The New Jerusalem Part 4

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 G.o.d whose image had never been made by man.

Here was waged that endless war between the graven G.o.ds of the plain and the invisible G.o.d 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 pa.s.sed 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 a.s.sociations 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 pa.s.sed over the place since these medieval walls were built, any more than the far more interesting centuries that pa.s.sed 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 gra.s.s 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 gra.s.s 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 gra.s.s 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 a.s.ses 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 t.i.tanic steps up to G.o.d. 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 pa.s.sages of a great castle; but also because the very name of the gate was given to this south-western hill by G.o.dfrey 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 pa.s.sing, 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 peac.o.c.k, l.u.s.trous 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 G.o.dfrey 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 pa.s.sed 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.