Published by Good Press, 2019

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      EAN 4057664124395

Table of Contents

       PREFACE

       G. K. C.

       CHAPTER I. — THE WAY OF THE CITIES

       CHAPTER II. — THE WAY OF THE DESERT

       CHAPTER III. — THE GATES OF THE CITY

       CHAPTER IV. — THE PHILOSOPHY OF SIGHT-SEEING

       CHAPTER V. — THE STREETS OF THE CITY

       CHAPTER VI. — THE GROUPS OF THE CITY

       CHAPTER VII. — THE SHADOW OF THE PROBLEM

       CHAPTER VIII. — THE OTHER SIDE OF THE DESERT

       CHAPTER IX. — THE BATTLE WITH THE DRAGON

       CHAPTER X. — THE ENDLESS EMPIRE

       CHAPTER XI. — THE MEANING OF THE CRUSADE

       CHAPTER XII. — THE FALL OF CHIVALRY

       CHAPTER XIII. — THE PROBLEM OF ZIONISM

       CONCLUSION

PREFACE

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      This book is only an uncomfortably large note-book; and it has the disadvantages, whether or no it has the advantages, of notes that were taken on the spot. Owing to the unexpected distraction of other duties, the notes were published in a newspaper as they were made on the spot; and are now reproduced in a book as they were published in the newspaper. The only exception refers to the last chapter on Zionism; and even there the book only reverts to the original note-book. A difference of opinion, which divided the writer of the book from the politics of the newspaper, prevented the complete publication of that chapter in that place. I recognise that any expurgated form of it would have falsified the proportions of my attempt to do justice in a very difficult problem; but on re-reading even my own attempt in extenso, I am far from satisfied that the proper proportions are kept. I wrote these first impressions in Palestine, where everybody recognises the Jew as something quite distinct from the Englishman or the European; and where his unpopularity even moved me in the direction of his defence. But I admit it was something of a shock to return to a conventional atmosphere, in which that unpopularity is still actually denied or described as mere persecution. It was more of a shock to realise that this most obscurantist of all types of obscurantism is still sometimes regarded as a sort of liberalism. To talk of the Jews always as the oppressed and never as the oppressors is simply absurd; it is as if men pleaded for reasonable help for exiled French aristocrats or ruined Irish landlords, and forgot that the French and Irish peasants had any wrongs at all. Moreover, the Jews in the West do not seem so much concerned to ask, as I have done however tentatively here, whether a larger and less local colonial development might really transfer the bulk of Israel to a more independent basis, as simply to demand that Jews shall continue to control other nations as well as their own. It might be worth while for England to take risks to settle the Jewish problem; but not to take risks merely to unsettle the Arab problem, and leave the Jewish problem unsolved.

      For the rest, there must under the circumstances be only too many mistakes; the historical conjectures, for they can be no more, are founded on authorities sufficiently recognised for me to be permitted to trust them; but I have never pretended to the knowledge necessary to check them. I am aware that there are many disputed points; as for instance the connection of Gerard, the fiery Templar, with the English town of Bideford. I am also aware that some are sensitive about the spelling of words; and the very proof-readers will sometimes revolt and turn Mahomet into Mohammed. Upon this point, however, I am unrepentant; for I never could see the point of altering a form with historic and even heroic fame in our own language, for the sake of reproducing by an arrangement of our letters something that is really written in quite different letters, and probably pronounced with quite a different accent. In speaking of the great prophet I am therefore resolved to call him Mahomet; and am prepared, on further provocation, to call him Mahound.

G. K. C.

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CHAPTER I. — THE WAY OF THE CITIES

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      It was in the season of Christmas that I came out of my little garden in that "field of the beeches" between the Chilterns and the Thames, and began to walk backwards through history to the place from which Christmas came. For it is often necessary to walk backwards, as a man on the wrong road goes back to a sign-post to find the right road. The modern man is more like a traveller who has forgotten the name of his destination, and has to go back whence he came, even to find out where he is going. That the world has lost its way few will now deny; and it did seem to me that I found at last a sort of sign-post, of a singular and significant shape, and saw for a moment in my mind the true map of the modern wanderings; but whether I shall be able to say anything of what I saw, this story must show.

      I had said farewell to all my friends, or all those with my own limited number of legs; and nothing living remained but a dog and a donkey. The reader will learn with surprise that my first feeling of fellowship went out to the dog; I am well aware that I lay open my guard to a lunge of wit. The dog is rather like a donkey, or a small caricature of one, with a large black head and long black ears; but in the mood of the moment there was rather a moral contrast than a pictorial parallel. For the dog did indeed seem to stand for home and everything I was leaving behind me, with reluctance, especially that season of the year. For one thing, he is named after Mr. Winkle, the Christmas guest of Mr. Wardle; and there is indeed something Dickensian in his union of domesticity with exuberance. He jumped about me, barking like a small battery, under the impression that I was going for a walk; but I could not, alas, take him with me on a stroll to Palestine. Incidentally, he would have been out of place;