasonable Arab. After all, we invented these things; +in _auctore auctoritas_. + +And of this problem there is a sort of working model in the presence +of the snow in Palestine, especially in the light of the old proverb +about the impossibility of snow in Egypt. Palestine is wilder, +less wealthy and modernised, more religious and therefore more realistic. +The issue between the things only a European can do, and the things +no European has the right to do, is much sharper and clearer +than the confusions of verbosity. On the one hand the things +the English can do are more real things, like clearing away the snow; +for the very reason that the English are not here, so to speak, +building on a French pavement but on the bare rocks of the Eastern wilds, +the contact with Islam and Israel is more simple and direct. +And on the other side the discontents and revolts are more real. +So far from intending to suggest that the Egyptians have no complaints, +I am very far from meaning that they have no wrongs. But curiously +enough the wrongs seem to me more real than the complaints. +The real case against our Egyptian adventure was stated long ago +by Randolph Churchill, when he denounced "a bondholder's war"; it is +in the whole business of collecting debts due to cosmopolitan finance. +But a stranger in Egypt hears little denunciation of cosmopolitan finance, +and a great deal of drivel in the way of cosmopolitan idealism. +When the Palestinians say that usurers menace their land they mean +the land they dig; an old actuality and not a new abstraction. +Their revolt may be right or wrong, but it is real; +and what applies to their revolt applies to their religion. +There may well be doubts about whether Egypt is a nation, but there +is no doubt that Jerusalem is a city, and the nations have come +to its light. + +The problem of the snow proved indeed the text for a tale touching +the practical politics of the city. The English soldiers cleared +the snow away; the Arabs sat down satisfied or stoical with +the snow blocking their own doors or loading their own roofs. +But the Jews, as the story went, were at length persuaded to clear +away the snow in front of them, and then demanded a handsome +salary for having recovered the use of their own front doors. +The story is not quite fair; and yet it is not so unfair as it seems. +Any rational Anti-Semite will agree that such tales, even when they +are true, do not always signify an avaricious tradition in Semitism, +but sometimes the healthier and more human suggestion of Bolshevism. +The Jews do demand high wages, but it is not always because they +are in the old sense money-grabbers, but rather in the new +sense money-grabbers (as an enemy would put it) men sincerely +and bitterly convinced of their right to the surplus of capitalism. +There is the same problem in the Jewish colonies in the country districts; +in the Jewish explanation of the employment of Arab and Syrian labour. +The Jews argue that this occurs, not because they wish to remain +idle capitalists, but because they insist on being properly +paid proletarians. With all this I shall deal, however, when I +treat of the Jewish problem itself. The point for the moment +is that the episode of the snow did in a superficial way suggest +the parts played by the three parties and the tales told about them. +To begin with, it is right to say that the English do a great many things, +as they clear away the snow, simply because nobody else would do them. +They did save the oriental inhabitants from some of the worst +consequences of the calamity. Probably they sometimes save +the inhabitants from something which the inhabitants do not +regard as a calamity. It is the danger of all such foreign +efficiency that it often saves men who do not want to be saved. +But they do in many cases do things from which Moslems profit, +but which Moslems by themselves would not propose, let alone perform. +And this has a general significance even in our first survey, for it +suggests a truth easy to abuse, but I think impossible to ignore. +I mean that there is something non-political about Moslem morality. +Perverse as it may appear, I suspect that most of their +political movements result from their non-political morality. +They become politicians because they know they are not political; +and feel their simple and more or less healthy life is at a disadvantage, +in face of the political supremacy of the English and the political +subtlety of the Jews. + +For instance, the tradition of Turkish rule is simply a joke. +All the stories about it are jokes, and often very good jokes. +My own favourite incident is that which is still commemorated +in the English cathedral by an enormous hole in the floor. +The Turks dug up the pavement looking for concealed English artillery; +because they had been told that the bishop had given his blessing +to two canons. The bishop had indeed recently appointed two canons +to the service of the Church, but he had not secreted them under +the floor of the chancel. There was another agreeable incident when +the Turkish authorities, by an impulsive movement of religious toleration, +sent for a Greek priest to bury Greek soldiers, and told him +to take his choice in a heap of corpses of all creeds and colours. +But at once the most curious and the most common touch of comedy +is the perpetual social introduction to solid and smiling citizens +who have been nearly hanged by the Turks. The fortunate gentleman +seems still to be regarding his escape with a broad grin. +If you were introduced to a polite Frenchman who had come straight +from the guillotine, or to an affable American who had only just +vacated the electrical chair, you would feel a faint curiosity +about the whole story. If a friend introduced somebody, saying, +"My friend Robinson; his sentence has been commuted to penal servitude," +or "My Uncle William, just come from Dartmoor Prison," your mind +and perhaps your lips would faintly form the syllables "What for?" +But evidently, under Turkish rule, being hanged was like +being knocked down by a cab; it might happen to anybody. +This is a parenthesis, since I am only dealing here with the +superficial experience of the streets, especially in the snow. +But it will be well to safeguard it by saying that this unpolitical +carelessness and comprehensiveness of the indiscriminate Turk had its +tragic as well as its comic side. It was by no means everybody that +escaped hanging; and there was a tree growing outside the Jaffa Gate +at which men might still shudder as they pass it in the sunlight. +It was what a modern revolutionary poet has called bitterly the Tree +of Man's Making; and what a medieval revolutionary poet called +the fruit tree in the orchard of the king. It was the gibbet; +and lives have dropped from it like leaves from a tree in autumn. +Yet even on the sterner side, we can trace the truth about +the Moslem fatalism which seems so alien to political actuality. +There was a popular legend or proverb that this terrible tree +was in some way bound up with the power of the Turk, and perhaps +the Moslem over a great part of the earth. There is nothing +more strange about that Moslem fatalism than a certain gloomy +magnanimity which can invoke omens and oracles against itself. +It is astonishing how often the Turks seem to have accepted a legend +or prophecy about their own ultimate failure. De Quincey mentions +one of them in the blow that half broke the Palladium of Byzantium. +It is said that the Moslems themselves predict the entry +of a Christian king of Jerusalem through the Golden Gate. +Perhaps that is why they have blocked up the fatal gate; +but in any case they dealt in that fashion with the fatal tree. +They elaborately bound and riveted it with iron, as if accepting +the popular prophecy which declared that so long as it stood +the Turkish Empire would stand. It was as if the wicked man +of Scripture had daily watered a green bay-tree, to make sure +that it should flourish. + +In the last chapter I have attempted to suggest a background +of the battlemented walls with the low gates and narrow windows +which seem to relieve the liveliest of the coloured groups against +the neutral tints of the North, and how this was intensified +when the neutral tints were touched with the positive hue of snow. +In the same merely impressionist spirit I would here attempt to sketch +some of the externals of the actors in such a scene, though it is +hard to do justice to such a picture even in the superficial matter +of the picturesque. Indeed it is hard to be sufficiently superficial; +for in the East nearly every external is a symbol. +The greater part of it is the gorgeous rag-heap of Arabian humanity, +and even about that one could lecture on almost every coloured rag. +We hear much of the gaudy colours of the East; but the most +striking thing about them is that they are delicate colours. +It is rare to see a red that is merely like a pillar-box, or a blue +that is Reckitt's blue; the red is sure to have the enrichment +of tawny wine or blood oranges, and the blue of peacocks or the sea. +In short these people are artistic in the sense that used to be +called aesthetic; and it is a nameless instinct that preserves +these nameless tints. Like all such instincts, it can be +blunted by a bullying rationalism; like all such children, +these people do not know why they prefer the better, and can +therefore be persuaded by sophists that they prefer the worst. +But there are other elements emerging from the coloured crowd, +which are more significant, and therefore more stubborn. +A stranger entirely ignorant of that world would feel something +like a chill to the blood when he first saw the black figures +of the veiled Moslem women, sinister figures without faces. +It is as if in that world every woman were a widow. When he realised +that these were not the masked mutes at a very grisly funeral, +but merely ladies literally obeying a convention of wearing +veils in public, he would probably have a reaction of laughter. +He would be disposed to say flippantly that it must be, a dull life, +not only for the women but the men; and that a man might well want +five wives if he had to marry them before he could even look at them. +But he will be wise not to be satisfied with such flippancy, +for the complete veiling of the Moslem women of Jerusalem, +though not a finer thing than the freedom of the Christian woman +of Bethlehem, is almost certainly a finer thing than the more +coquettish compromise of the other Moslem women of Cairo. +It simply means that the Moslem religion is here more sincerely observed; +and this in turn is part of something that a sympathetic person will +soon feel in Jerusalem, if he has come from these more commercial +cities of the East; a spiritual tone decidedly more delicate +and dignified, like the clear air about the mountain city. +Whatever the human vices involved, it is not altogether for +nothing that this is the holy town of three great religions. +When all is said, he will feel that there are some tricks that could +not be played, some trades that could not be plied, some shops +that could not be opened, within a stone's throw of the Sepulchre. +This indefinable seriousness has its own fantasies of fanaticism +or formalism; but if these are vices they are not vulgarities. +There is no stronger example of this than the real Jews of Jerusalem, +especially those from the ghettoes of eastern Europe. +They can be immediately picked out by the peculiar wisps of hair worn +on each side of the face, like something between curls and whiskers. +Sometimes they look strangely effeminate, like some rococo +burlesque of the ringlets of an Early Victorian woman. +Sometimes they look considerably more like the horns of a devil; +and one need not be an Anti-Semite to say that the face is often +made to match. But though they may be ugly, or even horrible, +they are not vulgar like the Jews at Brighton; they trail behind +them too many primeval traditions and laborious loyalties, +along with their grand though often greasy robes of bronze +or purple velvet. They often wear on their heads that odd +turban of fur worn by the Rabbis in the pictures of Rembrandt. +And indeed that great name is not irrelevant; for the whole truth +at the back of Zionism is in the difference between the picture +of a Jew by Rembrandt and a picture of a Jew by Sargent. +For Rembrandt the Rabbi was, in a special and double sense, +a distinguished figure. He was something distinct from the world +of the artist, who drew a Rabbi as he would a Brahmin. But Sargent +had to treat his sitters as solid citizens of England or America; +and consequently his pictures are direct provocations to a pogrom. +But the light that Rembrandt loved falls not irreverently on +the strange hairy haloes that can still be seen on the shaven heads +of the Jews of Jerusalem. And I should be sorry for any pogrom +that brought down any of their grey wisps or whiskers in sorrow +to the grave. + +The whole scene indeed, seriousness apart, might be regarded as a +fantasia for barbers; for the different ways of dressing the hair +would alone serve as symbols of different races and religions. +Thus the Greek priests of the Orthodox Church, bearded and robed +in black with black towers upon their heads, have for some +strange reason their hair bound up behind like a woman's. In +any case they have in their pomp a touch of the bearded bulls +of Assyrian sculpture; and this strange fashion of curling if not +oiling the Assyrian bull gives the newcomer an indescribable and +illogical impression of the unnatural sublimity of archaic art. +In the Apocalypse somewhere there is an inspiringly unintelligible +allusion to men coming on the earth, whose hair is like the hair +of women and their teeth like the teeth of lions. I have never been +bitten by an Orthodox clergyman, and cannot say whether his teeth +are at all leonine; though I have seen seven of them together +enjoying their lunch at an hotel with decorum and dispatch. +But the twisting of the hair in the womanish fashion does for us +touch that note of the abnormal which the mystic meant to convey +in his poetry, and which others feel rather as a recoil into humour. +The best and last touch to this topsy-turvydom was given when a lady, +observing one of these reverend gentlemen who for some reason did +not carry this curious coiffure, exclaimed, in a tone of heartrending +surprise and distress, "Oh, he's bobbed his hair!" + +Here again of course even a superficial glance at the pageant +of the street should not be content with its comedy. There is +an intellectual interest in the external pomp and air of placid +power in these ordinary Orthodox parish priests; especially if we +compare them with the comparatively prosaic and jog-trot good nature +of the Roman monks, called in this country the Latins. Mingling in +the same crowd with these black-robed pontiffs can be seen shaven men +in brown habits who seem in comparison to be both busy and obscure. +These are the sons of St. Francis, who came to the East with a grand +simplicity and thought to finish the Crusades with a smile. +The spectator will be wise to accept this first contrast that strikes +the eye with an impartial intellectual interest; it has nothing +to do with personal character, of course, and many Greek priests +are as simple in their tastes as they are charming in their manners; +while any Roman priests can find as much ritual as they may happen +to want in other aspects of their own religion. But it is broadly +true that Roman and Greek Catholicism are contrasted in this way +in this country; and the contrast is the flat contrary to all our +customary associations in the West. In the East it is Roman Catholicism +that stands for much that we associate with Protestantism. +It is Roman Catholicism that is by comparison plain and practical +and scornful of superstition and concerned for social work. +It is Greek Catholicism that is stiff with gold and gorgeous +with ceremonial, with its hold on ancient history and its inheritance +of imperial tradition. In the cant of our own society, we may say +it is the Roman who rationalises and the Greek who Romanises. +It is the Roman Catholic who is impatient with Russian and +Greek childishness, and perpetually appealing for common sense. +It is the Greek who defends such childishness as childlike faith +and would rebuke such common sense as common scepticism. I do not +speak of the theological tenets or even the deeper emotions involved, +but only, as I have said, of contrasts visible even in the street. +And the whole difference is sufficiently suggested in two phrases +I heard within a few days. A distinguished Anglo-Catholic, +who has himself much sympathy with the Greek Orthodox traditions, +said to me, "After all, the Romans were the first Puritans." +And I heard that a Franciscan, being told that this Englishman +and perhaps the English generally were disposed to make an alliance +with the Greek Church, had only said by way of comment, "And a good +thing too, the Greeks might do something at last." + +Anyhow the first impression is that the Greek is more gorgeous +in black than the Roman in colours. But the Greek of course +can also appear in colours, especially in those eternal +forms of frozen yet fiery colours which we call jewels. +I have seen the Greek Patriarch, that magnificent old gentleman, +walking down the street like an emperor in the _Arabian Nights_, +hung all over with historic jewels as thick as beads or buttons, +with a gigantic cross of solid emeralds that might have been given him +by the green genii of the sea, if any of the genii are Christians. +These things are toys, but I am entirely in favour of toys; +and rubies and emeralds are almost as intoxicating as that sort +of lustrous coloured paper they put inside Christmas crackers. +This beauty has been best achieved in the North in the glory +of coloured glass; and I have seen great Gothic windows +in which one could really believe that the robes of martyrs +were giant rubies or the starry sky a single enormous sapphire. +But the colours of the West are transparent, the colours +of the East opaque. I have spoken of the _Arabian Nights_, +and there is really a touch of them even in the Christian churches, +perhaps increased with a tradition of early Christian secrecy. +There are glimpses of gorgeously tiled walls, of blue curtains and green +doors and golden inner chambers, that are just like the entrance +to an Eastern tale. The Orthodox are at least more oriental +in the sense of being more ornamental; more flat and decorative. +The Romans are more Western, I might even say more modern, +in the sense of having more realism even in their ritualism. +The Greek cross is a cross; the Roman cross is a crucifix. + +But these are deeper matters; I am only trying to suggest a sort +of silhouette of the crowd like the similar silhouette of the city, +a profile or outline of the heads and hats, like the profile of +the towers and spires. The tower that makes the Greek priest look +like a walking catafalque is by no means alone among the horns thus +fantastically exalted. There is the peaked hood of the Armenian priest, +for instance; the stately survival of that strange Monophysite +heresy which perpetuated itself in pomp and pride mainly through +the sublime accident of the Crusades. That black cone also rises +above the crowd with something of the immemorial majesty of a pyramid; +and rightly so, for it is typical of the prehistoric poetry +by which these places live that some say it is a surviving memory +of Ararat and the Ark. + +Again the high white headgear of the Bethlehem women, +or to speak more strictly of the Bethlehem wives, has already +been noted in another connection; but it is well to remark it +again among the colours of the crowd, because this at least has +a significance essential to all criticism of such a crowd. +Most travellers from the West regard such an Eastern city far too +much as a Moslem city, like the lady whom Mr. Maurice Baring met who +travelled all over Russia, and thought all the churches were mosques. +But in truth it is very hard to generalise about Jerusalem, precisely +because it contains everything, and its contrasts are real contrasts. +And anybody who doubts that its Christianity is Christian, a thing +fighting for our own culture and morals on the borders of Asia, +need only consider the concrete fact of these women of Bethlehem +and their costume. There is no need to sneer in any unsympathetic +fashion at all the domestic institutions of Islam; the sexes are +never quite so stupid as some feminists represent; and I dare say +a woman often has her own way in a harem as well as in a household. +But the broad difference does remain. And if there be one thing, +I think, that can safely be said about all Asia and all oriental tribes, +it is this; that if a married woman wears any distinctive mark, +it is always meant to prevent her from receiving the admiration or even +the notice of strange men. Often it is only made to disguise her; +sometimes it is made to disfigure her. It may be the masking +of the face as among the Moslems; it may be the shaving of the head +as among the Jews; it may, I believe, be the blackening of the teeth +and other queer expedients among the people of the Far East. +But is never meant to make her look magnificent in public; +and the Bethlehem wife is made to look magnificent in public. She not +only shows all the beauty of her face; and she is often very beautiful. +She also wears a towering erection which is as unmistakably +meant to give her consequence as the triple tiara of the Pope. +A woman wearing such a crown, and wearing it without a veil, does stand, +and can only conceivably stand, for what we call the Western view +of women, but should rather call the Christian view of women. +This is the sort of dignity which must of necessity come from +some vague memory of chivalry. The woman may or may not be, +as the legend says, a lineal descendant of a Crusader. +But whether or no she is his daughter, she is certainly his heiress. + +She may be put last among the local figures I have here described, +for the special reason that her case has this rather deeper significance. +For it is not possible to remain content with the fact that the crowd +offers such varied shapes and colours to the eye, when it also offers +much deeper divisions and even dilemmas to the intelligence. +The black dress of the Moslem woman and the white dress of the +Christian woman are in sober truth as different as black and white. +They stand for real principles in a real opposition; and the black and +white will not easily disappear in the dull grey of our own compromises. +The one tradition will defend what it regards as modesty, and the other +what it regards as dignity, with passions far deeper than most of our +paltry political appetites. Nor do I see how we can deny such a right +of defence, even in the case we consider the less enlightened. +It is made all the more difficult by the fact that those who consider +themselves the pioneers of enlightenment generally also consider +themselves the protectors of native races and aboriginal rights. +Whatever view we take of the Moslem Arab, we must at least admit +that the greater includes the less. It is manifestly absurd to say +we have no right to interfere in his country, but have a right +to interfere in his home. + +It is the intense interest of Jerusalem that there can thus be +two universes in the same street. Indeed there are ten rather +than two; and it is a proverb that the fight is not only between +Christian and Moslem, but between Christian and Christian. +At this moment, it must be admitted, it is almost entirely a fight +of Christian and Moslem allied against Jew. But of that I shall have +to speak later; the point for the moment is that the varied colours +of the streets are a true symbol of the varied colours of the souls. +It is perhaps the only modern place where the war waged between ideas +has such a visible and vivid heraldry. + +And that fact alone may well leave the spectator with one +final reflection; for it is a matter in which the modern world +may well have to learn something from the motley rabble of this +remote Eastern town. + +It may be an odd thing to suggest that a crowd in Bond Street +or Piccadilly should model itself on this masquerade of religions. +It would be facile and fascinating to turn it into a satire or +an extravaganza. Every good and innocent mind would be gratified +with the image of a bowler hat in the precise proportions of the Dome +of St. Paul's, and surmounted with a little ball and cross, +symbolising the loyalty of some Anglican to his mother church. +It might even be pleasing to see the street dominated +with a more graceful top-hat modelled on the Eiffel Tower, +and signifying the wearer's faith in scientific enterprise, +or perhaps in its frequent concomitant of political corruption. +These would be fair Western parallels to the head-dresses of Jerusalem; +modelled on Mount Ararat or Solomon's Temple, and some may insinuate +that we are not very likely ever to meet them in the Strand. +A man wearing whiskers is not even compelled to plead some sort +of excuse or authority for wearing whiskers, as the Jew can +for wearing ringlets; and though the Anglican clergyman may indeed +be very loyal to his mother church, there might be considerable +hesitation if his mother bade him bind his hair. Nevertheless a more +historical view of the London and Jerusalem crowds will show as far +from impossible to domesticate such symbols; that some day a lady's +jewels might mean something like the sacred jewels of the Patriarch, +or a lady's furs mean something like the furred turban of the Rabbi. +History indeed will show us that we are not so much superior to them +as inferior to ourselves. + +When the Crusaders came to Palestine, and came riding up that road +from Jaffa where the orange plantations glow on either side, they came +with motives which may have been mixed and are certainly disputed. +There may have been different theories among the Crusaders; there are +certainly different theories among the critics of the Crusaders. +Many sought God, some gold, some perhaps black magic. But whatever else +they were in search of, they were not in search of the picturesque. +They were not drawn from a drab civilisation by that mere thirst for +colour that draws so many modern artists to the bazaars of the East. +In those days there were colours in the West as well as in the East; +and a glow in the sunset as well as in the sunrise. Many of the men +who rode up that road were dressed to match the most glorious +orange garden and to rival the most magnificent oriental king. +King Richard cannot have been considered dowdy, even by comparison, +when he rode on that high red saddle graven with golden lions, +with his great scarlet hat and his vest of silver crescents. +That squire of the comparatively unobtrusive household +of Joinville, who was clad in scarlet striped with yellow, +must surely have been capable (if I may be allowed the expression) +of knocking them in the most magnificent Asiatic bazaar. +Nor were these external symbols less significant, but rather more +significant than the corresponding symbols of the Eastern civilisation. +It is true that heraldry began beautifully as an art and afterwards +degenerated into a science. But even in being a science it had +to possess a significance; and the Western colours were often +allegorical where the Eastern were only accidental. To a certain +extent this more philosophical ornament was doubtless imitated; +and I have remarked elsewhere on the highly heraldic lions +which even the Saracens carved over the gate of St. Stephen. +But it is the extraordinary and even exasperating fact that it was not +imitated as the most meaningless sort of modern vulgarity is imitated. +King Richard's great red hat embroidered with beasts and birds has not +overshadowed the earth so much as the billycock, which no one has yet +thought of embroidering with any such natural and universal imagery. +The cockney tourist is not only more likely to set out with +the intention of knocking them, but he has actually knocked them; +and Orientals are imitating the tweeds of the tourist more than they +imitated the stripes of the squire. It is a curious and perhaps +melancholy truth that the world is imitating our worst, our weariness +and our dingy decline, when it did not imitate our best and the high +moment of our morning. + +Perhaps it is only when civilisation becomes a disease that it +becomes an infection. Possibly it is only when it becomes a very +virulent disease that it becomes an epidemic. Possibly again +that is the meaning both of cosmopolitanism and imperialism. +Anyhow the tribes sitting by Afric's sunny fountains did +not take up the song when Francis of Assisi stood on the very +mountain of the Middle Ages, singing the Canticle of the Sun. +When Michael Angelo carved a statue in snow, Eskimos did not +copy him, despite their large natural quarries or resources. +Laplanders never made a model of the Elgin Marbles, with a frieze +of reindeers instead of horses; nor did Hottentots try to paint +Mumbo Jumbo as Raphael had painted Madonnas. But many a savage king +has worn a top-hat, and the barbarian has sometimes been so debased +as to add to it a pair of trousers. Explosive bullets and the brutal +factory system numbers of advanced natives are anxious to possess. +And it was this reflection, arising out of the mere pleasure +of the eye in the parti-coloured crowd before me, that brought back +my mind to the chief problem and peril of our position in Palestine, +on which I touched earlier in this chapter; the peril which is largely +at the back both of the just and of the unjust objections to Zionism. +It is the fear that the West, in its modern mercantile mood, +will send not its best but its worst. The artisan way of putting it, +from the point of view of the Arab, is that it will mean not +so much the English merchant as the Jewish money-lender. I shall +write elsewhere of better types of Jew and the truths they +really represent; but the Jewish money-lender is in a curious +and complex sense the representative of this unfortunate paradox. +He is not only unpopular both in the East and West, but he is unpopular +in the West for being Eastern and in the East for being Western. +He is accused in Europe of Asiatic crookedness and secrecy, +and in Asia of European vulgarity and bounce. I have said _a propos_ +of the Arab that the dignity of the oriental is in his long robe; +the merely mercantile Jew is the oriental who has lost his long robe, +which leads to a dangerous liveliness in the legs. He bustles +and hustles too much; and in Palestine some of the unpopularity +even of the better sort of Jew is simply due to his restlessness. +But there remains a fear that it will not be a question of the +better sort of Jew, or of the better sort of British influence. +The same ignominious inversion which reproduces everywhere the factory +chimney without the church tower, which spreads a cockney commerce +but not a Christian culture, has given many men a vague feeling +that the influence of modern civilisation will surround these ragged +but coloured groups with something as dreary and discoloured, +as unnatural and as desolate as the unfamiliar snow in which they +were shivering as I watched them. There seemed a sort of sinister +omen in this strange visitation that the north had sent them; +in the fact that when the north wind blew at last, it had only +scattered on them this silver dust of death. + +It may be that this more melancholy mood was intensified by that +pale landscape and those impassable ways. I do not dislike snow; +on the contrary I delight in it; and if it had drifted as deep in my +own country against my own door I should have thought it the triumph +of Christmas, and a thing as comic as my own dog and donkey. +But the people in the coloured rags did dislike it; and the effects of it +were not comic but tragic. The news that came in seemed in that little +lonely town like the news of a great war, or even of a great defeat. +Men fell to regarding it, as they have fallen too much to regarding +the war, merely as an unmixed misery, and here the misery was +really unmixed. As the snow began to melt corpses were found in it, +homes were hopelessly buried, and even the gradual clearing of the roads +only brought him stories of the lonely hamlets lost in the hills. +It seemed as if a breath of the aimless destruction that wanders +in the world had drifted across us; and no task remained for men +but the weary rebuilding of ruins and the numbering of the dead. + +Only as I went out of the Jaffa Gate, a man told me that the tree +of the hundred deaths, that was the type of the eternal Caliphate +of the Crescent, was cast down and lying broken in the snow. + + + +CHAPTER VI + +THE GROUPS OF THE CITY + +Palestine is a striped country; that is the first effect of landscape +on the eye. It runs in great parallel lines wavering into vast hills +and valleys, but preserving the parallel pattern; as if drawn boldly +but accurately with gigantic chalks of green and grey and red and yellow. +The natural explanation or (to speak less foolishly) the natural process +of this is simple enough. The stripes are the strata of the rock, +only they are stripped by the great rains, so that everything has +to grow on ledges, repeating yet again that terraced character +to be seen in the vineyards and the staircase streets of the town. +But though the cause is in a sense in the ruinous strength of the rain, +the hues are not the dreary hues of ruin. What earth there is is commonly +a red clay richer than that of Devon; a red clay of which it would +be easy to believe that the giant limbs of the first man were made. +What grass there is is not only an enamel of emerald, but is +literally crowded with those crimson anemones which might well have +called forth the great saying touching Solomon in all his glory. +And even what rock there is is coloured with a thousand secondary +and tertiary tints, as are the walls and streets of the Holy City +which is built from the quarries of these hills. For the old +stones of the old Jerusalem are as precious as the precious stones +of the New Jerusalem; and at certain moments of morning or of sunset, +every pebble might be a pearl. + +And all these coloured strata rise so high and roll so far that they might +be skies rather than slopes. It is as if we looked up at a frozen sunset; +or a daybreak fixed for ever with its fleeting bars of cloud. +And indeed the fancy is not without a symbolic suggestiveness. +This is the land of eternal things; but we tend too much to forget +that recurrent things are eternal things. We tend to forget that +subtle tones and delicate hues, whether in the hills or the heavens, +were to the primitive poets and sages as visible as they are to us; +and the strong and simple words in which they describe them +do not prove that they did not realise them. When Wordsworth +speaks of "the clouds that gather round the setting sun," +we assume that he has seen every shadow of colour and every +curve of form; but when the Hebrew poet says "He hath made +the clouds his chariot"; we do not always realise that he was +full of indescribable emotions aroused by indescribable sights. +We vaguely assume that the very sky was plainer in primitive times. +We feel as if there had been a fashion in sunsets; or as if dawn +was always grey in the Stone Age or brown in the Bronze Age. + +But there is another parable written in those long lines of many-coloured +clay and stone. Palestine is in every sense a stratified country. +It is not only true in the natural sense, as here where the clay has +fallen away and left visible the very ribs of the hills. It is true +in the quarries where men dig, in the dead cities where they excavate, +and even in the living cities where they still fight and pray. +The sorrow of all Palestine is that its divisions in culture, +politics and theology are like its divisions in geology. +The dividing line is horizontal instead of vertical. The frontier +does not run between states but between stratified layers. +The Jew did not appear beside the Canaanite but on top of the Canaanite; +the Greek not beside the Jew but on top of the Jew; the Moslem not +beside the Christian but on top of the Christian. It is not merely +a house divided against itself, but one divided across itself. +It is a house in which the first floor is fighting the second floor, +in which the basement is oppressed from above and attics are besieged +from below. There is a great deal of gunpowder in the cellars; +and people are by no means comfortable even on the roof. +In days of what some call Bolshevism, it may be said that most states +are houses in which the kitchen has declared war on the drawing-room. +But this will give no notion of the toppling pagoda of political +and religious and racial differences, of which the name is Palestine. +To explain that it is necessary to give the traveller's first +impressions more particularly in their order, and before I +return to this view of the society as stratified, I must state +the problem more practically as it presents itself while the society +still seems fragmentary. + +We are always told that the Turk kept the peace between +the Christian sects. It would be nearer the nerve of vital +truth to say that he made the war between the Christian sects. +But it would be nearer still to say that the war is something +not made by Turks but made up by infidels. The tourist visiting +the churches is often incredulous about the tall tales told about them; +but he is completely credulous about the tallest of all the tales, +the tale that is told against them. He believes in a frantic fraticidal +war perpetually waged by Christian against Christian in Jerusalem. +It freshens the free sense of adventure to wander through those +crooked and cavernous streets, expecting every minute to see the +Armenian Patriarch trying to stick a knife into the Greek Patriarch; +just as it would add to the romance of London to linger about Lambeth +and Westminster in the hope of seeing the Archbishop of Canterbury locked +in a deadly grapple with the President of the Wesleyan Conference. +And if we return to our homes at evening without having actually seen +these things with the eye of flesh, the vision has none the less shone +on our path, and led us round many corners with alertness and with hope. +But in bald fact religion does not involve perpetual war in the East, +any more than patriotism involves perpetual war in the West. +What it does involve in both cases is a defensive attitude; +a vigilance on the frontiers. There is no war; but there is +an armed peace. + +I have already explained the sense in which I say that the Moslems +are unhistoric or even anti-historic. Perhaps it would be near +the truth to say that they are prehistoric. They attach themselves +to the tremendous truisms which men might have realised before they +had any political experience at all; which might have been scratched +with primitive knives of flint upon primitive pots of clay. +Being simple and sincere, they do not escape the need for legends; +I might almost say that, being honest, they do not escape the need +for lies. But their mood is not historic, they do not wish to grapple +with the past; they do not love its complexities; nor do they +understand the enthusiasm for its details and even its doubts. +Now in all this the Moslems of a place like Jerusalem are the very +opposite of the Christians of Jerusalem. The Christianity of Jerusalem is +highly historic, and cannot be understood without historical imagination. +And this is not the strong point perhaps of those among us who generally +record their impressions of the place. As the educated Englishman +does not know the history of England, it would be unreasonable +to expect him to know the history of Moab or of Mesopotamia. +He receives the impression, in visiting the shrines of Jerusalem, +of a number of small sects squabbling about small things. +In short, he has before him a tangle of trivialities, which include +the Roman Empire in the West and in the East, the Catholic Church +in its two great divisions, the Jewish race, the memories of Greece +and Egypt, and the whole Mahometan world in Asia and Africa. +It may be that he regards these as small things; but I should be glad +if he would cast his eye over human history, and tell me what are +the large things. The truth is that the things that meet to-day in +Jerusalem are by far the greatest things that the world has yet seen. +If they are not important nothing on this earth is important, +and certainly not the impressions of those who happen to be bored +by them. But to understand them it is necessary to have something +which is much commoner in Jerusalem than in Oxford or Boston; +that sort of living history which we call tradition. + +For instance, the critic generally begins by dismissing these conflicts +with the statement that they are all about small points of theology. +I do not admit that theological points are small points. Theology is only +thought applied to religion; and those who prefer a thoughtless religion +need not be so very disdainful of others with a more rationalistic taste. +The old joke that the Greek sects only differed about a single +letter is about the lamest and most illogical joke in the world. +An atheist and a theist only differ by a single letter; yet theologians +are so subtle as to distinguish definitely between the two. +But though I do not in any case allow that it is idle to be concerned +about theology, as a matter of actual fact these quarrels are not +chiefly concerned about theology. They are concerned about history. +They are concerned with the things about which the only human sort +of history is concerned; great memories of great men, great battles +for great ideas, the love of brave people for beautiful places, +and the faith by which the dead are alive. It is quite true that with +this historic sense men inherit heavy responsibilities and revenges, +fury and sorrow and shame. It is also true that without it men die, +and nobody even digs their graves. + +The truth is that these quarrels are rather about patriotism than +about religion, in the sense of theology. That is, they are just such +heroic passions about the past as we call in the West by the name +of nationalism; but they are conditioned by the extraordinarily +complicated position of the nations, or what corresponds to the nations. +We of the West, if we wish to understand it, must imagine ourselves +as left with all our local loves and family memories unchanged, +but the places affected by them intermingled and tumbled about by some +almost inconceivable convulsion. We must imagine cities and landscapes +to have turned on some unseen pivots, or been shifted about by some +unseen machinery, so that our nearest was furthest and our remotest +enemy our neighbour. We must imagine monuments on the wrong sites, +and the antiquities of one county emptied out on top of another. +And we must imagine through all this the thin but tough threads +of tradition everywhere tangled and yet everywhere unbroken. +We must picture a new map made out of the broken fragments of the old map; +and yet with every one remembering the old map and ignoring the new. +In short we must try to imagine, or rather we must try to hope, +that our own memories would be as long and our own loyalties +as steady as the memories and loyalties of the little crowd +in Jerusalem; and hope, or pray, that we could only be as rigid, +as rabid and as bigoted as are these benighted people. +Then perhaps we might preserve all our distinctions of truth +and falsehood in a chaos of time and space. + +We have to conceive that the Tomb of Napoleon is in the middle +of Stratford-on-Avon, and that the Nelson Column is erected +on the field of Bannockburn; that Westminster Abbey has taken +wings and flown away to the most romantic situation on the Rhine, +and that the wooden "Victory" is stranded, like the Ark on Ararat, +on the top of the Hill of Tara; that the pilgrims to the shrine +of Lourdes have to look for it in the Island of Runnymede, +and that the only existing German statue of Bismarck is to be found +in the Pantheon at Paris. This intolerable topsy-turvydom is no +exaggeration of the way in which stories cut across each other and sites +are imposed on each other in the historic chaos of the Holy City. +Now we in the West are very lucky in having our nations normally +distributed into their native lands; so that good patriots can talk +about themselves without perpetually annoying their neighbours. +Some of the pacifists tell us that national frontiers and divisions +are evil because they exasperate us to war. It would be far truer +to say that national frontiers and divisions keep us at peace. +It would be far truer to say that we can always love each +other so long as we do not see each other. But the people +of Jerusalem are doomed to have difference without division. +They are driven to set pillar against pillar in the same temple, +while we can set city against city across the plains of the world. +While for us a church rises from its foundations as naturally +as a flower springs from a flower-bed, they have to bless the soil +and curse the stones that stand on it. While the land we love +is solid under our feet to the earth's centre, they have to see +all they love and hate lying in strata like alternate night and day, +as incompatible and as inseparable. Their entanglements are tragic, +but they are not trumpery or accidental. Everything has a meaning; +they are loyal to great names as men are loyal to great nations; +they have differences about which they feel bound to dispute to the death; +but in their death they are not divided. + +Jerusalem is a small town of big things; and the average modern +city is a big town full of small things. All the most important +and interesting powers in history are here gathered within the area +of a quiet village; and if they are not