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 of moral but of artistic things; of the concrete arts and crafts used in popular worship. Well, my imaginary pilgrim would walk past Kensington Gardens till his sight was blasted by a prodigy. He would either fall on his knees as before a shrine, or cover his face as from a sacrilege. He would have seen the Albert Memorial. There is nothing so conspicuous in Jerusalem. There is nothing so gilded and gaudy in Jerusalem. Above all, there is nothing in Jerusalem that is on so large a scale and at the same time in so gay and glittering a style. My simple Eastern Christian would almost certainly be driven to cry aloud, “To what superhuman God was this enormous temple erected? I hope it is Christ; but I fear it is Antichrist.” Such, he would think, might well be the great and golden image of the Prince of the World, set up in this great open space to receive the heathen prayers and heathen sacrifices of a lost humanity. I fancy he would feel a desire to be at home again amid the humble shrines of Zion. I really cannot imagine what he would feel, if he were told that the gilded idol was neither a god nor a demon, but a petty German prince who had some slight influence in turning us into the tools of Prussia.

  Now I myself, I cheerfully admit, feel that enormity in Kensington Gardens as something quite natural. I feel it so because I have been brought up, so to speak, under its shadow; and stared at the graven images of Raphael and Shakespeare almost before I knew their names; and long before I saw anything funny in their figures being carved, on a smaller scale, under the feet of Prince Albert. I even took a certain childish pleasure in the gilding of the canopy and spire, as if in the golden palace of what was, to Peter Pan and all children, something of a fairy garden. So do the Christians of Jerusalem take pleasure, and possibly a childish pleasure, in the gilding of a better palace, besides a nobler garden, ornamented with a somewhat worthier aim. But the point is that the people of Kensington, whatever they might think about the Holy Sepulchre, do not think anything at all about the Albert Memorial. They are quite unconscious of how strange a thing it is; and that simply because they are used to it. The religious groups in Jerusalem are also accustomed to their coloured background; and they are surely none the worse if they still feel rather more of the meaning of the colours. It may be said that they retain their childish illusion about their Albert Memorial. I confess I cannot manage to regard Palestine as a place where a special curse was laid on those who can become like little children. And I never could understand why such critics who agree that the kingdom of heaven is for children, should forbid it to be the only sort of kingdom that children would really like; a kingdom with real crowns of gold or even of tinsel. But that is another question, which I shall discuss in another place; the point is for the moment that such people would be quite as much surprised at the place of tinsel in our lives as we are at its place in theirs. If we are critical of the petty things they do to glorify great things, they would find quite as much to criticise (as in Kensington Gardens) in the great things we do to glorify petty things. And if we wonder at the way in which they seem to gild the lily, they would wonder quite as much at the way we gild the weed.

  There are countless other examples of course of this principle of self-criticism, as the necessary condition of all criticism. It applies quite as much, for instance, to the other great complaint which my Kensington friend would make after the complaint about paltry ornament; the complaint about what is commonly called backsheesh. Here again there is really something to complain of; though much of the fault is not due to Jerusalem, but rather to London and New York. The worst superstition of Jerusalem, like the worst profligacy of Paris, is a thing so much invented for Anglo-Saxons that it might be called an Anglo-Saxon institution. But here again the critic could only really judge fairly if he realised with what abuses at home he ought really to compare this particular abuse abroad. He ought to imagine, for example, the feelings of a religious Russian peasant if he really understood all the highly-coloured advertisements covering High Street Kensington Station. It is really not so repulsive to see the poor asking for money as to see the rich asking for more money. And advertisement is the rich asking for more money. A man would be annoyed if he found himself in a mob of millionaires, all holding out their silk hats for a penny; or all shouting with one voice, “Give me money.” Yet advertisement does really assault the eye very much as such a shout would assault the ear. “Budge’s Boots are the Best” simply means “Give me money”; “Use Seraphic Soap” simply means “Give me money.” It is a complete mistake to suppose that common people make our towns commonplace, with unsightly things like advertisements. Most of those whose wares are thus placarded everywhere are very wealthy gentlemen with coronets and country seats, men who are probably very particular about the artistic adornment of their own homes. They disfigure their towns in order to decorate their houses. To see such men crowding and clamouring for more wealth would really be a more unworthy sight than a scramble of poor guides; yet this is what would be conveyed by all the glare of gaudy advertisement to anybody who saw and understood it for the first time. Yet for us who are familiar with it all that gaudy advertisement fades into a background, just as the gaudy oriental patterns fade into a background for those oriental priests and pilgrims. Just as the innocent Kensington gentleman is wholly unaware that his black top hat is relieved against a background, or encircled as by a halo, of a yellow hoarding about mustard, so is the poor guide sometimes unaware that his small doings are dark against the fainter and more fading gold in which are traced only the humbler haloes of the Twelve Apostles.

