The New Jerusalem - G. K. Chesterton (best authors to read .TXT) 📗

a pagan and political matter; and it is easy to see what was the meaning of the Crusade on the merely pagan and political side. In one sentence, it meant that Rome had to recover what Byzantium could not keep. But something further had happened as affecting Rome than anything that could be understood by a man standing as I have imagined myself standing, in the official area of Byzantium. When I have said that the Byzantian civilisation seemed still to be reigning, I meant a curious impression that, in these Eastern provinces, though the Empire had been more defeated it has been less disturbed. There is a greater clarity in that ancient air; and fewer clouds of real revolution and novelty have come between them and their ancient sun. This may seem an enigma and a paradox; seeing that here a foreign religion has successfully fought and ruled. But indeed the enigma is also the explanation. In the East the continuity of culture has only been interrupted by negative things that Islam has done. In the West it has been interrupted by positive things that Christendom itself has done. In the West the past of Christendom has its perspective blocked up by its own creations; in the East it is a true perspective of interminable corridors, with round Byzantine arches and proud Byzantine pillars. That, I incline to fancy, is the real difference that a man come from the west of Europe feels in the east of Europe, it is a gap or a void. It is the absence of the grotesque energy of Gothic, the absence of the experiments of parliament and popular representation, the absence of medieval chivalry, the absence of modern nationality. In the East the civilisation lived on, or if you will, lingered on; in the West it died and was reborn. But for a long time, it should be remembered, it must have seemed to the East merely that it died. The realms of Rome had disappeared in clouds of barbaric war, while the realms of Byzantium were still golden and gorgeous in the sun. The men of the East did not realise that their splendour was stiffening and growing sterile, and even the early successes of Islam may not have revealed to them that their rule was not only stiff but brittle. It was something else that was destined to reveal it. The Crusades meant many things; but in this matter they meant one thing, which was like a word carried to them on the great west wind. And the word was like that in an old Irish song: "The west is awake." They heard in the distance the cries of unknown crowds and felt the earth shaking with the march of mobs; and behind them came the trampling of horses and the noise of harness and of horns of war; new kings calling out commands and hosts of young men full of hope crying out in the old Roman tongue "Id Deus vult," Rome was risen from the dead.

Almost any traveller could select out of the countless things that he has looked at the few things that he has seen. I mean the things that come to him with a curious clearness; so that he actually sees them to be what he knows them to be. I might almost say that he can believe in them although he has seen them. There can be no rule about this realisation; it seems to come in the most random fashion; and the man to whom it comes can only speak for himself without any attempt at a critical comparison with others. In this sense I may say that the Church of the Nativity at Bethlehem contains something impossible to describe, yet driving me beyond expression to a desperate attempt at description. The church is entered through a door so small that it it might fairly be called a hole, in which many have seen, and I think truly, a symbol of some idea of humility. It is also said that the wall was pierced in this way to prevent the appearance of a camel during divine service, but even that explanation would only repeat the same suggestion through the parable of the needle's eye. Personally I should guess that, in so far as the purpose was practical, it was meant to keep out much more dangerous animals than camels, as, for instance, Turks. For the whole church has clearly been turned into a fortress, windows are bricked up and walls thickened in some or all of its thousand years of religious war. In the blank spaces above the little doorway hung in old times that strange mosaic of the Magi which once saved the holy place from destruction, in the strange interlude between the decline of Rome and the rise of Mahomet. For when the Persians who had destroyed Jerusalem rode out in triumph to the village of Bethlehem, they looked up and saw above the door a picture in coloured stone, a picture of themselves. They were following a strange star and worshipping an unknown child. For a Christian artist, following some ancient Eastern tradition containing an eternal truth, had drawn the three wise men with the long robes and high head-dresses of Persia. The worshippers of the sun had come westward for the worship of the star. But whether that part of the church were bare and bald as it is now or coloured with the gold and purple images of the Persians, the inside of the church would always be by comparison abruptly dark. As familiarity turns the darkness to twilight, and the twilight to a grey daylight, the first impression is that of two rows of towering pillars. They are of a dark red stone having much of the appearance of a dark red marble; and they are crowned with the acanthus in the manner of the Corinthian school. They were carved and set up at the command of Constantine; and beyond them, at the other end of the church beside the attar, is the dark stairway that descends under the canopies of rock to the stable where Christ was born.