always friends, at least they +are necessarily neighbours. This is a point of intellectual interest, +and even intensity, that is far too little realised. It is a matter +of modern complaint that in a place like Jerusalem the Christian +groups do not always regard each other with Christian feelings. +It is said that they fight each other; but at least they meet each other. +In a great industrial city like London or Liverpool, how often do they +even meet each other? In a large town men live in small cliques, +which are much narrower than classes; but in this small town they +live at least by large contacts, even if they are conflicts. +Nor is it really true, in the daily humours of human life, that they +are only conflicts. I have heard an eminent English clergyman from +Cambridge bargaining for a brass lamp with a Syrian of the Greek Church, +and asking the advice of a Franciscan friar who was standing smiling +in the same shop. I have met the same representative of the Church +of England, at a luncheon party with the wildest Zionist Jews, +and with the Grand Mufti, the head of the Moslem religion. +Suppose the same Englishman had been, as he might well have been, +an eloquent and popular vicar in Chelsea or Hampstead. How often +would he have met a Franciscan or a Zionist? Not once in a year. +How often would he have met a Moslem or a Greek Syrian? Not once +in a lifetime. Even if he were a bigot, he would be bound +in Jerusalem to become a more interesting kind of bigot. +Even if his opinions were narrow, his experiences would be wide. +He is not, as a fact, a bigot, nor, as a fact, are the other +people bigots, but at the worst they could not be unconscious bigots. +They could not live in such uncorrected complacency as is possible +to a larger social set in a larger social system. They could not +be quite so ignorant as a broad-minded person in a big suburb. +Indeed there is something fine and distinguished about the very delicacy, +and even irony, of their diplomatic relations. There is something +of chivalry in the courtesy of their armed truce, and it is a great +school of manners that includes such differences in morals. + +This is an aspect of the interest of Jerusalem which can easily +be neglected and is not easy to describe. The normal life +there is intensely exciting, not because the factions fight, +but rather because they do not fight. Of the abnormal crisis +when they did fight, and the abnormal motives that made them fight, +I shall have something to say later on. But it was true for a great +part of the time that what was picturesque and thrilling was not +the war but the peace. The sensation of being in this little town +is rather like that of being at a great international congress. +It is like that moving and glittering social satire, in which +diplomatists can join in a waltz who may soon be joining in a war. +For the religious and political parties have yet another point +in common with separate nations; that even within this narrow +space the complicated curve of their frontiers is really more +or less fixed, and certainly not particularly fluctuating. +Persecution is impossible and conversion is not at all common. +The very able Anglo-Catholic leader, to whom I have already referred, +uttered to me a paradox that was a very practical truth. +He said he felt exasperated with the Christian sects, +not for their fanaticism but for their lack of fanaticism. +He meant their lack of any fervour and even of any hope, +of converting each other to their respective religions. +An Armenian may be quite as proud of the Armenian Church as a Frenchman +of the French nation, yet he may no more expect to make a Moslem an +Armenian than the Frenchman expects to make an Englishman a Frenchman. +If, as we are told, the quarrels could be condemned as merely +theological, this would certainly be the very reverse of logical. +But as I say, we get much nearer to them by calling them national; +and the leaders of the great religions feel much more like +the ambassadors of great nations. And, as I have also said, +that ambassadorial atmosphere can be best expressed on the word irony, +sometimes a rather tragic irony. At any tea-party or talk in the street, +between the rival leaders, there is a natural tendency to that sort +of wit which consists in veiled allusion to a very open secret. +Each mail feels that there are heavy forces behind a small point, +as the weight of the fencer is behind the point of the rapier. +And the point can be yet more pointed because the politics of the city, +when I was there, included several men with a taste and talent for such +polished intercourse; including especially two men whose experience +and culture would have been remarkable in any community in the world; +the American Consul and the Military Governor of Jerusalem. + +If in cataloguing the strata of the society we take first the topmost +layer of Western officialism, we might indeed find it not inconvenient +to take these two men as representing the chief realities about it. +Dr. Glazebrook, the representative of the United States, +has the less to do with the internal issues of the country; but his +mere presence and history is so strangely picturesque that he might +be put among the first reasons for finding the city interesting. +He is an old man now, for he actually began life as a soldier in the +Southern and Secessionist army, and still keeps alive in every detail, +not merely the virtues but the very gestures of the old Southern +and Secessionist aristocrat. + +He afterward became a clergyman of the Episcopalian Church, and served +as a chaplain in the Spanish-American war, then, at an age when most +men have long retired from the most peaceful occupations, he was sent +out by President Wilson to the permanent battlefield of Palestine. +The brilliant services he performed there, in the protection of British +and American subjects, are here chiefly interesting as throwing +a backward light on the unearthly topsy-turvydom of Turkish rule. +There appears in his experiences something in such rule +which we are perhaps apt to forget in a vision of stately +Eastern princes and gallant Eastern warriors, something more +tyrannical even than the dull pigheadedness of Prussianism. +I mean the most atrocious of all tortures, which is called caprice. +It is the thing we feel in the Arabian tales, when no man knows +whether the Sultan is good or bad, and he gives the same Vizier +a thousand pounds or a thousand lashes. I have heard Dr. Glazebrook +describe a whole day of hideous hesitation, in which fugitives +for whom he pleaded were allowed four times to embark and four +times were brought back again to their prison. There is something +there dizzy as well as dark, a whirlpool in the very heart of Asia; +and something wilder than our own worst oppressions in the peril +of those men who looked up and saw above all the power of Asiatic arms, +their hopes hanging on a rocking mind like that of a maniac. +The tyrant let them go at last, avowedly out of a simple sentiment +for the white hair of the consul, and the strange respect that many +Moslems feel for the minister of any religion. Once at least +the trembling rock of barbaric rule nearly fell on him and killed him. +By a sudden movement of lawlessness the Turkish military authorities +sent to him, demanding the English documents left in his custody. +He refused to give them up; and he knew what he was doing. +In standing firm he was not even standing like Nurse Cavell against +organised Prussia under the full criticism of organised Europe. +He was rather standing in a den of brigands, most of whom +had never heard of the international rules they violated. +Finally by another freak of friendliness they left him and his +papers alone; but the old man had to wait many days in doubt, +not knowing what they would do, since they did not know themselves. +I do not know what were his thoughts, or whether they were far from +Palestine and all possibilities that tyranny might return and reign +for ever. But I have sometimes fancied that, in that ghastly silence, +he may have heard again only the guns of Lee and the last battle +in the Wilderness. + +If the mention of the American Consul refers back to the oppression +of the past, the mention of the Military Governor brings back +all the problems of the present. Here I only sketch these groups +as I first found them in the present; and it must be remembered +that my present is already past. All this was before the latest +change from military to civil government, but the mere name +of Colonel Storrs raises a question which is rather misunderstood +in relation to that change itself. Many of our journalists, +especially at the time of the last and worst of the riots, +wrote as if it would be a change from some sort of stiff militarism +to a liberal policy akin to parliamentarism. I think this a fallacy, +and a fallacy not uncommon in journalism, which is professedly +very much up to date, and actually very much behind the times. +As a fact it is nearly four years behind the times, for it is +thinking in terms of the old small and rigidly professional army. +Colonel Storrs is the very last man to be called militaristic in +the narrow sense; he is a particularly liberal and enlightened type +of the sort of English gentleman who readily served his country in war, +but who is rather particularly fitted to serve her in politics +or literature. Of course many purely professional soldiers have +liberal and artistic tastes; as General Shea, one of the organisers +of Palestinian victory, has a fine taste in poetry, or Colonel Popham, +then deputy Governor of Jerusalem, an admirable taste in painting. +But while it is sometimes forgotten that many soldiers are men, it is +now still more strange to forget that most men are soldiers. I fancy +there are now few things more representative than the British Army; +certainly it is much more representative than the British Parliament. +The men I knew, and whom I remember with so much gratitude, working under +General Bols at the seat of government on the Mount of Olives, +were certainly not narrowed by any military professionalism, and had if +anything the mark of quite different professions. One was a very shrewd +and humorous lawyer employed on legal problems about enemy property, +another was a young schoolmaster, with keen and clear ideas, +or rather ideals, about education for all the races in Palestine. +These men did not cease to be themselves because they were all +dressed in khaki; and if Colonel Storrs recurs first to the memory, +it is not because he had become a colonel in the trade of soldiering, +but because he is the sort of man who could talk equally about +all these other trades and twenty more. Incidentally, and by way +of example, he can talk about them in about ten languages. +There is a story, which whether or no it be true is very typical, +that one of the Zionist leaders made a patriotic speech in Hebrew, +and broke off short in his recollection of this partially revived +national tongue; whereupon the Governor of Jerusalem finished +his Hebrew speech for him--whether to exactly the same effect +or not it would be impertinent to inquire. He is a man rather +recalling the eighteenth century aristocrat, with his love of wit +and classical learning; one of that small group of the governing +class that contains his uncle, Harry Cust, and was warmed with +the generous culture of George Wyndham. It was a purely mechanical +distinction between the military and civil government that would +lend to such figures the stiffness of a drumhead court martial. +And even those who differed with him accused him in practice, +not of militarist lack of sympathy with any of those he ruled, +but rather with too imaginative a sympathy with some of them. +To know these things, however slightly, and then read the English +newspapers afterwards is often amusing enough; but I have only mentioned +the matter because there is a real danger in so crude a differentiation. +It would be a bad thing if a system military in form but representative +in fact gave place to a system representative in form but financial +in fact. That is what the Arabs and many of the English fear; +and with the mention of that fear we come to the next stratum +after the official. It must be remembered that I am not at this +stage judging these groups, but merely very rapidly sketching them, +like figures and costumes in the street. + +The group standing nearest to the official is that of the Zionists; +who are supposed to have a place at least in our official policy. +Among these also I am happy to have friends; and I may venture to call +the official head of the Zionists an old friend in a matter quite remote +from Zionism. Dr. Eder, the President of the Zionist Commission, +is a man for whom I conceived a respect long ago when he protested, +as a professional physician, against the subjection of the poor +to medical interference to the destruction of all moral independence. +He criticised with great effect the proposal of legislators to kidnap +anybody else's child whom they chose to suspect of a feeblemindedness +they were themselves too feeble-minded to define. It was defended, +very characteristically, by a combination of precedent and progress; +and we were told that it only extended the principle of the lunacy laws. +That is to say, it only extended the principle of the lunacy laws +to people whom no sane man would call lunatics. It is as if they +were to alter the terms of a quarantine law from "lepers" +to "light-haired persons"; and then say blandly that the principle +was the same. The humour and human sympathy of a Jewish doctor was +very welcome to us when we were accused of being Anti-Semites, and we +afterwards asked Dr. Eder for his own views on the Jewish problem. +We found he was then a very strong Zionist; and this was long before +he had the faintest chance of figuring as a leader of Zionism. +And this accident is important; for it stamps the sincerity of the small +group of original Zionists, who were in favour of this nationalist +ideal when all the international Jewish millionaires were against it. +To my mind the most serious point now against it is that the millionaires +are for it. But it is enough to note here the reality of the ideal +in men like Dr. Eder and Dr. Weizmann, and doubtless many others. +The only defect that need be noted, as a mere detail of portraiture, +is a certain excessive vigilance and jealousy and pertinacity in +the wrong place, which sometimes makes the genuine Zionists unpopular +with the English, who themselves suffer unpopularity for supporting them. +For though I am called an Anti-Semite, there were really periods of +official impatience when I was almost the only Pro-Semite in the company. +I went about pointing out what was really to be said for Zionism, +to people who were represented by the Arabs as the mere slaves +of the Zionists. + +This group of Arab Anti-Semites may be taken next, +but very briefly; for the problem itself belongs to a later page; +and the one thing to be said of it here is very simple. +I never expected it, and even now I do not fully understand it. +But it is the fact that the native Moslems are more Anti-Semitic +than the native Christians. Both are more or less so; and have formed +a sort of alliance out of the fact. The banner carried by the mob +bore the Arabic inscription "Moslems and Christians are brothers." +It is as if the little wedge of Zionism had closed up the cracks +of the Crusades. + +Of the Christian crowds in that partnership, and the Christian creeds +they are proud to inherit, I have already suggested something; +it is only as well to note that I have put them out of their strict order +in the stratification of history. It is too often forgotten that in +these countries the Christian culture is older than the Moslem culture. +I for one regret that the old Pax Romana was broken up by the Arabs; +and hold that in the long run there was more life in that Byzantine +decline than in that Semitic revival. And I will add what I cannot +here develop or defend; that in the long run it is best that the +Pax Romana should return; and that the suzerainty of those lands +at least will have to be Christian, and neither Moslem nor Jewish. +To defend it is to defend a philosophy; but I do hold that there is +in that philosophy, for all the talk of its persecutions in the past, +a possibility of comprehension and many-sided sympathy which is +not in the narrow intensity either of the Moslem or the Jew. +Christianity is really the right angle of that triangle, +and the other two are very acute angles. + +But in the meetings that led up to the riots it is the more Moslem +part of the mixed crowds that I chiefly remember; which touches +the same truth that the Christians are the more potentially tolerant. +But many of the Moslem leaders are as dignified and human as many +of the Zionist leaders; the Grand Mufti is a man I cannot imagine +as either insulting anybody, or being conceivably the object of insult. +The Moslem Mayor of Jerusalem was another such figure, belonging also I +believe to one of the Arab aristocratic houses (the Grand Mufti is +a descendant of Mahomet) and I shall not forget his first appearance +at the first of the riotous meetings in which I found myself. +I will give it as the first of two final impressions with which I +will end this chapter, I fear on a note of almost anarchic noise, +the unearthly beating and braying of the Eastern gongs and horns +of two fierce desert faiths against each other. + +I first saw from the balcony of the hotel the crowd of riotors come +rolling up the street. In front of them went two fantastic figures +turning like teetotums in an endless dance and twirling two crooked +and naked scimitars, as the Irish were supposed to twirl shillelaghs. +I thought it a delightful way of opening a political meeting; +and I wished we could do it at home at the General Election. +I wish that instead of the wearisome business of Mr. Bonar Law +taking the chair, and Mr. Lloyd George addressing the meeting, +Mr. Law and Mr. Lloyd George would only hop and caper in front of +a procession, spinning round and round till they were dizzy, and waving +and crossing a pair of umbrellas in a thousand invisible patterns. +But this political announcement or advertisement, though more intelligent +than our own, had, as I could readily believe, another side to it. +I was told that it was often a prelude to ordinary festivals, +such as weddings; and no doubt it remains from some ancient ritual dance +of a religious character. But I could imagine that it might sometimes +seem to a more rational taste to have too religious a character. +I could imagine that those dancing men might indeed be dancing dervishes, +with their heads going round in a more irrational sense than +their bodies. I could imagine that at some moments it might suck +the soul into what I have called in metaphor the whirlpool of Asia, +or the whirlwind of a world whipped like a top with a raging monotony; +the cyclone of eternity. That is not the sort of rhythm nor +the sort of religion by which I myself should hope to save the soul; +but it is intensely interesting to the mind and even the eye, and I +went downstairs and wedged myself into the thick and thronging press. +It surged through the gap by the gate, where men climbed +lamp-posts and roared out speeches, and more especially recited +national poems in rich resounding voices; a really moving effect, +at least for one who could not understand a word that was said. +Feeling had already gone as far as knocking Jews' hats off and other +popular sports, but not as yet on any universal and systematic scale; +I saw a few of the antiquated Jews with wrinkles and ringlets, +peering about here and there; some said as spies or representatives +of the Zionists, to take away the Anti-Semitic colour from the meeting. +But I think this unlikely; especially as it would have been pretty hard +to take it away. It is more likely, I think, that the archaic Jews +were really not unamused and perhaps not unsympathetic spectators; +for the Zionist problem is complicated by a real quarrel +in the Ghetto about Zionism. The old religious Jews do not +welcome the new nationalist Jews; it would sometimes be hardly +an exaggeration to say that one party stands for the religion without +the nation, and the other for the nation without the religion. +Just as the old agricultural Arabs hate the Zionists as the +instruments of new Western business grab and sharp practice; +so the old peddling and pedantic but intensely pious Jews hate +the Zionists as the instruments of new Western atheism of free thought. +Only I fear that when the storm breaks, such distinctions +are swept away. + +The storm was certainly rising. Outside the Jaffa Gate the road +runs up steeply and is split in two by the wedge of a high building, +looking as narrow as a tower and projecting like the prow of a ship. +There is something almost theatrical about its position and stage +properties, its one high-curtained window and balcony, with a sort +of pole or flag-staff; for the place is official or rather municipal. +Round it swelled the crowd, with its songs and poems and +passionate rhetoric in a kind of crescendo, and then suddenly +the curtain of the window rose like the curtain of the theatre, +and we saw on that high balcony the red fez and the tall figure +of the Mahometan Mayor of Jerusalem. + +I did not understand his Arabic observations; but I know +when a man is calming a mob, and the mob did become calmer. +It was as if a storm swelled in the night and gradually died away +in a grey morning; but there are perpetual mutterings of that storm. +My point for the moment is that the exasperations come chiefly from +the two extremes of the two great Semitic traditions of monotheism; +and certainly not primarily from those poor Eastern Christians +of whose fanaticism we have been taught to make fun. +From time to time there are gleams of the extremities of Eastern +fanaticism which are almost ghastly to Western feeling. +They seem to crack the polish of the dignified leaders of the Arab +aristocracy and the Zionist school of culture, and reveal a +volcanic substance of which only oriental creeds have been made. +One day a wild Jewish proclamation is passed from hand to hand, +denouncing disloyal Jews who refuse the teaching Hebrew; telling doctors +to let them die and hospitals to let them rot, ringing with the old +unmistakable and awful accent that bade men dash their children +against the stones. Another day the city would be placarded with +posters printed in Damascus, telling the Jews who looked to Palestine +for a national home that they should find it a national cemetery. +And when these cries clash it is like the clash of those two +crooked Eastern swords, that crossed and recrossed and revolved +like blazing wheels, in the vanguard of the marching mob. + +I felt the fullest pressure of the problem when I first walked round +the whole of the Haram enclosure, the courts of the old Temple, +where the high muezzin towers now stand at every corner, +and heard the clear voices of the call to prayer. The sky was +laden with a storm that became the snowstorm; and it was the time +at which the old Jews beat their hands and mourn over what are +believed to be the last stones of the Temple. There was a movement +in my own mind that was attuned to these things, and impressed by +the strait limits and steep sides of that platform of the mountains; +for the sense of crisis is not only in the intensity of the ideals, +but in the very conditions of the reality, the reality with which this +chapter began. And the burden of it is the burden of Palestine; +the narrowness of the boundaries and the stratification of the rock. +A voice not of my reason but rather sounding heavily in my heart, +seemed to be repeating sentences like pessimistic proverbs. +There is no place for the Temple of Solomon but on the ruins of +the Mosque of Omar. There is no place for the nation of the Jews +but in the country of the Arabs. And these whispers came to me +first not as intellectual conclusions upon the conditions of the case, +of which I should have much more to say and to hope; but rather +as hints of something immediate and menacing and yet mysterious. +I felt almost a momentary impulse to flee from the place, like one +who has received an omen. For two voices had met in my ears; +and within the same narrow space and in the same dark hour, +electric and yet eclipsed with cloud, I had heard Islam crying +from the turret and Israel wailing at the wall. + + + +CHAPTER VII + +THE SHADOW OF THE PROBLEM + +A traveller sees the hundred branches of a tree long before he is +near enough to see its single and simple root; he generally sees +the scattered or sprawling suburbs of a town long before he has looked +upon the temple or the market-place. So far I have given impressions +of the most motley things merely as they came, in chronological +and not in logical order; the first flying vision of Islam as a sort +of sea, with something both of the equality and the emptiness and +the grandeur of its purple seas of sand; the first sharp silhouette +of Jerusalem, like Mount St. Michael, lifting above that merely +Moslem flood a crag still crowned with the towers of the Crusaders; +the mere kaleidoscope of the streets, with little more than a hint +of the heraldic meaning of the colours; a merely personal impression +of a few of the leading figures whom I happened to meet first, +and only the faintest suggestion of the groups for which they stood. +So far I have not even tidied up my own first impressions of the place; +far less advanced a plan for tidying up the place itself. + +In any case, to begin with, it is easy to be in far too much +of a hurry about tidying up. This has already been noted in +the more obvious case, of all that religious art that bewildered +the tourist with its churches full of flat and gilded ikons. +Many a man has had the sensation of something as full as a picture +gallery and as futile as a lumber-room, merely by not happening to know +what is really of value, or especially in what way it is really valued. +An Armenian or a Syrian might write a report on his visit +to England, saying that our national and especially our naval +heroes were neglected, and left to the lowest dregs of the rabble; +since the portraits of Benbow and Nelson, when exhibited to the public, +were painted on wood by the crudest and most incompetent artists. +He would not perhaps fully appreciate the fine shade of +social status and utility implied in a public-house sign. +He might not realise that the sign of Nelson could be hung on +high everywhere, because the reputation of Nelson was high everywhere, +not because it was low anywhere; that his bad portrait was really +a proof of his good name. Yet the too rapid reformer may easily +miss even the simple and superficial parallel between the wooden +pictures of admirals and the wooden pictures of angels. +Still less will he appreciate the intense spiritual atmosphere, +that makes the real difference between an ikon and an inn-sign, +and makes the inns of England, noble and national as they are, +relatively the homes of Christian charity but hardly a Christian faith. +He can hardly bring himself to believe that Syrians can be as fond +of religion as Englishmen of beer. + +Nobody can do justice to these cults who has not some sympathy with +the power of a mystical idea to transmute the meanest and most trivial +objects with a kind of magic. It is easy to talk of superstitiously +attaching importance to sticks and stones, but the whole poetry +of life consists of attaching importance to sticks and stones; +and not only to those tall sticks we call the trees or those large +stones we call the mountains. Anything that gives to the sticks of our +own furniture, or the stones of our own backyard, even a reflected +or indirect divinity is good for the dignity of life; and this +is often achieved by the dedication of similar and special things. +At least we should desire to see the profane things transfigured +by the sacred, rather than the sacred disenchanted by the profane; +and it was a prophet walking on the walls of this mountain city, +who said that in his vision all the bowls should be as the bowls +before the altar, and on every pot in Jerusalem should be written +Holy unto the Lord. + +Anyhow, this intensity about trifles is not always understood. +Several quite sympathetic Englishmen told me merely as a funny story +(and God forbid that I should deny that it is funny) the fact +of the Armenians or some such people having been allowed to suspend +a string of lamps from a Greek pillar by means of a nail, and their +subsequent alarm when their nail was washed by the owners of the pillar; +a sort of symbol that their nail had finally fallen into the hands +of the enemy. It strikes us as odd that a nail should be so valuable +or so vivid to the imagination. And yet, to men so close to Calvary, +even nails are not entirely commonplace. + +All this, regarding a decent delay and respect for religion or +even for superstition, is obvious and has already been observed. +But before leaving it, we may note that the same argument cuts +the other way; I mean that we should not insolently impose our own ideas +of what is picturesque any more than our own ideas of what is practical. +The aesthete is sometimes more of a vandal than the vandal. +The proposed reconstructions of Jerusalem have been on +the whole reasonable and sympathetic; but there is always +a danger from the activities, I might almost say the antics, +of a sort of antiquary who is more hasty than an anarchist. +If the people of such places revolt against their own limitations, +we must have a reasonable respect for their revolt, and we must +not be impatient even with their impatience. + +It is their town; they have to live in it, and not we. +As they are the only judges of whether their antiquities are +really authorities, so they are the only judges of whether their +novelties are really necessities. As I pointed out more than once +to many of my friends in Jerusalem, we should be very much annoyed +if artistic visitors from Asia took similar liberties in London. +It would be bad enough if they proposed to conduct excavations +in Pimlico or Paddington, without much reference to the people +who lived there; but it would be worse if they began to relieve them +of the mere utilitarianism of Chelsea Bridge or Paddington Station. +Suppose an eloquent Abyssinian Christian were to hold up his hand and stop +the motor-omnibuses from going down Fleet Street on the ground that +the thoroughfare was sacred to the simpler locomotion of Dr. Johnson. +We should be pleased at the African's appreciation of Johnson; +but our pleasure would not be unmixed. Suppose when you or I are +in the act of stepping into a taxi-cab, an excitable Coptic Christian +were to leap from behind a lamp-post, and implore us to save +the grand old growler or the cab called the gondola of London. +I admit and enjoy the poetry of the hansom; I admit and enjoy +the personality of the true cabman of the old four-wheeler, upon whose +massive manhood descended something of the tremendous tradition +of Tony Weller. But I am not so certain as I should like to be, +that I should at that moment enjoy the personality of the Copt. +For these reasons it seems really desirable, or at least defensible, +to defer any premature reconstruction of disputed things, +and to begin this book as a mere note-book or sketch-book +of things as they are, or at any rate as they appear. +It was in this irregular order, and in this illogical disproportion, +that things did in fact appear to me, and it was some time before I saw +any real generalisation that would reduce my impressions to order. +I saw that the groups disagreed, and to some extent why they disagreed, +long before I could seriously consider anything on which they would +be likely to agree. I have therefore confined the first section +of this book to a mere series of such impressions, and left to the last +section a study of the problem and an attempt at the solution. +Between these two I have inserted a sort of sketch of what seemed to me +the determining historical events that make the problem what it is. +Of these I will only say for the moment that, whether by a coincidence +or for some deeper cause, I feel it myself to be a case of first +thoughts being best; and that some further study of history served +rather to solidify what had seemed merely a sort of vision. +I might almost say that I fell in love with Jerusalem at first sight; +and the final impression, right or wrong, served only to fix +the fugitive fancy which had seen, in the snow on the city, +the white crown of a woman of Bethlehem. + +But there is another cause for my being content for the moment, +with this mere chaos of contrasts. There is a very real reason +for emphasising those contrasts, and for shunning the temptation +to shut our eyes to them even considered as contrasts. +It is necessary to insist that the contrasts are not easy to turn +into combinations; that the red robes of Rome and the green +scarves of Islam will not very easily fade into a dingy russet; +that the gold of Byzantium and the brass of Babylon will require +a hot furnace to melt them into any kind of amalgam. The reason +for this is akin to what has already been said about Jerusalem as a +knot of realities. It is especially a knot of popular realities. +Although it is so small a place, or rather because it is so +small a place, it is a domain and a dominion for the masses. +Democracy is never quite democratic except when it is quite direct; +and it is never quite direct except when it is quite small. +So soon as a mob has grown large enough to have delegates it has +grown large enough to have despots; indeed the despots are often +much the more representative of the two. Now in a place so small +as Jerusalem, what we call the rank and file really counts. +And it is generally true, in religions especially, that the real +enthusiasm or even fanaticism is to be found in the rank and file. +In all intense religions it is the poor who are more religious +and the rich who are more irreligious. It is certainly so with +the creeds and causes that come to a collision in Jerusalem. +The great Jewish population throughout the world did hail Mr. Balfour's +declaration with something almost of the tribal triumph they might +have shown when the Persian conqueror broke the Babylonian bondage. +It was rather the plutocratic princes of Jewry who long hung back +and hesitated about Zionism. The mass of Mahometans really are +ready to combine against the Zionists as they might have combined +against the Crusades. It is rather the responsible Mahometan +leaders who will naturally be found more moderate and diplomatic. +This popular spirit may take a good or a bad form; and a mob may cry +out many things, right and wrong. But a mob cries out "No Popery"; +it does not cry out "Not so much Popery," still less "Only a moderate +admixture of Popery." It shouts "Three cheers for Gladstone," +it does not shout "A gradual and evolutionary social tendency towards +some ideal similar to that of Gladstone." It would find it quite +a difficult thing to shout; and it would find exactly the same +difficulty with all the advanced formulae about nationalisation +and internationalisation and class-conscious solidarity. +No rabble could roar at the top of its voice the collectivist +formula of "The nationalisation of all the means of production, +distribution, and exchange." The mob of Jerusalem is no +exception to the rule, but rather an extreme example of it. +The mob of Jerusalem has cried some remarkable things in its time; +but they were not pedantic and they were not evasive. +There was a day when it cried a single word; "Crucify." It was +a thing to darken the sun and rend the veil of the temple; +but there was no doubt about what it meant. + +This is an age of minorities; of minorities powerful and predominant, +partly through the power of wealth and partly through the idolatry +of education. Their powers appeared in every crisis of the Great War, +when a small group of pacifists and internationalists, a microscopic +minority in every country, were yet constantly figuring as diplomatists +and intermediaries and men on whose attitude great issues might depend. +A man like Mr. Macdonald, not a workman nor a formal or real +representative of workmen, was followed everywhere by the limelight; +while the millions of workmen who worked and fought were out +of focus and therefore looked like a fog. Just as such figures +give a fictitious impression of unity between the crowds fighting +for different flags and frontiers, so there are similar figures +giving a fictitious unity to the crowds following different creeds. +There are already Moslems who are Modernists; there have always +been a ruling class of Jews who are Materialists. Perhaps it +would be true to say about much of the philosophical controversy +in Europe, that many Jews tend to be Materialists, but all tend +to be Monists, though the best in the sense of being Monotheists. +The worst are in a much grosser sense materialists, and have motives +very different from the dry idealism of men like Mr. Macdonald, +which is probably sincere enough in its way. But with whatever motives, +these intermediaries everywhere bridge the chasm between creeds +as they do the chasm between countries. Everywhere they exalt +the minority that is indifferent over the majority that is interested. +Just as they would make an international congress out of the traitors +of all nations, so they would make an ecumenical council out of +the heretics of all religions. + +Mild constitutionalists in our own country often discuss +the possibility of a method of protecting the minority. +If they will find any possible method of protecting the majority, +they will have found something practically unknown to the modern world. +The majority is always at a disadvantage; the majority is +difficult to idealise, because it is difficult to imagine. +The minority is generally idealised, sometimes by its servants, +always by itself. But my sympathies are generally, I confess, +with the impotent and even invisible majority. And my sympathies, +when I go beyond the things I myself believe, are with all +the poor Jews who do believe in Judaism and all the Mahometans +who do believe in Mahometanism, not to mention so obscure a crowd +as the Christians who do believe in Christianity. I feel I have +more morally and even intellectually in common with these people, +and even the religions of these people, than with the supercilious +negations that make up the most part of what is called enlightenment. +It is these masses whom we ought to consider everywhere; but it +is especially these masses whom we must consider in Jerusalem. +And the reason is in the reality I have described; that the place +is like a Greek city or a medieval parish; it is sufficiently +small and simple to be a democracy. This is not a university town +full of philosophies; it is a Zion of the hundred sieges raging +with religions; not a place where resolutions can be voted and amended, +but a place where men can be crowned and crucified. + +There is one small thing neglected in all our talk +about self-determination; and that is determination. +There is a great deal more difference than there is between most +motions and amendments between the things for which a democracy +will vote and the things on which a democracy is determined. +You can take a vote among Jews and Christians and Moslems about whether +lamp-posts should be painted green or portraits of politicians painted +at all, and even their solid unanimity may be solid indifference. +Most of what is called self-determination is like that; but there +is no self-determination about it. The people are not determined. +You cannot take a vote when the people are determined. +You accept a vote, or something very much more obvious than a vote. + +Now it may be that in Jerusalem there is not one people but rather +three or four; but each is a real people, having its public opinion, +its public policy, its flag and almost, as I have said, its frontier. +It is not a question of persuading weak and wavering voters, at a vague +parliamentary election, to vote on the other side for a change, to choose +afresh between two middle-class gentlemen, who look exactly alike and +only differ on a question about which nobody knows or cares anything. +It is a question of contrasts that will almost certainly remain contrasts, +except under the flood of some spiritual conversion which cannot +be foreseen and certainly cannot be enforced. We cannot enrol +these people under our religion, because we have not got one. +We can enrol them under our government, and if we are obliged to do that, +the obvious essential is that like Roman rule before Christianity, +or the English rule in India it should profess to be impartial if only +by being irreligious. That is why I willingly set down for the moment +only the first impressions of a stranger in a strange country. +It is because our first safety is in seeing that it is a strange country; +and our present preliminary peril that we may fall into the habit +of thinking it a familiar country. It does no harm to put the facts +in a fashion that seems disconnected; for the first fact of all is +that they are disconnected. And the first danger of all is that we +may allow some international nonsense or newspaper cant to imply +that they are connected when they are not. It does no harm, +at any rate to start with, to state the differences as irreconcilable. +For the first and most unfamiliar fact the English have to learn +in this strange land is that differences can be irreconcilable. +And again the chief danger is that they may be persuaded that the wordy +compromises of Western politics can reconcile them; that such abysses +can be filled up with rubbish, or such chasms bridged with cobwebs. +For we have created in England a sort of compromise which may up to a +certain point be workable in England; though there are signs that even +in England that point is approaching or is past. But in any case we +could only do with that compromise as we could do without conscription; +because an accident had made us insular and even provincial. +So in India where we have treated the peoples as different from +ourselves and from each other we have at least partly succeeded. +So in Ireland, where we have tried to make them agree with us +and each other, we have made one never-ending nightmare. + +We can no more subject the world to the English compromise than to the +English climate; and both are things of incalculable cloud and twilight. +We have grown used to a habit of calling things by the wrong +names and supporting them by the wrong arguments; and even doing +the right thing for the wrong cause. We have party governments which +consist of people who pretend to agree when they really disagree. +We have party debates which consist of people who pretend to disagree +when they really agree. We have whole parties named after things they +no longer support, or things they would never dream of proposing. +We have a mass of meaningless parliamentary ceremonials that are +no longer even symbolic; the rule by which a parliamentarian +possesses a constituency but not a surname; or the rule by +which he becomes a minister in order to cease to be a member. +All this would seem the most superstitious and idolatrous +mummery to the simple worshippers in the shrines of Jerusalem. +You may think what they say fantastic, or what they mean fanatical, +but they do not say one thing and mean another. The Greek +may or may not have a right to say he is Orthodox, but he means +that he is Orthodox; in a very different sense from that in which +a man supporting a new Home Rule Bill means that he is Unionist. +A Moslem would stop the sale of strong drink because he is a Moslem. +But he is not quite so muddleheaded as to profess to stop it because +he is a Liberal, and a particular supporter of the party of liberty. +Even in England indeed it will generally be found that there +is something more clear and rational about the terms of theology +than those of politics and popular science. A man has at least +a more logical notion of what he means when he calls himself +an Anglo-Catholic than when he calls himself an Anglo-Saxon. But +the old Jew with the drooping ringlets, shuffling in and out +of the little black booths of Jerusalem, would not condescend +to say he is a child of anything like the Anglo-Saxon race. +He does not say he is a child of the Aramaico-Semitic race. +He says he is a child of the Chosen Race, brought with thunder +and with miracles and with mighty battles out of the land of Egypt +and out of the house of bondage. In other words, he says something +that means something, and something that he really means. +One of the white Dominicans or brown Franciscans, from the great +monasteries of the Holy City, may or may not be right in maintaining +that a Papacy is necessary to the unity of Christendom. +But he does not pass his life in proving that the Papacy +is not a Papacy, as many of our liberal constitutionalists +pass it in proving that the Monarchy is not a Monarchy. +The Greek priests spend an hour on what seems to the sceptic +mere meaningless formalities of the preparation of the Mass. +But they would not spend a minute if they were themselves sceptics +and thought them meaningless formalities, as most modern people do +think of the formalities about Black Rod or the Bar of the House. +They would be far less ritualistic than we are, if they cared +as little for the Mass as we do for the Mace. Hence it is +necessary for us to realise that these rude and simple worshippers, +of all the different forms of worship, really would be bewildered +by the ritual dances and elaborate ceremonial antics of John Bull, +as by the superstitious forms and almost supernatural incantations +of most of what we call plain English. + +Now I take it we retain enough realism and common sense not to +wish to transfer these complicated conventions and compromises +to a land of such ruthless logic and such rending divisions. +We may hope to reproduce our laws, we do not want to reproduce our +legal fictions. We do not want to insist on everybody referring +to Mr. Peter or Mr. Paul, as the honourable member for Waddy Walleh; +because a retiring Parliamentarian has to become Steward +of the Chiltern Hundreds, we shall not insist on a retiring +Palestinian official becoming Steward of the Moabitic Hundreds. +But yet in much more subtle and more dangerous ways we are making +that very mistake. We are transferring the fictions and even the +hypocrisies of our own insular institutions from a place where they +can be tolerated to a place where they will be torn in pieces. +I have confined myself hitherto to descriptions and not to criticisms, +to stating the elements of the problem rather than attempting +as yet to solve it; because I think the danger is rather that we +shall underrate the difficulties than overdo the description; +that we shall too easily deny the problem rather than that we shall +too severely criticise the solution. But I would conclude this chapter +with one practical criticism which seems to me to follow directly +from all that is said here of our legal fictions and local anomalies. +One thing at least has been done by our own Government, which is entirely +according to the ritual or routine of our own Parliament. It is a +parliament of Pooh Bah, where anybody may be Lord High Everything Else. +It is a parliament of Alice in Wonderland, where the name of a thing is +different from what it is called, and even from what its name is called. +It is death and destruction to send out these fictions into a +foreign daylight, where they will be seen as things and not theories. +And knowing all this, I cannot conceive the reason, or even +the meaning, of sending out Sir Herbert Samuel as the British +representative in Palestine. + +I have heard it supported as an interesting experiment in Zionism. +I have heard it denounced as a craven concession to Zionism. +I think it is quite obviously a flat and violent contradiction +to Zionism. Zionism, as I have always understood it, and indeed +as I have always defended it, consists in maintaining that it +would be better for all parties if Israel had the dignity +and distinctive responsibility of a separate nation; and that +this should be effected, if possible, or so far as possible, +by giving the Jews a national home, preferably in Palestine. +But where is Sir Herbert Samuel's national home? If it is in +Palestine he cannot go there as a representative of England. +If it is in England, he is so far a living proof that a Jew does +not need a national home in Palestine. If there is any point +in the Zionist argument at all, you have chosen precisely the wrong +man and sent him to precisely the wrong country. You have asserted +not the independence but the dependence of Israel, and yet you have +ratified the worst insinuations about the dependence of Christendom. +In reason you could not more strongly state that Palestine does not +belong to the Jews, than by sending a Jew to claim it for the English. +And yet in practice, of course, all the Anti-Semites will say he is +claiming it for the Jews. You combine all possible disadvantages +of all possible courses of action; you run all the risks of the hard +Zionist adventure, while actually denying the high Zionist ideal. +You make a Jew admit he is not a Jew but an Englishman; even while you +allow all his enemies to revile him because he is not an Englishman +but a Jew. + +Now this sort of confusion or compromise is as local as a London fog. +A London fog is tolerable in London, indeed I think it is very +enjoyable in London. There is a beauty in that brown twilight +as well as in the clear skies of the Orient and the South. +But it is simply horribly dangerous for a Londoner to carry +his cloud of fog about with him, in the crystalline air about +the crags of Zion, or under the terrible stars of the desert. +There men see differences with almost unnatural clearness, +and call things by savagely simple names. We in England may +consider all sorts of aspects of a man like Sir Herbert Samuel; +we may consider him as a Liberal, or a friend of the Fabian Socialists, +or a cadet of one of the great financial houses, or a Member of +Parliament who is supposed to represent certain miners in Yorkshire, +or in twenty other more or less impersonal ways. But the people +in Palestine will see only one aspect, and it will be a very personal +aspect indeed. For the enthusiastic Moslems he will simply be a Jew; +for the enthusiastic Zionists he will not really be a Zionist. +For them he will always be the type of Jew who would be willing +to remain in London, and who is ready to represent Westminster. +Meanwhile, for the masses of Moslems and Christians, he will +only be the aggravation in practice of the very thing of which +he is the denial in theory. He will not mean that Palestine +is not surrendered to the Jews, but only that England is. +Now I have nothing as yet to do with the truth of that suggestion; +I merely give it as an example of the violent and unexpected +reactions we shall produce if we thrust our own unrealities amid +the red-hot realities of the Near East; it is like pushing a snow man +into a furnace. I have no objection to a snow man as a part of our +own Christmas festivities; indeed, as has already been suggested, +I think such festivities a great glory of English life. +But I have seen the snow melting in the steep places about Jerusalem; +and I know what a cataract it could feed. + +As I considered these things a deepening disquiet possessed me, +and my thoughts were far away from where I stood. After all, +the English did not indulge in this doubling of parts and muddling +of mistaken identity in their real and unique success in India. +They may have been wrong or right but they were realistic about Moslems +and Hindoos; they did not say Moslems were Hindoos, or send a highly +intelligent Hindoo from Oxford to rule Moslems as an Englishman. +They may not have cared for things like the ideal of Zionism; +but they understood the common sense of Zionism, the desirability +of distinguishing between entirely different things. +But I remembered that of late their tact had often failed them +even in their chief success in India; and that every hour +brought worse and wilder news of their failure in Ireland. +I remembered that in the Early Victorian time, against the advice +only of the wisest and subtlest of the Early Victorians, we had tied +ourselves to the triumphant progress of industrial capitalism; and that +progress had now come to a crisis and what might well be a crash. +And now, on the top of all, our fine patriotic tradition of foreign +policy seemed to be doing these irrational and random things. +A sort of fear took hold of me; and it was not for the Holy Land +that I feared. + +A cold wave went over me, like that unreasonable change and chill +with which a man far from home fancies his house has been burned down, +or that those dear to him are dead. For one horrible moment at least I +wondered if we had come to the end of compromise and comfortable nonsense, +and if at last the successful stupidity of England would topple +over like the successful wickedness of Prussia; because God is not +mocked by the denial of reason any more than the denial of justice. +And I fancied the very crowds of Jerusalem retorted on me words +spoken to them long ago; that a great voice crying of old along +the Via Dolorosa was rolled back on me like thunder from the mountains; +and that all those alien faces are turned against us to-day, +bidding us weep not for them, who have faith and clarity and a purpose, +but weep for ourselves and for our children. + + + +CHAPTER VIII + +THE OTHER SIDE OF THE DESERT + +There was a story in Jerusalem so true or so well told that I can see +the actors in it like figures in coloured costumes on a lighted stage. +It occurred during the last days of Turkish occupation, while the +English advance was still halted before Gaza, and heroically enduring +the slow death of desert warfare. There were German and Austrian +elements present in the garrison with the Turks, though the three +allies seem to have held strangely aloof from each other. +In the Austrian group there was an Austrian lady, "who had some dignity +or other," like Lord Lundy's grandmother. She was very beautiful, +very fashionable, somewhat frivolous, but with fits of Catholic devotion. +She had some very valuable Christian virtues, such as indiscriminate +charity for the poor and indiscriminate loathing for the Prussians. +She was a nurse; she was also a nuisance. One day she was driving +just outside the Jaffa Gate, when she saw one of those figures +which make the Holy City seem like the eternal crisis of an epic. +Such a man will enter the gate in the most ghastly rags as if +he were going to be crowned king in the city; with his head +lifted as if he saw apocalyptic stars in heaven, and a gesture at +which the towers might fall. This man was ragged beyond all that +moving rag-heap; he was as gaunt as a gallows tree, and the thing +he was uttering with arms held up to heaven was evidently a curse. +The lady sent an inquiry by her German servant, whom also I can see +in a vision, with his face of wood and his air of still trailing +all the heraldic trappings of the Holy Roman Empire. This ambassador +soon returned in state and said, "Your Serene High Sublimity +(or whatever it is), he says he is cursing the English." Her pity +and patriotism were alike moved; and she again sent the plenipotentiary +to discover why he cursed the English, or what tale of wrong or ruin +at English hands lay behind the large gestures of his despair. +A second time the wooden intermediary returned and said, +"Your Ecstatic Excellency (or whatever be the correct form), +he says he is cursing the English because they don't come." + +There are a great many morals to this story, besides the general +truth to which it testifies; that the Turkish rule was not +popular even with Moslems, and that the German war was not +particularly popular even with Turks. When all deductions are +made for the patriot as a partisan, and his way of picking up +only what pleases him, it remains true that the English attack +was very widely regarded rather as a rescue than an aggression. +And what complaint there was really was, in many cases, a complaint +that the rescue did not come with a rush; that the English forces +had to fall back when they had actually entered Gaza, and could not +for long afterwards continue their advance on Jerusalem. This kind +of criticism of military operations is always, of course, worthless. +In journalists it is generally worthless without being even harmless. +There were some in London whose pessimistic wailing was less excusable +than that of the poor Arab in Jerusalem; who cursed the English with +the addition of being English themselves, who did it, not as he did, +before one foreigner, but before all foreign opinion; and who +advertised their failure in a sort of rags less reputable than his. +No one can judge of a point like the capture and loss of Gaza, +unless he knows a huge mass of technical and local detail that can +only be known to the staff on the spot; it is not a question +of lack of water but of exactly how little water; not of the +arrival of reinforcements but of exactly how much reinforcement; +not of whether time presses, but of exactly how much time there is. +Nobody can know these things who is editing a newspaper at the other +end of the world; and these are the things which, for the soldier +on the spot, make all the difference between jumping over a paling +and jumping over a precipice. Even the latter, as the philosophic +relativist will eagerly point out, is only a matter of degree. +But this is a parenthesis; for the purpose with which I mentioned +the anecdote is something different. It is the text of another and +somewhat more elusive truth; some appreciation of which is necessary +to a sympathy with the more profound problems of Palestine. +And it might be expressed thus; it is a proverb that the Eastern +methods seem to us slow; that the Arabs trail along on labouring +camels while the Europeans flash by on motors or mono-planes. But +there is another and stranger sense in which we do seem to them slow, +and they do seem to themselves to have a secret of swiftness. +There is a sense in which we here touch the limits of a land of lightning; +across which, as in a dream, the motor-car can be seen crawling +like a snail. + +I have said that there is another side to the desert; though there +is something queer in talking of another side to something so bare +and big and oppressively obvious. But there is another side besides +the big and bare truths, like giant bones, that the Moslem has +found there; there is, so to speak, an obverse of the obvious. +And to suggest what I mean I must go back again to the desert and +the days I spent there, being carted from camp to camp and giving +what were courteously described as lectures. All I can say is that if +those were lectures, I cannot imagine why everybody is not a lecturer. +Perhaps the secret is already out; and multitudes of men in evening dress +are already dotted about the desert, wandering in search of an audience. +Anyhow in my own wanderings I found myself in the high narrow house +of the Base Commandant at Kantara, the only house in the whole +circle of the horizon; and from the wooden balustrade and verandah, +running round the top of it, could be seen nine miles of tents. +Sydney Smith said that the bulbous domes of the Brighton Pavilion +looked as if St. Paul's Cathedral had come down there and littered; +and that grey vista of countless cones looked rather as if the +Great Pyramid had multiplied itself on the prolific scale of the herring. +Nor was even such a foolish fancy without its serious side; for though +these pyramids would pass, the plan of them was also among the mightiest +of the works of man; and the king in every pyramid was alive. +For this was the great camp that was the pivot of the greatest campaign; +and from that balcony I had looked on something all the more +historic because it may never be seen again. As the dusk fell +and the moon brightened above that great ghostly city of canvas, +I had fallen into talk with three or four of the officers at the base; +grizzled and hard-headed men talking with all the curious and almost +colourless common sense of the soldier. All that they said was objective; +one felt that everything they mentioned was really a thing +and not merely a thought; a thing like a post or a palm-tree. I +think there is something in this of a sympathy between the English +and the Moslems, which may have helped us in India and elsewhere. +For they mentioned many Moslem proverbs and traditions, +lightly enough but not contemptuously, and in particular another +of the proverbial prophecies about the term of Turkish power. +They said there was an old saying that the Turk would never depart +until the Nile flowed through Palestine; and this at least +was evidently a proverb of pride and security, like many such; +as who should say until the sea is dry or the sun rises in the west. +And one of them smiled and made a small gesture as of attention. +And in the silence of that moonlit scene we heard the clanking of a pump. +The water from the Nile had been brought in pipes across the desert. + +And I thought that the symbol was a sound one, apart from all vanities; +for this is indeed the special sort of thing that Christendom +can do, and that Islam by itself would hardly care to do. +I heard more afterwards of that water, which was eventually carried +up the hills to Jerusalem, when I myself followed it thither; +and all I heard bore testimony to this truth so far as it goes; the sense +among the natives themselves of something magic in our machinery, +and that in the main a white magic; the sense of all the more solid sort +of social service that belongs rather to the West than to the East. +When the fountain first flowed in the Holy City in the mountains, +and Father Waggett blessed it for the use of men, it is said that +an old Arab standing by said, in the plain and powerful phraseology +of his people: "The Turks were here for five hundred years, +and they never gave us a cup of cold water." + +I put first this minimum of truth about the validity of Western +work because the same conversation swerved slowly, as it were, +to the Eastern side. These same men, who talked of all things +as if they were chairs and tables, began to talk quite calmly of +things more amazing than table-turning. They were as wonderful as if +the water had come there like the wind, without any pipes or pumps; +or if Father Waggett had merely struck the rock like Moses. +They spoke of a solitary soldier at the end of a single telephone wire +across the wastes, hearing of something that had that moment happened +hundreds of miles away, and then coming upon a casual Bedouin who knew +it already. They spoke of the whole tribes moving and on the march, +upon news that could only come a little later by the swiftest wires +of the white man. They offered no explanation of these things; +they simply knew they were there, like the palm-trees and the moon. +They did not say it was "telepathy"; they lived much too close to +realities for that. That word, which will instantly leap to the lips +of too many of my readers, strikes me as merely an evidence of two +of our great modern improvements; the love of long words and the loss +of common sense. It may have been telepathy, whatever that is; +but a man must be almost stunned with stupidity if he is satisfied +to say telepathy as if he were saying telegraphy. If everybody +is satisfied about how it is done, why does not everybody do it? +Why does not a cultivated clergyman in Cornwall make a casual remark +to an old friend of his at the University of Aberdeen? Why does +not a harassed commercial traveller in Barcelona settle a question +by merely thinking about his business partner in Berlin? The common +sense of it is, of course, that the name makes no sort of difference; +the mystery is why some people can do it and others cannot; +and why it seems to be easy in one place and impossible in another. +In other words it comes back to that very mystery which of all +mysteries the modern world thinks most superstitious and senseless; +the mystery of locality. It works back at last to the hardest of +all the hard sayings of supernaturalism; that there is such a thing +as holy or unholy ground, as divinely or diabolically inspired people; +that there may be such things as sacred sites or even sacred stones; +in short that the airy nothing of spiritual essence, evil or good, +can have quite literally a local habitation and a name. + +It may be said in passing that this _genius loci_ is here very much +the presiding genius. It is true that everywhere to-day a parade of the +theory of pantheism goes with a considerable practice of particularism; +and that people everywhere are beginning to wish they were somewhere. +And even where it is not true of men, it seems to be true of the +mysterious forces which men are once more studying. The words we now +address to the unseen powers may be vague and universal, but the words +they are said to address to us are parochial and even private. +While the Higher Thought Centre would widen worship everywhere +to a temple not made with hands, the Psychical Research Society +is conducting practical experiments round a haunted house. +Men may become cosmopolitans, but ghosts remain patriots. +Men may or may not expect an act of healing to take place at a holy well, +but nobody expects it ten miles from the well; and even the sceptic who +comes to expose the ghost-haunted churchyard has to haunt the churchyard +like a ghost. There may be something faintly amusing about the idea +of demi-gods with door-knockers and dinner tables, and demons, +one may almost say, keeping the home fires burning. But the driving +force of this dark mystery of locality is all the more indisputable +because it drives against most modern theories and associations. +The truth is that, upon a more transcendental consideration, +we do not know what place is any more than we know what time is. +We do not know of the unknown powers that they cannot concentrate +in space as in time, or find in a spot something that corresponds +to a crisis. And if this be felt everywhere, it is necessarily +and abnormally felt in those alleged holy places and sacred spots. +It is felt supremely in all those lands of the Near East which lie +about the holy hill of Zion. + +In these lands an impression grows steadily on the mind much too +large for most of the recent religious or scientific definitions. +The bogus heraldry of Haeckel is as obviously insufficient as any +quaint old chronicle tracing the genealogies of English kings through +the chiefs of Troy to the children of Noah. There is no difference, +except that the tale of the Dark Ages can never be proved, +while the travesty of the Darwinian theory can sometimes be disproved. +But I should diminish my meaning if I suggested it as a mere +score in the Victorian game of Scripture versus Science. +Some much larger mystery veils the origins of man than most partisans +on either side have realised; and in these strange primeval plains +the traveller does realise it. It was never so well expressed +as by one of the most promising of those whose literary possibilities +were gloriously broken off by the great war; Lieutenant Warre-Cornish +who left a strange and striking fragment, about a man who came +to these lands with a mystical idea of forcing himself back +against the stream of time into the very fountain of creation. +This is a parenthesis; but before resuming the more immediate +matter of the supernormal tricks of the tribes of the East, +it is well to recognise this very real if much more general historic +impression about the particular lands in which they lived. +I have called it a historic impression; but it might more truly be called +a prehistoric impression. It is best expressed in symbol by saying +that the legendary site of the Garden of Eden is in Mesopotamia. +It is equally well expressed in concrete experience by saying that, +when I was in these parts, a learned man told me that the primitive form +of wheat had just, for the first time, been discovered in Palestine. + +The feeling that fills the traveller may be faintly suggested thus; +that here, in this legendary land between Asia and Europe, may well +have happened whatever did happen; that through this Eastern gate, +if any, entered whatever made and changed the world. Whatever else +this narrow strip of land may seem like, it does really seem, +to the spirit and almost to the senses, like the bridge that may have +borne across archaic abysses the burden and the mystery of man. +Here have been civilisations as old as any barbarism; to all +appearance perhaps older than any barbarism. Here is the camel; +the enormous unnatural friend of man; the prehistoric pet. +He is never known to have been wild, and might make a man fancy +that all wild animals had once been tame. As I said elsewhere, +all might be a runaway menagerie; the whale a cow that went swimming +and never came back, the tiger a large cat that took the prize +(and the prize-giver) and escaped to the jungle. This is not +(I venture to think) true; but it is true as Pithecanthropus and +Primitive Man and all the other random guesses from dubious bits +of bone and stone. And the truth is some third thing, too tremendous +to be remembered by men. Whatever it was, perhaps the camel saw it; +but from the expression on the face of that old family servant, +I feel sure that he will never tell. + +I have called this the other side of the desert; and in another +sense it is literally the other side. It is the other shore +of that shifting and arid sea. Looking at it from the West +and considering mainly the case of the Moslem, we feel the desert +is but a barren border-land of Christendom; but seen from +the other side it is the barrier between us and a heathendom far +more mysterious and even monstrous than anything Moslem can be. +Indeed it is necessary to realise this more vividly in order to feel +the virtue of the Moslem movement. It belonged to the desert, +but in one sense it was rather a clearance in the cloud that rests +upon the desert; a rift of pale but clean light in volumes +of vapour rolled on it like smoke from the strange lands beyond. +It conceived a fixed hatred of idolatry, partly because its face was +turned towards the multitudinous idolatries of the lands of sunrise; +and as I looked Eastward I seemed to be conscious of the beginnings +of that other world; and saw, like a forest of arms or a dream full +of faces, the gods of Asia on their thousand thrones. + +It is not a mere romance that calls it a land of magic, +or even of black magic. Those who carry that atmosphere to us +are not the romanticists but the realists. Every one can feel +it in the work of Mr. Rudyard Kipling; and when I once remarked +on his repulsive little masterpiece called "The Mark of the Beast," +to a rather cynical Anglo-Indian officer, he observed moodily, "It's a +beastly story. But those devils really can do jolly queer things." +It is but to take a commonplace example out of countless more +notable ones to mention the many witnesses to the mango trick. +Here again we have from time to time to weep over the weak-mindedness +that hurriedly dismisses it as the practice of hypnotism. +It is as if people were asked to explain how one unarmed Indian +had killed three hundred men, and they said it was only the practice +of human sacrifice. Nothing that we know as hypnotism will enable a man +to alter the eyes in the heads of a huge crowd of total strangers; +wide awake in broad daylight; and if it is hypnotism, it is +something so appallingly magnified as to need a new magic to explain +the explanation; certainly something that explains it better +than a Greek word for sleep. But the impression of these special +instances is but one example of a more universal impression of +the Asiatic atmosphere; and that atmosphere itself is only an example +of something vaster still for which I am trying to find words. +Asia stands for something which the world in the West as well +as the East is more and more feeling as a presence, and even +a pressure. It might be called the spiritual world let loose; +or a sort of psychical anarchy; a jungle of mango plants. +And it is pressing upon the West also to-day because of the breaking +down of certain materialistic barriers that have hitherto held it back. +In plain words the attitude of science is not only modified; +it is now entirely reversed. I do not say it with mere pleasure; +in some ways I prefer our materialism to their spiritualism. +But for good or evil the scientists are now destroying their +own scientific world. + +The agnostics have been driven back on agnosticism; +and are already recovering from the shock. They find +themselves in a really unknown world under really unknown gods; +a world which is more mystical, or at least more mysterious. +For in the Victorian age the agnostics were not really agnostics. +They might be better described as reverent materialists; +or at any rate monists. They had at least at the back +of their minds a clear and consistent concept of their rather +clockwork cosmos; that is why they could not admit the smallest +speck of the supernatural into their clockwork. But to-day it is +very hard for a scientific man to say where the supernatural ends +or the natural begins, or what name should be given to either. +The word agnostic has ceased to be a polite word for atheist. +It has become a real word for a very real state of mind, +conscious of many possibilities beyond that of the atheist, +and not excluding that of the polytheist. It is no longer a question +of defining or denying a simple central power, but of balancing +the brain in a bewilderment of new powers which seem to overlap +and might even conflict. Nature herself has become unnatural. +The wind is blowing from the other side of the desert, not now with +noble truism "There is no God but God," but rather with that other +motto out of the deeper anarchy of Asia, drawn out by Mr. Kipling, +in the shape of a native proverb, in the very story already mentioned; +"Your gods and my gods, do you or I know which is the stronger?" +There was a mystical story I read somewhere in my boyhood, +of which the only image that remains is that of a rose-bush growing +mysteriously in the middle of a room. Taking this image for the sake +of argument, we can easily fancy a man half-conscious and convinced +that he is delirious, or still partly in a dream, because he sees +such a magic bush growing irrationally in the middle of his bedroom. +All the walls and furniture are familiar and solid, the table, +the clock, the telephone, the looking glass or what not; there is +nothing unnatural but this one hovering hallucination or optical +delusion of green and red. Now that was very much the view taken +of the Rose of Sharon, the mystical rose of the sacred tradition +of Palestine, by any educated man about 1850, when the rationalism +of the eighteenth century was supposed to have found full +support in the science of the nineteenth. He had a sentiment +about a rose: he was still glad it had fragrance or atmosphere; +though he remembered with a slight discomfort that it had thorns. +But what bothered him about it was that it was impossible. +And what made him think it impossible was it was inconsistent +with everything else. It was one solitary and monstrous +exception to the sort of rule that ought to have no exceptions. +Science did not convince him that there were few miracles, +but that there were no miracles; and why should there be miracles +only in Palestine and only for one short period? It was a single +and senseless contradiction to an otherwise complete cosmos. +For the furniture fitted in bit by bit and better and better; +and the bedroom seemed to grow more and more solid. +The man recognised the portrait of himself over the mantelpiece or +the medicine bottles on the table, like the dying lover in Browning. +In other words, science so far had steadily solidified things; +Newton had measured the walls and ceiling and made a calculus +of their three dimensions. Darwin was already arranging +the animals in rank as neatly as a row of chairs, or Faraday +the chemical elements as clearly as a row of medicine bottles. +From the middle of the eighteenth century to the middle of the nineteenth, +science was not only making discoveries, but all the discoveries +were in one direction. Science is still making discoveries; +but they are in the opposite direction. + +For things are rather different when the man in the bed +next looks at the bedroom. Not only is the rose-bush still +very obvious; but the other things are looking very odd. +The perspective seems to have gone crooked; the walls seem to vary +in measurement till the man thinks he is going mad. The wall-paper +has a new pattern, of strange spirals instead of round dots. +The table seems to have moved by itself across the room and thrown +the medicine bottles out of the window. The telephone has vanished +from the wall; the mirror does not reflect what is in front of it. +The portrait of himself over the mantelpiece has a face that is +not his own. + +That is something like a vision of the vital change in the whole +trend of natural philosophy in the last twenty or thirty years. +It matters little whether we regard it as the deepening +or the destruction of the scientific universe. +It matters little whether we say that grander abysses have +opened in it, or merely that the bottom has fallen out of it. +It is quite self-evident that scientific men are at war with wilder +and more unfathomable fancies than the facts of the age of Huxley. +I attempt no controversy about any of the particular cases: +it is the cumulative effect of all of them that makes the impression +one of common sense. It is really true that the perspective and +dimensions of the man's bedroom have altered; the disciples of Einstein +will tell him that straight lines are curved and perhaps measure +more one way than the other; if that is not a nightmare, what is? +It is really true that the clock has altered, for time has turned +into the fourth dimension or something entirely different; +and the telephone may fairly be said to have faded from view in favour +of the invisible telepath. It is true that the pattern of the paper +has changed, for the very pattern of the world has changed; +we are told that it is not made of atoms like the dots but of +electrons like the spirals. Scientific men of the first rank +have seen a table move by itself, and walk upstairs by itself. +It does not matter here whether it was done by the spirits; it is enough +that few still pretend that is entirely done by the spiritualists. +I am not dealing with doctrines but with doubts; with the mere fact +that all these things have grown deeper and more bewildering. +Some people really are throwing their medicine bottles out +of the window; and some of them at least are working purely +psychological cures of a sort that would once have been called +miraculous healing. I do not say we know how far this could go; +it is my whole point that we do not know, that we are in contact +with numbers of new things of which we know uncommonly little. +But the vital point is, not that science deals with what we do not know, +but that science is destroying what we thought we did know. +Nearly all the latest discoveries have been destructive, not of the old +dogmas of religion, but rather of the recent dogmas of science. +The conservation of energy could not itself be entirely conserved. +The atom was smashed to atoms. And dancing to the tune +of Professor Einstein, even the law of gravity is behaving +with lamentable levity. + +And when the man looks at the portrait of himself he really does not +see himself. He sees his Other Self, which some say is the opposite +of his ordinary self; his Subconscious Self or his Subliminal Self, +said to rage and rule in his dreams, or a suppressed self which hates him +though it is hidden from him; or the Alter Ego of a Dual Personality. +It is not to my present purpose to discuss the merit of +these speculations, or whether they be medicinal or morbid. +My purpose is served in pointing out the plain historical fact; +that if you had talked to a Utilitarian and Rationalist of Bentham's time, +who told men to follow "enlightened self-interest," he would have been +considerably bewildered if you had replied brightly and briskly, +"And to which self do you refer; the sub-conscious, the conscious, +the latently criminal or suppressed, or others that we fortunately have +in stock?" When the man looks at his own portrait in his own bedroom, +it does really melt into the face of a stranger or flicker into +the face of a fiend. When he looks at the bedroom itself, in short, +it becomes clearer and clearer that it is exactly this comfortable +and solid part of the vision that is altering and breaking up. +It is the walls and furniture that are only a dream or memory. +And when he looks again at the incongruous rose-bush, he seems +to smell as well as see; and he stretches forth his hand, and his +finger bleeds upon a thorn. + +It will not be altogether surprising if the story ends with the man +recovering full consciousness, and finding he has been convalescing in a +hammock in a rose-garden. It is not so very unreasonable when you come +to think of it; or at least when you come to think of the whole of it. +He was not wrong in thinking the whole must be a consistent whole, +and that one part seemed inconsistent with the other. +He was only wrong about which part was wrong through being inconsistent +with the other. Now the whole of the rationalistic doubt about +the Palestinian legends, from its rise in the early eighteenth +century out of the last movements of the Renascence, was founded +on the fixity of facts. Miracles were monstrosities because they +were against natural law, which was necessarily immutable law. +The prodigies of the Old Testament or the mighty works of the New +were extravagances because they were exceptions; and they were +exceptions because there was a rule, and that an immutable rule. +In short, there was no rose-tree growing out of the carpet of a trim +and tidy bedroom; because rose-trees do not grow out of carpets +in trim and tidy bedrooms. So far it seemed reasonable enough. +But it left out one possibility; that a man can dream about a room +as well as a rose; and that a man can doubt about a rule as well +as an exception. + +As soon as the men of science began to doubt the rules of the game, +the game was up. They could no longer rule out all the old marvels +as impossible, in face of the new marvels which they had to admit +as possible. They were themselves dealing now with a number of +unknown quantities; what is the power of mind over matter; when is +matter an illusion of mind; what is identity, what is individuality, +is there a limit to logic in the last extremes of mathematics? +They knew by a hundred hints that their non-miraculous world was no +longer watertight; that floods were coming in from somewhere in which +they were already out of their depth, and down among very fantastical +deep-sea fishes. They could hardly feel certain even about the fish +that swallowed Jonah, when they had no test except the very true +one that there are more fish in the sea than ever came out of it. +Logically they would find it quite as hard to draw the line +at the miraculous draught of fishes. I do not mean that they, +or even I, need here depend on those particular stories; +I mean that the difficulty now is to draw a line, and a new line, +after the obliteration of an old and much more obvious line. +Any one can draw it for himself, as a matter of mere taste in probability; +but we have not made a philosophy until we can draw it for others. +And the modern men of science cannot draw it for others. +Men could easily mark the contrast between the force of gravity +and the fable of the Ascension. They cannot all be made to see +any such contrast between the levitation that is now discussed as a +possibility and the ascension which is still derided as a miracle. +I do not even say that there is not a great difference between them; +I say that science is now plunged too deep in new doubts +and possibilities to have authority to define the difference. +I say the more it knows of what seems to have happened, or what is +said to have happened, in many modern drawing-rooms, the less it +knows what did or did not happen on that lofty and legendary hill, +where a spire rises over Jerusalem and can be seen beyond Jordan. + +But with that part of the Palestinian story which is told in the +New Testament I am not directly concerned till the next chapter; +and the matter here is a more general one. The truth is that through +a thousand channels something has returned to the modern mind. +It is not Christianity. On the contrary, it would be truer +to say that it is paganism. In reality it is in a very special +sense paganism; because it is polytheism. The word will startle +many people, but not the people who know the modern world best. +When I told a distinguished psychologist at Oxford that I differed +from his view of the universe, he answered, "Why universe? +Why should it not be a multiverse?" The essence of polytheism is +the worship of gods who are not God; that is, who are not necessarily +the author and the authority of all things. Men are feeling more +and more that there are many spiritual forces in the universe, +and the wisest men feel that some are to be trusted more than others. +There will be a tendency, I think, to take a favourite force, +or in other words a familiar spirit. Mr. H. G. Wells, who is, +if anybody is, a genius among moderns and a modern among geniuses, +really did this very thing; he selected a god who was really +more like a daemon. He called his book _God, the Invisible King_; +but the curious point was that he specially insisted that his God differed +from other people's God in the very fact that he was not a king. +He was very particular in explaining that his deity did not +rule in any almighty or infinite sense; but merely influenced, +like any wandering spirit. Nor was he particularly invisible, +if there can be said to be any degrees in invisibility. +Mr. Wells's Invisible God was really like Mr. Wells's Invisible Man. +You almost felt he might appear at any moment, at any rate to his +one devoted worshipper; and that, as if in old Greece, a glad cry +might ring through the woods of Essex, the voice of Mr. Wells crying, +"We have seen, he hath seen us, a visible God." I do not mean +this disrespectfully, but on the contrary very sympathetically; +I think it worthy of so great a man to appreciate and answer the general +sense of a richer and more adventurous spiritual world around us. +It is a great emancipation from the leaden materialism which weighed +on men of imagination forty years ago. But my point for the moment +is that the mode of the emancipation was pagan or even polytheistic, +in the real philosophical sense that it was the selection of a +single spirit, out of many there might be in the spiritual world. +The point is that while Mr. Wells worships his god (who is not his +creator or even necessarily his overlord) there is nothing to prevent +Mr. William Archer, also emancipated, from adoring another god in +another temple; or Mr. Arnold Bennett, should he similarly liberate +his mind, from bowing down to a third god in a third temple. +My imagination rather fails me, I confess, in evoking the image +and symbolism of Mr. Bennett's or Mr. Archer's idolatries; +and if I had to choose between the three, I should probably be found +as an acolyte in the shrine of Mr. Wells. But, anyhow, the trend +of all this is to polytheism, rather as it existed in the old +civilisation of paganism. + +There is the same modern mark in Spiritualism. Spiritualism also +has the trend of polytheism, if it be in a form more akin to +ancestor-worship. But whether it be the invocation of ghosts or of gods, +the mark of it is that it invokes something less than the divine; +nor am I at all quarrelling with it on that account. I am merely +describing the drift of the day; and it seems clear that it is towards +the summoning of spirits to our aid whatever their position in the +unknown world, and without any clear doctrinal plan of that world. +The most probable result would seem to be a multitude of psychic cults, +personal and impersonal, from the vaguest reverence for the powers +of nature to the most concrete appeal to crystals or mascots. +When I say that the agnostics have discovered agnosticism, +and have now recovered from the shock, I do not mean merely to sneer +at the identity of the word agnosticism with the word ignorance. +On the contrary, I think ignorance the greater thing; for ignorance +can be creative. And the thing it can create, and soon probably +will create, is one of the lost arts of the world; a mythology. + +In a word, the modern world will probably end exactly where the +Bible begins. In that inevitable setting of spirit against spirit, +or god against god, we shall soon be in a position to do more +justice not only to the New Testament, but to the Old Testament. +Our descendants may very possibly do the very thing we scoff +at the old Jews for doing; grope for and cling to their own +deity as one rising above rivals who seem to be equally real. +They also may feel him not primarily as the sole or even the supreme +but only as the best; and have to abide the miracles of ages to prove +that he is also the mightiest. For them also he may at first +be felt as their own, before he is extended to others; he also, +from the collision with colossal idolatries and towering spiritual +tyrannies, may emerge only as a God of Battles and a Lord of Hosts. +Here between the dark wastes and the clouded mountain was fought +out what must seem even to the indifferent a wrestle of giants +driving the world out of its course; Jehovah of the mountains +casting down Baal of the desert and Dagon of the sea. Here wandered +and endured that strange and terrible and tenacious people who held +high above all their virtues and their vices one indestructible idea; +that they were but the tools in that tremendous hand. +Here was the first triumph of those who, in some sense beyond +our understanding, had rightly chosen among the powers invisible, +and found their choice a great god above all gods. So the future +may suffer not from the loss but the multiplicity of faith; +and its fate be far more like the cloudy and mythological war +in the desert than like the dry radiance of theism or monism. +I have said nothing here of my own faith, or of that name on which, +I am well persuaded, the world will be most wise to call. +But I do believe that the tradition founded in that far tribal battle, +in that far Eastern land, did indeed justify itself by leading +up to a lasting truth; and that it will once again be justified +of all its children. What has survived through an age of atheism +as the most indestructible would survive through an age of polytheism +as the most indispensable. If among many gods it could not presently +be proved to be the strongest, some would still know it was the best. +Its central presence would endure through times of cloud and confusion, +in which it was judged only as a myth among myths or a man among men. +Even the old heathen test of humanity and the apparition of the body, +touching which I have quoted the verse about the pagan polytheist +as sung by the neo-pagan poet, is a test which that incarnate +mystery will abide the best. And however much or little our +spiritual inquirers may lift the veil from their invisible kings, +they will not find a vision more vivid than a man walking unveiled +upon the mountains, seen of men and seeing; a visible god. + + + +CHAPTER IX + +THE BATTLE WITH THE DRAGON + +Lydda or Ludd has already been noted as the legendary birthplace +of St. George, and as the camp on the edge of the desert from which, +as it happened, I caught the first glimpse of the coloured +fields of Palestine that looked like the fields of Paradise. +Being an encampment of soldiers, it seems an appropriate place for +St. George; and indeed it may be said that all that red and empty land +has resounded with his name like a shield of copper or of bronze. +The name was not even confined to the cries of the Christians; +a curious imaginative hospitality in the Moslem mind, a certain innocent +and imitative enthusiasm, made the Moslems also half-accept a sort +of Christian mythology, and make an abstract hero of St. George. +It is said that Coeur de Lion on these very sands first invoked +the soldier saint to bless the English battle-line, and blazon his cross +on the English banners. But the name occurs not only in the stories +of the victory of Richard, but in the enemy stories that led up +to the great victory of Saladin. In that obscure and violent quarrel +which let loose the disaster of Hattin, when the Grand Master +of the Templars, Gerard the Englishman from Bideford in Devon, +drove with demented heroism his few lances against a host, there fell +among those radiant fanatics one Christian warrior, who had made +with his single sword such a circle of the slain, that the victorious +Moslems treated even his dead body as something supernatural; +and bore it away with them with honour, saying it was the body +of St. George. + +But if the purpose of the camp be appropriate to the story of St. George, +the position of the camp might be considered appropriate to the more +fantastic story of St. George and the Dragon. The symbolic struggle +between man and monster might very well take place somewhere where +the green culture of the fields meets the red desolation of the desert. +As a matter of fact, I dare say, legend locates the duel itself +somewhere else, but I am only making use of the legend as a legend, +or even as a convenient figure of speech. I would only use it +here to make a kind of picture which may clarify a kind of paradox, +very vital to our present attitude towards all Palestinian traditions, +including those that are more sacred even than St. George. This paradox +has already been touched on in the last chapter about polytheistic +spirits or superstitions such as surrounded the Old Testament, +but it is yet more true of the criticisms and apologetics surrounding +the New Testament. And the paradox is this; that we never find +our own religion so right as when we find we are wrong about it. +I mean that we are finally convinced not by the sort of evidence we +are looking for, but by the sort of evidence we are not looking for. +We are convinced when we come on a ratification that is almost as abrupt +as a refutation. That is the point about the wireless telegraphy +or wordless telepathy of the Bedouins. A supernatural trick in a dingy +tribe wandering in dry places is not the sort of supernaturalism +we should expect to find; it is only the sort that we do find. +These rocks of the desert, like the bones of a buried giant, +do not seem to stick out where they ought to, but they stick out, +and we fall over them. + +Whatever we think of St. George, most people would see a mere +fairy-tale in St. George and the Dragon. I dare say they are right; +and I only use it here as a figure for the sake of argument. +But suppose, for the sake of argument, that a man has come to +the conclusion that there probably was such a person as St. George, +in spite of all the nonsense about dragons and the chimera with wings +and claws that has somehow interwreathed itself with his image. +Perhaps he is a little biased by patriotism or other ethical aims; +and thinks the saint a good social ideal. Perhaps he knows that +early Christianity, so far from being a religion of pacifists, +was largely a religion of soldiers. Anyhow he thinks St. George +himself a quite sufficiently solid and historical figure; +and has little doubt that records or traces can be found of him. +Now the point is this; suppose that man goes to the land of +the legendary combat; and finds comparatively few or faint traces +of the personality of St. George. But suppose he _does_ find, +on that very field of combat, the bones of a gigantic monster unlike +every other creature except the legendary dragon. Or suppose he only +finds ancient Eastern sculptures and hieroglyphics representing maidens, +being sacrificed to such a monster, and making it quite clear that +even within historic times one of those sacrificed was a princess. +It is surely clear that he will be considerably impressed by +this confirmation, not of the part he did believe, but actually +of the part he did not believe. He has not found what he expected +but he has found what he wanted, and much more than he wanted. +He has not found a single detail directly in support of St. George. +But he had found a very considerable support of St. George +and the Dragon. + +It is needless to inform the reader, I trust, that I do not think +this particular case in the least likely; or that I am only using it +for the sake of lucidity. Even as it stands, it would not necessarily +make a man believe the traditional story, but it would make him +guess that it was some sort of tradition of some sort of truth; +that there was something in it, and much more in it than even +he himself had imagined. And the point of it would be precisely +that his reason had not anticipated the extent of his revelation. +He has proved the improbable, not the probable thing. +Reason had already taught him the reasonable part; but facts had +taught him the fantastic part. He will certainly conclude that +the whole story is very much more valid than anybody has supposed. +Now as I have already said, it is not in the least likely that +this will happen touching this particular tale of Palestine. +But this is precisely what really has happened touching +the most sacred and tremendous of all the tales of Palestine. +This is precisely what has happened touching that central figure, +round which the monster and the champion are alike only +ornamental symbols; and by the right of whose tragedy even +St. George's Cross does not belong to St. George. It is not likely +to be true of the desert duel between George and the Dragon; +but it is already true of the desert duel between Jesus and the Devil. +St. George is but a servant and the Dragon is but a symbol, +but it is precisely about the central reality, the mystery of Christ +and His mastery of the powers of darkness, that this very paradox +has proved itself a fact. + +Going down from Jerusalem to Jericho I was more than once +moved by a flippant and possibly profane memory of the swine +that rushed down a steep place into the sea. I do not insist on +the personal parallel; for whatever my points of resemblance to a pig +I am not a flying pig, a pig with wings of speed and precipitancy; +and if I am possessed of a devil, it is not the blue devil of suicide. +But the phrase came back into my mind because going down to +the Dead Sea does really involve rushing down a steep place. +Indeed it gives a strange impression that the whole of Palestine +is one single steep place. It is as if all other countries lay +flat under the sky, but this one country had been tilted sideways. +This gigantic gesture of geography or geology, this sweep +as of a universal landslide, is the sort of thing that is never +conveyed by any maps or books or even pictures. All the pictures +of Palestine I have seen are descriptive details, groups of costume +or corners of architecture, at most views of famous places; +they cannot give the bottomless vision of this long descent. +We went in a little rocking Ford car down steep and jagged roads +among ribbed and columned cliffs; but the roads below soon failed +us altogether; and the car had to tumble like a tank over rocky +banks and into empty river-beds, long before it came to the sinister +and discoloured landscapes of the Dead Sea. And the distance looks +far enough on the map, and seems long enough in the motor journey, +to make a man feel he has come to another part of the world; +yet so much is it all a single fall of land that even when he gets +out beyond Jordan in the wild country of the Shereef he can still +look back and see, small and faint as if in the clouds, the spire +of the Russian church (I fancy) upon the hill of the Ascension. +And though the story of the swine is attached in truth to another place, +I was still haunted with its fanciful appropriateness to this one, +because of the very steepness of this larger slope and the mystery +of that larger sea. I even had the fancy that one might fish +for them and find them in such a sea, turned into monsters; +sea-swine or four-legged fishes, swollen and with evil eyes, +grown over with sea-grass for bristles; the ghosts of Gadara. + +And then it came back to me, as a curiosity and almost a coincidence, +that the same strange story had actually been selected as the text +for the central controversy of the Victorian Age between Christianity +and criticism. The two champions were two of the greatest men +of the nineteenth century; Huxley representing scientific scepticism +and Gladstone scriptural orthodoxy. The scriptural champion +was universally regarded as standing for the past, if not for the +dead past; and the scientific champion as standing for the future, +if not the final judgment of the world. And yet the future +has been entirely different to anything that anybody expected; +and the final judgment may yet reverse all the conceptions of their +contemporaries and even of themselves. The philosophical position +now is in a very curious way the contrary of the position then. +Gladstone had the worst of the argument, and has been proved right. +Huxley had the best of the argument, and has been proved wrong. +At any rate he has been ultimately proved wrong about the way the world +was going, and the probable position of the next generation. +What he thought indisputable is disputed; and what he thought dead +is rather too much alive. + +Huxley was not only a man of genius in logic and rhetoric; he was +a man of a very manly and generous morality. Morally he deserves +much more sympathy than many of the mystics who have supplanted him. +But they have supplanted him. In the more mental fashions +of the day, most of what he thought would stand has fallen, +and most of what he thought would fall is standing yet. +In the Gadarene controversy with Gladstone, he announced it +as his purpose to purge the Christian ideal, which he thought +self-evidently sublime, of the Christian demonology, which he thought +self-evidently ridiculous. And yet if we take any typical man +of the next generation, we shall very probably find Huxley's sublime +thing scoffed at, and Huxley's ridiculous thing taken seriously. +I imagine a very typical child of the age succeeding Huxley's may +be found in Mr. George Moore. He has one of the most critical, +appreciative and atmospheric talents of the age. He has lived in most +of the sets of the age, and through most of the fashions of the age. +He has held, at one time or another, most of the opinions of the age. +Above all, he has not only thought for himself, but done it +with peculiar pomp and pride; he would consider himself the freest +of all freethinkers. Let us take him as a type and a test of what has +really happened to Huxley's analysis of the gold and the dross. +Huxley quoted as the indestructible ideal the noble passage in Micah, +beginning "He hath shewed thee, O man, that which is good"; +and asked scornfully whether anybody was ever likely to suggest +that justice was worthless or that mercy was unlovable, +and whether anything would diminish the distance between ourselves +and the ideals that we reverence. And yet already, perhaps, +Mr. George Moore was anticipating Nietzsche, sailing near, +as he said, "the sunken rocks about the cave of Zarathustra." +He said, if I remember right, that Cromwell should be admired +for his injustice. He implied that Christ should be condemned, +not because he destroyed the swine, but because he delivered the sick. +In short he found justice quite worthless and mercy quite unlovable; +and as for humility and the distance between himself and his ideals, +he seemed rather to suggest (at this time at least) that his somewhat +varying ideals were only interesting because they had belonged +to himself. Some of this, it is true, was only in the _Confessions +of a Young Man_; but it is the whole point here that they were then +the confessions of a young man, and that Huxley's in comparison +were the confessions of an old man. The trend of the new time, +in very varying degrees, was tending to undermine, not merely +the Christian demonology, not merely the Christian theology, +not merely the Christian religion, but definitely the Christian +ethical ideal, which had seemed to the great agnostic as secure +as the stars. + +But while the world was mocking the morality he had assumed, +it was bringing back the mysticism he had mocked. The next phase +of Mr. George Moore himself, whom I have taken as a type of the time, +was the serious and sympathetic consideration of Irish mysticism, +as embodied in Mr. W. B. Yeats. I have myself heard Mr. Yeats, +about that time, tell a story, to illustrate how concrete and even +comic is the reality of the supernatural, saying that he knew +a farmer whom the fairies had dragged out of bed and beaten. +Now suppose Mr. Yeats had told Mr. Moore, then moving in this +glamorous atmosphere, another story of the same sort. +Suppose he had said that the farmer's pigs had fallen under +the displeasure of some magician of the sort he celebrates, +who had conjured bad fairies into the quadrupeds, so that they +went in a wild dance down to the village pond. Would Mr. Moore +have thought that story any more incredible than the other? +Would he have thought it worse than a thousand other things that a +modern mystic may lawfully believe? Would he have risen to his feet +and told Mr. Yeats that all was over between them? Not a bit of it. +He would at least have listened with a serious, nay, a solemn face. +He would think it a grim little grotesque of rustic diablerie, +a quaint tale of goblins, neither less nor more improbable +than hundreds of psychic fantasies or farces for which there is +really a good deal of evidence. He would be ready to entertain +the idea if he found it anywhere except in the New Testament. +As for the more vulgar and universal fashions that have followed +after the Celtic movement, they have left such trifles far behind. +And they have been directed not by imaginative artists +like Mr. Yeats or even Mr. Moore, but by solid scientific +students like Sir William Crookes and Sir Arthur Conan Doyle. +I find it easier to imagine an evil spirit agitating the legs +of a pig than a good spirit agitating the legs of a table. +But I will not here enter into the argument, since I am only +trying to describe the atmosphere. Whatever has happened in more +recent years, what Huxley expected has certainly not happened. +There has been a revolt against Christian morality, and where there +has not been a return of Christian mysticism, it has been a return of +the mysticism without the Christianity. Mysticism itself has returned, +with all its moons and twilights, its talismans and spells. +Mysticism itself has returned, and brought with it seven devils +worse than itself. + +But the scientific coincidence is even more strict and close. +It affects not only the general question of miracles, +but the particular question of possession. This is the very +last element in the Christian story that would ever have been +selected by the enlightened Christian apologist. Gladstone would +defend it, but he would not go out of his way to dwell on it. +It is an excellent working model of what I mean by finding +an unexpected support, and finding it in an unexpected quarter. +It is not theological but psychological study that has brought us +back into this dark underworld of the soul, where even identity +seems to dissolve or divide, and men are not even themselves. +I do not say that psychologists admit the discovery of demoniacs; +and if they did they would doubtless call them something else, +such as demono-maniacs. But they admit things which seem almost +as near to a new supernaturalism, and things quite as incredible +to the old rationalism. Dual personality is not so very far +from diabolic possession. And if the dogma of subconsciousness +allows of agnosticism, the agnosticism cuts both ways. +A man cannot say there is a part of him of which he is quite unconscious, +and only conscious that it is not in contact with the unknown. +He cannot say there is a sealed chamber or cellar under his house, +of which he knows nothing whatever; but that he is quite certain that it +cannot have an underground passage leading anywhere else in the world. +He cannot say he knows nothing whatever about its size or shape +or appearance, except that it certainly does not contain a relic +of the finger-joint of St. Catherine of Alexandria, or that it +certainly is not haunted by the ghost of King Herod Agrippa. +If there is any sort of legend or tradition or plausible probability +which says that it is, he cannot call a thing impossible where he is +not only ignorant but even unconscious. It comes back therefore +to the same reality, that the old compact cosmos depended on a +compact consciousness. If we are dealing with unknown quantities, +we cannot deny their connection with other unknown quantities. +If I have a self of which I can say nothing, how can I even say +that it is my own self? How can I even say that I always had it, +or that it did not come from somewhere else? It is clear that we +are in very deep waters, whether or no we have rushed down a steep +place to fall into them. + +It will be noted that what we really lack here is not +the supernatural but only the healthy supernatural. +It is not the miracle, but only the miracle of healing. +I warmly sympathise with those who think most of this rather morbid, +and nearer the diabolic than the divine, but to call a thing +diabolic is hardly an argument against the existence of diabolism. +It is still more clearly the case when we go outside the sphere +of science into its penumbra in literature and conversation. +There is a mass of fiction and fashionable talk of which it may +truly be said, that what we miss in it is not demons but the power +to cast them out. It combines the occult with the obscene; +the sensuality of materialism with the insanity of spiritualism. +In the story of Gadara we have left out nothing except the Redeemer, +we have kept the devils and the swine. + +In other words, we have not found St. George; but we have found +the Dragon. We have found in the desert, as I have said, +the bones of the monster we did not believe in, more plainly than +the footprints of the hero we did. We have found them not because we +expected to find them, for our progressive minds look to the promise +of something much brighter and even better; not because we wanted +to find them, for our modern mood, as well as our human nature, +is entirely in favour of more amiable and reassuring things; +not because we thought it even possible to find them, for we really +thought it impossible so far as we ever thought of it at all. +We have found them because they are _there_; and we are bound +to come on them even by falling over them. It is Huxley's +method that has upset Huxley's conclusion. As I have said, +that conclusion itself is completely reversed. What he thought +indisputable is disputed; and what he thought impossible is possible. +Instead of Christian morals surviving in the form of humanitarian morals, +Christian demonology has survived in the form of heathen demonology. +But it has not survived by scholarly traditionalism in the style +of Gladstone, but rather by obstinate objective curiosity according +to the advice of Huxley. We in the West have "followed our reason +as far as it would go," and our reason has led us to things that +nearly all the rationalists would have thought wildly irrational. +Science was supposed to bully us into being rationalists; +but it is now supposed to be bullying us into being irrationalists. +The science of Einstein might rather be called following our +unreason as far as it will go, seeing whether the brain will crack +under the conception that space is curved, or that parallel +straight lines always meet. And the science of Freud would make it +essentially impossible to say how far our reason or unreason does go, +or where it stops. For if a man is ignorant of his other self, +how can he possibly know that the other self is ignorant? +He can no longer say with pride that at least he knows that +he knows nothing. That is exactly what he does not know. +The floor has fallen out of his mind and the abyss below may +contain subconscious certainties as well as subconscious doubts. +He is too ignorant even to ignore; and he must confess himself +an agnostic about whether he is an agnostic. + +That is the coil or tangle, at least, which the dragon has reached +even in the scientific regions of the West. I only describe +the tangle; I do not delight in it. Like most people with a taste +for Catholic tradition, I am too much of a rationalist for that; +for Catholics are almost the only people now defending reason. +But I am not talking of the true relations of reason and mystery, +but of the historical fact that mystery has invaded the peculiar +realms of reason; especially the European realms of the motor +and the telephone. When we have a man like Mr. William Archer, +lecturing mystically on dreams and psychoanalysis, and saying +it is clear that God did not make man a reasonable creature, +those acquainted with the traditions and distinguished record +of that dry and capable Scot will consider the fact a prodigy. +I confess it never occurred to me that Mr. Archer was of such stuff +as dreams are made of; and if he is becoming a mystic in his old age +(I use the phrase in a mystical and merely relative sense) +we may take it that the occult oriental flood is rising fast, +and reaching places that are not only high but dry. +But the change is much more apparent to a man who has chanced +to stray into those orient hills where those occult streams +have always risen, and especially in this land that lies +between Asia, where the occult is almost the obvious, and Europe, +where it is always returning with a fresher and younger vigour. +The truth becomes strangely luminous in this wilderness between +two worlds, where the rocks stand out stark like the very bones +of the Dragon. + +As I went down that sloping wall or shoulder of the world +from the Holy City on the mountain to the buried Cities of +the Plain, I seemed to see more and more clearly all this Western +evolution of Eastern mystery, and how on this one high place, +as on a pivot, the whole purpose of mankind had swerved. +I took up again the train of thought which I had trailed through +the desert, as described in the last chapter, about the gods of Asia +and of the ancient dispensation, and I found it led me along +these hills to a sort of vista or vision of the new dispensation +and of Christendom. Considered objectively, and from the outside, +the story is something such as has already been loosely outlined; +the emergence in this immemorial and mysterious land of what +was undoubtedly, when thus considered, one tribe among many +tribes worshipping one god among many gods, but it is quite +as much an evident external fact that the god has become God. +Still stated objectively, the story is that the tribe having this +religion produced a new prophet, claiming to be more than a prophet. +The old religion killed the new prophet; but the new prophet killed +the old religion. He died to destroy it, and it died in destroying him. +Now it may be reaffirmed equally realistically that there was nothing +normal about the case or its consequences. The things that took part +in that tragedy have never been the same since, and have never been +like anything else in the world. The Church is not like other religions; +its very crimes were unique. The Jews are not like other races; +they remain as unique to everybody else as they are to themselves. +The Roman Empire did not pass like other empires; it did not perish +like Babylon and Assyria. It went through a most extraordinary +remorse amounting to madness and resuscitation into sanity, +which is equally strange in history whether it seems as ghastly +as a galvanised corpse or as glorious as a god risen from the dead. +The very land and city are not like other lands and cities. +The concentration and conflict in Jerusalem to-day, whether we +regard them as a reconquest by Christendom or a conspiracy of Jews +or a part of the lingering quarrel with Moslems, are alike the effect +of forces gathered and loosened in that one mysterious moment +in the history of the city. They equally proclaim the paradox +of its insignificance and its importance. + +But above all the prophet was not and is not like other prophets; +and the proof of it is to be found not primarily among +those who believe in him, but among those who do not. +He is not dead, even where he is denied. What is the use of a modern +man saying that Christ is only a thing like Atys or Mithras, +when the next moment he is reproaching Christianity for not +following Christ? He does not suddenly lose his temper and talk +about our most unmithraic conduct, as he does (very justly as a rule) +about our most unchristian conduct. We do not find a group of ardent +young agnostics, in the middle of a great war, tried as traitors +for their extravagant interpretation of remarks attributed to Atys. +It is improbable that Tolstoy wrote a book to prove that all modern +ills could be cured by literal obedience to all the orders of Adonis. +We do not find wild Bolshevists calling themselves Mithraic Socialists +as many of them call themselves Christian Socialists. Leaving orthodoxy +and even sanity entirely on one side, the very heresies and insanities +of our time prove that after nearly two thousand years the issue +is still living and the name is quite literally one to conjure with. +Let the critics try to conjure with any of the other names. +In the real centres of modern inquiry and mental activity, +they will not move even a mystic with the name of Mithras +as they will move a materialist with the name of Jesus. +There are men who deny God and accept Christ. + +But this lingering yet living power in the legend, even for +those to whom it is little more than a legend, has another +relevancy to the particular point here. Jesus of Nazareth, +merely humanly considered, has thus become a hero of humanitarianism. +Even the eighteenth-century deists in denying his divinity generally +took pains to exalt his humanity. Of the nineteenth-century +revolutionists it is really an understatement to say that they exalted +him as a man; for indeed they rather exalted him as a superman. +That is to say, many of them represented him as a man preaching +a decisively superior and ever strange morality, not only +in advance of his age but practically in advance of our age. +They made of his mystical counsels of perfection a sort of Socialism +or Pacifism or Communism, which they themselves still see rather +as something that ought to be or that will be; the extreme limit +of universal love. I am not discussing here whether they are +right or not; I say they have in fact found in the same figure +a type of humanitarianism and the care for human happiness. +Every one knows the striking and sometimes staggering utterances +that do really support and illustrate this side of the teaching. +Modern idealists are naturally moved by such things as the intensely +poetic paradox about the lilies of the field; which for them has +a joy in life and living things like that of Shelley or Whitman, +combined with a return to simplicity beyond that of Tolstoy or Thoreau. +Indeed I rather wonder that those, whose merely historic or humanistic +view of the case would allow of such criticism without incongruity, +have not made some study of the purely poetical or oratorical structure +of such passages. Certainly there are few finer examples of the swift +architecture of style than that single fragment about the flowers; +the almost idle opening of a chance reference to a wild flower, +the sudden unfolding of the small purple blossom into pavilions +and palaces and the great name of the national history; and then with +a turn of the hand like a gesture of scorn, the change to the grass +that to-day is and to-morrow is cast into the oven. Then follows, +as so often in the Gospels, the "how much more" which is like a +celestial flight of stairs, a ladder of imaginative logic. Indeed this +_a fortiori_, and this power of thinking on three levels, is (I may +remark incidentally) a thing very much needed in modern discussion. +Many minds apparently cannot stretch to three dimensions, +or to thinking that a cube can go beyond a surface as a surface +goes beyond a line; for instance, that the citizen is infinitely +above all ranks, and yet the soul is infinitely above the citizen. +But we are only concerned at the moment with the sides of this +many-sided mystery which happen to be really in sympathy with +the modern mood. Judged even by our modern tests of emancipated +art or ideal economics, it is admitted that Christ understood all +that is rather crudely embodied in Socialism or the Simple Life. +I purposely insist first on this optimistic, I might almost say this +pantheistic or even this pagan aspect of the Christian Gospels. +For it is only when we understand that Christ, considered merely +as a prophet, can be and is a popular leader in the love of natural +things, that we can feel that tremendous and tragic energy of his +testimony to an ugly reality, the existence of unnatural things. +Instead of taking a text as I have done, take a whole Gospel and read +it steadily and honestly and straight through at a sitting, and you +will certainly have one impression, whether of a myth or of a man. +It is that the exorcist towers above the poet and even the prophet; +that the story between Cana and Calvary is one long war with demons. +He understood better than a hundred poets the beauty of +the flowers of the battle-field; but he came out to battle. +And if most of his words mean anything they do mean that there +is at our very feet, like a chasm concealed among the flowers, +an unfathomable evil. + +In short, I would here only hint delicately that perhaps +the mind which admittedly knew much of what we think we know +about ethics and economics, knew a little more than we are +beginning to know about psychology and psychic phenomena. +I remember reading, not without amusement, a severe and trenchant +article in the _Hibbert Journal_, in which Christ's admission +of demonology was alone thought enough to dispose of his divinity. +The one sentence of the article, which I cherish in my memory +through all the changing years, ran thus: "If he was God, +he knew there was no such thing as diabolical possession." +It did not seem to strike the _Hibbert_ critic that this line +of criticism raises the question, not of whether Christ is God, +but of whether the critic in the _Hibbert Journal_ is God. +About that mystery as about the other I am for the moment agnostic; +but I should have thought that the meditations of Omniscience +on the problem of evil might be allowed, even by an agnostic, +to be a little difficult to discover. Of Christ in the Gospels +and in modern life I will merely for the moment say this; that if +he was God, as the critic put it, it seems possible that he knew +the next discovery in science, as well as the last, not to mention +(what is more common in rationalistic culture) the last but three. +And what will be the next discovery in psychological science nobody +can imagine; and we can only say that if it reveals demons and their +name is Legion, we can hardly be much surprised now. But at any rate +the days are over of Omniscience like that of the _Hibbert_ critic, +who knows exactly what he would know if he were God Almighty. +What is pain? What is evil? What did they mean by devils? +What do we mean by madness? The rising generation, when asked +by a venerable Victorian critic and catechist, "What does God know?" +will hardly think it unreasonably flippant to answer, "God knows." + +There was something already suggested about the steep scenery +through which I went as I thought about these things; a sense +of silent catastrophe and fundamental cleavage in the deep +division of the cliffs and crags. They were all the more +profoundly moving, because my sense of them was almost as +subconscious as the subconsciousness about which I was reflecting. +I had fallen again into the old habit of forgetting where I was going, +and seeing things with one eye off, in a blind abstraction. +I awoke from a sort of trance of absentmindedness in a landscape +that might well awaken anybody. It might awaken a man sleeping; +but he would think he was still in a nightmare. It might wake +the dead, but they would probably think they were in hell. +Halfway down the slope the hills had taken on a certain pallor which had +about it something primitive, as if the colours were not yet created. +There was only a kind of cold and wan blue in the level skies which +contrasted with wild sky-line. Perhaps we are accustomed to the contrary +condition of the clouds moving and mutable and the hills solid and serene; +but anyhow there seemed something of the making of a new world about +the quiet of the skies and the cold convulsion of the landscape. +But if it was between chaos and creation, it was creation by God +or at least by the gods, something with an aim in its anarchy. +It was very different in the final stage of the descent, where my mind +woke up from its meditations. One can only say that the whole landscape +was like a leper. It was of a wasting white and silver and grey, +with mere dots of decadent vegetation like the green spots of a plague. +In shape it not only rose into horns and crests like waves +or clouds, but I believe it actually alters like waves or clouds, +visibly but with a loathsome slowness. The swamp is alive. +And I found again a certain advantage in forgetfulness; +for I saw all this incredible country before I even remembered +its name, or the ancient tradition about its nature. +Then even the green plague-spots failed, and everything seemed +to fall away into a universal blank under the staring sun, +as I came, in the great spaces of the circle of a lifeless sea, +into the silence of Sodom and Gomorrah. + +For these are the foundations of a fallen world, and a sea +below the seas on which men sail. Seas move like clouds and +fishes float like birds above the level of the sunken land. +And it is here that tradition has laid the tragedy of the mighty +perversion of the imagination of man; the monstrous birth and death +of abominable things. I say such things in no mood of spiritual pride; +such things are hideous not because they are distant but because +they are near to us; in all our brains, certainly in mine, +were buried things as bad as any buried under that bitter sea, +and if He did not come to do battle with them, even in the darkness +of the brain of man, I know not why He came. Certainly it +was not only to talk about flowers or to talk about Socialism. +The more truly we can see life as a fairy-tale, the more clearly the tale +resolves itself into war with the Dragon who is wasting fairyland. +I will not enter on the theology behind the symbol; but I +am sure it was of this that all the symbols were symbolic. +I remember distinguished men among the liberal theologians, +who found it more difficult to believe in one devil than in many. +They admitted in the New Testament an attestation to evil spirits, +but not to a general enemy of mankind. As some are said +to want the drama of Hamlet without the Prince of Denmark, +they would have the drama of Hell without the Prince of Darkness. +I say nothing of these things, save that the language of the +Gospel seems to me to go much more singly to a single issue. +The voice that is heard there has such authority as speaks to an army; +and the highest note of it is victory rather than peace. +When the apostles were first sent forth with their faces to the four +corners of the earth, and turned again to acclaim their master, +he did not say in that hour of triumph, "All are aspects of one +harmonious whole" or "The universe evolves through progress +to perfection" or "All things find their end in Nirvana" +or "The dewdrop slips into the shining sea." He looked up and said, +"I saw Satan fall like lightning from heaven." + +Then I looked up and saw in the long jagged lines of road and rock +and cleft something of the swiftness of such a thunderbolt. +What I saw seemed not so much a scene as an act; as when +abruptly Michael barred the passage of the Lord of Pride. +Below me all the empire of evil was splashed and scattered +upon the plain, like a wine-cup shattered into a star. +Sodom lay like Satan, flat upon the floor of the world. And far away +and aloft, faint with height and distance, small but still visible, +stood up the spire of the Ascension like the sword of the Archangel, +lifted in salute after a stroke. + + + +CHAPTER X + +THE ENDLESS EMPIRE + +One of the adventures of travel consists, not so much in finding +that popular sayings are false, as that they mean more than they say. +We cannot appreciate the full force of the phrase until we have +seen the fact. We make a picture of the things we do not know +out of the things we know; and suppose the traveller's tale +to mean no more abroad than it would at home. If a man acquainted +only with English churches is told about certain French churches +that they are much frequented, he makes an English picture. +He imagines a definite dense crowd of people in their best +clothes going all together at eleven o'clock, and all coming back +together to lunch. He does not picture the peculiar impression +he would gain on the spot; of chance people going in and out of +the church all day, sometimes for quite short periods, as if it +were a sort of sacred inn. Or suppose a man knowing only English +beer-shops hears for the first time of a German beer-garden, +he probably does not imagine the slow ritual of the place. +He does not know that unless the drinker positively slams down the top +of his beer-mug with a resounding noise and a decisive gesture, +beer will go on flowing into it as from a natural fountain; +the drinking of beer being regarded as the normal state of man, +and the cessation of it a decisive and even dramatic departure. +I do not give this example in contempt; heaven forbid. +I have had so much to say of the inhuman side of Prussianised Germany +that I am glad to be able to pay a passing tribute to those more +generous German traditions which we hope may revive and make Germany +once more a part of Christendom. I merely give it as an instance +of the way in which things we have all heard of, like church-going +or beer-drinking, in foreign lands, mean much more, and something +much more special, than we should infer from our own land. +Now this is true of a phrase we have all heard of deserted cities +or temples in the Near East: "The Bedouins camp in the ruins." +When I have read a hundred times that Arabs camp in some deserted town +or temple near the Nile or the Euphrates, I always thought of gipsies +near some place like Stonehenge. They would make their own rude shelter +near the stones, perhaps sheltering behind them to light a fire; +and for the rest, generations of gipsies might camp there without +making much difference. The thing I saw more than once in Egypt +and Palestine was much more curious. It was as if the gipsies set +to work to refurnish Stonehenge and make it a commodious residence. +It was as if they spread a sort of giant umbrella over the circle +of stones, and elaborately hung curtains between them, so as to +turn the old Druid temple into a sort of patchwork pavilion. +In one sense there is much more vandalism, and in another sense +much more practicality; but it is a practicality that always stops +short of the true creative independence of going off and building +a house of their own. That is the attitude of the Arab; and it runs +through all his history. Noble as is his masterpiece of the Mosque +of Omar, there is something about it of that patchwork pavilion. +It was based on Christian work, it was built with fragments, +it was content with things that fastidious architects call fictions +or even shams. + +I frequently saw old ruined houses of which there only remained two walls +of stone, to which the nomads had added two walls of canvas making +an exact cube in form with the most startling incongruity in colour. +He needs the form and he does not mind the incongruity, nor does +he mind the fact that somebody else has done the solid part and +he has only done the ramshackle part. You can say that he is nobly +superior to jealousy, or that he is without artistic ambition, +or that he is too much of a nomad to mind living half in somebody +else's house and half in his own. The real quality is probably too +subtle for any simple praise or blame; we can only say that there +is in the wandering Moslem a curious kind of limited common sense; +which might even be called a short-sighted common sense. +But however we define it, that is what can really be traced through Arab +conquests and Arab culture in all its ingenuity and insufficiency. +That is the note of these nomads in all the things in which they +have succeeded and failed. In that sense they are constructive +and in that sense unconstructive; in that sense artistic and in that +sense inartistic; in that sense practical and in that sense unpractical; +in that sense cunning and in that sense innocent. The curtains they +would hang round Stonehenge might be of beautifully selected colours. +The banners they waved from Stonehenge might be defended with glorious +courage and enthusiasm. The prayers they recited in Stonehenge +might be essentially worthy of human dignity, and certainly a great +improvement on its older associations of human sacrifice. All this +is true of Islam and the idolatries and negations are often replaced. +But they would not have built Stonehenge; they would scarcely, +so to speak, have troubled to lift a stone of Stonehenge. +They would not have built Stonehenge; how much less Salisbury +or Glastonbury or Lincoln. + +That is the element about the Arab influence which makes it, +after its ages of supremacy and in a sense of success, remain in a +subtle manner superficial. When a man first sees the Eastern deserts, +he sees this influence as I first described it, very present +and powerful, almost omnipresent and omnipotent. But I fancy that to me +and to others it is partly striking only because it is strange. +Islam is so different to Christendom that to see it at all is at +first like entering a new world. But, in my own case at any rate, +as the strange colours became more customary, and especially as I saw +more of the established seats of history, the cities and the framework +of the different states, I became conscious of something else. +It was something underneath, undestroyed and even in a sense unaltered. +It was something neither Moslem nor modern; not merely oriental and yet +very different from the new occidental nations from which I came. +For a long time I could not put a name to this historical atmosphere. +Then one day, standing in one of the Greek churches, one of those houses +of gold full of hard highly coloured pictures, I fancied it came to me. +It was the Empire. And certainly not the raid of Asiatic bandits +we call the Turkish Empire. The thing which had caught my eye +in that coloured interior was the carving of a two-headed eagle +in such a position as to make it almost as symbolic as a cross. +Every one has heard, of course, of the situation which this might well +suggest, the suggestion that the Russian Church was far too much of an +Established Church and the White Czar encroached upon the White Christ. +But as a fact the eagle I saw was not borrowed from the Russian Empire; +it would be truer to say that the Empire was borrowed from the eagle. +The double eagle is the ancient emblem of the double empire of Rome +and of Byzantium; the one head looking to the west and the other to +the east, as if it spread its wings from the sunrise to the sunset. +Unless I am mistaken, it was only associated with Russia as late +as Peter the Great, though it had been the badge of Austria +as the representative of the Holy Roman Empire. And what I +felt brooding over that shrine and that landscape was something +older not only than Turkey or Russia but than Austria itself. +I began to understand a sort of evening light that lies over +Palestine and Syria; a sense of smooth ruts of custom such +as are said to give a dignity to the civilisation of China. +I even understood a sort of sleepiness about the splendid and +handsome Orthodox priests moving fully robed about the streets. +They were not aristocrats but officials; still moving with the mighty +routine of some far-off official system. In so far as the eagle was +an emblem not of such imperial peace but of distant imperial wars, +it was of wars that we in the West have hardly heard of; +it was the emblem of official ovations. + +When Heracleius rode homewards from the rout of Ispahan With +the captives dragged behind him and the eagles in the van. + + +That is the rigid reality that still underlay the light mastery +of the Arab rider; that is what a man sees, in the patchwork pavilion, +when he grows used to the coloured canvas and looks at the walls +of stone. This also was far too great a thing for facile praise +or blame, a vast bureaucracy busy and yet intensely