poster in the London streets to its high places in history. But it is only one example of the way in which a thousand things grouped themselves and fell into perspective as I passed farther and farther from them, and drew near the central origins of civilisation. I do not say that I saw the solution; but I saw the problem. In the litter of journalism and the chatter of politics, it is too much of a puzzle even to be a problem. For instance, a friend of mine described his book,
The Path to Rome, as a journey through all Europe that the Faith had saved; and I might very well describe my own journey as one through all Europe that the War has saved. The trail of the actual fighting, of course, was awfully apparent everywhere; the plantations of pale crosses seemed to crop up on every side like growing things; and the first French villages through which I passed had heard in the distance, day and night, the guns of the long battle-line, like the breaking of an endless exterior sea of night upon the very borderland of the world. I felt it most as we passed the noble towers of Amiens, so near the high-water mark of the high tide of barbarism, in that night of terror just before the turning of the tide. For the truth which thus grew clearer with travel is rightly represented by the metaphor of the artillery, as the thunder and surf of a sea beyond the world. Whatever else the war was, it was like the resistance of something as solid as land, and sometimes as patient and inert as land, against something as unstable as water, as weak as water; but also as
strong as water, as strong as water is in a cataract or a flood. It was the resistance of form to formlessness; that version or vision of it seemed to clarify itself more and more as I went on. It was the defence of that same ancient enclosure in which stood the broken columns of the Roman forum and the column in the Paris square, and of all other such enclosures down to the domestic enclosures of my own dog and donkey. All had the same design, the marking out of a square for the experiment of liberty; of the old civic liberty or the later universal liberty. I knew, to take the domestic metaphor, that the watchdog of the West had again proved too strong for the wild dogs of the Orient. For the foes of such creative limits are chaos and old night, whether they are the Northern barbarism that pitted tribal pride and brutal drill against the civic ideal of Paris, or the Eastern barbarism that brought brigands out of the wilds of Asia to sit on the throne of Byzantium. And as in the other case, what I saw was something simpler and larger than all the disputed details about the war and the peace. A man may think it extraordinary, as I do, that the natural dissolution of the artificial German Empire into smaller states should have actually been prevented by its enemies, when it was already accepted in despair by its friends. For we are now trying hard to hold the Prussian system together, having hammered hard for four mortal years to burst it asunder. Or he may think exactly the opposite; it makes no difference to the larger fact I have in mind. A man may think it simply topsy-turvy, as I do, that we should clear the Turks out of Turkey, but leave them in Constantinople. For that is driving the barbarians from their own rude tillage and pasturage, and giving up to them our own European and Christian city; it is as if the Romans annexed Parthia but surrendered Rome. But he may think exactly the opposite; and the larger and simpler truth will still be there. It was that the weeds and wild things had been everywhere breaking into our boundaries, climbing over the northern wall or crawling through the eastern gate, so that the city would soon have been swallowed in the jungle. And whether the lines had been redrawn logically or loosely, or particular things cleared with consistency or caprice, a line has been drawn somewhere and a clearance has been made somehow. The ancient plan of our city has been saved; a city at least capable of containing citizens. I felt this in the chance relics of the war itself; I felt it twenty times more in those older relics which even the war had never touched at all; I felt the change as much in the changeless East as in the ever-changing West. I felt it when I crossed another great square in Paris to look at a certain statue, which I had last seen hung with crape and such garlands as we give the dead; but on whose plain pedestal nothing now is left but the single word "Strasbourg." I felt it when I saw words merely scribbled with a pencil on a wall in a poor street in Brindisi;
Italia vittoriosa. But I felt it as much or even more in things infinitely more ancient and remote; in those monuments like mountains that still seem to look down upon all modern things. For these things were more than a trophy that had been raised, they were a palladium that had been rescued. These were the things that had again been saved from chaos, as they were saved at Salamis and Lepanto; and I knew what had saved them or at least in what formation they had been saved. I knew that these scattered splendours of antiquity would hardly have descended to us at all, to be endangered or delivered, if all that pagan world had not crystallised into Christendom.
Crossing seas as smooth as pavements inlaid with turquoise and lapis lazuli, and relieved with marble mountains as clear and famous as marble statues, it was easy to feel all that had been pure and radiant even in the long evening of paganism; but that did not make me forget what strong stars had comforted the inevitable night. The historical moral was the same whether these marble outlines were merely "the isles" seen afar off like sunset clouds by the Hebrew prophets, or were felt indeed as Hellas, the great archipelago of arts and arms praised by the Greek poets; the historic heritage of both descended only to the Greek Fathers. In those wild times and places, the thing that preserved both was the only thing that would have permanently preserved either. It was but part of the same story when we passed the hoary hills that held the primeval culture of Crete, and remembered that it may well have been the first home of the Philistines. It mattered the less by now whether the pagans were best represented by Poseidon the deity or by Dagon the demon. It mattered the less what gods had blessed the Greeks in their youth and liberty; for I knew what god had blessed them in their despair. I knew by what sign they had survived the long slavery under Ottoman orientalism; and upon what name they had called in the darkness, when there was no light but the horned moon of Mahound. If the glory of Greece has survived in some sense, I knew why it had ever survived in any sense. Nor did this feeling of our fixed formation fail me when I came to the very gates of Asia and of Africa; when there rose out of the same blue seas the great harbour of Alexandria; where had shone the Pharos like the star of Hellas, and where men had heard from the lips of Hypatia the last words of Plato. I know the Christians tore Hypatia in pieces; but they did not tear Plato in pieces. The wild men that rode behind Omar the Arab would have thought nothing of tearing every page of Plato in pieces. For it is the nature of all this outer nomadic anarchy that it is capable sooner or later of tearing anything and everything in pieces; it has no instinct of preservation or of the permanent needs of men. Where it has passed the ruins remain ruins and are not renewed; where it has been resisted and rolled back, the links of our long history are never lost. As I went forward the vision of our own civilisation, in the form in which it finally found unity, grew clearer and clearer; nor did I ever know it more certainly than when I had left it behind.
For the vision was that of a shape appearing and reappearing among shapeless things; and it was a shape I knew. The imagination was forced to rise into altitudes infinitely ancient and dizzy with distance, as if into the cold colours of primeval dawns, or into the upper strata and dead spaces of a daylight older than the sun and moon. But the character of that central clearance still became clearer and clearer. And my memory turned again homewards; and I thought it was like the vision of a man flying from Northolt, over that little market-place beside my own door; who can see nothing below him but a waste as of grey forests, and the pale pattern of a cross.
CHAPTER II. — THE WAY OF THE DESERT
Table of Contents
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
