The New Jerusalem Part 3

n.o.body supposed, even subconsciously, that Mahomet meant to restore ancient Babylon as medievalism vaguely sought to restore ancient Rome.

n.o.body 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 n.o.ble 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 G.o.d 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 s.e.x; 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 s.e.xes 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 n.o.bly, when he said that our earthly city is the body of the city of G.o.d.

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 h.e.l.l 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 G.o.d is G.o.d is a repet.i.tion of words, like the repet.i.tions 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 repet.i.tions; 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 repet.i.tion, 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 p.r.i.c.kly 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. Cl.u.s.ters and crowds of crimson anemones were of a red not to be symbolised in blood or wine; but rather in the red gla.s.s 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 gra.s.s 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 gra.s.ses 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 c.o.c.ktails 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 a.s.sociate 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 antic.i.p.ated 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 G.o.dfrey 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.