dignified, +the most civilised thing ruling many other civilisations. +It was an endless end of the world; for ever repeating its rich finality. +And I myself was still walking in that long evening of the earth; +and Caesar my lord was at Byzantium. + +But it is necessary to remember next that this empire was not +always at its evening. Byzantium was not always Byzantine. +Nor was the seat of that power always in the city of Constantine, +which was primarily a mere outpost of the city of Caesar. +We must remember Rome as well as Byzantium; as indeed +nobody would remember Byzantium if it were not for Rome. +The more I saw of a hundred little things the more my mind revolved +round that original idea which may be called the Mediterranean; +and the fact that it became two empires, but remained one civilisation, +just as it has become two churches, but remained one religion. + +In this little world there is a story attached to every word; +and never more than when it is the wrong word. For instance, +we may say that in certain cases the word Roman actually means Greek. +The Greek Patriarch is sometimes called the Roman Patriarch; +while the real Roman Patriarch, who actually comes from Rome, is only +called the Latin Patriarch, as if he came from any little town in Latium. +The truth behind this confusion is the truth about five hundred +very vital years, which are concealed even from cultivated Englishmen +by two vague falsehoods; the notion that the Roman Empire was merely +decadent and the notion that the Middle Ages were merely dark. +As a fact, even the Dark Ages were not merely dark. +And even the Byzantine Empire was not merely Byzantine. +It seems a little unfair that we should take the very title +of decay from that Christian city, for surely it was yet +more stiff and sterile when it had become a Moslem city. +I am not so exacting as to ask any one to popularise such a word +as "Constantinopolitan." But it would surely be a better word for +stiffness and sterility to call it Stamboulish. But for the Moslems +and other men of the Near East what counted about Byzantium was +that it still inherited the huge weight of the name of Rome. +Rome had come east and reared against them this Roman city, +and though and priest or soldier who came out of it might be +speaking as a Greek, he was ruling as a Roman. Its critics in +these days of criticism may regard it as a corrupt civilisation. +But its enemies in the day of battle only regarded it as civilisation. +Saladin, the greatest of the Saracens, did not call Greek bishops +degenerate dreamers or dingy outcasts, he called them, with a +sounder historical instinct, "The monks of the imperial race." +The survival of the word merely means that even when the imperial +city fell behind them, they did not surrender their claim +to defy all Asia in the name of the Christian Emperor. +That is but one example out of twenty, but that is why in this +distant place to this day the Greeks who are separated from the see +of Rome sometimes bear the strange name of "The Romans." + +Now that civilisation is our civilisation, and we never had any other. +We have not inherited a Teutonic culture any more than a Druid culture; +not half so much. The people who say that parliaments or pictures +or gardens or roads or universities were made by the Teutonic +race from the north can be disposed of by the simple question: +why did not the Teutonic race make them in the north? +Why was not the Parthenon originally built in the neighbourhood +of Potsdam, or did ten Hansa towns compete to be the birthplace +of Homer? Perhaps they do by this time; but their local illusion +is no longer largely shared. Anyhow it seems strange that the roads +of the Romans should be due to the inspiration of the Teutons; +and that parliaments should begin in Spain because they came +from Germany. If I looked about in these parts for a local emblem +like that of the eagle, I might very well find it in the lion. +The lion is common enough, of course, in Christian art both +hagiological and heraldic. Besides the cavern of Bethlehem of which I +shall speak presently, is the cavern of St. Jerome, where he lived +with that real or legendary lion who was drawn by the delicate +humour of Carpaccio and a hundred other religious painters. +That it should appear in Christian art is natural; that it should +appear in Moslem art is much more singular, seeing that Moslems +are in theory forbidden so to carve images of living things. +Some say the Persian Moslems are less particular; but whatever +the explanation, two lions of highly heraldic appearance are carved +over that Saracen gate which Christians call the gate of St. Stephen; +and the best judges seem to agree that, like so much of the Saracenic +shell of Zion, they were partly at least copied from the shields +and crests of the Crusaders. + +And the lions graven over the gate of St. Stephen might well be +the text for a whole book on the subject. For if they indicate, +however indirectly, the presence of the Latins of the twelfth century, +they also indicate the earlier sources from which the Latin life had +itself been drawn. The two lions are pacing, passant as the heralds +would say, in two opposite directions almost as if prowling to and fro. +And this also might well be symbolic as well as heraldic. +For if the Crusaders brought the lion southward in spite of +the conventional fancy of Moslem decoration, it was only because +the Romans had previously brought the lion northward to the cold +seas and the savage forests. The image of the lion came from north +to south, only because the idea of the lion had long ago come +from south to north. The Christian had a symbolic lion he had +never seen, and the Moslem had a real lion that he refused to draw. +For we could deduce from the case of this single creature +the fact that all our civilisation came from the Mediterranean, +and the folly of pretending that it came from the North Sea. +Those two heraldic shapes over the gate may be borrowed from the Norman +or Angevin shield now quartered in the Royal Arms of England. They may +have been copied, directly or indirectly, from that great Angevin King +of England whose title credited him with the heart of a lion. +They may have in some far-off fashion the same ancestry as the boast +or jest of our own comic papers when they talk about the British Lion. +But why are there lions, though of French or feudal origin, +on the flag of England? There might as well be camels or crocodiles, +for all the apparent connection with England or with France. +Why was an English king described as having the heart of a lion, any more +than of a tiger? Why do your patriotic cartoons threaten the world +with the wrath of the British Lion; it is really as strange as if they +warned it against stimulating the rage of the British rhinoceros. +Why did not the French and English princes find in the wild boars, +that were the objects of their hunting, the subjects of their heraldry? +If the Normans were really the Northmen, the sea-wolves of Scandinavian +piracy, why did they not display three wolves on their shields? +Why has not John Bull been content with the English bull, +or the English bull-dog? + +The answer might be put somewhat defiantly by saying that the very name +of John Bull is foreign. The surname comes through France from Rome; +and the Christian name comes through Rome from Palestine. If there +had really been any justification for the Teutonic generalisation, +we should expect the surname to be "ox" and not "bull"; and we should +expect the hero standing as godfather to be Odin or Siegfried, and not +the prophet who lived on locusts in the wilderness of Palestine or the +mystic who mused with his burning eyes on the blue seas around Patmos. +If our national hero is John Bull and not Olaf the Ox, it is ultimately +because that blue sea has run like a blue thread through all the +tapestries of our traditions; or in other words because our culture, +like that of France or Flanders, came originally from the Mediterranean. +And if this is true of our use of the word "bull," it is obviously +even truer of our use of the word "lion." The later emblem is enough +to show that the culture came, not only from the Mediterranean, +but from the southern as well as the northern side of the Mediterranean. +In other words, the Roman Empire ran all round the great inland sea; +the very name of which meant, not merely the sea in the middle of +the land, but more especially the sea in the middle of all the lands +that mattered most to civilisation. One of these, and the one +that in the long run has mattered most of all, was Palestine. + +In this lies the deepest difference between a man like Richard +the Lion Heart and any of the countless modern English soldiers +in Palestine who have been quite as lion-hearted as he. +His superiority was not moral but intellectual; it consisted in +knowing where he was and why he was there. It arose from the fact +that in his time there remained a sort of memory of the Roman Empire, +which some would have re-established as a Holy Roman Empire. +Christendom was still almost one commonwealth; and it seemed to Richard +quite natural to go from one edge of it that happened to be called +England to the opposite edge of it that happened to be called Palestine. +We may think him right or wrong in the particular quarrel, +we may think him innocent or unscrupulous in his incidental methods; +but there is next to no doubt whatever that he did regard +himself not merely as conquering but as re-conquering a realm. +He was not like a man attacking total strangers on a hitherto +undiscovered island. He was not opening up a new country, +or giving his name to a new continent, and he could boast none +of those ideals of imperial innovation which inspire the more +enlightened pioneers, who exterminate tribes or extinguish +republics for the sake of a gold-mine or an oil-field. Some day, +if our modern educational system is further expanded and enforced, +the whole of the past of Palestine may be entirely forgotten; +and a traveller in happier days may have all the fresher sentiments +of one stepping on a new and nameless soil. Disregarding any dim +and lingering legends among the natives, he may then have the honour +of calling Sinai by the name of Mount Higgins, or marking on +a new map the site of Bethlehem with the name of Brownsville. +But King Richard, adventurous as he was, could not experience the full +freshness of this sort of adventure. He was not riding into Asia thus +romantically and at random; indeed he was not riding into Asia at all. +He was riding into Europa Irredenta. + +But that is to anticipate what happened later and must be +considered later. I am primarily speaking of the Empire as a pagan +and political matter; and it is easy to see what was the meaning of +the Crusade on the merely pagan and political side. In one sentence, +it meant that Rome had to recover what Byzantium could not keep. +But something further had happened as affecting Rome than anything +that could be understood by a man standing as I have imagined +myself standing, in the official area of Byzantium. When I have +said that the Byzantian civilisation seemed still to be reigning, +I meant a curious impression that, in these Eastern provinces, +though the Empire had been more defeated it has been less disturbed. +There is a greater clarity in that ancient air; and fewer clouds of real +revolution and novelty have come between them and their ancient sun. +This may seem an enigma and a paradox; seeing that here a foreign +religion has successfully fought and ruled. But indeed the enigma +is also the explanation. In the East the continuity of culture +has only been interrupted by negative things that Islam has done. +In the West it has been interrupted by positive things that +Christendom itself has done. In the West the past of Christendom +has its perspective blocked up by its own creations; in the East +it is a true perspective of interminable corridors, with round +Byzantine arches and proud Byzantine pillars. That, I incline +to fancy, is the real difference that a man come from the west +of Europe feels in the east of Europe, it is a gap or a void. +It is the absence of the grotesque energy of Gothic, the absence +of the experiments of parliament and popular representation, +the absence of medieval chivalry, the absence of modern nationality. +In the East the civilisation lived on, or if you will, lingered on; +in the West it died and was reborn. But for a long time, it should +be remembered, it must have seemed to the East merely that it died. +The realms of Rome had disappeared in clouds of barbaric war, +while the realms of Byzantium were still golden and gorgeous in the sun. +The men of the East did not realise that their splendour was stiffening +and growing sterile, and even the early successes of Islam may not +have revealed to them that their rule was not only stiff but brittle. +It was something else that was destined to reveal it. +The Crusades meant many things; but in this matter they meant one thing, +which was like a word carried to them on the great west wind. +And the word was like that in an old Irish song: "The west is awake." +They heard in the distance the cries of unknown crowds and felt +the earth shaking with the march of mobs; and behind them came +the trampling of horses and the noise of harness and of horns of war; +new kings calling out commands and hosts of young men full of hope +crying out in the old Roman tongue "Id Deus vult," Rome was risen +from the dead. + +Almost any traveller could select out of the countless things +that he has looked at the few things that he has seen. +I mean the things that come to him with a curious clearness; +so that he actually sees them to be what he knows them to be. +I might almost say that he can believe in them although he has seen them. +There can be no rule about this realisation; it seems to come in +the most random fashion; and the man to whom it comes can only speak +for himself without any attempt at a critical comparison with others. +In this sense I may say that the Church of the Nativity at +Bethlehem contains something impossible to describe, yet driving +me beyond expression to a desperate attempt at description. +The church is entered through a door so small that it it might fairly +be called a hole, in which many have seen, and I think truly, +a symbol of some idea of humility. It is also said that the wall +was pierced in this way to prevent the appearance of a camel +during divine service, but even that explanation would only repeat +the same suggestion through the parable of the needle's eye. +Personally I should guess that, in so far as the purpose was practical, +it was meant to keep out much more dangerous animals than camels, +as, for instance, Turks. For the whole church has clearly been +turned into a fortress, windows are bricked up and walls thickened +in some or all of its thousand years of religious war. In the blank +spaces above the little doorway hung in old times that strange +mosaic of the Magi which once saved the holy place from destruction, +in the strange interlude between the decline of Rome and the rise +of Mahomet. For when the Persians who had destroyed Jerusalem rode +out in triumph to the village of Bethlehem, they looked up and saw +above the door a picture in coloured stone, a picture of themselves. +They were following a strange star and worshipping an unknown child. +For a Christian artist, following some ancient Eastern tradition +containing an eternal truth, had drawn the three wise men with +the long robes and high head-dresses of Persia. The worshippers +of the sun had come westward for the worship of the star. +But whether that part of the church were bare and bald as it is +now or coloured with the gold and purple images of the Persians, +the inside of the church would always be by comparison abruptly dark. +As familiarity turns the darkness to twilight, and the twilight +to a grey daylight, the first impression is that of two rows +of towering pillars. They are of a dark red stone having much +of the appearance of a dark red marble; and they are crowned +with the acanthus in the manner of the Corinthian school. +They were carved and set up at the command of Constantine; +and beyond them, at the other end of the church beside the attar, +is the dark stairway that descends under the canopies of rock +to the stable where Christ was born. + +Of all the things I have seen the most convincing, and as it +were crushing, were these red columns of Constantine. +In explanation of the sentiment there are a thousand things that want +saying and cannot be said. Never have I felt so vividly the great +fact of our history; that the Christian religion is like a huge +bridge across a boundless sea, which alone connects us with the men +who made the world, and yet have utterly vanished from the world. +To put it curtly and very crudely on this point alone it was +possible to sympathise with a Roman and not merely to admire him. +All his pagan remains are but sublime fossils; for we can never know +the life that was in them. We know that here and there was a temple +to Venus or there an altar to Vesta; but who knows or pretends to know +what he really felt about Venus or Vesta? Was a Vestal Virgin +like a Christian Virgin, or something profoundly different? +Was he quite serious about Venus, like a diabolist, or merely frivolous +about Venus, like a Christian? If the spirit was different from ours +we cannot hope to understand it, and if the spirit was like ours, +the spirit was expressed in images that no longer express it. +But it is here that he and I meet; and salute the same images +in the end. + +In any case I can never recapture in words the waves of +sympathy with strange things that went through me in that +twilight of the tall pillars, like giants robed in purple, +standing still and looking down into that dark hole in the ground. +Here halted that imperial civilisation, when it had marched in triumph +through the whole world; here in the evening of its days it came +trailing in all its panoply in the pathway of the three kings. +For it came following not only a falling but a fallen star and one +that dived before them into a birthplace darker than a grave. +And the lord of the laurels, clad in his sombre crimson, looked down +into that darkness, and then looked up, and saw that all the stars +in his own sky were dead. They were deities no longer but only +a brilliant dust, scattered down the vain void of Lucretius. +The stars were as stale as they were strong; they would never die +for they had never lived; they were cursed with an incurable +immortality that was but the extension of mortality; they were +chained in the chains of causation and unchangeable as the dead. +There are not many men in the modern world who do not know that mood, +though it was not discovered by the moderns; it was the final and +seemingly fixed mood of nearly all the ancients. Only above the black +hole of Bethlehem they had seen a star wandering like a lost spark; +and it had done what the eternal suns and planets could not do. +It had disappeared. + +There are some who resent the presence of such purple beside +the plain stable of the Nativity. But it seems strange that they +always rebuke it as if it were a blind vulgarity like the red +plush of a parvenu; a mere insensibility to a mere incongruity. +For in fact the insensibility is in the critics and not the artists. +It is an insensibility not to an accidental incongruity but to an +artistic contrast. Indeed it is an insensibility of a somewhat +tiresome kind, which can often be noticed in those sceptics who +make a science of folk-lore. The mark of them is that they fail +to see the importance of finding the upshot or climax of a tale, +even when it is a fairy-tale. Since the old devotional doctors +and designers were never tired of insisting on the sufferings of +the holy poor to the point of squalor, and simultaneously insisting +on the sumptuousness of the subject kings to the point of swagger, +it would really seem not entirely improbable that they may have been +conscious of the contrast themselves. I confess this is an insensibility, +not to say stupidity, in the sceptics and simplifiers, which I +find very fatiguing. I do not mind a man not believing a story, +but I confess I am bored stiff (if I may be allowed the expression) +by a man who can tell a story without seeing the point of +the story, considered as a story or even considered as a lie. +And a man who sees the rags and the royal purple as a clumsy +inconsistency is merely missing the meaning of a deliberate design. +He is like a man who should hear the story of King Cophetua and the beggar +maid and say doubtfully that it was hard to recognise it as really _a +mariage de convenance_; a phrase which (I may remark in parenthesis but +not without passion) is not the French for "a marriage of convenience," +any more than _hors d'oeuvre_ is the French for "out of work"; +but may be more rightly rendered in English as "a suitable match." +But nobody thought the match of the king and the beggar maid +conventionally a suitable match; and nobody would ever have +thought the story worth telling if it had been. It is like saying +that Diogenes, remaining in his tub after the offer of Alexander, +must have been unaware of the opportunities of Greek architecture; +or like saying that Nebuchadnezzar eating grass is clearly inconsistent +with court etiquette, or not to be found in any fashionable cookery book. +I do not mind the learned sceptic saying it is a legend or a lie; +but I weep for him when he cannot see the gist of it, I might even +say the joke of it. I do not object to his rejecting the story +as a tall story; but I find it deplorable when he cannot see +the point or end or upshot of the tall story, the very pinnacle +or spire of that sublime tower. + +This dull type of doubt clouds the consideration of many +sacred things as it does that of the shrine of Bethlehem. +It is applied to the divine reality of Bethlehem itself, +as when sceptics still sneer at the littleness, the localism, +the provincial particularity and obscurity of that divine origin; +as if Christians could be confounded and silenced by a contrast +which Christians in ten thousand hymns, songs and sermons have +incessantly shouted and proclaimed. In this capital case, of course, +the same principle holds. A man may think the tale is incredible; +but it would never have been told at all if it had not been incongruous. +But this particular case of the lesser contrast, that between the imperial +pomp and the rustic poverty of the carpenter and the shepherds, +is alone enough to illustrate the strange artistic fallacy involved. +If it be the point that an emperor came to worship a carpenter, +it is as artistically necessary to make the emperor imperial +as to make the carpenter humble; if we wish to make plain to plain +people that before this shrine kings are no better than shepherds, +it is as necessary that the kings should have crowns as that +the shepherds should have crooks. And if modern intellectuals +do not know it, it is because nobody has really been mad enough +even to try to make modern intellectualism popular. Now this +conception of pomp as a popular thing, this conception of a concession +to common human nature in colour and symbol, has a considerable +bearing on many misunderstandings about the original enthusiasm +that spread from the cave of Bethlehem over the whole Roman Empire. +It is a curious fact that the moderns have mostly rebuked +historic Christianity, not for being narrow, but for being broad. +They have rebuked it because it did prove itself the desire of +all nations, because it did satisfy the cravings of many creeds, +because it did prove itself to idolaters as something as magic +as their idols, or did prove itself to patriots something as lovable +as their native land. In many other matters indeed, besides this +popular art, we may find examples of the same illogical prejudice. +Nothing betrays more curiously the bias of historians against +the Christian faith than the fact that they blame in Christians +the very human indulgences that they have praised in heathens. +The same arts and allegories, the same phraseologies and philosophies, +which appear first as proofs of heathen health turn up later +as proofs of Christian corruption. It was noble of pagans to +be pagan, but it was unpardonable of Christians to be paganised. +They never tire of telling us of the glory that was Greece, +the grandeur that was Rome, but the Church was infamous because it +satisfied the Greek intellect and wielded the Roman power. + +Now on the first example of the attempt of theology to meet +the claims of philosophy I will not here dwell at length. +I will only remark in passing that it is an utter fallacy +to suggest, as for instance Mr. Wells suggests in his fascinating +_Outline of History_, that the subtleties of theology were +a mere falling away from the simplicities of religion. +Religion may be better simple for those who find it simple; +but there are bound to be many who in any case find it subtle, +among those who think about it and especially those who doubt about it. +To take an example, there is no saying which the humanitarians +of a broad religion more commonly offer as a model of simplicity +than that most mystical affirmation "God is Love." And there is +no theological quarrel of the Councils of the Church which they, +especially Mr. Wells, more commonly deride as bitter and barren than +that at the Council of Nicea about the Co-eternity of the Divine Son. +Yet the subtle statement is simply a metaphysical explanation +of the simple statement; and it would be quite possible even to +make it a popular explanation, by saying that God could not love +when there was nothing to be loved. Now the Church Councils +were originally very popular, not to say riotous assemblies. +So far from being undemocratic, they were rather too democratic; +the real case against them was that they passed by uproarious votes, +and not without violence, things that had ultimately to be considered +more calmly by experts. But it may reasonably be suggested, I think, +that the concentration of the Greek intellect on these things did +gradually pass from a popular to a more professional or official thing; +and that the traces of it have finally tended to fade from the +official religion of the East. It was far otherwise with the more +poetical and therefore more practical religion of the West. +It was far otherwise with that direct appeal to pathos and affection +in the highly coloured picture of the Shepherd and the King. +In the West the world not only prolonged its life but recovered +its youth. That is the meaning of the movement I have described +as the awakening of the West and the resurrection of Rome. +And the whole point of that movement, as I propose to suggest, +was that it was a popular movement. It had returned with exactly +that strange and simple energy that belongs to the story of Bethlehem. +Not in vain had Constantine come clad in purple to look down into +that dark cave at his feet; nor did the star mislead him when it seemed +to end in the entrails of the earth. The men who followed him passed on, +as it were, through the low and vaulted tunnel of the Dark Ages; +but they had found the way, and the only way, out of that world +of death, and their journey ended in the land of the living. +They came out into a world more wonderful than the eyes of men +have looked on before or after; they heard the hammers of hundreds +of happy craftsmen working for once according to their own will, +and saw St. Francis walking with his halo a cloud of birds. + + + +CHAPTER XI + +THE MEANING OF THE CRUSADE + +There are three examples of Western work on the great eastern slope +of the Mount of Olives; and they form a sort of triangle illustrating +the truth about the different influences of the West on the East. +At the foot of the hill is the garden kept by the Franciscans +on the alleged site of Gethsemane, and containing the hoary olive +that is supposed to be the terrible tree of the agony of Christ. +Given the great age and slow growth of the olives, the tradition +is not so unreasonable as some may suppose. But whether or not it +is historically right, it is not artistically wrong. The instinct, +if it was only an instinct, that made men fix upon this strange +growth of grey and twisted wood, was a true imaginative instinct. +One of the strange qualities of this strange Southern tree is +its almost startling hardness; accidentally to strike the branch +of an olive is like striking rock. With its stony surface, +stunted stature, and strange holes and hollows, it is often more +like a grotto than a tree. Hence it does not seem so unnatural +that it should be treated as a holy grotto; or that this strange +vegetation should claim to stand for ever like a sculptured monument. +Even the shimmering or shivering silver foliage of the living +olive might well have a legend like that of the aspen; as if it +had grown grey with fear from the apocalyptic paradox of a divine +vision of death. A child from one of the villages said to me, +in broken English, that it was the place where God said his prayers. +I for one could not ask for a finer or more defiant statement +of all that separates the Christian from the Moslem or the Jew; +_credo quia impossibile_. + +Around this terrible spot the Franciscans have done something which will +strike many good and thoughtful people as quite fantastically inadequate; +and which strikes me as fantastically but precisely right. +They have laid out the garden simply as a garden, in a way +that is completely natural because it is completely artificial. +They have made flower-beds in the shape of stars and moons, +and coloured them with flowers like those in the backyard of a cottage. +The combination of these bright patterns in the sunshine +with the awful shadow in the centre is certainly an incongruity +in the sense of a contrast. But it is a poetical contrast, +like that of birds building in a temple or flowers growing on a tomb. +The best way of suggesting what I for one feel about it would +be something like this; suppose we imagine a company of children, +such as those whom Christ blessed in Jerusalem, afterwards put +permanently in charge of a field full of his sorrow; it is probable that, +if they could do anything with it, they would do something like this. +They might cut it up into quaint shapes and dot it with red +daisies or yellow marigolds. I really do not know that there +is anything better that grown up people could do, since anything +that the greatest of them could do must be, must look quite as small. +"Shall I, the gnat that dances in Thy ray, dare to be reverent?" +The Franciscans have not dared to be reverent; they have only dared +to be cheerful. It may be too awful an adventure of the imagination +to imagine Christ in that garden. But there is not the smallest +difficulty about imagining St. Francis there; and that is something +to say of an institution which is eight hundred years old. + +Immediately above this little garden, overshadowing and almost +overhanging it, is a gorgeous gilded building with golden domes +and minarets glittering in the sun, and filling a splendid situation +with almost shameless splendour; the Russian church built over +the upper part of the garden, belonging to the Orthodox-Greeks. +Here again many Western travellers will be troubled; and will think +that golden building much too like a fairy palace in a pantomime. +But here again I shall differ from them, though perhaps less strongly. +It may be that the pleasure is childish rather than childlike; +but I can imagine a child clapping his hands at the mere sight +of those great domes like bubbles of gold against the blue sky. +It is a little like Aladdin's Palace, but it has a place in art +as Aladdin has a place in literature; especially since it is +oriental literature. Those wise missionaries in China who were not +afraid to depict the Twelve Apostles in the costume of Chinamen +might have built such a church in a land of glittering mosques. +And as it is said that the Russian has in him something of the child +and something of the oriental, such a style may be quite sincere, +and have even a certain simplicity in its splendour. +It is genuine of its kind; it was built for those who like it; +and those who do not like it can look at something else. This sort +of thing may be called tawdry, but it is not what I call meretricious. +What I call really meretricious can be found yet higher on the hill; +towering to the sky and dominating all the valleys. + +The nature of the difference, I think, is worth noting. +The German Hospice, which served as a sort of palace for the +German Emperor, is a very big building with a very high tower, +planned I believe with great efficiency, solidity and comfort, +and fitted with a thousand things that mark its modernity +compared with the things around, with the quaint garden +of the Franciscans or the fantastic temple of the Russians. +It is what I can only describe as a handsome building; rather as +the more vulgar of the Victorian wits used to talk about a fine woman. +By calling it a handsome building I mean that from the top of its dizzy +tower to the bottom of its deepest foundations there is not one line +or one tint of beauty. This negative fact, however, would be nothing; +it might be honestly ugly and utilitarian like a factory or a prison; +but it is not. It is as pretentious as the gilded dome below it; +and it is pretentious in a wicked way where the other is pretentious +in a good and innocent way. What annoys me about it is that it +was not built by children, or even by savages, but by professors; +and the professors could profess the art and could not practise it. +The architects knew everything about a Romanesque building except +how to build it. We feel that they accumulated on that spot +all the learning and organisation and information and wealth of +the world, to do this one particular thing; and then did it wrong. +They did it wrong, not through superstition, not through fanatical +exaggeration, not through provincial ignorance, but through pure, +profound, internal, intellectual incompetence; that intellectual +incompetence which so often goes with intellectual pride. +I will mention only one matter out of a hundred. All the columns +in the Kaiser's Chapel are in one way very suitable to their place; +every one of them has a swelled head. The column itself is slender +but the capital is not only big but bulging; and it has the air +of bulging _downwards_, as if pressing heavily on something too +slender to support it. This is false, not to any of the particular +schools of architecture about which professors can read in libraries, +but to the inmost instinctive idea of architecture itself. +A Norman capital can be heavy because the Norman column is thick, +and the whole thing expresses an elephantine massiveness and repose. +And a Gothic column can be slender, because its strength is energy; +and is expressed in its line, which shoots upwards like the life of +a tree, like the jet of a fountain or even like the rush of a rocket. +But a slender thing beneath, obviously oppressed by a bloated +thing above, suggests weakness by one of those miraculous mistakes +that are as precisely wrong as masterpieces are precisely right. +And to all this is added the intolerable intuition; that the Russians +and the Franciscans, even if we credit them with fantastic ignorance, +are at least looking up at the sky; and we know how the learned +Germans would look down upon them, from their monstrous tower +upon the hill. + +And this is as true of the moral as of the artistic elements +in the modern Jerusalem. To show that I am not unjustly partisan, +I will say frankly that I see little to complain of in that common +subject of complaint; the mosaic portrait of the Emperor on the ceiling +of the chapel. It is but one among many figures; and it is not an unknown +practice to include a figure of the founder in such church decorations. +The real example of that startling moral stupidity which marked +the barbaric imperialism can be found in another figure of which, +curiously enough, considerably less notice seems to have been taken. +It is the more remarkable because it is but an artistic shadow of +the actual fact; and merely records in outline and relief the temporary +masquerade in which the man walked about in broad daylight. +I mean the really astounding trick of dressing himself up as a Crusader. +That was, under the circumstances, far more ludicrous and lunatic +a proceeding than if he had filled the whole ceiling with cherub +heads with his own features, or festooned all the walls with one +ornamental pattern of his moustaches. + +The German Emperor came to Jerusalem under the escort of the Turks, +as the ally of the Turks, and solely because of the victory +and supremacy of the Turks. In other words, he came to +Jerusalem solely because the Crusaders had lost Jerusalem; +he came there solely because the Crusaders had been routed, +ruined, butchered before and after the disaster of Hattin: +because the Cross had gone down in blood before the Crescent, +under which alone he could ride in with safety. Under those +circumstances to dress up as a Crusader, as if for a fancy dress ball, +was a mixture of madness and vulgarity which literally stops the breath. +There is no need whatever to blame him for being in alliance with +the Turks; hundreds of people have been in alliance with the Turks; +the English especially have been far too much in alliance with them. +But if any one wants to appreciate the true difference, distinct from all +the cant of newspaper nationality, between the English and the Germans +(who were classed together by the same newspapers a little time +before the war) let him take this single incident as a test. +Lord Palmerston, for instance, was a firm friend of the Turks. +Imagine Lord Palmerston appearing in chain mail and the shield +of a Red Cross Knight. + +It is obvious enough that Palmerston would have said that he cared +no more for the Crusade than for the Siege of Troy; that his diplomacy +was directed by practical patriotic considerations of the moment; +and that he regarded the religious wars of the twelfth century +as a rubbish heap of remote superstitions. In this he would be +quite wrong, but quite intelligible and quite sincere; an English +aristocrat of the nineteenth century inheriting from the English +aristocrats of the eighteenth century; whose views were simply +those of Voltaire. And these things are something of an allegory. +For the Voltairian version of the Crusades is still by far +the most reasonable of all merely hostile views of the Crusades. +If they were not a creative movement of religion, then they were +simply a destructive movement of superstition; and whether we agree +with Voltaire in calling it superstition or with Villehardouin in +calling it religion, at least both these very clear-headed Frenchmen +would agree that the motive did exist and did explain the facts. +But just as there is a clumsy German building with statues that at once +patronise and parody the Crusaders, so there is a clumsy German theory +that at once patronises and minimises the Crusades. According to this +theory the essential truth about a Crusade was that it was not a Crusade. +It was something that the professors, in the old days before the war, +used to call a Teutonic Folk-Wandering. Godfrey and St. Louis +were not, as Villehardouin would say, fighting for the truth; +they were not even, as Voltaire would say, fighting for what they +thought was the truth; this was only what they thought they thought, +and they were really thinking of something entirely different. +They were not moved either by piety or priestcraft, but by a new +and unexpected nomadism. They were not inspired either by faith +or fanaticism, but by an unusually aimless taste for foreign travel. +This theory that the war of the two great religions could be +explained by "Wanderlust" was current about twenty years ago among +the historical professors of Germany, and with many of their other views, +was often accepted by the historical professors of England. +It was swallowed by an earthquake, along with other rubbish, +in the year 1914. + +Since then, so far as I know, the only person who has been +patient enough to dig it up again is Mr. Ezra Pound. +He is well known as an American poet; and he is, I believe, +a man of great talent and information. His attempt to recover +the old Teutonic theory of the Folk-Wandering of Peter the Hermit +was expressed, however, in prose; in an article in the _New Age_. +I have no reason to doubt that he was to be counted among the most +loyal of our allies; but he is evidently one of those who, +quite without being Pro-German, still manage to be German. +The Teutonic theory was very Teutonic; like the German Hospice +on the hill it was put together with great care and knowledge +and it is rotten from top to bottom. I do not understand, +for that matter, why that alliance which we enjoy with Mr. Pound +should not be treated in the same way as the other historical event; +or why the war should not be an example of the Wanderlust. +Surely the American Army in France must have drifted eastward merely +through the same vague nomadic need as the Christian Army in Palestine. +Surely Pershing as well as Peter the Hermit was merely a rather restless +gentleman who found his health improved by frequent change of scene. +The Americans said, and perhaps thought, that they were fighting +for democracy; and the Crusaders said, and perhaps thought, +that they were fighting for Christianity. But as we know what +the Crusaders meant better than they did themselves, I cannot +quite understand why we do not enjoy the same valuable omniscience +about the Americans. Indeed I do not see why we should not enjoy it +(for it would be very enjoyable) about any individual American. +Surely it was this vague vagabond spirit that moved Mr. Pound, +not only to come to England, but in a fashion to come to Fleet Street. +A dim tribal tendency, vast and invisible as the wind, carried him +and his article like an autumn leaf to alight on the _New Age_ doorstep. +Or a blind aboriginal impulse, wholly without rational motive, +led him one day to put on his hat, and go out with his article +in an envelope and put it in a pillar-box. It is vain to correct +by cold logic the power of such primitive appetites; nature herself +was behind the seemingly random thoughtlessness of the deed. +And now that it is irrevocably done, he can look back on it and trace +the large lines of an awful law of averages; wherein it is ruled +by a ruthless necessity that a certain number of such Americans +should write a certain number of such articles, as the leaves fall +or the flowers return. + +In plain words, this sort of theory is a blasphemy against +the intellectual dignity of man. It is a blunder as well as +a blasphemy; for it goes miles out of its way to find a bestial +explanation when there is obviously a human explanation. +It is as if a man told me that a dim survival of the instincts of a +quadruped was the reason of my sitting on a chair with four legs. +I answer that I do it because I foresee that there may be grave +disadvantages in sitting on a chair with one leg. Or it is as if I +were told that I liked to swim in the sea, solely because some early +forms of amphibian life came out of the sea on to the shore. +I answer that I know why I swim in the sea; and it is because +the divine gift of reason tells me that it would be unsatisfactory +to swim on the land. In short this sort of vague evolutionary +theorising simply amounts to finding an unconvincing explanation +of something that needs no explanation. And the case is really quite +as simple with great political and religious movements by which man +has from time to time changed the world in this or that respect +in which he happened to think it would be the better for a change. +The Crusade was a religious movement, but it was also a perfectly +rational movement; one might almost say a rationalist movement. +I could quite understand Mr. Pound saying that such a campaign for +a creed was immoral; and indeed it often has been, and now perhaps +generally is, quite horribly immoral. But when he implies that it +is irrational he has selected exactly the thing which it is not. + +It is not enlightenment, on the contrary it is ignorance and insularity, +which causes most of us to miss this fact. But it certainly is the fact +that religious war is in itself much more rational than patriotic war. +I for one have often defended and even encouraged patriotic war, +and should always be ready to defend and encourage patriotic passion. +But it cannot be denied that there is more of mere passion, +of mere preference and prejudice, in short of mere personal accident, +in fighting another nation than in fighting another faith. +The Crusader is in every sense more rational than the modern +conscript or professional soldier. He is more rational in +his object, which is the intelligent and intelligible object +of conversion; where the modern militarist has an object much +more confused by momentary vanity and one-sided satisfaction. +The Crusader wished to make Jerusalem a Christian town; +but the Englishman does not wish to make Berlin an English town. +He has only a healthy hatred of it as a Prussian town. +The Moslem wished to make the Christian a Moslem; but even +the Prussian did not wish to make the Frenchman a Prussian. +He only wished to make the Frenchman admire a Prussian; +and not only were the means he adopted somewhat ill-considered for +this purpose, but the purpose itself is looser and more irrational. +The object of all war is peace; but the object of religious +war is mental as well as material peace; it is agreement. +In short religious war aims ultimately at equality, where national +war aims relatively at superiority. Conversion is the one sort +of conquest in which the conquered must rejoice. + +In that sense alone it is