The Collected Works of T. E. Lawrence (Lawrence of Arabia). T. E. Lawrence

crops, and European houses (erected out of charitable funds) into this land of Palestine, which seemed too small and too poor to repay in kind their efforts: but the land tolerated them. Galilee did not show the deep-seated antipathy to its Jewish colonists which was an unlovely feature of the neighbouring Judea.

      Across the eastern plains (thick with Arabs) lay a labyrinth of crackled lava, the Leja, where the loose and broken men of Syria had foregathered for unnumbered generations. Their descendants lived there in lawless villages, secure from Turk and Beduin, and worked out their internecine feuds at leisure. South and south-west of them opened the Hauran, a huge fertile land; populous with warlike, self-reliant' and prosperous Arab peasantry.

      East of them were the Druses, heterodox Moslem followers of a mad and dead Sultan of Egypt. They hated Maronites with a bitter hatred; which, when encouraged by the Government and the fanatics of Damascus, found expression in great periodic killings. None the less the Druses were disliked by the Moslem Arabs and despised them in return. They were at feud with the Beduins, and preserved in their mountain a show of the chivalrous semi-feudalism of Lebanon in the days of their autonomous Emirs.

      A fifth section in the latitude of Jerusalem would have begun with Germans and with German Jews, speaking German or German-Yiddish, more intractable even than the Jews of the Roman era, unable to endure contact with others not of their race, some of them farmers, most of them shopkeepers, the most foreign, uncharitable part of the whole population of Syria. Around them glowered their enemies, the sullen Palestine peasants, more stupid than the yeomen of North Syria, material as the Egyptians, and bankrupt.

      East of them lay the Jordan depth, inhabited by charred serfs; and across it group upon group of self-respecting village Christians who were, after their agricultural co-religionists of the Orontes valley, the least timid examples of our original faith in the country. Among them and east of them were tens of thousands of semi-nomad Arabs, holding the creed of the desert, living on the fear and bounty of their Christian neighbours. Down this debatable land the Ottoman Government had planted a line of Circassian immigrants from the Russian Caucasus. These held their ground only by the sword and the favour of the Turks, to whom they were, of necessity, devoted.

Chapter LIX

       Table of Contents

      The tale of Syria was not ended in this count of odd races and religions. Apart from the country-folk, the six great towns--Jerusalem, Beyrout, Damascus, Horns, Hama, and Aleppo--were entities, each with its character, direction, and opinion. The southernmost, Jerusalem, was a squalid town, which every Semitic religion had made holy. Christians and Mohammedans came there on pilgrimage to the shrines of its past, and some Jews looked to it for the political future of their race. These united forces of the past and the future were so strong that the city almost failed to have a present. Its people, with rare exceptions, were characterless as hotel servants, living on the crowd of visitors passing through. Ideals of Arab nationality were far from them, though familiarity with the differences of Christians at their moment of most poignant sentience had led the classes of Jerusalem to despise us all.

      Beyrout was altogether new. It would have been bastard French in feeling as in language but for its Greek harbour and American college. Public opinion in it was that of the Christian merchants, fat men living by exchange; for Beyrout itself produced nothing. The next strongest component was the class of returned emigrants, happy on invested savings in the town of Syria which most resembled that Washington Street where they had made good. Beyrout was the door of Syria, a chromatic Levantine screen through which cheap or shop-soiled foreign influences entered: it represented Syria as much as Soho the Home Counties.

      Yet Beyrout, because of its geographical position, because of its schools, and the freedom engendered by intercourse with foreigners, had contained before the war a nucleus of people, talking, writing, thinking like the doctrinaire Cyclopasdists who paved the way for revolution in France. For their sake, and for its wealth, and its exceeding loud and ready voice, Beyrout was to be reckoned with.

      Damascus, Horns, Hama and Aleppo were the four ancient cities in which native Syria took pride. They stretched like a chain along the fertile valleys between the desert and the hills. Because of their setting they turned their backs upon the sea and looked eastward. They were Arab, and knew themselves such. Of them, and of Syria, Damascus was the inevitable head; the seat of lay government; and the religious centre. Its sheikhs were leaders of opinion, more 'Meccan' than others elsewhere. Its fresh and turbulent citizens, always willing to strike, were as extreme in thought and word as in pleasure. The city boasted to move before any part of Syria. The Turks made it military headquarters, just as certainly as the Arab Opposition, and Oppenheim, and Sheikh Shawish there established themselves. Damascus was a lode-star to which Arabs were naturally drawn: a capital which would not smoothly be subservient to any alien race.

      Horns and Hama were twins disliking one another. All in them manufactured things: in Horns often cotton and wool, in Hama brocaded silks. Their industries were prosperous and increasing, their merchants quick to find new outlets, or to meet new tastes, in North Africa, the Balkans, Asia Minor, Arabia, Mesopotamia. They demonstrated the productive ability of Syria, unguided by foreigners, as Beyrout proved its skill in distribution. Yet while the prosperity of Beyrout made it Levantine, the prosperity of Horns and Kama reinforced their localism; made them more firmly native, more jealously native. Almost it seemed as though familiarity with plant and power taught people that their fathers' manners were best.

      Aleppo was a great city in Syria, but not of it, nor of Anatolia, nor of Mesopotamia. There the races, creeds, and tongues of the Ottoman Empire met and knew one another in a spirit of compromise. The clash of characteristics, which made its streets a kaleidoscope, imbued the Aleppine with a lewd thoughtfulness which corrected in him what was blatant in the Damascene. Aleppo had shared in all the civilizations which turned about it: the result seemed to be a lack of zest in its people's belief. Even so, they surpassed the rest of Syria. They fought and traded more; were more fanatical and vicious; and made most beautiful things: but all with a dearth of conviction which rendered barren their multitudinous strength.

      It was typical of Aleppo that in it, while yet Mohammedan feeling ran high, more fellowship should rule between Christian and Mohammedan, Armenian, Arab, Turk, Kurd and Jew, than in perhaps any other great city of the Ottoman Empire, and that more friendliness, though little licence, should have been accorded to Europeans. Politically, the town stood aside altogether, save in Arab quarters which, like overgrown half-nomad villages scattered over with priceless mediaeval mosques, extended east and south of the mural crown of its great citadel. The intensity of their self-sown patriotism tinged the bulk of the citizens outside them with a colour of local consciousness which was by so much less vivid than the Beyrout-acquired unanimity of Damascus.

      All these peoples of Syria were open to us by the master-key of their common Arabic language. Their distinctions were political and religious: morally they differed only in the steady gradation from neurotic sensibility on the sea coast to reserve inland. They were quick-minded; admirers, but not seekers of truth; self-satisfied; not (like the Egyptians) helpless before abstract ideas, but unpractical; and so lazy in mind as to be habitually superficial. Their ideal was ease in which to busy themselves with others' affairs.

      From childhood they were lawless, obeying their fathers only from physical fear; and their government later for much the same reason: yet few races had the respect of the upland Syrian for customary law. All of them wanted something new, for with their superficiality and lawlessness went a passion for politics, a science fatally easy for the Syrian to smarter, but too difficult for him to master. They were discontented always with what government they had; such being their intellectual pride; but few of them honestly thought out a working alternative, and fewer still agreed upon one.

      In settled Syria there was no indigenous political entity larger than the village, in patriarchal Syria nothing more complex than the clan; and these units were informal and voluntary, devoid of sanction, with heads indicated from the entitled families only by the slow cementing of public opinion. All higher constitution was the imported bureau-system of the Turk, in practice either fairly good or very