LITMIR.BIZ

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on the soil, and found out that they, too, were peasantry. So we see clans, born in the highlands of Yemen, thrust by stronger clans into the desert, where, unwillingly, they became nomad to keep themselves alive. We see them wandering, every year moving a little further north or a little further east as chance has sent them down one or other of the well-roads of the wilderness, till finally this pressure drives them from the desert again into the sown, with the like unwillingness of their first shrinking experiment in nomad life. This was the circulation which kept vigour in the Semitic body. There were few, if indeed there was a single northern Semite, whose ancestors had not at some dark age passed through the desert. The mark of nomadism, that most deep and biting social discipline, was on each of them in his degree.

Chapter III

       Table of Contents

      If tribesman and townsman in Arabic-speaking Asia were not different races, but just men in different social and economic stages, a family resemblance might be expected in the working of their minds, and so it was only reasonable that common elements should appear in the product of all these peoples. In the very outset, at the first meeting with them, was found a universal clearness or hardness of belief, almost mathematical in its limitation, and repellent in its unsympathetic form. Semites had no half-tones in their register of vision. They were a people of primary colours, or rather of black and white, who saw the world always in contour. They were a dogmatic people, despising doubt, our modern crown of thorns. They did not understand our metaphysical difficulties, our introspective questionings. They knew only truth and untruth, belief and unbelief, without our hesitating retinue of finer shades.

      This people was black and white, not only in vision, but by inmost furnishing: black and white not merely in clarity, but in apposition. Their thoughts were at ease only in extremes. They inhabited superlatives by choice. Sometimes inconsistents seemed to possess them at once in joint sway; but they never compromised: they pursued the logic of several incompatible opinions to absurd ends, without perceiving the incongruity. With cool head and tranquil judgement, imperturbably unconscious of the flight, they oscillated from asymptote to asymptote.*

      They were a limited, narrow-minded people, whose inert intellects lay fallow in incurious resignation. Their imaginations were vivid, but not creative. There was so little Arab art in Asia that they could almost be said to have had no art, though their classes were liberal patrons, and had encouraged whatever talents in architecture, or ceramics, or other handicraft their neighbours and helots displayed. Nor did they handle great industries: they had no organizations of mind or body. They invented no systems of philosophy, no complex mythologies. They steered their course between the idols of the tribe and of the cave. The least morbid of peoples, they had accepted the gift of life unquestioningly, as axiomatic. To them it was a thing inevitable, entailed on man, a usufruct, beyond control. Suicide was a thing impossible, and death no grief.

      They were a people of spasms, of upheavals, of ideas, the race of the individual genius. Their movements were the more shocking by contrast with the quietude of every day, their great men greater by contrast with the humanity of their mob. Their convictions were by instinct, their activities intuitional. Their largest manufacture was of creeds: almost they were monopolists of revealed religions. Three of these efforts had endured among them: two of the three had also borne export (in modified forms) to non-Semitic peoples. Christianity, translated into the diverse spirits of Greek and Latin and Teutonic tongues, had conquered Europe and America. Islam in various transformations was subjecting Africa and parts of Asia. These were Semitic successes. Their failures they kept to themselves. The fringes of their deserts were strewn with broken faiths.

      It was significant that this wrack of fallen religions lay about the meeting of the desert and the sown. It pointed to the generation of all these creeds. They were assertions, not arguments; so they required a prophet to set them forth. The Arabs said there had been forty thousand prophets: we had record of at least some hundreds. None of them had been of the wilderness; but their lives were after a pattern. Their birth set them in crowded places. An unintelligible passionate yearning drove them out into the desert. There they lived a greater or lesser time in meditation and physical abandonment; and thence they returned with their imagined message articulate, to preach it to their old, and now doubting, associates. The founders of the three great creeds fulfilled this cycle: their possible coincidence was proved a law by the parallel life-histories of the myriad others, the unfortunate who failed, whom we might judge of no less true profession, but for whom time and disillusion had not heaped up dry souls ready to be set on fire. To the thinkers of the town the impulse into Nitria had ever been irresistible, not probably that they found God dwelling there, but that in its solitude they heard more certainly the living word they brought with them.

      The common base of all the Semitic creeds, winners or losers, was the ever present idea of world-worthlessness. Their profound reaction from matter led them to preach bareness, renunciation, poverty; and the atmosphere of this invention stifled the minds of the desert pitilessly. A first knowledge of their sense of the purity of rarefaction was given me in early years, when we had ridden far out over the rolling plains of North Syria to a ruin of the Roman period which the Arabs believed was made by a prince of the border as a desert-palace for his queen. The clay of its building was said to have been kneaded for greater richness, not with water, but with the precious essential oils of flowers. My guides, sniffing the air like dogs, led me from crumbling room to room, saying, 'This is jessamine, this violet, this rose'.

      But at last Dahoum drew me: 'Come and smell the very sweetest scent of all', and we went into the main lodging, to the gaping window sockets of its eastern face, and there drank with open mouths of the effortless, empty, eddyless wind of the desert, throbbing past. That slow breath had been born somewhere beyond the distant Euphrates and had dragged its way across many days and nights of dead grass, to its first obstacle, the man-made walls of our broken palace. About them it seemed to fret and linger, murmuring in baby-speech. 'This,' they told me, 'is the best: it has no taste.' My Arabs were turning their backs on perfumes and luxuries to choose the things in which mankind had had no share or part.

      The Beduin of the desert, born and grown up in it, had embraced with all his soul this nakedness too harsh for volunteers, for the reason, felt but inarticulate, that there he found himself indubitably free. He lost material ties, comforts, all superfluities and other complications to achieve a personal liberty which haunted starvation and death. He saw no virtue in poverty herself: he enjoyed the little vices and luxuries--coffee, fresh water, women--which he could still preserve. In his life he had air and winds, sun and light, open spaces and a great emptiness. There was no human effort, no fecundity in Nature: just the heaven above and the unspotted earth beneath. There unconsciously he came near God. God was to him not anthropomorphic, not tangible, not moral nor ethical, not concerned with the world or with him, not natural: but the being [GREEK-see image 'Greek image 1' below], thus qualified not by divestiture but by investiture, a comprehending Being, the egg of all activity, with nature and matter just a glass reflecting Him.

      

Greek image 1

      The Beduin could not look for God within him: he was too sure that he was within God. He could not conceive anything which was or was not God, Who alone was great; yet there was a homeliness, an everyday-ness of this climatic Arab God, who was their eating and their fighting and their lusting, the commonest of their thoughts, their familiar resource and companion, in a way impossible to those whose God is so wistfully veiled from them by despair of their carnal unworthiness of Him and by the decorum of formal worship. Arabs felt no incongruity in bringing God into the weaknesses and appetites of their least creditable causes. He was the most familiar of their words; and indeed we lost much eloquence when making Him the shortest and ugliest of our monosyllables.

      This creed of the desert seemed inexpressible in words, and indeed in thought. It was easily felt as an influence, and those who went into the desert long enough to forget its open spaces and its emptiness were inevitably thrust upon God as the only refuge and rhythm of being. The Bedawi might be a nominal Sunni, or a nominal Wahabi, or anything else in the Semitic compass, and he would

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