foolish for us in the West to sneer +at those who kill men when a foot is set in a holy place, +when we ourselves kill hundreds of thousands when a foot is put +across a frontier. It is absurd for us to despise those who shed +blood for a relic when we have shed rivers of blood for a rag. +But above all the Crusade, or, for that matter, the Jehad, +is by far the most philosophical sort of fighting, not only +in its conception of ending the difference, but in its mere act +of recognising the difference, as the deepest kind of difference. +It is to reverse all reason to suggest that a man's politics matter +and his religion does not matter. It is to say he is affected +by the town he lives in, but not by the world he lives in. +It is to say that he is altered when he is a fellow-citizen walking +under new lamp-posts, but not altered when he is another creature walking +under strange stars. It is exactly as if we were to say that two people +ought to live in the same house, but it need not be in the same town. +It is exactly as if we said that so long as the address included +York it did not matter whether it was New York; or that so long +as a man is in Essex we do not care whether he is in England. + +Christendom would have been entirely justified in the abstract +in being alarmed or suspicious at the mere rise of a great power +that was not Christian. Nobody nowadays would think it odd +to express regret at the rise of a power because it was Militarist +or Socialist or even Protectionist. But it is far more natural +to be conscious of a difference, not about the order of battle but +the battle of life; not about our definable enjoyment of possessions, +but about our much more doubtful possession of enjoyment; +not about the fiscal divisions between us and foreigners +but about the spiritual divisions even between us and friends. +These are the things that differ profoundly with differing views +of the ultimate nature of the universe. For the things of our country +are often distant; but the things of our cosmos are always near; +we can shut our doors upon the wheeled traffic of our native town; +but in our own inmost chamber we hear the sound that never ceases; +that wheel which Dante and a popular proverb have dared +to christen as the love that makes the world go round. +For this is the great paradox of life; that there are not only +wheels within wheels, but the larger wheels within the smaller. +When a whole community rests on one conception of life and death +and the origin of things, it is quite entitled to watch the rise +of another community founded on another conception as the rise +of something certain to be different and likely to be hostile. +Indeed, as I have pointed out touching certain political theories, +we already admit this truth in its small and questionable examples. +We only deny the large and obvious examples. + +Christendom might quite reasonably have been alarmed if it had not +been attacked. But as a matter of history it had been attacked. +The Crusader would have been quite justified in suspecting the Moslem +even if the Moslem had merely been a new stranger; but as a matter +of history he was already an old enemy. The critic of the Crusade +talks as if it had sought out some inoffensive tribe or temple in the +interior of Thibet, which was never discovered until it was invaded. +They seem entirely to forget that long before the Crusaders had dreamed +of riding to Jerusalem, the Moslems had almost ridden into Paris. +They seem to forget that if the Crusaders nearly conquered Palestine, +it was but a return upon the Moslems who had nearly conquered Europe. +There was no need for them to argue by an appeal to reason, as I +have argued above, that a religious division must make a difference; +it had already made a difference. The difference stared them +in the face in the startling transformation of Roman Barbary +and of Roman Spain. In short it was something which must happen +in theory and which did happen in practice; all expectation +suggested that it would be so and all experience said it was so. +Having thought it out theoretically and experienced it practically, +they proceeded to deal with it equally practically. The first division +involved every principle of the science of thought; and the last +developments followed out every principle of the science of war. +The Crusade was the counter-attack. It was the defensive army taking +the offensive in its turn, and driving back the enemy to his base. +And it is this process, reasonable from its first axiom to its last act, +that Mr. Pound actually selects as a sort of automatic wandering +of an animal. But a man so intelligent would not have made a mistake +so extraordinary but for another error which it is here very essential +to consider. To suggest that men engaged, rightly or wrongly, +in so logical a military and political operation were only migrating +like birds or swarming like bees is as ridiculous as to say that +the Prohibition campaign in America was only an animal reversion +towards lapping as the dog lappeth, or Rowland Hill's introduction +of postage stamps an animal taste for licking as the cat licks. +Why should we provide other people with a remote reason for their +own actions, when they themselves are ready to tell us the reason, +and it is a perfectly reasonable reason? + +I have compared this pompous imposture of scientific history to +the pompous and clumsy building of the scientific Germans on the Mount +of Olives, because it substitutes in the same way a modern stupidity +for the medieval simplicity. But just as the German Hospice after +all stands on a fine site, and might have been a fine building, +so there is after all another truth, somewhat analogous, +which the German historians of the Folk-Wanderings might possibly +have meant, as distinct from all that they have actually said. +There is indeed one respect in which the case of the Crusade does +differ very much from modern political cases like prohibition +or the penny post. I do not refer to such incidental peculiarities +as the fact that Prohibition could only have succeeded through +the enormous power of modern plutocracy, or that even the convenience +of the postage goes along with an extreme coercion by the police. +It is a somewhat deeper difference that I mean; and it may possibly be +what these critics mean. But the difference is not in the evolutionary, +but rather the revolutionary spirit. + +The First Crusade was not a racial migration; it was something much +more intellectual and dignified; a riot. In order to understand this +religious war we must class it, not so much with the wars of history +as with the revolutions of history. As I shall try to show briefly +on a later page, it not only had all the peculiar good and the peculiar +evil of things like the French Revolution or the Russian Revolution, +but it was a more purely popular revolution than either of them. +The truly modern mind will of course regard the contention that it +was popular as tantamount to a confession that it was animal. +In these days when papers and speeches are full of words like +democracy and self-determination, anything really resembling +the movement of a mass of angry men is regarded as no better than +a stampede of bulls or a scurry of rats. The new sociologists +call it the herd instinct, just as the old reactionaries called it +the many-headed beast. But both agree in implying that it is hardly +worth while to count how many head there are of such cattle. +In face of such fashionable comparisons it will seem comparatively +mild to talk of migration as it occurs among birds or insects. +Nevertheless we may venture to state with some confidence +that both the sociologists and the reactionaries are wrong. +It does not follow that human beings become less than human because their +ideas appeal to more and more of humanity. Nor can we deduce that men +are mindless solely from the fact that they are all of one mind. +In plain fact the virtues of a mob cannot be found in a herd +of bulls or a pack of wolves, any more than the crimes of a mob +can be committed by a flock of sheep or a shoal of herrings. +Birds have never been known to besiege and capture an empty cage +of an aviary, on a point of principle, merely because it had kept a few +other birds in captivity, as the mob besieged and captured the almost +empty Bastille, merely because it was the fortress of a historic tyranny. +And rats have never been known to die by thousands merely in order +to visit a particular trap in which a particular rat had perished, +as the poor peasants of the First Crusade died in thousands for a +far-off sight of the Sepulchre or a fragment of the true cross. +In this sense indeed the Crusade was not rationalistic, if the rat +is the only rationalist. But it will seem more truly rational +to point out that the inspiration of such a crowd is not in such +instincts as we share with the animals, but precisely in such ideas +as the animals never (with all their virtues) understand. + +What is peculiar about the First Crusade is that it was in quite +a new and abnormal sense a popular movement. I might almost say +it was the only popular movement there ever was in the world. +For it was not a thing which the populace followed; it was actually +a thing which the populace led. It was not only essentially +a revolution, but it was the only revolution I know of in which +the masses began by acting alone, and practically without any +support from any of the classes. When they had acted, the classes +came in; and it is perfectly true, and indeed only natural, +that the masses alone failed where the two together succeeded. +But it was the uneducated who educated the educated. +The case of the Crusade is emphatically not a case in which certain +ideas were first suggested by a few philosophers, and then preached +by demagogues to the democracy. This was to a great extent true +of the French Revolution; it was probably yet more true of the +Russian Revolution; and we need not here pause upon the fine shade +of difference that Rousseau was right and Karl Marx was wrong. +In the First Crusade it was the ordinary man who was right or wrong. +He came out in a fury at the insult to his own little images or +private prayers, as if he had come out to fight with his own domestic +poker or private carving-knife. He was not armed with new weapons +of wit and logic served round from the arsenal of an academy. +There was any amount of wit and logic in the academies of the Middle Ages; +but the typical leader of the Crusade was not Abelard or Aquinas +but Peter the Hermit, who can hardly be called even a popular leader, +but rather a popular flag. And it was his army, or rather +his enormous rabble, that first marched across the world to die +for the deliverance of Jerusalem. + +Historians say that in that huge host of thousands there were only +nine knights. To any one who knows even a little of medieval +war the fact seems astounding. It is indeed a long exploded +fallacy to regard medievalism as identical with feudalism. +There were countless democratic institutions, such as the guilds; +sometimes as many as twenty guilds in one small town. +But it is really true that the military organization of the Middle Ages +was almost entirely feudal; indeed we might rather say that feudalism +was the name of their military organisation. That so vast a military +mass should have attempted to move at all, with only nine of the natural +military leaders, seems to me a prodigy of popular initiative. +It is as if a parliament were elected at the next general election, +in which only two men could afford to read a daily newspaper. + +This mob marched against the military discipline of the Moslems +and was massacred; or, might I so mystically express it, martyred. +Many of the great kings and knights who followed in their tracks +did not so clearly deserve any haloes for the simplicity and purity +of their motives. The canonisation of such a crowd might be impossible, +and would certainly be resisted in modern opinion; chiefly because they +indulged their democratic violence on the way by killing various usurers; +a course which naturally fills modern society with an anger verging +on alarm. A perversity leads me to weep rather more over the many +slaughtered peasants than over the few slaughtered usurers; +but in any case the peasants certainly were not slaughtered in vain. +The common conscience of all classes, in a time when all had +a common creed, was aroused, and a new army followed of a very +different type of skill and training; led by most of the ablest +captains and by some of the most chivalrous gentlemen of the age. +For curiously enough, the host contained more than one cultured +gentleman who was as simple a Christian as any peasant, +and as recklessly ready to be butchered or tortured for the mere +name of Christ. + +It is a tag of the materialists that the truth about history +rubs away the romance of history. It is dear to the modern mind +because it is depressing; but it does not happen to be true. +Nothing emerges more clearly from a study that is truly realistic, +than the curious fact that romantic people were really romantic. +It is rather the historical novels that will lead a modern +man vaguely to expect to find the leader of the new knights, +Godfrey de Bouillon, to have been merely a brutal baron. +The historical facts are all in favour of his having been much +more like a knight of the Round Table. In fact he was a far +better man than most of the knights of the Round Table, in whose +characters the fabulist, knowing that he was writing a fable, +was tactful enough to introduce a larger admixture of vice. Truth is +not only stranger than fiction, but often saintlier than fiction. +For truth is real, while fiction is bound to be realistic. +Curiously enough Godfrey seems to have been heroic even in those +admirable accidents which are generally and perhaps rightly regarded +as the trappings of fiction. Thus he was of heroic stature, +a handsome red-bearded man of great personal strength and daring; +and he was himself the first man over the wall of Jerusalem, +like any boy hero in a boy's adventure story. But he was also, +the realist will be surprised to hear, a perfectly honest man, +and a perfectly genuine practiser of the theoretical magnanimity +of knighthood. Everything about him suggests it; from his first +conversion from the imperial to the papal (and popular) cause, to his +great refusal of the kinghood of the city he had taken; "I will +not wear a crown of gold where my Master wore a crown of thorns." +He was a just ruler, and the laws he made were full of the plainest +public spirit. But even if we dismiss all that was written +of him by Christian chroniclers because they might be his friends +(which would be a pathetic and exaggerated compliment to the harmonious +unity of Crusaders and of Christians) he would still remain +sufficiently assoiled and crowned with the words of his enemies. +For a Saracen chronicler wrote of him, with a fine simplicity, +that if all truth and honour had otherwise withered off the earth, +there would still remain enough of them so long as Duke Godfrey was alive. + +Allied with Godfrey were Tancred the Italian, Raymond of Toulouse +with the southern French and Robert of Normandy, the adventurous +son of the Conqueror, with the Normans and the English. +But it would be an error, I think, and one tending to make the whole +subsequent story a thing not so much misunderstood as unintelligible, +to suppose that the whole crusading movement had been suddenly +and unnaturally stiffened with the highest chivalric discipline. +Unless I am much mistaken, a great mass of that army +was still very much of a mob. It is probable _a priori_, +since the great popular movement was still profoundly popular. +It is supported by a thousand things in the story of the campaign; +the extraordinary emotionalism that made throngs of men weep and +wail together, the importance of the demagogue, Peter the Hermit, +in spite of his unmilitary character, and the wide differences between +the designs of the leaders and the actions of the rank and file. +It was a crowd of rude and simple men that cast themselves +on the sacred dust at the first sight of the little mountain +town which they had tramped for two thousand miles to see. +Tancred saw it first from the slope by the village of Bethlehem, +which had opened its gates willingly to his hundred Italian knights; +for Bethlehem then as now was an island of Christendom in the sea +of Islam. Meanwhile Godfrey came up the road from Jaffa, +and crossing the mountain ridge, saw also with his living eyes +his vision of the world's desire. But the poorest men about him +probably felt the same as he; all ranks knelt together in the dust, +and the whole story is one wave of numberless and nameless men. +It was a mob that had risen like a man for the faith. +It was a mob that had truly been tortured like a man for the faith. +It was already transfigured by pain as well as passion. +Those that know war in those deserts through the summer months, +even with modern supplies and appliances and modern maps and calculations, +know that it could only be described as a hell full of heroes. +What it must have been to those little local serfs and peasants from +the Northern villages, who had never dreamed in nightmares of such +landscapes or such a sun, who knew not how men lived at all in such +a furnace and could neither guess the alleviations nor get them, +is beyond the imagination of man. They arrived dying with thirst, +dropping with weariness, lamenting the loss of the dead that rotted +along their road; they arrived shrivelled to rags or already raving +with fever and they did what they had come to do. + +Above all, it is clear that they had the vices as well as the virtues +of a mob. The shocking massacre in which they indulged in the sudden +relaxation of success is quite obviously a massacre by a mob. +It is all the more profoundly revolutionary because it must have +been for the most part a French mob. It was of the same order +as the Massacre of September, and it is but a part of the same truth +that the First Crusade was as revolutionary as the French Revolution. +It was of the same order as the Massacre of St. Bartholomew, +which was also a piece of purely popular fanaticism, directed +against what was also regarded as an anti-national aristocracy. +It is practically self-evident that the Christian commanders were +opposed to it, and tried to stop it. Tancred promised their lives +to the Moslems in the mosque, but the mob clearly disregarded him. +Raymond of Toulouse himself saved those in the Tower of David, +and managed to send them safely with their property to Ascalon. +But revolution with all its evil as well as its good was loose +and raging in the streets of the Holy City. And in nothing do we +see that spirit of revolution more clearly than in the sight +of all those peasants and serfs and vassals, in that one wild +moment in revolt, not only against the conquered lords of Islam, +but even against the conquering lords of Christendom. + +The whole strain of the siege indeed had been one of high and even +horrible excitement. Those who tell us to-day about the psychology +of the crowd will agree that men who have so suffered and so succeeded +are not normal; that their brains are in a dreadful balance which may +turn either way. They entered the city at last in a mood in which they +might all have become monks; and instead they all became murderers. +A brilliant general, who played a decisive part in our own recent +Palestinian campaign, told me with a sort of grim humour that he hardly +wondered at the story; for he himself had entered Jerusalem in a sort +of fury of disappointment; "We went through such a hell to get there, +and now it's spoilt for all of us." Such is the heavy irony that +hangs over our human nature, making it enter the Holy City as if it +were the Heavenly City, and more than any earthly city can be. +But the struggle which led to the scaling of Jerusalem in the +First Crusade was something much wilder and more incalculable than +anything that can be conceived in modern war. We can hardly wonder +that the crusading crowd saw the town in front of them as a sort +of tower full of demons, and the hills around them as an enchanted +and accursed land. For in one very real sense it really was so; +for all the elements and expedients were alike unknown qualities. +All their enemies' methods were secrets sprung upon them. +All their own methods were new things made out of nothing. +They wondered alike what would be done on the other side and what +could be done on their own side; every movement against them +was a stab out of the darkness and every movement they made +was a leap in the dark. First, on the one side, we have Tancred +trying to take the whole fortified city by climbing up a single +slender ladder, as if a man tried to lasso the peak of a mountain. +Then we have the flinging from the turrets of a strange +and frightful fiery rain, as if water itself had caught fire. +It was afterwards known as the Greek Fire and was probably petroleum; +but to those who had never seen (or felt) it before it may well have +seemed the flaming oil of witchcraft. Then Godfrey and the wiser +of the warriors set about to build wooden siege-towers and found +they had next to no wood to build them. There was scarcely anything +in that rocky waste but the dwarf trees of olive; a poetic fantasy +woven about that war in after ages described them as hindered +even in their wood-cutting by the demons of that weird place. +And indeed the fancy had an essential truth, for the very nature +of the land fought against them; and each of those dwarf trees, +hard and hollow and twisted, may well have seemed like a grinning goblin. +It is said that they found timbers by accident in a cavern; +they tore down the beams from ruined houses; at last they got into touch +with some craftsmen from Genoa who went to work more successfully; +skinning the cattle, who had died in heaps, and covering the timbers. +They built three high towers on rollers, and men and beasts dragged +them heavily against the high towers of the city. The catapults +of the city answered them, the cataracts of devouring fire came down; +the wooden towers swayed and tottered, and two of them suddenly stuck +motionless and useless. And as the darkness fell a great flare +must have told them that the third and last was in flames. + +All that night Godfrey was toiling to retrieve the disaster. +He took down the whole tower from where it stood and raised +it again on the high ground to the north of the city which is +now marked by the pine tree that grows outside Herod's gate. +And all the time he toiled, it was said, sinister sorcerers sat +upon the battlements, working unknown marvels for the undoing +of the labour of man. If the great knight had a touch of such +symbolism on his own side, he might have seen in his own strife +with the solid timber something of the craft that had surrounded +the birth of his creed, and the sacred trade of the carpenter. +And indeed the very pattern of all carpentry is cruciform, and there +is something more than an accident in the allegory. The transverse +position of the timber does indeed involve many of those mathematical +that are analogous to moral truths and almost every structural +shape has the shadow of the mystic rood, as the three dimensions +have a shadow of the Trinity. Here is the true mystery of equality; +since the longer beam might lengthen itself to infinity, and never +be nearer to the symbolic shape without the help of the shorter. +Here is that war and wedding between two contrary forces, resisting and +supporting each other; the meeting-place of contraries which we, +by a sort of pietistic pun, still call the crux of the question. +Here is our angular and defiant answer to the self-devouring circle +of Asia. It may be improbable, though it is far from impossible +(for the age was philosophical enough) that a man like Godfrey +thus extended the mystical to the metaphysical; but the writer +of a real romance about him would be well within his rights in making +him see the symbolism of his own tower, a tower rising above +him through the clouds of night as if taking hold on the heaven +or showing its network of beams black against the daybreak; +scaling the skies and open to all the winds, a ladder and a labyrinth, +repeating till it was lost in the twilight the pattern of the sign +of the cross. + +When dawn was come all those starving peasants may well have stood +before the high impregnable walls in the broad daylight of despair. +Even their nightmares during the night, of unearthly necromancers +looking down at them from the battlements and with signs and spells +paralysing all their potential toils, may well have been a sort +of pessimistic consolation, anticipating and accounting for failure. +The Holy City had become for them a fortress full of fiends, when Godfrey +de Bouillon again set himself sword in hand upon the wooden tower and gave +the order once more to drag it tottering towards the towers on either +side of the postern gate. So they crawled again across the fosse +full of the slain, dragging their huge house of timber behind them, +and all the blast and din of war broke again about their heads. +A hail of bolts hammered such shields as covered them for a canopy, +stones and rocks fell on them and crushed them like flies in +the mire, and from the engines of the Greek Fire all the torrents +of their torment came down on them like red rivers of hell. +For indeed the souls of those peasants must have been sickened +with something of the topsy-turvydom felt by too many peasants of our +own time under the frightful flying batteries of scientific war; +a blasphemy of inverted battle in which hell itself has occupied heaven. +Something of the vapours vomited by such cruel chemistry may +have mingled with the dust of battle, and darkened such light +as showed where shattering rocks were rending a roof of shields, +to men bowed and blinded as they are by such labour of dragging +and such a hailstorm of death. They may have heard through +all the racket of nameless noises the high minaret cries +of Moslem triumph rising shriller like a wind in shrill pipes, +and known little else of what was happening above or beyond them. +It was most likely that they laboured and strove in that lower darkness, +not knowing that high over their heads, and up above the cloud +of battle, the tower of timber and the tower of stone had touched +and met in mid-heaven; and great Godfrey, alone and alive, +had leapt upon the wall of Jerusalem. + + + +CHAPTER XII + +THE FALL OF CHIVALRY + +On the back of this book is the name of the New Jerusalem and on +the first page of it a phrase about the necessity of going back +to the old even to find the new, as a man retraces his steps +to a sign-post. The common sense of that process is indeed most +mysteriously misunderstood. Any suggestion that progress has at +any time taken the wrong turning is always answered by the argument +that men idealise the past, and make a myth of the Age of Gold. +If my progressive guide has led me into a morass or a man-trap +by turning to the left by the red pillar-box, instead of to +the right by the blue palings of the inn called the Rising Sun, +my progressive guide always proceeds to soothe me by talking +about the myth of an Age of Gold. He says I am idealising +the right turning. He says the blue palings are not so blue +as they are painted. He says they are only blue with distance. +He assures me there are spots on the sun, even on the rising sun. +Sometimes he tells me I am wrong in my fixed conviction that the blue +was of solid sapphires, or the sun of solid gold. In short he assures +me I am wrong in supposing that the right turning was right in every +possible respect; as if I had ever supposed anything of the sort. +I want to go back to that particular place, not because it was +all my fancy paints it, or because it was the best place my fancy +can paint; but because it was a many thousand times better place +than the man-trap in which he and his like have landed me. +But above all I want to go back to it, not because I know it was +the right place but because I think it was the right turning. +And the right turning might possibly have led me to the right place; +whereas the progressive guide has quite certainly led me to +the wrong one. + +Now it is quite true that there is less general human testimony +to the notion of a New Jerusalem in the future than to the notion +of a Golden Age in the past. But neither of those ideas, whether or +no they are illusions, are any answer to the question of a plain +man in the plain position of this parable; a man who has to find +some guidance in the past if he is to get any good in the future. +What he positively knows, in any case, is the complete collapse +of the present. Now that is the exact truth about the thing so often +rebuked as a romantic and unreal return of modern men to medieval things. +They suppose they have taken the wrong turning, because they know +they are in the wrong place. To know that, it is necessary not to +idealise the medieval world, but merely to realise the modern world. +It is not so much that they suppose the medieval world was above +the average as that they feel sure the modern world is below the average. +They do not start either with the idea that man is meant to live +in a New Jerusalem of pearl and sapphire in the future, or that a man +was meant to live in a picturesque and richly-painted tavern of the past; +but with a strong inward and personal persuasion that a man was +not meant to live in a man-trap. + +For there is and will be more and more a turn of total change +in all our talk and writing about history. Everything in the past +was praised if it had led up to the present, and blamed if it +would have led up to anything else. In short everybody has been +searching the past for the secret of our success. Very soon +everybody may be searching the past for the secret of our failure. +They may be talking in such terms as they use after a motor smash +or a bankruptcy; where was the blunder? They may be writing such books +as generals write after a military defeat; whose was the fault? +The failure will be assumed even in being explained. + +For industrialism is no longer a vulgar success. +On the contrary, it is now too tragic even to be vulgar. +Under the cloud of doom the modern city has taken on something +of the dignity of Babel or Babylon. Whether we call it the nemesis +of Capitalism or the nightmare of Bolshevism makes no difference; +the rich grumble as much as the poor; every one is discontented, and none +more than those who are chiefly discontented with the discontent. +About that discord we are in perfect harmony; about that disease we +all think alike, whatever we think of the diagnosis or the cure. +By whatever process in the past we might have come to the +right place, practical facts in the present and future will +prove more and more that we have come to the wrong place. +And for many a premonition will grow more and more of a probability; +that we may or may not await another century or another world +to see the New Jerusalem rebuilt and shining on our fields; +but in the flesh we shall see Babylon fall. + +But there is another way in which that metaphor of the forked road +will make the position plain. Medieval society was not the right place; +it was only the right turning. It was only the right road; +or perhaps only the beginning of the right road. The medieval age +was very far from being the age in which everything went right. +It would be nearer the truth I mean to call it the age in which +everything went wrong. It was the moment when things might have +developed well, and did develop badly. Or rather, to be yet +more exact, it was the moment when they were developing well, +and yet they were driven to develop badly. This was the history +of all the medieval states and of none more than medieval Jerusalem; +indeed there were signs of some serious idea of making it the model +medieval state. Of this notion of Jerusalem as the New Jerusalem, +of the Utopian aspect of the adventure of the Latin Kingdom, +something may be said in a moment. But meanwhile there was a more +important part played by Jerusalem, I think, in all that great +progress and reaction which has left us the problem of modern Europe. +And the suggestion of it is bound up with the former suggestion, +about the difference between the goal and the right road that +might have led to it. It is bound up with that quality of the +civilisation in question, that it was potential rather than perfect; +and there is no need to idealise it in order to regret it. +This peculiar part played by Jerusalem I mention merely as a suggestion; +I might almost say a suspicion. Anyhow, it is something of a guess; +but I for one have found it a guide. + +Medievalism died, but it died young. It was at once energetic +and incomplete when it died, or very shortly before it died. +This is not a matter of sympathy or antipathy, but of appreciation +of an interesting historic comparison with other historic cases. +When the Roman Empire finally failed we cannot of course say +that it had done all it was meant to do, for that is dogmatism. +We cannot even say it had done all that it might have done, +for that is guesswork. But we can say that it had done +certain definite things and was conscious of having done them; +that it had long and even literally rested on its laurels. +But suppose that Rome had fallen when she had only half defeated Carthage, +or when she had only half conquered Gaul, or even when the city was +Christian but most of the provinces still heathen. Then we should +have said, not merely that Rome had not done what she might have done, +but that she had not done what she was actually doing. And that is +very much the truth in the matter of the medieval civilisation. +It was not merely that the medievals left undone what they might +have done, but they left undone what they were doing. This potential +promise is proved not only in their successes but in their failures. +It is shown, for instance, in the very defects of their art. +All the crafts of which Gothic architecture formed the frame-work +were developed, not only less than they should have been, +but less than they would have been. There is no sort of reason +why their sculpture should not have become as perfect as +their architecture; there is no sort of reason why their sense +of form should not have been as finished as their sense of colour. +A statue like the St. George of Donatello would have stood +more appropriately under a Gothic than under a Classic arch. +The niches were already made for the statues. The same thing is true, +of course, not only about the state of the crafts but about the status +of the craftsman. The best proof that the system of the guilds +had an undeveloped good in it is that the most advanced modern men +are now going back five hundred years to get the good out of it. +The best proof that a rich house was brought to ruin is that our +very pioneers are now digging in the ruins to find the riches. +That the new guildsmen add a great deal that never belonged +to the old guildsmen is not only a truth, but is part of +the truth I maintain here. The new guildsmen add what the old +guildsmen would have added if they had not died young. +When we renew a frustrated thing we do not renew the frustration. +But if there are some things in the new that were not in the old, +there were certainly some things in the old that are not yet +visible in the new; such as individual humour in the handiwork. +The point here, however, is not merely that the worker worked well +but that he was working better; not merely that his mind was free +but that it was growing freer. All this popular power and humour was +increasing everywhere, when something touched it and it withered away. +The frost had struck it in the spring. + +Some people complain that the working man of our own day does +not show an individual interest in his work. But it will be well +to realise that they would be much more annoyed with him if he did. +The medieval workman took so individual an interest in his work +that he would call up devils entirely on his own account, +carving them in corners according to his own taste and fancy. +He would even reproduce the priests who were his patrons and make them +as ugly as devils; carving anti-clerical caricatures on the very seats +and stalls of the clerics. If a modern householder, on entering his +own bathroom, found that the plumber had twisted the taps into the images +of two horned and grinning fiends, he would be faintly surprised. +If the householder, on returning at evening to his house, +found the door-knocker distorted into a repulsive likeness +of himself, his surprise might even be tinged with disapproval. +It may be just as well that builders and bricklayers do not +gratuitously attach gargoyles to our smaller residential villas. +But well or ill, it is certainly true that this feature of a +flexible popular fancy has never reappeared in any school of +architecture or any state of society since the medieval decline. +The great classical buildings of the Renascence were swept as bare +of it as any villa in Balham. But those who best appreciate this +loss to popular art will be the first to agree that at its best it +retained a touch of the barbaric as well as the popular. While we can +admire these matters of the grotesque, we can admit that their work +was sometimes unintentionally as well as intentionally grotesque. +Some of the carving did remain so rude that the angels were almost +as ugly as the devils. But this is the very point upon which I +would here insist; the mystery of why men who were so obviously +only beginning should have so suddenly stopped. + +Men with medieval sympathies are sometimes accused, absurdly enough, +of trying to prove that the medieval period was perfect. +In truth the whole case for it is that it was imperfect. +It was imperfect as an unripe fruit or a growing child is imperfect. +Indeed it was imperfect in that very particular fashion which most +modern thinkers generally praise, more than they ever praise maturity. +It was something now much more popular than an age of perfection; +it was an age of progress. It was perhaps the one real age of progress +in all history. Men have seldom moved with such rapidity and such +unity from barbarism to civilisation as they did from the end of +the Dark Ages to the times of the universities and the parliaments, +the cathedrals and the guilds. Up to a certain point we may say +that everything, at whatever stage of improvement, was full +of the promise of improvement. Then something began to go wrong, +almost equally rapidly, and the glory of this great culture +is not so much in what it did as in what it might have done. +It recalls one of these typical medieval speculations, full of +the very fantasy of free will, in which the schoolmen tried to fancy +the fate of every herb or animal if Adam had not eaten the apple. +It remains, in a cant historical phrase, one of the great +might-have-beens of history. + +I have said that it died young; but perhaps it would be truer to say that +it suddenly grew old. Like Godfrey and many of its great champions in +Jerusalem, it was overtaken in the prime of life by a mysterious malady. +The more a man reads of history the less easy he will find it to explain +that secret and rapid decay of medieval civilisation from within. +Only a few generations separated the world that worshipped St. Francis +from the world that burned Joan of Arc. One would think there +might be no more than a date and a number between the white mystery +of Louis the Ninth and the black mystery of Louis the Eleventh. +This is the very real historical mystery; the more realistic is our study +of medieval things, the more puzzled we shall be about the peculiar +creeping paralysis which affected things so virile and so full of hope. +There was a growth of moral morbidity as well as social inefficiency, +especially in the governing classes; for even to the end the guildsmen +and the peasants remained much more vigorous. How it ended we all know; +personally I should say that they got the Reformation and deserved it. +But it matters nothing to the truth here whether the Reformation +was a just revolt and revenge or an unjust culmination and conquest. +It is common ground to Catholics and Protestants of intelligence +that evils preceded and produced the schism; and that evils +were produced by it and have pursued it down to our own day. +We know it if only in the one example, that the schism begat +the Thirty Years' War, and the Thirty Years' War begat the +Seven Years' War, and the Seven Years' War begat the Great War, +which has passed like a pestilence through our own homes. +After the schism Prussia could relapse into heathenry and erect +an ethical system external to the whole culture of Christendom. +But it can still be reasonably asked what begat the schism; and it can +still be reasonably answered; something that went wrong with medievalism. +But what was it that went wrong? + +When I looked for the last time on the towers of Zion I had a +fixed fancy that I knew what it was. It is a thing that cannot +be proved or disproved; it must sound merely an ignorant guess. +But I believe myself that it died of disappointment. +I believe the whole medieval society failed, because the heart +went out of it with the loss of Jerusalem. Let it be observed +that I do not say the loss of the war, or even the Crusade. +For the war against Islam was not lost. The Moslem was overthrown +in the real battle-field, which was Spain; he was menaced in Africa; +his imperial power was already stricken and beginning slowly to decline. +I do not mean the political calculations about a Mediterranean war. +I do not even mean the Papal conceptions about the Holy War. +I mean the purely popular picture of the Holy City. +For while the aristocratic thing was a view, the vulgar thing was +a vision; something with which all stories stop, something where +the rainbow ends, something over the hills and far away. +In Spain they had been victorious; but their castle was not even +a castle in Spain. It was a castle east of the sun and west +of the moon, and the fairy prince could find it no more. +Indeed that idle image out of the nursery books fits it very exactly. +For its mystery was and is in standing in the middle, or as they +said in the very centre of the earth. It is east of the sun +of Europe, which fills the world with a daylight of sanity, +and ripens real and growing things. It is west of the moon of Asia, +mysterious and archaic with its cold volcanoes, silver mirror +for poets and a most fatal magnet for lunatics. + +Anyhow the fall of Jerusalem, and in that sense the failure of +the Crusades, had a widespread effect, as I should myself suggest, +for the reason I have myself suggested. Because it had been a +popular movement, it was a popular disappointment; and because it had +been a popular movement, its ideal was an image; a particular picture +in the imagination. For poor men are almost always particularists; +and nobody has ever seen such a thing as a mob of pantheists. +I have seen in some of that lost literature of the old guilds, +which is now everywhere coming to light, a list of the stage +properties required for some village play, one of those popular +plays acted by the medieval trades unions, for which the guild +of the shipwrights would build Noah's Ark or the guild of the barbers +provide golden wigs for the haloes of the Twelve Apostles. +The list of those crude pieces of stage furniture had a curious colour +of poetry about it, like the impromptu apparatus of a nursery charade; +a cloud, an idol with a club, and notably among the rest, the walls +and towers of Jerusalem. I can imagine them patiently painted and gilded +as a special feature, like the two tubs of Mr. Vincent Crummles. +But I can also imagine that towards the end of the Middle Ages, +the master of the revels might begin to look at those towers +of wood and pasteboard with a sort of pain, and perhaps put them +away in a corner, as a child will tire of a toy especially if it +is associated with a disappointment or a dismal misunderstanding. +There is noticeable in some of the later popular poems a +disposition to sulk about the Crusades. But though the popular +feeling had been largely poetical, the same thing did in its +degree occur in the political realm that was purely practical. +The Moslem had been checked, but he had not been checked enough. +The whole story of what was called the Eastern Question, +and three-quarters of the wars of the modern world, were due +to the fact that he was not checked enough. + +The only thing to do with unconquerable things is to conquer them. +That alone will cure them of invincibility; or what is worse, their own +vision of invincibility. That was the conviction of those of us who +would not accept what we considered a premature peace with Prussia. +That is why we would not listen either to the Tory Pro-Germanism +of Lord Lansdowne or the Socialist Pro-Germanism of Mr. Macdonald. +If a lunatic believes in his luck so fixedly as to feel sure be +cannot be caught, he will not only believe in it still, but believe +in it more and more, until the actual instant when he is caught. +The longer the chase, the more certain he will be of escaping; +the more narrow the escapes, the more certain will be the escape. +And indeed if he does escape it will seem a miracle, and almost +a divine intervention, not only to the pursued but to the pursuers. +The evil thing will chiefly appear unconquerable to those who try +to conquer it. It will seem after all to have a secret of success; +and those who failed against it will hide in their hearts +a secret of failure. It was that secret of failure, I fancy, +that slowly withered from within the high hopes of the Middle Ages. +Christianity and chivalry had measured their force against Mahound, +and Mahound had not fallen; the shadow of his