The New Jerusalem. G. K. Chesterton

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      It may truly be said, touching the type of culture at least, that Egypt has an Egyptian lower class, a French middle class and an English governing class. Anyhow it is true that the civilisations are stratified in this formation, or superimposed in this order. It is the first impression produced by the darkness and density of the bazaars, the line of the lighted cafes and the blaze of the big hotels. But it contains a much deeper truth in all three cases, and especially in the case of the French influence. It is indeed one of the first examples of what I mean by the divisions of the West becoming clearer in the ancient centres of the East. It is often said that we can only appreciate the work of England in a place like India. In so far as this is true, it is quite equally true that we can only appreciate the work of France in a place like Egypt. But this work is of a peculiar and even paradoxical kind. It is too practical to be prominent, and so universal that it is unnoticed.

      The French view of the Rights of Man is called visionary; but in practice it is very solid and even prosaic. The French have a unique and successful trick by which French things are not accepted as French. They are accepted as human. However many foreigners played football, they would still consider football an English thing. But they do not consider fencing a French thing, though all the terms of it are still French. If a Frenchman were to label his hostelry an inn or a public house (probably written publicouse) we should think him a victim of rather advanced Anglomania. But when an Englishman calls it an hotel, we feel no special dread of him either as a dangerous foreigner or a dangerous lunatic. We need not recognise less readily the value of this because our own distinction is different; especially as our own distinction is being more distinguished. The spirit of the English is adventure; and it is the essence of adventure that the adventurer does remain different from the strange tribes or strange cities, which he studies because of their strangeness. He does not become like them, as did some of the Germans, or persuade them to become like him, as do most of the French. But whether we like or dislike this French capacity, or merely appreciate it properly in its place, there can be no doubt about the cause of that capacity. The cause is in the spirit that is so often regarded as wildly Utopian and unreal. The cause is in the abstract creed of equality and citizenship; in the possession of a political philosophy that appeals to all men. In truth men have never looked low enough for the success of the French Revolution. They have assumed that it claims to be a sort of divine and distant thing, and therefore have not noticed it in the nearest and most materialistic things. They have watched its wavering in the senate and never seen it walking in the streets; though it can be seen in the streets of Cairo as in the streets of Paris.

      In Cairo a man thinks it English to go into a tea-shop; but he does not think it French to go into a cafe. And the people who go to the tea-shop, the English officers and officials, are stamped as English and also stamped as official. They are generally genial, they are generally generous, but they have the detachment of a governing group and even a garrison. They cannot be mistaken for human beings. The people going to a cafe are simply human beings going to it because it is a human place. They have forgotten how much is French and how much Egyptian in their civilisation; they simply think of it as civilisation. Now this character of the older French culture must be grasped because it is the clue to many things in the mystery of the modern East. I call it an old culture because as a matter of fact it runs back to the Roman culture. In this respect the Gauls really continue the work of the Romans, in making something official which comes at last to be regarded as ordinary. And the great fundamental fact which is incessantly forgotten and ought to be incessantly remembered, about these cities and provinces of the near East, is that they were once as Roman as Gaul.

      There is a frivolous and fanciful debate I have often had with a friend, about whether it is better to find one's way or to lose it, to remember the road or to forget it. I am so constituted as to be capable of losing my way in my own village and almost in my own house. And I am prepared to maintain the privilege to be a poetic one. In truth I am prepared to maintain that both attitudes are valuable, and should exist side by side. And so my friend and I walk side by side along the ways of the world, he being full of a rich and humane sentiment, because he remembers passing that way a few hundred times since his childhood; while to me existence is a perpetual fairy-tale, because I have forgotten all about it. The lamp-post which moves him to a tear of reminiscence wrings from me a cry of astonishment; and the wall which to him is as historic as a pyramid is to me as arresting and revolutionary as a barricade. Now in this, I am glad to say, my temperament is very English; and the difference is very typical of the two functions of the English and the French. But in practical politics the French have a certain advantage in knowing where they are, and knowing it is where they have been before. It is in the Roman Empire.

      The position of the English in Egypt or even in Palestine is something of a paradox. The real English claim is never heard in England and never uttered by Englishmen. We do indeed hear a number of false English claims, and other English claims that are rather irrelevant than false. We hear pompous and hypocritical suggestions, full of that which so often accompanies the sin of pride, the weakness of provinciality. We hear suggestions that the English alone can establish anywhere a reign of law, justice, mercy, purity and all the rest of it. We also hear franker and fairer suggestions that the English have after all (as indeed they have) embarked on a spirited and stirring adventure; and that there has been a real romance in the extending of the British Empire in strange lands. But the real case for these semi-eastern occupations is not that of extending the British Empire in strange lands. Rather it is restoring the Roman Empire in familiar lands. It is not merely breaking out of Europe in the search for something non-European. It would be much truer to call it putting Europe together again after it had been broken. It may almost be said of the Britons, considered as the most western of Europeans, that they have so completely forgotten their own history that they have forgotten even their own rights. At any rate they have forgotten the claims that could reasonably be made for them, but which they never think of making for themselves. They have not the faintest notion, for instance, of why hundreds of years ago an English saint was taken from Egypt, or why an English king was fighting in Palestine. They merely have a vague idea that George of Cappadocia was naturalised much in the same way as George of Hanover. They almost certainly suppose that Coeur de Lion in his wanderings happened to meet the King of Egypt, as Captain Cook might happen to meet the King of the Cannibal Islands. To understand the past connection of England with the near East, it is necessary to understand something that lies behind Europe and even behind the Roman Empire; something that can only be conveyed by the name of the Mediterranean. When people talk, for instance, as if the Crusades were nothing more than an aggressive raid against Islam, they seem to forget in the strangest way that Islam itself was only an aggressive raid against the old and ordered civilisation in these parts. I do not say it in mere hostility to the religion of Mahomet; as will be apparent later, I am fully conscious of many values and virtues in it; but certainly it was Islam that was the invasion and Christendom that was the thing invaded. An Arabian gentleman found riding on the road to Paris or hammering on the gates of Vienna can hardly complain that we have sought him out in his simple tent in the desert. The conqueror of Sicily and Spain cannot reasonably express surprise at being an object of morbid curiosity to the people of Italy and France. In the city of Cairo the stranger feels many of the Moslem merits, but he certainly feels the militaristic character of the Moslem glories. The crown of the city is the citadel, built by the great Saladin but of the spoils of ancient Egyptian architecture; and that fact is in its turn very symbolical. The man was a great conqueror, but he certainly behaved like an invader; he spoiled the Egyptians. He broke the old temples and tombs and built his own out of fragments. Nor is this the only respect in which the citadel of Cairo is set high like a sign in heaven. The sign is also significant because from this superb height the traveller first beholds the desert, out of which the great conquest came.

      Every one has heard the great story of the Greeks who cried aloud in triumph when they saw the sea afar off; but it is a stranger experience to see the earth afar off. And few of us, strictly speaking, have ever seen the earth at all. In cultivated countries it is always clad, as it were, in green garments. The first sight of the desert is like the sight of a naked giant in the distance. The image is all the more natural because of the particular formation which it takes, at least as it borders upon the fields of Egypt, СКАЧАТЬ