The New Jerusalem, G. K. Chesterton [good fiction books to read .TXT] 📗

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