  But all these misunderstandings are merely convenient illustrations and introductions, leading up to the great fact of the main misunderstanding. It is a misunderstanding of the whole history and philosophy of the position; that is the whole of the story and the whole moral of the story. The critic of the Christianity of Jerusalem emphatically manages to miss the point. The lesson he ought to learn from it is one which the Western and modern man needs most, and does not even know that he needs. It is the lesson of constancy. These people may decorate their temples with gold or with tinsel; but their tinsel has lasted longer than our gold. They may build things as costly and ugly as the Albert Memorial; but the thing remains a memorial, a thing of immortal memory. They do not build it for a passing fashion and then forget it, or try hard to forget it. They may paint a picture of a saint as gaudy as any advertisement of a soap; but one saint does not drive out another saint as one soap drives out another soap. They do not forget their recent idolatries, as the educated English are now trying to forget their very recent idolatry of everything German. These Christian bodies have been in Jerusalem for at least fifteen hundred years. Save for a few years after the time of Constantine and a few years after the First Crusade, they have been practically persecuted all the time. At least they have been under heathen masters whose attitude towards Christendom was hatred and whose type of government was despotism. No man living in the West can form the faintest conception of what it must have been to live in the very heart of the East through the long and seemingly everlasting epoch of Moslem power. A man in Jerusalem was in the centre of the Turkish Empire as a man in Rome was in the centre of the Roman Empire. The imperial power of Islam stretched away to the sunrise and the sunset; westward to the mountains of Spain and eastward towards the wall of China. It must have seemed as if the whole earth belonged to Mahomet to those who in this rocky city renewed their hopeless witness to Christ. What we have to ask ourselves is not whether we happen in all respects to agree with them, but whether we in the same condition should even have the courage to agree with ourselves. It is not a question of how much of their religion is superstition, but of how much of our religion is convention; how much is custom and how much a compromise even with custom; how much a thing made facile by the security of our own society or the success of our own state. These are powerful supports; and the enlightened Englishman, from a cathedral town or a suburban chapel, walks these wild Eastern places with a certain sense of assurance and stability. Even after centuries of Turkish supremacy, such a man feels, he would not have descended to such a credulity. He would not be fighting for the Holy Fire or wrangling with beggars in the Holy Sepulchre. He would not be hanging fantastic lamps on a pillar peculiar to the Armenians, or peering into the gilded cage that contains the brown Madonna of the Copts. He would not be the dupe of such degenerate fables; God forbid. He would not be grovelling at such grotesque shrines; no indeed. He would be many hundred yards away, decorously bowing towards a more distant city; where, above the only formal and official open place in Jerusalem, the mighty mosaics of the Mosque of Omar proclaim across the valleys the victory and the glory of Mahomet.

  That is the real lesson that the enlightened traveller should learn; the lesson about himself. That is the test that should really be put to those who say that the Christianity of Jerusalem is degraded. After a thousand years of Turkish tyranny, the religion of a London fashionable preacher would not be degraded. It would be destroyed. It would not be there at all, to be jeered at by every prosperous tourist out of a train de luxe. It is worth while to pause upon the point; for nothing has been so wholly missed in our modern religious ideals as the ideal of tenacity. Fashion is called progress. Every new fashion is called a new faith. Every faith is a faith which offers everything except faithfulness. It was never so necessary to insist that most of the really vital and valuable ideas in the world, including Christianity, would never have survived at all if they had not survived their own death, even in the sense of dying daily. The ideal was out of date almost from the first day; that is why it is eternal; for whatever is dated is doomed. As for our own society, if it proceeds at its present rate of progress and improvement, no trace or memory of it will be left at all. Some think that this would be an improvement in itself. We have come to live morally, as the Japs live literally, in houses of paper. But they are pavilions made of the morning papers, which have to be burned on the appearance of the evening editions. Well, a thousand years hence the Japs may be ruling in Jerusalem; the modern Japs who no longer live in paper houses, but in sweated factories and slums. They and the Chinese (that much more dignified and democratic people) seem to be about the only people of importance who have not yet ruled Jerusalem. But though we may think the Christian chapels as thin as Japanese tea-houses, they will still be Christian; though we may think the sacred lamps as cheap as Chinese lanterns, they will still be burning before a crucified creator of the world.