The New Jerusalem Part 10

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 grat.i.tude, 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 cla.s.sical learning; one of that small group of the governing cla.s.s 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 partners.h.i.+p, 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 s.h.i.+llelaghs.

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 advertis.e.m.e.nt, 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 s.h.i.+p.

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 munic.i.p.al.

Round it swelled the crowd, with its songs and poems and pa.s.sionate 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 pa.s.sed 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 s.p.a.ce 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, n.o.ble 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.

n.o.body can do justice to these cults who has not some sympathy with the power of a mystical idea to trans.m.u.te the meanest and most trivial objects with a kind of magic. It is easy to talk of superst.i.tiously 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 G.o.d 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 superst.i.tion, 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.