The New Jerusalem. Gilbert Keith ChestertonЧитать онлайн книгу.
is not that they criticise the world; it is that they never criticise themselves. They compare the alien with the ideal; but they do not at the same time compare themselves with the ideal; rather they identify themselves with the ideal. I have met a tourist who had seen the great Pyramid, and who told me that the Pyramid looked small. Believe me, the tourist looked much smaller. There is indeed another type of traveller, who is not at all small in the moral mental sense, who will confess such disappointments quite honestly, as a piece of realism about his own sensations. In that case he generally suffers from the defect of most realists; that of not being realistic enough. He does not really think out his own impressions thoroughly; or he would generally find they are not so disappointing after all. A humorous soldier told me that he came from Derbyshire, and that he did not think much of the Pyramid because it was not so tall as the Peak. I pointed out to him that he was really offering the tallest possible tribute to a work of man in comparing it to a mountain; even if he thought it was a rather small mountain. I suggested that it was a rather large tombstone. I appealed to those with whom I debated in that district, as to whether they would not be faintly surprised to find such a monument during their quiet rambles in a country churchyard. I asked whether each one of them, if he had such a tombstone in the family, would not feel it natural, if hardly necessary, to point it out; and that with a certain pride. The same principle of the higher realism applies to those who are disappointed with the sight of the Sphinx. The Sphinx really exceeds expectations because it escapes expectations. Monuments commonly look impressive when they are high and often when they are distant. The Sphinx is really unexpected, because it is found suddenly in a hollow, and unnaturally near. Its face is turned away; and the effect is as creepy as coming into a room apparently empty, and finding somebody as still as the furniture. Or it is as if one found a lion couchant in that hole in the sand; as indeed the buried part of the monster is in the form of a couchant lion. If it was a real lion it would hardly be less arresting merely because it was near; nor could the first emotion of the traveller be adequately described as disappointment. In such cases there is generally some profit in looking at the monument a second time, or even at our own sensations a second time. So I reasoned, striving with wild critics in the wilderness; but the only part of the debate which is relevant here can be expressed in the statement that I do think the Pyramid big, for the deep and simple reason that it is bigger than I am. I delicately suggested to those who were disappointed in the Sphinx that it was just possible that the Sphinx was disappointed in them. The Sphinx has seen Julius Caesar; it has very probably seen St. Francis, when he brought his flaming charity to Egypt; it has certainly looked, in the first high days of the revolutionary victories, on the face of the young Napoleon. Is it not barely possible, I hinted to my friends and fellow-tourists, that after these experiences, it might be a little depressed at the sight of you and me? But as I say, I only reintroduce my remarks in connection with a greater matter than these dead things of the desert; in connection with a tomb to which even the Pyramids are but titanic lumber, and a presence greater than the Sphinx, since it is not only a riddle but an answer.
Before I go on to deeper defences of any such cult or culture, I wish first to note a sort of test for the first impressions of an ordinary tourist like myself, to whom much that is really full of an archaic strength may seem merely stiff, or much that really deals with a deep devotional psychology may seem merely distorted. In short I would put myself in the position of the educated Englishman who does quite honestly receive a mere impression of idolatry. Incidentally, I may remark, it is the educated Englishman who is the idolater. It is he who only reverences the place, and does not reverence the reverence for the place. It is he who is supremely concerned about whether a mere object is old or new, or whether a mere ornament is gold or gilt. In other words, it is he who values the visible things rather than the invisible; for no sane man can doubt that invisible things are vivid to the priests and pilgrims of these shrines.
In the midst of emotions that have moved the whole world out of its course, girt about with crowds who will die or do murder for a definition, the educated English gentleman in his blindness bows down to wood and stone. For the only thing wrong about that admirable man is that he is blind about himself.
No man will really attempt to describe his feelings, when he first stood at the gateway of the grave of Christ. The only record relevant here is that I did not feel the reaction, not to say repulsion, that many seem to have felt about its formal surroundings.
Either I was particularly fortunate or others are particularly fastidious. The guide who showed me the Sepulchre was not particularly noisy or profane or palpably mercenary; he was rather more than less sympathetic than the same sort of man who might have shown me Westminster Abbey or Stratford-on-Avon. He was a small, solemn, owlish old man, a Roman Catholic in religion; but so far from deserving the charge of not knowing the Bible, he deserved rather a gentle remonstrance against his assumption that nobody else knew it. If there was anything to smile at, in associations so sacred, it was the elaborate simplicity with which he told the first facts of the Gospel story, as if he were evangelising a savage. Anyhow, he did not talk like a cheap-jack at a stall; but rather like a teacher in an infant school. He made it very clear that Jesus Christ was crucified in case any one should suppose he was beheaded; and often stopped in his narrative to repeat that the hero of these events was Jesus Christ, lest we should fancy it was Nebuchadnezzar or the Duke of Wellington. I do not in the least mind being amused at this; but I have no reason whatever for doubting that he may have been a better man than I. I gave him what I should have given a similar guide in my own country; I parted from him as politely as from one of my own countrymen. I also, of course, gave money, as is the custom, to the various monastic custodians of the shrines; but I see nothing surprising about that. I am not quite so ignorant as not to know that without the monastic brotherhoods, supported by such charity, there would not by this time be anything to see in Jerusalem at all. There was only one class of men whose consistent concern was to watch these things, from the age of heathens and heresies to the age of Turks and tourists; and I am certainly not going to sneer at them for doing no practical work, and then refuse to pay them for the practical work they do. For the rest, even the architectural defacement is overstated, the church was burned down and rebuilt in a bad and modern period; but the older parts, especially the Crusaders' porch, are as grand as the men who made them. The incongruities there are, are those of local colour. In connection, by the way, with what I said about beasts of burden, I mounted a series of steep staircases to the roof of the convent beside the Holy Sepulchre. When I got to the top I found myself in the placid presence of two camels. It would be curious to meet two cows on the roof of a village church. Nevertheless it is the only moral of the chapter interpolated here, that we can meet things quite as curious in our own country.
When the critic says that Jerusalem is disappointing he generally means that the popular worship there is weak and degraded, and especially that the religious art is gaudy and grotesque. In so far as there is any kind of truth in this, it is still true that the critic seldom sees the whole truth. What is wrong with the critic is that he does not criticise himself. He does not honestly compare what is weak, in this particular world of ideas, with what is weak in his own world of ideas. I will take an example from my own experience, and in a manner at my own expense. If I have a native heath it is certainly Kensington High Street, off which stands the house of my childhood. I grew up in that thorough-fare which Mr. Max Beerbohm, with his usual easy exactitude of phrase, has described as "dapper, with a leaning to the fine arts." Dapper was never perhaps a descriptive term for myself; but it is quite true that I owe a certain taste for the arts to the sort of people among whom I was brought up. It is also true that such a taste, in various forms and degrees, was fairly common in the world which may be symbolised as Kensington High Street. And whether or no it is a tribute, it is certainly a truth that most people with an artistic turn in Kensington High Street would have been very much shocked, in their sense of propriety, if they had seen the popular shrines of Jerusalem; the sham gold, the garish colours, the fantastic tales and the feverish tumult. But what I want such people to do, and what they never do, is to turn this truth round. I want them to imagine, not a Kensington aesthete walking down David Street to the Holy Sepulchre, but a Greek monk or a Russian pilgrim walking down Kensington High Street to Kensington Gardens. I will not insist here on all the hundred plagues of plutocracy that would really surprise such a Christian peasant; especially that curse of an irreligious society (unknown in religious societies, Moslem as well as Christian) the detestable denial of all dignity to the poor. I am not speaking now