Of all the things I have seen the most convincing, and as it were crushing, were these red columns of Constantine. In explanation of the sentiment there are a thousand things that want saying and cannot be said. Never have I felt so vividly the great fact of our history; that the Christian religion is like a huge bridge across a boundless sea, which alone connects us with the men who made the world, and yet have utterly vanished from the world. To put it curtly and very crudely on this point alone it was possible to sympathise with a Roman and not merely to admire him. All his pagan remains are but sublime fossils; for we can never know the life that was in them. We know that here and there was a temple to Venus or there an altar to Vesta; but who knows or pretends to know what he really felt about Venus or Vesta? Was a Vestal Virgin like a Christian Virgin, or something profoundly different? Was he quite serious about Venus, like a diabolist, or merely frivolous about Venus, like a Christian? If the spirit was different from ours we cannot hope to understand it, and if the spirit was like ours, the spirit was expressed in images that no longer express it. But it is here that he and I meet; and salute the same images in the end.

In any case I can never recapture in words the waves of sympathy with strange things that went through me in that twilight of the tall pillars, like giants robed in purple, standing still and looking down into that dark hole in the ground. Here halted that imperial civilisation, when it had marched in triumph through the whole world; here in the evening of its days it came trailing in all its panoply in the pathway of the three kings. For it came following not only a falling but a fallen star and one that dived before them into a birthplace darker than a grave. And the lord of the laurels, clad in his sombre crimson, looked down into that darkness, and then looked up, and saw that all the stars in his own sky were dead. They were deities no longer but only a brilliant dust, scattered down the vain void of Lucretius. The stars were as stale as they were strong; they would never die for they had never lived; they were cursed with an incurable immortality that was but the extension of mortality; they were chained in the chains of causation and unchangeable as the dead. There are not many men in the modern world who do not know that mood, though it was not discovered by the moderns; it was the final and seemingly fixed mood of nearly all the ancients. Only above the black hole of Bethlehem they had seen a star wandering like a lost spark; and it had done what the eternal suns and planets could not do. It had disappeared.

There are some who resent the presence of such purple beside the plain stable of the Nativity. But it seems strange that they always rebuke it as if it were a blind vulgarity like the red plush of a parvenu; a mere insensibility to a mere incongruity. For in fact the insensibility is in the critics and not the artists. It is an insensibility not to an accidental incongruity but to an artistic contrast. Indeed it is an insensibility of a somewhat tiresome kind, which can often be noticed in those sceptics who make a science of folk-lore. The mark of them is that they fail to see the importance of finding the upshot or climax of a tale, even when it is a fairy-tale. Since the old devotional doctors and designers were never tired of insisting on the sufferings of the holy poor to the point of squalor, and simultaneously insisting on the sumptuousness of the subject kings to the point of swagger, it would really seem not entirely improbable that they may have been conscious of the contrast themselves. I confess this is an insensibility, not to say stupidity, in the sceptics and simplifiers, which I find very fatiguing. I do not mind a man not believing a story, but I confess I am bored stiff (if I may be allowed the expression) by a man who can tell a story without seeing the point of the story, considered as a story or even considered as a lie. And a man who sees the rags and the royal purple as a clumsy inconsistency is merely missing the meaning of a deliberate design. He is like a man who should hear the story of King Cophetua and the beggar maid and say doubtfully that it was hard to recognise it as really a mariage de convenance; a phrase which (I may remark in parenthesis but not without passion) is not the French for "a marriage of convenience," any more than hors d'oeuvre is the French for "out of work"; but may be more rightly rendered in English as "a suitable match." But nobody thought the match of the king and the beggar maid conventionally a suitable match; and nobody would ever have thought the story worth telling if it had been. It is like saying that Diogenes, remaining in his tub after the offer of Alexander, must have been unaware of the opportunities of Greek architecture; or like saying that Nebuchadnezzar eating grass is clearly inconsistent with court etiquette, or not to be found in any fashionable cookery book. I do not mind the learned sceptic saying it is a legend or a lie; but I weep for him when he cannot see the gist of it, I might even say the joke of it. I do not