horned helmet, +the crest of the Crescent, still lay across their sunnier lands; +the Horns of Hattin. The streams of life that flowed to guilds +and schools and orders of knighthood and brotherhoods of friars +were strangely changed and chilled. So, if the peace had left +Prussianism secure even in Prussia, I believe that all the liberal +ideals of the Latins, and all the liberties of the English, +and the whole theory of a democratic experiment in America, +would have begun to die of a deep and even subconscious despair. +A vote, a jury, a newspaper, would not be as they are, +things of which it is hard to make the right use, or any use; +they would be things of which nobody would even try to make any use. +A vote would actually look like a vassal's cry of "haro," +a jury would look like a joust; many would no more read headlines +than blazon heraldic coats. For these medieval things look dead +and dusty because of a defeat, which was none the less a defeat +because it was more than half a victory. + +A curious cloud of confusion rests on the details of that defeat. +The Christian captains who acted in it were certainly men on a different +moral level from the good Duke Godfrey; their characters were by +comparison mixed and even mysterious. Perhaps the two determining +personalities were Raymond of Tripoli, a skilful soldier whom his +enemies seemed to have accused of being much too skilful a diplomatist; +and Renaud of Chatillon, a violent adventurer whom his enemies +seem to have accused of being little better than a bandit. +And it is the irony of the incident that Raymond got into trouble +for making a dubious peace with the Saracens, while Renaud got +into trouble by making an equally dubious war on the Saracens. +Renaud exacted from Moslem travellers on a certain road what +he regarded as a sort of feudal toll or tax, and they regarded +as a brigand ransom; and when they did not pay he attacked them. +This was regarded as a breach of the truce; but probably it would +have been easier to regard Renaud as waging the war of a robber, +if many had not regarded Raymond as having made the truce of a traitor. +Probably Raymond was not a traitor, since the military advice he gave +up to the very instant of catastrophe was entirely loyal and sound, +and worthy of so wise a veteran. And very likely Renaud was not +merely a robber, especially in his own eyes; and there seems +to be a much better case for him than many modern writers allow. +But the very fact of such charges being bandied among the factions +shows a certain fall from the first days under the headship of +the house of Bouillon. No slanderer ever suggested that Godfrey +was a traitor; no enemy ever asserted that Godfrey was only a thief. +It is fairly clear that there had been a degeneration; but most people +hardly realise sufficiently that there had been a very great thing +from which to degenerate. + +The first Crusades had really had some notion of Jerusalem as a +New Jerusalem. I mean they had really had a vision of the place being +not only a promised land but a Utopia or even an Earthly Paradise. +The outstanding fact and feature which is seldom seized is this: +that the social experiment in Palestine was rather in advance of +the social experiments in the rest of Christendom. Having to begin +at the beginning, they really began with what they considered the best +ideas of their time; like any group of Socialists founding an ideal +Commonwealth in a modern colony. A specialist on this period, +Colonel Conder of the Palestine Exploration, has written that the core +of the Code was founded on the recommendations of Godfrey himself +in his "Letters of the Sepulchre"; and he observes concerning it: +"The basis of these laws was found in Justinian's code, and they +presented features as yet quite unknown in Europe, especially in their +careful provision of justice for the bourgeois and the peasant, +and for the trading communes whose fleets were so necessary to the king. +Not only were free men judged by juries of their equals, but the same +applied to those who were technically serfs and actually aborigines." +The original arrangements of the Native Court seem to me singularly +liberal, even by modern standards of the treatment of natives. +That in many such medieval codes citizens were still called serfs is +no more final than the fact that in many modern capitalist newspapers +serfs are still called citizens. The whole point about the villein +was that he was a tenant at least as permanent as a peasant. +He "went with the land"; and there are a good many hopeless tramps +starving in streets, or sleeping in ditches, who might not be sorry +if they could go with a little land. It would not be very much +worse than homelessness and hunger to go with a good kitchen garden +of which you could always eat most of the beans and turnips; +or to go with a good cornfield of which you could take a considerable +proportion of the corn. There has been many a modern man would have been +none the worse for "going" about burdened with such a green island, +or dragging the chains of such a tangle of green living things. +As a fact, of course, this system throughout Christendom was already +evolving rapidly into a pure peasant proprietorship; and it will be +long before industrialism evolves by itself into anything so equal +or so free. Above all, there appears notably that universal mark +of the medieval movement; the voluntary liberation of slaves. +But we may willingly allow that something of the earlier success +of all this was due to the personal qualities of the first knights +fresh from the West; and especially to the personal justice +and moderation of Godfrey and some of his immediate kindred. +Godfrey died young; his successors had mostly short periods of power, +largely through the prevalence of malaria and the absence of medicine. +Royal marriages with the more oriental tradition of the Armenian +princes brought in new elements of luxury and cynicism; +and by the time of the disputed truce of Raymond of Tripoli, +the crown had descended to a man named Guy of Lusignan who seems +to have been regarded as a somewhat unsatisfactory character. +He had quarrelled with Raymond, who was ruler of Galilee, and a +curious and rather incomprehensible concession made by the latter, +that the Saracens should ride in arms but in peace round his land, +led to alleged Moslem insults to Nazareth, and the outbreak of the furious +Templar, Gerard of Bideford, of which mention has been made already. +But the most serious threat to them and their New Jerusalem +was the emergence among the Moslems of a man of military genius, +and the fact that all that land lay now under the shadow of the ambition +and ardour of Saladin. + +With the breach of the truce, or even the tale of it, the common +danger of Christians was apparent; and Raymond of Tripoli repaired +to the royal headquarters to consult with his late enemy the king; +but he seems to have been almost openly treated as a traitor. +Gerard of Bideford, the fanatic who was Grand Master of the Templars, +forced the king's hand against the advice of the wiser soldier, +who had pointed out the peril of perishing of thirst in the waterless +wastes between them and the enemy. Into those wastes they advanced, +and they were already weary and unfit for warfare by the time +they came in sight of the strange hills that will be remembered +for ever under the name of the Horns of Hattin. On those hills, +a few hours later, the last knights of an army of which half had +fallen gathered in a final defiance and despair round the relic +they carried in their midst, a fragment of the True Cross. +In that hour fell, as I have fancied, more hopes than they themselves +could number, and the glory departed from the Middle Ages. +There fell with them all that New Jerusalem which was the symbol +of a new world, all those great and growing promises and possibilities +of Christendom of which this vision was the centre, all that "justice +for the bourgeois and the peasant, and for the trading communes," +all the guilds that gained their charters by fighting for the Cross, +all the hopes of a happier transformation of the Roman Law wedded +to charity and to chivalry. There was the first slip and the great +swerving of our fate; and in that wilderness we lost all the things +we should have loved, and shall need so long a labour to find again. + +Raymond of Tripoli had hewn his way through the enemy and ridden +away to Tyre. The king, with a few of the remaining nobles, +including Renaud de Chatillon, were brought before Saladin in his tent. +There occurred a scene strangely typical of the mingled strains +in the creed or the culture that triumphed on that day; +the stately Eastern courtesy and hospitality; the wild Eastern +hatred and self-will. Saladin welcomed the king and gracefully +gave him a cup of sherbet, which he passed to Renaud. +"It is thou and not I who hast given him to drink," said the Saracen, +preserving the precise letter of the punctilio of hospitality. +Then he suddenly flung himself raving and reviling upon Renaud +de Chatillon, and killed the prisoner with his own hands. +Outside, two hundred Hospitallers and Templars were beheaded on +the field of battle; by one account I have read because Saladin +disliked them, and by another because they were Christian priests. + +There is a strong bias against the Christians and in favour of +the Moslems and the Jews in most of the Victorian historical works, +especially historical novels. And most people of modern, +or rather of very recent times got all their notions of history +from dipping into historical novels. In those romances the Jew is +always the oppressed where in reality he was often the oppressor. +In those romances the Arab is always credited with oriental dignity +and courtesy and never with oriental crookedness and cruelty. +The same injustice is introduced into history, which by means +of selection and omission can be made as fictitious as any fiction. +Twenty historians mention the way in which the maddened Christian +mob murdered the Moslems after the capture of Jerusalem, for one who +mentions that the Moslem commander commanded in cold blood the murder +of some two hundred of his most famous and valiant enemies after +the victory of Hattin. The former cannot be shown to have been the act +of Tancred, while the latter was quite certainly the act of Saladin. +Yet Tancred is described as at best a doubtful character, +while Saladin is represented as a Bayard without fear or blame. +Both of them doubtless were ordinary faulty fighting men, but they +are not judged by an equal balance. It may seem a paradox that there +should be this prejudice in Western history in favour of Eastern heroes. +But the cause is clear enough; it is the remains of the revolt among many +Europeans against their own old religious organisation, which naturally +made them hunt through all ages for its crimes and its victims. +It was natural that Voltaire should sympathise more with a Brahmin +he had never seen than with a Jesuit with whom he was engaged in a +violent controversy; and should similarly feel more dislike of a Catholic +who was his enemy than of a Moslem who was the enemy of his enemy. +In this atmosphere of natural and even pardonable prejudice arose +the habit of contrasting the intolerance of the Crusaders with +the toleration shown by the Moslems. Now as there are two sides +to everything, it would undoubtedly be quite possible to tell +the tale of the Crusades, correctly enough in detail, and in such +a way as entirely to justify the Moslems and condemn the Crusaders. +But any such real record of the Moslem case would have very +little to do with any questions of tolerance or intolerance, +or any modern ideas about religious liberty and equality. +As the modern world does not know what it means itself by religious +liberty and equality, as the moderns have not thought out any logical +theory of toleration at all (for their vague generalisations can +always be upset by twenty tests from Thugs to Christian Science) +it would obviously be unreasonable to expect the moderns +to understand the much clearer philosophy of the Moslems. +But some rough suggestion of what was really involved may be found +convenient in this case. + +Islam was not originally a movement directed against Christianity at all. +It did not face westwards, so to speak; it faced eastwards towards +the idolatries of Asia. But Mahomet believed that these idols +could be fought more successfully with a simpler kind of creed; +one might almost say with a simpler kind of Christianity. +For he included many things which we in the West commonly suppose not +only to be peculiar to Christianity but to be peculiar to Catholicism. +Many things have been rejected by Protestantism that are not +rejected by Mahometanism. Thus the Moslems believe in Purgatory, +and they give at least a sort of dignity to the Mother of Christ. +About such things as these they have little of the bitterness that rankles +in the Jews and is said sometimes to become hideously vitriolic. While I +was in Palestine a distinguished Moslem said to a Christian resident: +"We also, as well as you, honour the Mother of Christ. +Never do we speak of her but we call her the Lady Miriam. +I dare not tell you what the Jews call her." + +The real mistake of the Moslems is something much more modern in its +application than any particular or passing persecution of Christians +as such. It lay in the very fact that they did think they had a +simpler and saner sort of Christianity, as do many modern Christians. +They thought it could be made universal merely by being +made uninteresting. Now a man preaching what he thinks is a platitude +is far more intolerant than a man preaching what he admits is a paradox. +It was exactly because it seemed self-evident, to Moslems as +to Bolshevists, that their simple creed was suited to everybody, +that they wished in that particular sweeping fashion to impose it +on everybody. It was because Islam was broad that Moslems were narrow. +And because it was not a hard religion it was a heavy rule. +Because it was without a self-correcting complexity, it allowed +of those simple and masculine but mostly rather dangerous +appetites that show themselves in a chieftain or a lord. +As it had the simplest sort of religion, monotheism, so it had +the simplest sort of government, monarchy. There was exactly +the same direct spirit in its despotism as in its deism. +The Code, the Common Law, the give and take of charters +and chivalric vows, did not grow in that golden desert. +The great sun was in the sky and the great Saladin was in his tent, +and he must be obeyed unless he were assassinated. Those who +complain of our creeds as elaborate often forget that the elaborate +Western creeds have produced the elaborate Western constitutions; +and that they are elaborate because they are emancipated. +And the real moral of the relations of the two great religions is +something much more subtle and sincere than any mere atrocity tales +against Turks. It is the same as the moral of the Christian refusal +of a Pagan Pantheon in which Christ should rank with Ammon and Apollo. +Twice the Christian Church refused what seemed like a handsome +offer of a large latitudinarian sort; once to include Christ as a +god and once to include him as a prophet; once by the admission +of all idols and once by the abandonment of all idols. +Twice the Church took the risk and twice the Church survived alone +and succeeded alone, filling the world with her own children; +and leaving her rivals in a desert, where the idols were dead +and the iconoclasts were dying. + +But all this history has been hidden by a prejudice more +general than the particular case of Saracens and Crusaders. +The modern, or rather the Victorian prejudice against Crusaders +is positive and not relative; and it would still desire to +condemn Tancred if it could not acquit Saladin. Indeed it is +a prejudice not so much against Crusaders as against Christians. +It will not give to these heroes of religious war the fair measure +it gives to the heroes of ordinary patriotic and imperial war. +There never was a nobler hero than Nelson, or one more national +or more normal. Yet Nelson quite certainly did do what Tancred +almost certainly did not do; break his own word by giving up his own +brave enemies to execution. If the cause of Nelson in other times +comes to be treated as the creed of Tancred has often in recent +times been treated, this incident alone will be held sufficient +to prove not only that Nelson was a liar and a scoundrel, but that +he did not love England at all, did not love Lady Hamilton at all, +that he sailed in English ships only to pocket the prize money +of French ships, and would as willingly have sailed in French ships +for the prize money of English ships. That is the sort of dull dust +of gold that has been shaken like the drifting dust of the desert +over the swords and the relics, the crosses and the clasped +hands of the men who marched to Jerusalem or died at Hattin. +In these medieval pilgrims every inconsistency is a hypocrisy; while in +the more modern patriots even an infamy is only an inconsistency. +I have rounded off the story here with the ruin at Hattin because +the whole reaction against the pilgrimage had its origin there; +and because it was this at least that finally lost Jerusalem. +Elsewhere in Palestine, to say nothing of Africa and Spain, +splendid counter-strokes were still being delivered from the West, +not the least being the splendid rescue by Richard of England. +But I still think that with the mere name of that tiny town upon +the hills the note of the whole human revolution had been struck, +was changed and was silent. All the other names were only the names +of Eastern towns; but that was nearer to a man than his neighbours; +a village inside his village, a house inside his house. + +There is a hill above Bethlehem of a strange shape, with a flat top +which makes it look oddly like an island, habitable though uninhabited, +when all Moab heaves about it and beyond it as with the curves +and colours of a sea. Its stability suggests in some strange +fashion what may often be felt in these lands with the longest +record of culture; that there may be not only a civilisation +but even a chivalry older than history. Perhaps the table-land +with its round top has a romantic reminiscence of a round table. +Perhaps it is only a fantastic effect of evening, for it is felt +most when the low skies are swimming with the colours of sunset, +and in the shadows the shattered rocks about its base take on +the shapes of titanic paladins fighting and falling around it. +I only know that the mere shape of the hill and vista of the landscape +suggested such visions and it was only afterwards that I heard +the local legend, which says it is here that some of the Christian +knights made their last stand after they lost Jerusalem and which +names this height The Mountain of the Latins. + +They fell, and the ages rolled on them the rocks of scorn; +they were buried in jests and buffooneries. As the Renascence +expanded into the rationalism of recent centuries, nothing seemed +so ridiculous as to butcher and bleed in a distant desert not only +for a tomb, but an empty tomb. The last legend of them withered +under the wit of Cervantes, though he himself had fought in the last +Crusade at Lepanto. They were kicked about like dead donkeys +by the cool vivacity of Voltaire; who went off, very symbolically, +to dance attendance on the new drill-sergeant of the Prussians. +They were dissected like strange beasts by the serene disgust +of Gibbon, more serene than the similar horror with which +he regarded the similar violence of the French Revolution. +By our own time even the flippancy has become a platitude. +They have long been the butt of every penny-a-liner who can talk of a +helmet as a tin pot, of every caricaturist on a comic paper who can draw +a fat man falling off a bucking horse; of every pushing professional +politician who can talk about the superstitions of the Middle Ages. +Great men and small have agreed to contemn them; they were renounced +by their children and refuted by their biographers; they were exposed, +they were exploded, they were ridiculed and they were right. + +They were proved wrong, and they were right. They were judged +finally and forgotten, and they were right. Centuries after +their fall the full experience and development of political +discovery has shown beyond question that they were right. +For there is a very simple test of the truth; that the very +thing which was dismissed, as a dream of the ages of faith, +we have been forced to turn into a fact in the ages of fact. +It is now more certain than it ever was before that Europe must +rescue some lordship, or overlordship, of these old Roman provinces. +Whether it is wise for England alone to claim Palestine, whether it +would be better if the Entente could do so, I think a serious question. +But in some form they are reverting for the Roman Empire. +Every opportunity has been given for any other empire that could +be its equal, and especially for the great dream of a mission +for Imperial Islam. If ever a human being had a run for his money, +it was the Sultan of the Moslems riding on his Arab steed. +His empire expanded over and beyond the great Greek empire of Byzantium; +a last charge of the chivalry of Poland barely stopped it at the very +gates of Vienna. He was free to unfold everything that was in him, +and he unfolded the death that was in him. He reigned and he could +not rule; he was successful and he did not succeed. His baffled +and retreating enemies left him standing, and he could not stand. +He fell finally with that other half-heathen power in the North, +with which he had made an alliance against the remains of Roman +and Byzantine culture. He fell because barbarism cannot stand; +because even when it succeeds it rather falls on its foes and +crushes them. And after all these things, after all these ages, +with a wearier philosophy, with a heavier heart, we have been forced +to do again the very thing that the Crusaders were derided for doing. +What Western men failed to do for the faith, other Western men +have been forced to do even without the faith. The sons of Tancred +are again in Tripoli. The heirs of Raymond are again in Syria. +And men from the Midlands or the Northumbrian towns went again +through a furnace of thirst and fever and furious fighting, +to gain the same water-courses and invest the same cities as of old. +They trod the hills of Galilee and the Horns of Hattin threw no shadow +on their souls; they crossed dark and disastrous fields whose fame +had been hidden from them, and avenged the fathers they had forgotten. +And the most cynical of modern diplomatists, making their settlement +by the most sceptical of modern philosophies, can find no practical +or even temporary solution for this sacred land, except to bring it +again under the crown of Coeur de Lion and the cross of St. George. + +There came in through the crooked entry beside the great gap +in the wall a tall soldier, dismounting and walking and wearing +only the dust-hued habit of modern war. There went no trumpet +before him, neither did he enter by the Golden Gate; but the silence +of the deserts was full of a phantom acclamation, as when from far +away a wind brings in a whisper the cheering of many thousand men. +For in that hour a long-lost cry found fulfilment, and something +counted irrational returned in the reason of things. +And at last even the wise understood, and at last even the learned +were enlightened on a need truly and indeed international, which a mob +in a darker age had known by the light of nature; something that +could be denied and delayed and evaded, but not escaped for ever. +_Id Deus vult_. + + + +CHAPTER XIII + +THE PROBLEM OF ZIONISM + +There is an attitude for which my friends and I were for a long period +rebuked and even reviled; and of which at the present period we are +less likely than ever to repent. It was always called Anti-Semitism; +but it was always much more true to call it Zionism. At any rate +it was much nearer to the nature of the thing to call it Zionism, +whether or no it can find its geographical concentration in Zion. +The substance of this heresy was exceedingly simple. It consisted +entirely in saying that Jews are Jews; and as a logical consequence +that they are not Russians or Roumanians or Italians or Frenchmen +or Englishmen. During the war the newspapers commonly referred to them +as Russians; but the ritual wore so singularly thin that I remember +one newspaper paragraph saying that the Russians in the East End +complained of the food regulations, because their religion forbade +them to eat pork. My own brief contact with the Greek priests +of the Orthodox Church in Jerusalem did not permit me to discover +any trace of this detail of their discipline; and even the Russian +pilgrims were said to be equally negligent in the matter. +The point for the moment, however, is that if I was violently opposed +to anything, it was not to Jews, but to that sort of remark about Jews; +or rather to the silly and craven fear of making it a remark about Jews. +But my friends and I had in some general sense a policy in the matter; +and it was in substance the desire to give Jews the dignity +and status of a separate nation. We desired that in some fashion, +and so far as possible, Jews should be represented by Jews, should live +in a society of Jews, should be judged by Jews and ruled by Jews. +I am an Anti-Semite if that is Anti-Semitism. It would seem more +rational to call it Semitism. + +Of this attitude, I repeat, I am now less likely than ever to repent. +I have lived to see the thing that was dismissed as a fad discussed +everywhere as a fact; and one of the most menacing facts of the age. +I have lived to see people who accused me of Anti-Semitism +become far more Anti-Semitic than I am or ever was. +I have heard people talking with real injustice about the Jews, +who once seemed to think it an injustice to talk about them +at all. But, above all, I have seen with my own eyes wild mobs +marching through a great city, raving not only against Jews, +but against the English for identifying themselves with the Jews. +I have seen the whole prestige of England brought into peril, +merely by the trick of talking about two nations as if they were one. +I have seen an Englishman arriving in Jerusalem with somebody he had +been taught to regard as his fellow countryman and political colleague, +and received as if he had come arm-in-arm with a flaming dragon. +So do our frosty fictions fare when they come under that burning sun. + +Twice in my life, and twice lately, I have seen a piece of English +pedantry bring us within an inch of an enormous English peril. +The first was when all the Victorian historians and philosophers +had told us that our German cousin was a cousin german +and even germane; something naturally near and sympathetic. +That also was an identification; that also was an assimilation; +that also was a union of hearts. For the second time in a few +short years, English politicians and journalists have discovered +the dreadful revenge of reality. To pretend that something is what it +is not is business that can easily be fashionable and sometimes popular. +But the thing we have agreed to regard as what it is not will always +abruptly punish and pulverise us, merely by being what it is. +For years we were told that the Germans were a sort of Englishman +because they were Teutons; but it was all the worse for us when we +found out what Teutons really were. For years we were told that Jews +were a sort of Englishman because they were British subjects. +It is all the worse for us now we have to regard them, +not subjectively as subjects, but objectively as objects; +as objects of a fierce hatred among the Moslems and the Greeks. +We are in the absurd position of introducing to these people +a new friend whom they instantly recognise as an old enemy. +It is an absurd position because it is a false position; but it +is merely the penalty of falsehood. + +Whether this Eastern anger is reasonable or not may be discussed +in a moment; but what is utterly unreasonable is not the anger but +the astonishment; at least it is our astonishment at their astonishment. +We might believe ourselves in the view that a Jew is an Englishman; +but there was no reason why they should regard him as +an Englishman, since they already recognised him as a Jew. +This is the whole present problem of the Jew in Palestine; +and it must be solved either by the logic of Zionism or the logic +of purely English supremacy and, impartiality; and not by what +seems to everybody in Palestine a monstrous muddle of the two. +But of course it is not only the peril in Palestine that has made +the realisation of the Jewish problem, which once suffered all +the dangers of a fad, suffer the opposite dangers of a fashion. +The same journalists who politely describe Jews as Russians are +now very impolitely describing certain Russians who are Jews. +Many who had no particular objection to Jews as Capitalists +have a very great objection to them as Bolshevists. Those who +had an innocent unconsciousness of the nationality of Eckstein, +even when he called himself Eckstein, have managed to discover +the nationality of Braunstein, even, when he calls, himself Trotsky. +And much of this peril also might easily have been lessened, +by the simple proposal to call men and things by their own names. + +I will confess, however, that I have no very full sympathy with +the new Anti-Semitism which is merely Anti-Socialism. There are good, +honourable and magnanimous Jews of every type and rank, there are many +to whom I am greatly attached among my own friends in my own rank; +but if I have to make a general choice on a general chance among +different types of Jews, I have much more sympathy with the Jew +who is revolutionary than the Jew who is plutocratic. In other words, +I have much more sympathy for the Israelite we are beginning to reject, +than for the Israelite we have already accepted. I have more respect +for him when he leads some sort of revolt, however narrow and anarchic, +against the oppression of the poor, than when he is safe at the head +of a great money-lending business oppressing the poor himself. +It is not the poor aliens, but the rich aliens I wish we had excluded. +I myself wholly reject Bolshevism, not because its actions +are violent, but because its very thought is materialistic and mean. +And if this preference is true even of Bolshevism, it is ten times +truer of Zionism. It really seems to me rather hard that the full +storm of fury should have burst about the Jews, at the very moment +when some of them at least have felt the call of a far cleaner ideal; +and that when we have tolerated their tricks with our country, +we should turn on them precisely when they seek in sincerity +for their own. + +But in order to judge this Jewish possibility, we must understand +more fully the nature of the Jewish problem. We must consider it +from the start, because there are still many who do not know that +there is a Jewish problem. That problem has its proof, of course, +in the history of the Jew, and the fact that he came from the East. +A Jew will sometimes complain of the injustice of describing +him as a man of the East; but in truth another very real +injustice may be involved in treating him as a man of the West. +Very often even the joke against the Jew is rather a joke against +those who have made the joke; that is, a joke against what they +have made out of the Jew. This is true especially, for instance, +of many points of religion and ritual. Thus we cannot help feeling, +for instance, that there is something a little grotesque about +the Hebrew habit of putting on a top-hat as an act of worship. +It is vaguely mixed up with another line of humour, about another +class of Jew, who wears a large number of hats; and who must not +therefore be credited with an extreme or extravagant religious zeal, +leading him to pile up a pagoda of hats towards heaven. +To Western eyes, in Western conditions, there really is something +inevitably fantastic about this formality of the synagogue. +But we ought to remember that we have made the Western conditions +which startle the Western eyes. It seems odd to wear a modern top-hat +as if it were a mitre or a biretta; it seems quainter still when the hat +is worn even for the momentary purpose of saying grace before lunch. +It seems quaintest of all when, at some Jewish luncheon parties, +a tray of hats is actually handed round, and each guest helps +himself to a hat as a sort of _hors d'oeuvre_. All this could +easily be turned into a joke; but we ought to realise that the joke +is against ourselves. It is not merely we who make fun of it, +but we who have made it funny. For, after all, nobody can +pretend that this particular type of head-dress is a part of that +uncouth imagery "setting painting and sculpture at defiance" +which Renan remarked in the tradition of Hebrew civilisation. +Nobody can say that a top-hat was among the strange symbolic utensils +dedicated to the obscure service of the Ark; nobody can suppose +that a top-hat descended from heaven among the wings and wheels +of the flying visions of the Prophets. For this wild vision the West +is entirely responsible. Europe has created the Tower of Giotto; +but it has also created the topper. We of the West must bear +the burden, as best we may, both of the responsibility and of the hat. +It is solely the special type and shape of hat that makes the Hebrew +ritual seem ridiculous. Performed in the old original Hebrew +fashion it is not ridiculous, but rather if anything sublime. +For the original fashion was an oriental fashion; and the Jews +are orientals; and the mark of all such orientals is the wearing +of long and loose draperies. To throw those loose draperies +over the head is decidedly a dignified and even poetic gesture. +One can imagine something like justice done to its majesty +and mystery in one of the great dark drawings of William Blake. +It may be true, and personally I think it is true, that the Hebrew +covering of the head signifies a certain stress on the fear of God, +which is the beginning of wisdom, while the Christian uncovering +of the head suggests rather the love of God that is the end of wisdom. +But this has nothing to do with the taste and dignity of the ceremony; +and to do justice to these we must treat the Jew as an oriental; +we must even dress him as an oriental. + +I have only taken this as one working example out of many that +would point to the same conclusion. A number of points upon +which the unfortunate alien is blamed would be much improved +if he were, not less of an alien, but rather more of an alien. +They arise from his being too like us, and too little like himself. +It is obviously the case, for instance, touching that vivid vulgarity +in clothes, and especially the colours of clothes, with which a certain +sort of Jews brighten the landscape or seascape at Margate or many +holiday resorts. When we see a foreign gentleman on Brighton Pier +wearing yellow spats, a magenta waistcoat, and an emerald green tie, +we feel that he has somehow missed certain fine shades of social +sensibility and fitness. It might considerably surprise the company +on Brighton Pier, if he were to reply by solemnly unwinding his +green necktie from round his neck, and winding it round his head. +Yet the reply would be the right one; and would be equally logical +and artistic. As soon as the green tie had become a green turban, +it might look as appropriate and even attractive as the green turban +of any pilgrim of Mecca or any descendant of Mahomet, who walks +with a stately air through the streets of Jaffa or Jerusalem. +The bright colours that make the Margate Jews hideous are no brighter +than those that make the Moslem crowd picturesque. They are only worn +in the wrong place, in the wrong way, and in conjunction with a type +and cut of clothing that is meant to be more sober and restrained. +Little can really be urged against him, in that respect, +except that his artistic instinct is rather for colour than form, +especially of the kind that we ourselves have labelled good form. + +This is a mere symbol, but it is so suitable a symbol that I have +often offered it symbolically as a solution of the Jewish problem. +I have felt disposed to say: let all liberal legislation stand, +let all literal and legal civic equality stand; let a Jew occupy any +political or social position which he can gain in open competition; +let us not listen for a moment to any suggestions of reactionary +restrictions or racial privilege. Let a Jew be Lord Chief justice, +if his exceptional veracity and reliability have clearly marked +him out for that post. Let a Jew be Archbishop of Canterbury, +if our national religion has attained to that receptive +breadth that would render such a transition unobjectionable +and even unconscious. But let there be one single-clause bill; +one simple and sweeping law about Jews, and no other. +Be it enacted, by the King's Most Excellent Majesty, by and with +the advice of the Lords Spiritual and Temporal and the Commons in +Parliament assembled, that every Jew must be dressed like an Arab. +Let him sit on the Woolsack, but let him sit there dressed as an Arab. +Let him preach in St. Paul's Cathedral, but let him preach there +dressed as an Arab. It is not my point at present to dwell on +the pleasing if flippant fancy of how much this would transform +the political scene; of the dapper figure of Sir Herbert Samuel +swathed as a Bedouin, or Sir Alfred Mond gaining a yet greater +grandeur from the gorgeous and trailing robes of the East. +If my image is quaint my intention is quite serious; and the point +of it is not personal to any particular Jew. The point applies +to any Jew, and to our own recovery of healthier relations with him. +The point is that we should know where we are; and he would know +where he is, which is in a foreign land. + +This is but a parenthesis and a parable, but it brings us to +the concrete controversial matter which is the Jewish problem. +Only a few years ago it was regarded as a mark of a blood-thirsty +disposition to admit that the Jewish problem was a problem, +or even that the Jew was a Jew. Through much misunderstanding certain +friends of mine and myself have persisted in disregarding the silence +thus imposed; but facts have fought for us more effectively than words. +By this time nobody is more conscious of the Jewish problem +than the most intelligent and idealistic of the Jews. The folly +of the fashion by which Jews often concealed their Jewish names, +must surely be manifest by this time even to those who concealed them. +To mention but one example of the way in which this fiction +falsified the relations of everybody and everything, it is enough +to note that it involved the Jews themselves in a quite new +and quite needless unpopularity in the first years of the war. +A poor little Jewish tailor, who called himself by a German name merely +because he lived for a short time in a German town, was instantly +mobbed in Whitechapel for his share in the invasion of Belgium. +He was cross-examined about why he had damaged the tower of Rheims; +and talked to as if he had killed Nurse Cavell with his own pair +of shears. It was very unjust; quite as unjust as it would be to ask +Bethmann-Hollweg why he had stabbed Eglon or hewn Agag in pieces. +But it was partly at least the fault of the Jew himself, +and of the whole of that futile and unworthy policy which had led +him to call himself Bernstein when his name was Benjamin. + +In such cases the Jews are accused of all sorts of faults +they have not got; but there are faults that they have got. +Some of the charges against them, as in the cases I have quoted +concerning religious ritual and artistic taste, are due merely +to the false light in which they are regarded. Other faults +may also be due to the false position in which they are placed. +But the faults exist; and nothing was ever more dangerous to everybody +concerned than the recent fashion of denying or ignoring them. +It was done simply by the snobbish habit of suppressing the experience +and evidence of the majority of people, and especially of the majority +of poor people. It was done by confining the controversy to a small +world of wealth and refinement, remote from all the real facts involved. +For the rich are the most ignorant people on earth, and the best +that can be said for them, in cases like these, is that their +ignorance often reaches the point of innocence. + +I will take a typical case, which sums up the whole of this +absurd fashion. There was a controversy in the columns +of an important daily paper, some time ago, on the subject +of the character of Shylock in Shakespeare. Actors and authors +of distinction, including some of the most brilliant of living Jews, +argued the matter from the most varied points of view. +Some said that Shakespeare was prevented by the prejudices +of his time from having a complete sympathy with Shylock. +Some said that Shakespeare was only restrained by fear of the powers +of his time from expressing his complete sympathy with Shylock. +Some wondered how or why Shakespeare had got hold of such a queer +story as that of the pound of flesh, and what it could possibly have +to do with so dignified and intellectual a character as Shylock. +In short, some wondered why a man of genius should be so much +of an Anti-Semite, and some stoutly declared that he must +have been a Pro-Semite. But all of them in a sense admitted +that they were puzzled as to what the play was about. +The correspondence filled column after column and went on for weeks. +And from one end of that correspondence to the other, no human +being even so much as mentioned the word "usury." It is exactly +as if twenty clever critics were set down to talk for a month about +the play of Macbeth, and were all strictly forbidden to mention +the word "murder." + +The play called _The Merchant of Venice_ happens to be about usury, +and its story is a medieval satire on usury. It is the fashion +to say that it is a clumsy and grotesque story; but as a fact it +is an exceedingly good story. It is a perfect and pointed story +for its purpose, which is to convey the moral of the story. And the +moral is that the logic of usury is in its nature at war with life, +and might logically end in breaking into the bloody house of life. +In other words, if a creditor can always claim a man's tools or a +man's home, he might quite as justly claim one of his arms or legs. +This principle was not only embodied in medieval satires but in very +sound medieval laws, which set a limit on the usurer who was trying +to take away a man's livelihood, as the usurer in the play is trying +to take away a man's life. And if anybody thinks that usury can +never go to lengths wicked enough to be worthy of so wild an image, +then that person either knows nothing about it or knows too much. +He is either one of the innocent rich who have never been the victims +of money-lenders, or else one of the more powerful and influential +rich who are money-lenders themselves. + +All this, I say, is a fact that must be faced, but there is another side +to the case, and it is this that the genius of Shakespeare discovered. +What he did do, and what the medieval satirist did not do, was to attempt +to understand Shylock; in the true sense to sympathise with Shylock +the money-lender, as he sympathised with Macbeth the murderer. +It was not to deny that the man was an usurer, but to assert +that the usurer was a man. And the Elizabethan dramatist does +make him a man, where the medieval satirist made him a monster. +Shakespeare not only makes him a man but a perfectly +sincere and self-respecting man. But the point is this: +that he is a sincere man who sincerely believes in usury. +He is a self-respecting man who does not despise himself +for being a usurer. In one word, he regards usury as normal. +In that word is the whole problem of the popular impression of the Jews. +What Shakespeare suggested about the Jew in a subtle and sympathetic way, +millions of plain men everywhere would suggest about him in a +rough and ready way. Regarding the Jew in relation to his ideas +about interest, they think either that he is simply immoral; +or that if he is moral, then he has a different morality. +There is a great deal more to be said about how far this is true, +and about what are its causes and excuses if it is true. +But it is an old story, surely, that the worst of all cures is +to deny the disease. + +To recognise the reality of the Jewish problem is very vital for +everybody and especially vital for Jews. To pretend that there is no +problem is to precipitate the expression of a rational impatience, +which unfortunately can only express itself in the rather irrational +form of Anti-Semitism. In the controversies of Palestine and Syria, +for instance, it is very common to hear the answer that the Jew is no +worse than the Armenian. The Armenian also is said to be unpopular +as a money-lender and a mercantile upstart; yet the Armenian figures +as a martyr for the Christian faith and a victim of the Moslem fury. +But this is one of those arguments which really carry their own answer. +It is like the sceptical saying that man is only an animal, +which of itself provokes the retort, "What an animal!" +The very similarity only emphasises the contrast. Is it seriously +suggested that we can substitute the Armenian for the Jew in +the study of a world-wide problem like that of the Jews? Could we +talk of the competition of Armenians among Welsh shop-keepers, +or of the crowd of Armenians on Brighton Parade? Can Armenian usury +be a common topic of talk in a camp in California and in a club +in Piccadilly? Does Shakespeare show us a tragic Armenian towering +over the great Venice of the Renascence? Does Dickens show us +a realistic Armenian teaching in the thieves' kitchens