The New Jerusalem. G. K. ChestertonЧитать онлайн книгу.
the Christian King who shall again rule in Jerusalem. In the middle of the square enclosure rises the great dark Dome of the Rock; and standing near it, a man may see for the first time in the distance, another dome. It lies away to the west, but a little to the north; and it is surmounted, not by a crescent but a cross. Many heroes and holy kings have desired to see this thing, and have not seen it.
It is very characteristic of the city, with its medieval medley and huddle of houses, that a man may first see the Church of the Holy Sepulchre which is in the west, by going as far as possible to the east. All the sights are glimpses; and things far can be visible and things near invisible. The traveller comes on the Moslem dome round a corner; and he finds the Christian dome, as it were, behind his own back. But if he goes on round the wall to the north-east corner of the Court of the Temple, he will find the next entrance; the Gate of St. Stephen. On the slope outside, by a strange and suitable coincidence, the loose stones which lie on every side of the mountain city seemed to be heaped higher; and across the valley on the skirts of the Mount of Olives is the great grey olive of Gethsemane.
On the northern side the valley turns to an artificial trench, for the ground here is higher; and the next or northern gate bears the name of Herod; though it might well bear the name either of Godfrey or Saladin. For just outside it stands a pine-tree, and beside it a rude bulk of stone; where stood these great captains in turn, before they took Jerusalem. Then the wall runs on till it comes to the great Damascus Gate, graven I know not why with great roses in a style wholly heraldic and occidental, and in no way likely to remind us of the rich roses of Damascus; though their name has passed into our own English tongue and tradition, along with another word for the delicate decoration of the sword. But at the first glance, at any rate, it is hard to believe that the roses on the walls are not the Western roses of York or Lancaster, or that the swords which guarded them were not the straight swords of England or of France. Doubtless a deeper and more solemn memory ought to return immediately to the mind where that gate looks down the great highway; as if one could see, hung over it in the sky for ever, the cloud concealing the sunburst that broods upon the road to Damascus. But I am here only confessing the facts or fancies of my first impression; and again the fancy that came to me first was not of any such alien or awful things. I did not think of damask or damascene or the great Arabian city or even the conversion of St. Paul. I thought of my own little house in Buckinghamshire, and how the edge of the country town where it stands is called Aylesbury End, merely because it is the corner nearest to Aylesbury. That is what I mean by saying that these ancient customs are more rational and even utilitarian than the fashions of modernity. When a street in a new suburb is called Pretoria Avenue, the clerk living there does not set out from his villa with the cheerful hope of finding the road lead him to Pretoria. But the man leaving Aylesbury End does know it would lead him to Aylesbury; and the man going out at the Damascus Gate did know it would lead him to Damascus. And the same is true of the next and last of the old entrances, the Jaffa Gate in the east; but when I saw that I saw something else as well.
I have heard that there is a low doorway at the entrance to a famous shrine which is called the Gate of Humility; but indeed in this sense all gates are gates of humility, and especially gates of this kind. Any one who has ever looked at a landscape under an archway will know what I mean, when I say that it sharpens a pleasure with a strange sentiment of privilege. It adds to the grace of distance something that makes it not only a grace but a gift. Such are the visions of remote places that appear in the low gateways of a Gothic town; as if each gateway led into a separate world; and almost as if each dome of sky were a different chamber. But he who walks round the walls of this city in this spirit will come suddenly upon an exception which will surprise him like an earthquake. It looks indeed rather like something done by an earthquake; an earthquake with a half-witted sense of humour. Immediately at the side of one of these humble and human gateways there is a great gap in the wall, with a wide road running through it. There is something of unreason in the sight which affects the eye as well as the reason. It recalls some crazy tale about the great works of the Wise Men of Gotham. It suggests the old joke about the man who made a small hole for the kitten as well as a large hole for the cat. Everybody has read about it by this time; but the immediate impression of it is not merely an effect of reading or even of reasoning. It looks lop-sided; like something done by a one-eyed giant. But it was done by the last prince of the great Prussian imperial system, in what was probably the proudest moment in all his life of pride.
What is true has a way of sounding trite; and what is trite has a way of sounding false. We shall now probably weary the world with calling the Germans barbaric, just as we very recently wearied the world with calling them cultured and progressive and scientific. But the thing is true though we say it a thousand times. And any one who wishes to understand the sense in which it is true has only to contemplate that fantasy and fallacy in stone; a gate with an open road beside it. The quality I mean, however, is not merely in that particular contrast; as of a front door standing by itself in an open field. It is also in the origin, the occasion and the whole story of the thing. There is above all this supreme stamp of the barbarian; the sacrifice of the permanent to the temporary. When the walls of the Holy City were overthrown for the glory of the German Emperor, it was hardly even for that everlasting glory which has been the vision and the temptation of great men. It was for the glory of a single day. It was something rather in the nature of a holiday than anything that could be even in the most vainglorious sense a heritage. It did not in the ordinary sense make a monument, or even a trophy. It destroyed a monument to make a procession. We might almost say that it destroyed a trophy to make a triumph. There is the true barbaric touch in this oblivion of what Jerusalem would look like a century after, or a year after, or even the day after. It is this which distinguishes the savage tribe on the march after a victory from the civilised army establishing a government, even if it be a tyranny. Hence the very effect of it, like the effect of the whole Prussian adventure in history, remains something negative and even nihilistic. The Christians made the Church of the Holy Sepulchre and the Moslems made the Mosque of Omar; but this is what the most scientific culture made at the end of the great century of science. It made an enormous hole. The only positive contribution of the nineteenth century to the spot is an unnaturally ugly clock, at the top of an ornamental tower, or a tower that was meant to be ornamental. It was erected, I believe, to commemorate the reign of Abdul Hamid; and it seems perfectly adapted to its purpose, like one of Sir William Watson's sonnets on the same subject. But this object only adds a touch of triviality to the much more tremendous negative effect of the gap by the gate. That remains a parable as well as a puzzle, under all the changing skies of day and night; with the shadows that gather tinder the narrow Gate of Humility; and beside it, blank as daybreak and abrupt as an abyss, the broad road that has led already to destruction.
The gap remains like a gash, a sort of wound in the walls; but it only strengthens by contrast the general sense of their continuity. Save this one angle where the nineteenth century has entered, the vague impression of the thirteenth or fourteenth century rather deepens than dies away. It is supported more than many would suppose even by the figures that appear in the gateways or pass in procession under the walls. The brown Franciscans and the white Dominicans would alone give some colour to a memory of the Latin kingdom of Jerusalem; and there are other examples and effects which are less easily imagined in the West. Thus as I look down the street, I see coming out from under an archway a woman wearing a high white head-dress very like those we have all seen in a hundred pictures of tournaments or hunting parties, or the Canterbury Pilgrimage or the Court of Louis XI. She is as white as a woman of the North; and it is not, I think, entirely fanciful to trace a certain freedom and dignity in her movement, which is quite different at least from the shuffling walk of the shrouded Moslem women. She is a woman of Bethlehem, where a tradition, it is said, still claims as a heroic heritage the blood of the Latin knights of the cross. This is, of course, but one aspect of the city; but it is one which may be early noted, yet one which is generally neglected. As I have said, I had expected many things of Jerusalem, but I had not expected this. I had expected to be disappointed with it as a place utterly profaned and fallen below its mission. I had expected to be awed by it; indeed I had expected to be frightened of it, as a place dedicated and even doomed by its mission. But I had never fancied that it would be possible to be fond of it; as one might be fond of a little walled town among the orchards of Normandy or the hop-fields of Kent.
And just then there happened a coincidence