The New Jerusalem Part 7

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 impa.s.sable 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 pa.s.s.

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 circ.u.mstances, 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 s...o...b..a.l.l.s. A Moslem left to himself would no more play with a s...o...b..ll 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 h.e.l.l. 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 cla.s.s-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 ent.i.tled to self-government; that is, to such government as is self-made. They are not necessarily ent.i.tled 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 n.o.body 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 pa.s.s 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 peac.o.c.ks 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.