of the slums? +When we meet Mr. Vernon Vavasour, that brilliant financier, do we +speculate on the probability of his really having an Armenian name +to match his Armenian nose? Is it true, in short, that all sorts +of people, from the peasants of Poland to the peasants of Portugal, +can agree more or less upon the special subject of Armenia? Obviously it +is not in the least true; obviously the Armenian question is only +a local question of certain Christians, who may be more avaricious +than other Christians. But it is the truth about the Jews. +It is only half the truth, and one which by itself would be very unjust +to the Jews. But it is the truth, and we must realise it as sharply +and clearly as we can. The truth is that it is rather strange +that the Jews should be so anxious for international agreements. +For one of the few really international agreements is a suspicion +of the Jews. + +A more practical comparison would be one between the Jews +and gipsies; for the latter at least cover several countries, +and can be tested by the impressions of very different districts. +And in some preliminary respects the comparison is really useful. +Both races are in different ways landless, and therefore in +different ways lawless. For the fundamental laws are land laws. +In both cases a reasonable man will see reasons for unpopularity, +without wishing to indulge any task for persecution. +In both cases he will probably recognise the reality of a racial fault, +while admitting that it may be largely a racial misfortune. +That is to say, the drifting and detached condition may be largely +the cause of Jewish usury or gipsy pilfering; but it is not common sense +to contradict the general experience of gipsy pilfering or Jewish usury. +The comparison helps us to clear away some of the cloudy evasions +by which modern men have tried to escape from that experience. +It is absurd to say that people are only prejudiced against the money +methods of the Jews because the medieval church has left behind a hatred +of their religion. We might as well say that people only protect +the chickens from the gipsies because the medieval church undoubtedly +condemned fortune-telling. It is unreasonable for a Jew to complain +that Shakespeare makes Shylock and not Antonio the ruthless money-lender; +or that Dickens makes Fagin and not Sikes the receiver of stolen goods. +It is as if a gipsy were to complain when a novelist describes a child +as stolen by the gipsies, and not by the curate or the mothers' meeting. +It is to complain of facts and probabilities. There may be good gipsies; +there may be good qualities which specially belong to them as gipsies; +many students of the strange race have, for instance, praised a +certain dignity and self-respect among the women of the Romany. +But no student ever praised them for an exaggerated respect +for private property, and the whole argument about gipsy theft can +be roughly repeated about Hebrew usury. Above all, there is one +other respect in which the comparison is even more to the point. +It is the essential fact of the whole business, that the Jews do not +become national merely by becoming a political part of any nation. +We might as well say that the gipsies had villas in Clapham, +when their caravans stood on Clapham Common. + +But, of course, even this comparison between the two wandering peoples +fails in the presence of the greater problem. Here again even the attempt +at a parallel leaves the primary thing more unique. The gipsies do +not become municipal merely by passing through a number of parishes, +and it would seem equally obvious that a Jew need not become English +merely by passing through England on his way from Germany to America. +But the gipsy not only is not municipal, but he is not called municipal. +His caravan is not immediately painted outside with the number and name +of 123 Laburnam Road, Clapham. The municipal authorities generally +notice the wheels attached to the new cottage, and therefore do not +fall into the error. The gipsy may halt in a particular parish, +but he is not as a rule immediately made a parish councillor. +The cases in which a travelling tinker has been suddenly made +the mayor of an important industrial town must be comparatively rare. +And if the poor vagabonds of the Romany blood are bullied by mayors +and magistrates, kicked off the land by landlords, pursued by policemen +and generally knocked about from pillar to post, nobody raises +an outcry that _they_ are the victims of religious persecution; +nobody summons meetings in public halls, collects subscriptions +or sends petitions to parliament; nobody threatens anybody else +with the organised indignation of the gipsies all over the world. +The case of the Jew in the nation is very different from +that of the tinker in the town. The moral elements that can +be appealed to are of a very different style and scale. +No gipsies are millionaires. + +In short, the Jewish problem differs from anything like the gipsy +problem in two highly practical respects. First, the Jews already +exercise colossal cosmopolitan financial power. And second, +the modern societies they live in also grant them vital forms of national +political power. Here the vagrant is already as rich as a miser +and the vagrant is actually made a mayor. As will be seen shortly, +there is a Jewish side of the story which leads really to the same +ending of the story; but the truth stated here is quite independent +of any sympathetic or unsympathetic view of the race in question. +It is a question of fact, which a sensible Jew can afford to recognise, +and which the most sensible Jews do very definitely recognise. +It is really irrational for anybody to pretend that the Jews +are only a curious sect of Englishmen, like the Plymouth Brothers +or the Seventh Day Baptists, in the face of such a simple fact +as the family of Rothschild. Nobody can pretend that such +an English sect can establish five brothers, or even cousins, +in the five great capitals of Europe. Nobody can pretend that the +Seventh Day Baptists are the seven grandchildren of one grandfather, +scattered systematically among the warring nations of the earth. +Nobody thinks the Plymouth Brothers are literally brothers, +or that they are likely to be quite as powerful in Paris or in +Petrograd as in Plymouth. + +The Jewish problem can be stated very simply after all. +It is normal for the nation to contain the family. +With the Jews the family is generally divided among the nations. +This may not appear to matter to those who do not believe in nations, +those who really think there ought not to be any nations. +But I literally fail to understand anybody who does believe in patriotism +thinking that this state of affairs can be consistent with it. +It is in its nature intolerable, from a national standpoint, +that a man admittedly powerful in one nation should be bound +to a man equally powerful in another nation, by ties more private +and personal even than nationality. Even when the purpose is not +any sort of treachery, the very position is a sort of treason. +Given the passionately patriotic peoples of the west of Europe especially, +the state of things cannot conceivably be satisfactory to a patriot. +But least of all can it conceivably be satisfactory to a Jewish patriot; +by which I do not mean a sham Englishman or a sham Frenchman, +but a man who is sincerely patriotic for the historic and highly +civilised nation of the Jews. + +For what may be criticised here as Anti-Semitism is only the negative +side of Zionism. For the sake of convenience I have begun by stating +it in terms of the universal popular impression which some call +a popular prejudice. But such a truth of differentiation is equally +true on both its different sides. Suppose somebody proposes to mix up +England and America, under some absurd name like the Anglo-Saxon Empire. +One man may say, "Why should the jolly English inns and villages +be swamped by these priggish provincial Yankees?" Another may say, +"Why should the real democracy of a young country be tied to your +snobbish old squirarchy?" But both these views are only versions +of the same view of a great American: "God never made one people +good enough to rule another." + +The primary point about Zionism is that, whether it is right or wrong, +it does offer a real and reasonable answer both to Anti-Semitism +and to the charge of Anti-Semitism. The usual phrases about +religious persecution and racial hatred are not reasonable answers, +or answers at all. These Jews do not deny that they are Jews; +they do not deny that Jews may be unpopular; they do not deny that there +may be other than superstitious reasons for their unpopularity. +They are not obliged to maintain that when a Piccadilly dandy talks +about being in the hands of the Jews he is moved by the theological +fanaticism that prevails in Piccadilly; or that when a silly youth on +Derby Day says he was done by a dirty Jew, he is merely conforming to that +Christian orthodoxy which is one of the strict traditions of the Turf. +They are not, like some other Jews, forced to pay so extravagant +a compliment to the Christian religion as to suppose it the ruling +motive of half the discontented talk in clubs and public-houses, +of nearly every business man who suspects a foreign financier, +or nearly every working man who grumbles against the local +pawn-broker. Religious mania, unfortunately, is not so common. +The Zionists do not need to deny any of these things; +what they offer is not a denial but a diagnosis and a remedy. +Whether their diagnosis is correct, whether their remedy +is practicable, we will try to consider later, with something +like a fair summary of what is to be said on both sides. +But their theory, on the face of it, is perfectly reasonable. +It is the theory that any abnormal qualities in the Jews are due +to the abnormal position of the Jews. They are traders rather +than producers because they have no land of their own from +which to produce, and they are cosmopolitans rather than patriots +because they have no country of their own for which to be patriotic. +They can no more become farmers while they are vagrant than they +could have built the Temple of Solomon while they were building +the Pyramids of Egypt. They can no more feel the full stream +of nationalism while they wander in the desert of nomadism than +they could bathe in the waters of Jordan while they were weeping +by the waters of Babylon. For exile is the worst kind of bondage. +In insisting upon that at least the Zionists have insisted upon +a profound truth, with many applications to many other moral issues. +It is true that for any one whose heart is set on a particular +home or shrine, to be locked out is to be locked in. +The narrowest possible prison for him is the whole world. + +It will be well to notice briefly, however, how the principle +applies to the two Anti-Semitic arguments already considered. +The first is the charge of usury and unproductive loans, the second +the charge either of treason or of unpatriotic detachment. +The charge of usury is regarded, not unreasonably, as only +a specially dangerous development of the general charge of +uncreative commerce and the refusal of creative manual exercise; +the unproductive loan is only a minor form of the unproductive labour. +It is certainly true that the latter complaint is, if possible, +commoner than the former, especially in comparatively simple +communities like those of Palestine. A very honest Moslem Arab +said to me, with a singular blend of simplicity and humour, "A Jew +does not work; but he grows rich. You never see a Jew working; +and yet they grow rich. What I want to know is, why do we not +all do the same? Why do we not also do this and become rich?" +This is, I need hardly say, an over-simplification. Jews often +work hard at some things, especially intellectual things. +But the same experience which tells us that we have known many industrious +Jewish scholars, Jewish lawyers, Jewish doctors, Jewish pianists, +chess-players and so on, is an experience which cuts both ways. +The same experience, if carefully consulted, will probably tell us +that we have not known personally many patient Jewish ploughmen, +many laborious Jewish blacksmiths, many active Jewish hedgers +and ditchers, or even many energetic Jewish hunters and fishermen. +In short, the popular impression is tolerably true to life, +as popular impressions very often are; though it is not fashionable +to say so in these days of democracy and self-determination. Jews +do not generally work on the land, or in any of the handicrafts +that are akin to the land; but the Zionists reply that this is +because it can never really be their own land. That is Zionism, +and that has really a practical place in the past and future of Zion. + +Patriotism is not merely dying for the nation. It is dying +with the nation. It is regarding the fatherland not merely +as a real resting-place like an inn, but as a final resting-place, +like a house or even a grave. Even the most Jingo of the Jews +do not feel like this about their adopted country; and I doubt +if the most intelligent of the Jews would pretend that they did. +Even if we can bring ourselves to believe that Disraeli lived +for England, we cannot think that he would have died with her. +If England had sunk in the Atlantic he would not have sunk with her, +but easily floated over to America to stand for the Presidency. +Even if we are profoundly convinced that Mr. Beit or Mr. Eckstein +had patriotic tears in his eyes when he obtained a gold concession +from Queen Victoria, we cannot believe that in her absence he would +have refused a similar concession from the German Emperor. +When the Jew in France or in England says he is a good patriot +he only means that he is a good citizen, and he would put it +more truly if he said he was a good exile. Sometimes indeed +he is an abominably bad citizen, and a most exasperating and +execrable exile, but I am not talking of that side of the case. +I am assuming that a man like Disraeli did really make a romance +of England, that a man like Dernburg did really make a romance +of Germany, and it is still true that though it was a romance, +they would not have allowed it to be a tragedy. They would have +seen that the story had a happy ending, especially for themselves. +These Jews would not have died with any Christian nation. + +But the Jews did die with Jerusalem. That is the first and +last great truth in Zionism. Jerusalem was destroyed and Jews +were destroyed with it, men who cared no longer to live because +the city of their faith had fallen. It may be questioned whether +all the Zionists have all the sublime insanity of the Zealots. +But at least it is not nonsense to suggest that the Zionists +might feel like this about Zion. It is nonsense to suggest +that they would ever feel like this about Dublin or Moscow. +And so far at least the truth both in Semitism and Anti-Semitism +is included in Zionism. + +It is a commonplace that the infamous are more famous than the famous. +Byron noted, with his own misanthropic moral, that we think more +of Nero the monster who killed his mother than of Nero the noble +Roman who defeated Hannibal. The name of Julian more often suggests +Julian the Apostate than Julian the Saint; though the latter crowned +his canonisation with the sacred glory of being the patron saint +of inn-keepers. But the best example of this unjust historical +habit is the most famous of all and the most infamous of all. +If there is one proper noun which has become a common noun, +if there is one name which has been generalised till it means a thing, +it is certainly the name of Judas. We should hesitate perhaps to call +it a Christian name, except in the more evasive form of Jude. +And even that, as the name of a more faithful apostle, is another +illustration of the same injustice; for, by comparison with the other, +Jude the faithful might almost be called Jude the obscure. +The critic who said, whether innocently or ironically, "What wicked +men these early Christians were!" was certainly more successful +in innocence than in irony; for he seems to have been innocent or +ignorant of the whole idea of the Christian communion. Judas Iscariot +was one of the very earliest of all possible early Christians. +And the whole point about him was that his hand was in the same dish; +the traitor is always a friend, or he could never be a foe. +But the point for the moment is merely that the name is known +everywhere merely as the name of a traitor. The name of Judas nearly +always means Judas Iscariot; it hardly ever means Judas Maccabeus. +And if you shout out "Judas" to a politician in the thick of a political +tumult, you will have some difficulty in soothing him afterwards, +with the assurance that you had merely traced in him something +of that splendid zeal and valour which dragged down the tyranny +of Antiochus, in the day of the great deliverance of Israel. + +Those two possible uses of the name of Judas would give us yet another +compact embodiment of the case for Zionism. Numberless international +Jews have gained the bad name of Judas, and some have certainly +earned it. If you have gained or earned the good name of Judas, +it can quite fairly and intelligently be affirmed that this was not +the fault of the Jews, but of the peculiar position of the Jews. +A man can betray like Judas Iscariot in another man's house; +but a man cannot fight like Judas Maccabeus for another man's temple. +There is no more truly rousing revolutionary story amid all the stories +of mankind, there is no more perfect type of the element of chivalry +in rebellion, than that magnificent tale of the Maccabee who stabbed +from underneath the elephant of Antiochus and died under the fall +of that huge and living castle. But it would be unreasonable to ask +Mr. Montagu to stick a knife into the elephant on which Lord Curzon, +let us say, was riding in all the pomp of Asiatic imperialism. +For Mr. Montagu would not be liberating his own land; and therefore +he naturally prefers to interest himself either in operations in silver +or in somewhat slower and less efficient methods of liberation. +In short, whatever we may think of the financial or social services +such as were rendered to England in the affair of Marconi, or to France +in the affair of Panama, it must be admitted that these exhibit +a humbler and more humdrum type of civic duty, and do not remind +us of the more reckless virtues of the Maccabees or the Zealots. +A man may be a good citizen of anywhere, but he cannot be a national +hero of nowhere; and for this particular type of patriotic passion +it is necessary to have a _patria_. The Zionists therefore are +maintaining a perfectly reasonable proposition, both about the charge +of usury and the charge of treason, if they claim that both could +be cured by the return to a national soil as promised in Zionism. + +Unfortunately they are not always reasonable about their own +reasonable proposition. Some of them have a most unlucky habit +of ignoring, and therefore implicitly denying, the very evil +that they are wisely trying to cure. I have already remarked +this irritating innocence in the first of the two questions; +the criticism that sees everything in Shylock except the point of him, +or the point of his knife. How in the politics of Palestine at this +moment this first question is in every sense the primary question. +Palestine has hardly as yet a patriotism to be betrayed; but it +certainly has a peasantry to be oppressed, and especially to be +oppressed as so many peasantries have been with usury and forestalling. +The Syrians and Arabs and all the agricultural and pastoral populations +of Palestine are, rightly or wrongly, alarmed and angered at the advent +of the Jews to power; for the perfectly practical and simple +reason of the reputation which the Jews have all over the world. +It is really ridiculous in people so intelligent as the Jews, +and especially so intelligent as the Zionists, to ignore so enormous +and elementary a fact as that reputation and its natural results. +It may or may not in this case be unjust; but in any case it +is not unnatural. It may be the result of persecution, but it +is one that has definitely resulted. It may be the consequence +of a misunderstanding; but it is a misunderstanding that must itself +be understood. Rightly or wrongly, certain people in Palestine +fear the coming of the Jews as they fear the coming of the locusts; +they regard them as parasites that feed on a community by a +thousand methods of financial intrigue and economic exploitation. +I could understand the Jews indignantly denying this, or eagerly +disproving it, or best of all, explaining what is true in it while +exposing what is untrue. What is strange, I might almost say weird, +about the attitude of some quite intelligent and sincere Zionists, +is that they talk, write and apparently think as if there were no +such thing in the world. + +I will give one curious example from one of the best and most +brilliant of the Zionists. Dr. Weizmann is a man of large mind +and human sympathies; and it is difficult to believe that any one +with so fine a sense of humanity can be entirely empty of anything +like a sense of humour. Yet, in the middle of a very temperate +and magnanimous address on "Zionist Policy," he can actually +say a thing like this, "The Arabs need us with our knowledge, +and our experience and our money. If they do not have us they +will fall into the hands of others, they will fall among sharks." +One is tempted for the moment to doubt whether any one else +in the world could have said that, except the Jew with his strange +mixture of brilliancy and blindness, of subtlety and simplicity. +It is much as if President Wilson were to say, "Unless America deals +with Mexico, it will be dealt with by some modern commercial power, +that has trust-magnates and hustling millionaires." But would +President Wilson say it? It is as if the German Chancellor had said, +"We must rush to the rescue of the poor Belgians, or they may be put +under some system with a rigid militarism and a bullying bureaucracy." +But would even a German Chancellor put it exactly like that? +Would anybody put it in the exact order of words and structure of +sentence in which Dr. Weizmann has put it? Would even the Turks say, +"The Armenians need us with our order and our discipline and our arms. +If they do not have us they will fall into the hands of others, they will +perhaps be in danger of massacres." I suspect that a Turk would see +the joke, even if it were as grim a joke as the massacres themselves. +If the Zionists wish to quiet the fears of the Arabs, surely the +first thing to do is to discover what the Arabs are afraid of. +And very little investigation will reveal the simple truth that they +are very much afraid of sharks; and that in their book of symbolic +or heraldic zoology it is the Jew who is adorned with the dorsal fin +and the crescent of cruel teeth. This may be a fairy-tale about +a fabulous animal; but it is one which all sorts of races believe, +and certainly one which these races believe. + +But the case is yet more curious than that. These simple tribes +are afraid, not only of the dorsal fin and dental arrangements +which Dr. Weizmann may say (with some justice) that he has not got; +they are also afraid of the other things which he says he has got. +They may be in error, at the first superficial glance, +in mistaking a respectable professor for a shark. +But they can hardly be mistaken in attributing to the respectable +professor what he himself considers as his claims to respect. +And as the imagery about the shark may be too metaphorical +or almost mythological, there is not the smallest difficulty in +stating in plain words what the Arabs fear in the Jews. They fear, +in exact terms, their knowledge and their experience and their money. +The Arabs fear exactly the three things which he says they need. +Only the Arabs would call it a knowledge of financial trickery +and an experience of political intrigue, and the power given +by hoards of money not only of their own but of other peoples. +About Dr. Weizmann and the true Zionists this is self-evidently unjust; +but about Jewish influence of the more visible and vulgar kind +it has to be proved to be unjust. Feeling as I do the force +of the real case for Zionism, I venture most earnestly +to implore the Jews to disprove it, and not to dismiss it. +But above all I implore them not to be content with assuring us again +and again of their knowledge and their experience and their money. +That is what people dread like a pestilence or an earthquake; +their knowledge and their experience and their money. +It is needless for Dr. Weizmann to tell us that he does not desire +to enter Palestine like a Junker or drive thousands of Arabs forcibly +out of the land; nobody supposes that Dr. Weizmann looks like a Junker; +and nobody among the enemies of the Jews says that they have driven +their foes in that fashion since the wars with the Canaanites. +But for the Jews to reassure us by insisting on their own economic +culture or commercial education is exactly like the Junkers +reassuring us by insisting on the unquestioned supremacy of +their Kaiser or the unquestioned obedience of their soldiers. +Men bar themselves in their houses, or even hide themselves +in their cellars, when such virtues are abroad in the land. + +In short the fear of the Jews in Palestine, reasonable or unreasonable, +is a thing that must be answered by reason. It is idle for the unpopular +thing to answer with boasts, especially boasts of the very quality +that makes it unpopular. But I think it could be answered by reason, +or at any rate tested by reason; and the tests by consideration. +The principle is still as stated above; that the tests must +not merely insist on the virtues the Jews do show, but rather +deal with the particular virtues which they are generally accused +of not showing. It is necessary to understand this more thoroughly +than it is generally understood, and especially better than it +is usually stated in the language of fashionable controversy. +For the question involves the whole success or failure of Zionism. +Many of the Zionists know it; but I rather doubt whether most of +the Anti-Zionists know that they know it. And some of the phrases +of the Zionists, such as those that I have noted, too often tend +to produce the impression that they ignore when they are not ignorant. +They are not ignorant; and they do not ignore in practice; +even when an intellectual habit makes them seem to ignore in theory. +Nobody who has seen a Jewish rural settlement, such as Rishon, +can doubt that some Jews are sincerely filled with the vision +of sitting under their own vine and fig-tree, and even with its +accompanying lesson that it is first necessary to grow the fig-tree +and the vine. + +The true test of Zionism may seem a topsy-turvy test. +It will not succeed by the number of successes, but rather +by the number of failures, or what the world (and certainly +not least the Jewish world) has generally called failures. +It will be tested, not by whether Jews can climb to the top +of the ladder, but by whether Jews can remain at the bottom; +not by whether they have a hundred arts of becoming important, +but by whether they have any skill in the art of remaining insignificant. +It is often noted that the intelligent Israelite can rise to positions +of power and trust outside Israel, like Witte in Russia or Rufus Isaacs +in England. It is generally bad, I think, for their adopted country; +but in any case it is no good for the particular problem of their +own country. Palestine cannot have a population of Prime Ministers +and Chief Justices; and if those they rule and judge are not Jews, +then we have not established a commonwealth but only an oligarchy. +It is said again that the ancient Jews turned their enemies +into hewers of wood and drawers of water. The modern Jews have +to turn themselves into hewers of wood and drawers of water. +If they cannot do that, they cannot turn themselves into citizens, +but only into a kind of alien bureaucrats, of all kinds +the most perilous and the most imperilled. Hence a Jewish +state will not be a success when the Jews in it are successful, +or even when the Jews in it are statesmen. It will be a success +when the Jews in it are scavengers, when the Jews in it are sweeps, +when they are dockers and ditchers and porters and hodmen. +When the Zionist can point proudly to a Jewish navvy who has _not_ +risen in the world, an under-gardener who is not now taking his ease +as an upper-gardener, a yokel who is still a yokel, or even a village +idiot at least sufficiently idiotic to remain in his village, +then indeed the world will come to blow the trumpets and lift +up the heads of the everlasting gates; for God will have turned +the captivity of Zion. + +Zionists of whose sincerity I am personally convinced, +and of whose intelligence anybody would be convinced, have told +me that there really is, in places like Rishon, something like a +beginning of this spirit; the love of the peasant for his land. +One lady, even in expressing her conviction of it, called it "this +very un-Jewish characteristic." She was perfectly well aware both of +the need of it in the Jewish land, and the lack of it in the Jewish race. +In short she was well aware of the truth of that seemingly topsy-turvy +test I have suggested; that of whether men are worthy to be drudges. +When a humorous and humane Jew thus accepts the test, and honestly +expects the Jewish people to pass it, then I think the claim +is very serious indeed, and one not lightly to be set aside. +I do certainly think it a very serious responsibility under the +circumstances to set it altogether aside. It is our whole complaint +against the Jew that he does not till the soil or toil with the spade; +it is very hard on him to refuse him if he really says, "Give me +a soil and I will till it; give me a spade and I will use it." +It is our whole reason for distrusting him that he cannot really love +any of the lands in which he wanders; it seems rather indefensible to be +deaf to him if he really says, "Give me a land and I will love it." +I would certainly give him a land or some instalment of the land, +(in what general sense I will try to suggest a little later) so long +as his conduct on it was watched and tested according to the principles +I have suggested. If he asks for the spade he must use the spade, +and not merely employ the spade, in the sense of hiring half a hundred +men to use spades. If he asks for the soil he must till the soil; +that is he must belong to the soil and not merely make the soil +belong to him. He must have the simplicity, and what many would +call the stupidity of the peasant. He must not only call a spade +a spade, but regard it as a spade and not as a speculation. +By some true conversion the urban and modern man must be not +only on the soil, but of the soil, and free from our urban trick +of inventing the word dirt for the dust to which we shall return. +He must be washed in mud, that he may be clean. + +How far this can really happen it is very hard for anybody, +especially a casual visitor, to discover in the present crisis. +It is admitted that there is much Arab and Syrian labour employed; +and this in itself would leave all the danger of the Jew +as a mere capitalist. The Jews explain it, however, by saying +that the Arabs will work for a lower wage, and that this is +necessarily a great temptation to the struggling colonists. +In this they may be acting naturally as colonists, but it is none +the less clear that they are not yet acting literally as labourers. +It may not be their fault that they are not proving themselves to +be peasants; but it is none the less clear that this situation in itself +does not prove them to be peasants. So far as that is concerned, +it still remains to be decided finally whether a Jew will be an +agricultural labourer, if he is a decently paid agricultural labourer. +On the other hand, the leaders of these local experiments, +if they have not yet shown the higher materialism of peasants, +most certainly do not show the lower materialism of capitalists. +There can be no doubt of the patriotic and even poetic spirit in which +many of them hope to make their ancient wilderness blossom like the rose. +They at least would still stand among the great prophets of Israel, +and none the less though they prophesied in vain. + +I have tried to state fairly the case for Zionism, for the reason +already stated; that I think it intellectually unjust that any attempt +of the Jews to regularise their position should merely be rejected +as one of their irregularities. But I do not disguise the enormous +difficulties of doing it in the particular conditions Of Palestine. +In fact the greatest of the real difficulties of Zionism is that it +has to take place in Zion. There are other difficulties, however, +which when they are not specially the fault of Zionists are +very much the fault of Jews. The worst is the general impression +of a business pressure from the more brutal and businesslike type +of Jew, which arouses very violent and very just indignation. +When I was in Jerusalem it was openly said that Jewish financiers +had complained of the low rate of interest at which loans were made +by the government to the peasantry, and even that the government +had yielded to them. If this were true it was a heavier reproach +to the government even than to the Jews. But the general truth +is that such a state of feeling seems to make the simple and solid +patriotism of a Palestinian Jewish nation practically impossible, +and forces us to consider some alternative or some compromise. +The most sensible statement of a compromise I heard among the Zionists +was suggested to me by Dr. Weizmann, who is a man not only highly +intelligent but ardent and sympathetic. And the phrase he used +gives the key to my own rough conception of a possible solution, +though he himself would probably, not accept that solution. + +Dr. Weizmann suggested, if I understood him rightly, that he did +not think Palestine could be a single and simple national territory +quite in the sense of France; but he did not see why it should not +be a commonwealth of cantons after the manner of Switzerland. +Some of these could be Jewish cantons, others Arab cantons, +and so on according to the type of population. This is in itself +more reasonable than much that is suggested on the same side; +but the point of it for my own purpose is more particular. +This idea, whether it correctly represents Dr. Weizmann's meaning +or no, clearly involves the abandonment of the solidarity +of Palestine, and tolerates the idea of groups of Jews being +separated from each other by populations of a different type. +Now if once this notion be considered admissible, it seems to me +capable of considerable extension. It seems possible that there +might be not only Jewish cantons in Palestine but Jewish cantons +outside Palestine, Jewish colonies in suitable and selected +places in adjacent parts or in many other parts of the world. +They might be affiliated to some official centre in Palestine, +or even in Jerusalem, where there would naturally be at least some +great religious headquarters of the scattered race and religion. +The nature of that religious centre it must be for Jews to decide; +but I think if I were a Jew I would build the Temple without +bothering about the site of the Temple. That they should +have the old site, of course, is not to be thought of; +it would raise a Holy War from Morocco to the marches of China. +But seeing that some of the greatest of the deeds of Israel were done, +and some of the most glorious of the songs of Israel sung, +when their only temple was a box carried about in the desert, +I cannot think that the mere moving of the situation of the place +of sacrifice need even mean so much to that historic tradition +as it would to many others. That the Jews should have some high +place of dignity and ritual in Palestine, such as a great building +like the Mosque of Omar, is certainly right and reasonable; +for upon no theory can their historic connection be dismissed. +I think it is sophistry to say, as do some Anti-Semites, +that the Jews have no more right there than the Jebusites. +If there are Jebusites they are Jebusites without knowing it. +I think it sufficiently answered in the fine phrase of an English priest, +in many ways more Anti-Semitic than I: "The people that remembers +has a right." The very worst of the Jews, as well as the very best, +do in some sense remember. They are hated and persecuted and +frightened into false names and double lives; but they remember. +They lie, they swindle, they betray, they oppress; but they remember. +The more we happen to hate such elements among the Hebrews the more +we admire the manly and magnificent elements among the more vague +and vagrant tribes of Palestine, the more we must admit that paradox. +The unheroic have the heroic memory; and the heroic people +have no memory. + +But whatever the Jewish nation might wish to do about a national shrine +or other supreme centre, the suggestion for the moment is that something +like a Jewish territorial scheme might really be attempted, if we permit +the Jews to be scattered no longer as individuals but as groups. +It seems possible that by some such extension of the definition of Zionism +we might ultimately overcome even the greatest difficulty of Zionism, +the difficulty of resettling a sufficient number of so large a race +on so small a land. For if the advantage of the ideal to the Jews +is to gain the promised land, the advantage to the Gentiles is to get +rid of the Jewish problem, and I do not see why we should obtain +all their advantage and none of our own. Therefore I would leave +as few Jews as possible in other established nations, and to these +I would give a special position best described as privilege; +some sort of self-governing enclave with special laws and exemptions; +for instance, I would certainly excuse them from conscription, +which I think a gross injustice in their case. [Footnote: Of course +the privileged exile would also lose the rights of a native.] +A Jew might be treated as respectfully as a foreign ambassador, +but a foreign ambassador is a foreigner. Finally, I would give +the same privileged position to all Jews everywhere, as an alternative +policy to Zionism, if Zionism failed by the test I have named; +the only true and the only tolerable test; if the Jews had not +so much failed as peasants as succeeded as capitalists. + +There is one word to be added; it will be noted that inevitably +and even against some of my own desires, the argument has returned +to that recurrent conclusion, which was found in the Roman Empire +and the Crusades. The European can do justice to the Jew; +but it must be the European who does it. Such a possibility +as I have thrown out, and any other possibility that any one can +think of, becomes at once impossible without some idea of a general +suzerainty of Christendom over the lands of the Moslem and the Jew. +Personally, I think it would be better if it were a general +suzerainty of Christendom, rather than a particular supremacy +of England. And I feel this, not from a desire to restrain +the English power, but rather from a desire to defend it. +I think there is not a little danger to England in the diplomatic +situation involved; but that is a diplomatic question that it +is neither within my power or duty to discuss adequately. +But if I think it would be wiser for France and England together +to hold Syria and Palestine together rather than separately, +that only completes and clinches the conclusion that has haunted me, +with almost uncanny recurrence, since I first saw Jerusalem +sitting on the hill like a turreted town in England or in France; +and for one moment the dark dome of it was again the Templum Domini, +and the tower on it was the Tower of Tancred. + +Anyhow with the failure of Zionism would fall the last +and best attempt at a rationalistic theory of the Jew. +We should be left facing a mystery which no other rationalism has +ever come so near to providing within rational cause and cure. +Whatever we do, we shall not return to that insular innocence and +comfortable unconsciousness of Christendom, in which the Victorian +agnostics could suppose that the Semitic problem was a brief +medieval insanity. In this as in greater things, even if we lost +our faith we could not recover our agnosticism. We can never +recover agnosticism, any more than any other kind of ignorance. +We know that there is a Jewish problem; we only hope that there +is a Jewish solution. If there is not, there is no other. +We cannot believe again that the Jew is an Englishman with certain +theological theories, any more than we can believe again any other part +of the optimistic materialism whose temple is the Albert Memorial. +A scheme of guilds may be attempted and may be a failure; +but never again can we respect mere Capitalism for its success. +An attack may be made on political corruption, and it may be a failure; +but never again can we believe that our politics are not corrupt. +And so Zionism may be attempted and may be a failure; +but never again can we ourselves be at ease in Zion. +Or rather, I should say, if the Jew cannot be at ease in Zion we +can never again persuade ourselves that he is at ease out of Zion. +We can only salute as it passes that restless and mysterious figure, +knowing at last that there must be in him something mystical as well +as mysterious; that whether in the sense of the sorrows of Christ +or of the sorrows of Cain, he must pass by, for he belongs to God. + + + +CONCLUSION + +To have worn a large scallop shell in my hat in the streets of London +might have been deemed ostentatious, to say nothing of carrying a staff +like a long pole; and wearing sandals might have proclaimed rather +that I had not come from Jerusalem but from Letchworth, which some +identify with the New Jerusalem descending out of heaven from God. +Lacking such attributes, I passed through South England as one +who might have come from Ramsgate or from anywhere; and the only +symbol left to me of my pilgrimage was a cheap ring of metal +coloured like copper and brass. For on it was written in Greek +characters the word "Jerusalem," and though it may be less valuable +than a brass nail, I do not think you can buy it in the Strand. +All those enormous and everlasting things, all those gates of bronze +and mosaics of purple and peacock colouring, all those chapels of gold +and columns of crimson marble, had all shrivelled up and dwindled +down to that one small thread of red metal round my finger. +I could not help having a feeling, like Aladdin, that if I +rubbed the ring perhaps all those towers would rise again. +And there was a sort of feeling of truth in the fancy after all. +We talk of the changeless East; but in one sense the impression +of it is really rather changing, with its wandering tribes and its +shifting sands, in which the genii of the East might well build +the palace or the paradise of a day. As I saw the low and solid +English cottages rising around me amid damp delightful thickets +under rainy skies, I felt that in a deeper sense it is rather +we who build for permanence or at least for a sort of peace. +It is something more than comfort; a relative and reasonable contentment. +And there came back on me like a boomerang a rather indescribable +thought which had circled round my head through most of my journey; +that Christendom is like a gigantic bronze come out of the furnace +of the Near East; that in Asia is only the fire and in Europe +the form. The nearest to what I mean was suggested in that +very striking book _Form and Colour_, by Mr. March Philips. +When I spoke of the idols of Asia, many moderns may well have murmured +against such a description of the ideals of Buddha or Mrs. Besant. +To which I can only reply that I do know a little about the ideals, +and I think I prefer the idols. I have far more sympathy with +the enthusiasm for a nice green or yellow idol, with nine arms +and three heads, than with the philosophy ultimately represented +by the snake devouring his tail; the awful sceptical argument +in a circle by which everything begins and ends in the mind. +I would far rather be a fetish worshipper and have a little fun, +than be an oriental pessimist expected always to smile like an optimist. +Now it seems to me that the fighting Christian creed is the one +thing that has been in that mystical circle and broken out of it, +and become something real as well. It has gone westward by a sort +of centrifugal force, like a stone from a sling; and so made +the revolving Eastern mind, as the Franciscan said in Jerusalem, +do something at last. + +Anyhow, although I carried none of the trappings of a pilgrim I felt +strongly disposed to take the privileges of one. I wanted to be +entertained at the firesides of total strangers, in the medieval manner, +and to tell them interminable tales of my travels. I wanted to linger +in Dover, and try it on the citizens of that town. I nearly got +out of the train at several wayside stations, where I saw secluded +cottages which might be brightened by a little news from the Holy Land. +For it seemed to me that all my fellow-countrymen must be my friends; +all these English places had come much closer together after travels +that seemed in comparison as vast as the spaces between the stars. +The hop-fields of Kent seemed to me like outlying parts of my own +kitchen garden; and London itself to be really situated at London End. +London was perhaps the largest of the suburbs of Beaconsfield. +By the time I came to Beaconsfield itself, dusk was dropping +over the beechwoods and the white cross-roads. The distance seemed +to grow deeper and richer with darkness as I went up the long +lanes towards my home; and in that distance, as I drew nearer, +I heard the barking of a dog. + +*** END OF THE PROJECT GUTENBERG EBOOK 13468 *** |