Part 25

Of two further things, native to us, their starved experience has no hold; of nationality (or if the term be preferred, of "The City") and of what we have come to call "chivalry." The two are but aspects of one thing without a name; but that thing all Europeans possess, nor is it possible for us to conceive of a patriotism unless it is a patriotism which is chivalric. In our earliest stories, we honour men fighting odds. Our epics are of small numbers against great; humility and charity are in them, lending a kind of magic strength to the sword. The Faith did not bring in that spirit, but rather completed it. Our boundaries have always been intensely sacred to us. We are not passionate to cross them save for the sake of adventure; but we are passionate to defend them. In all that enormous story of Rome, from the dim Etrurian origins right up to the end of her thousand years, the Wall of the Town was more sacred than the limits of the Empire.

The men of the Desert do not understand these things. They are by compulsion nomad, and for ever wandering; they strike no root; their pride is in mere expansion; they must colonise or fail; nor does any man die for a city.

As I looked from the mountain I thought the Desert which I had come so far to see had explained to me what hitherto I had not understood in the mischances of Europe. I remained for a long while looking out upon the glare.

But when I came down again, northward from the high sandstone hill, and was in the fields again near running water, and drinking wine from a cup carved with Roman emblems, I began to wonder whether the Desert had not put before my mind, as they say it can do before the eye of the traveller, a mirage. Is there such an influence? Are there such men?

THE DEPARTURE

Once, in Barbary, I grew tired of unusual things, especially of palms, and desired to return to Europe and the things I knew; so I went down from the hills to the sea coast, and when after two days I had reached the railway, I took a train for Algiers and reached that port at evening.

From Algiers it is possible to go at once and for almost any sum one chooses to any part of the world. The town is on a sharp slope of a theatre of hills, and in the quiet harbour below it there are all sorts of ships, but mostly steamships, moored with their sterns towards the quay. For there is no tide here, and the ships can lie quite still.

I sat upon a wall of the upper town and considered how each of these ships were going to some different place, and how pleasant it was to roam about the world. Behind the ships, along the stone quays, were a great number of wooden huts, of offices built, into archways, of little houses, booths, and dens, in each of which you could take your passage to some place or other.

"Now," said I to myself, "now is the time to be free." For one never feels master of oneself unless one is obeying no law, plan, custom, trend, or necessity, but simply spreading out at ease and occupying the world. In this also Aristotle was misled by fashion, or was ill-informed by some friend of his, or was, perhaps, lying for money when he said that liberty was obedience to a self-made law; for the most distant hint of law is odious to liberty. True, it is more free to obey a law of one's own making than of some one else's; just as if a man should give himself a punch in the eye it would be less hurtful and far less angering than one given by a passer-by; yet to suffer either would not be a benefit of freedom. Liberty cannot breathe where the faintest odour of regulation is to be discovered, but only in that ether whose very nature is largeness. Oh! Diviner Air! how few have drunk you, and in what deep draughts have I!

I had a great weight of coined, golden, metallic money all loose in my pocket. There was no call upon me nor any purpose before me. I spent an hour looking down upon the sea and the steamships, and taking my pick out of all the world.

One thing, however, guided me, which was this: that desire, to be satisfied at all, must be satisfied at once; and of the many new countries I might seek that would most attract me whose ship was starting soonest. So I looked round for mooring cables in the place of anchor chains, for Blue Peter, for smoke from funnels, for little boats coming and going, and for all that shows a steamboat to be off; when I saw, just behind a large new boat in such a condition of bustle, a sign in huge yellow letters staring on a bright black ground, which said, "To the Balearic Islands, eight shillings"; underneath, in smaller yellow letters, was written: "Gentlemen The Honourable Travellers are warned that they must pay for any food they consume." When I had read this notice I said to myself: "I will go to the Balearic Islands, of which the rich have never heard. I, poor and unencumbered, will go and visit these remote places, which have in their time received all the influences of the world, and which yet have no history; for I am tired of this Africa, where so many men are different from me." As I said this to myself I saw a little picture in my mind of three small islands standing in the middle of the sea, quite alone, and inhabited by happy men; but this picture, as it always is with such pictures, was not at all the same as what I saw when next morning the islands rose along the north to which we steered.

I went down to the quay by some large stone steps which an Englishman had built many years ago, and I entered the office above which this great sign was raised. Within was a tall man of doubtful race, smoking a cigarette made of loose paper, and gazing kindly at the air. He was full of reveries. Of this man I asked when the boat would be starting. He told me it started in half an hour, a little before the setting of the sun. So I bought a ticket for eight shillings, upon which it was clearly printed in two languages that I had bound myself to all manner of things by the purchase, and especially that I might not go below, but must sit upon deck all night; nevertheless, I was glad to hold that little bit of printed prose, for it would enable me to reach the Balearic Islands, which for all other men are names in a dream. I then went up into the town of Algiers, and was careful to buy some ham from a Jew, some wine from a Mohammedan, and some bread and chocolate from a very indifferent Christian. After that I got aboard. As I came over the side I heard the sailors, stokers, and people all talking to each other in low tones, and I at once recognised the tongue called Catalan.

I had heard this sort of Latin in many places, some lonely and some populous. I had heard it once from a chemist at Perpignan who dressed a wound of mine, and this was the first time I heard it. Very often after in the valleys of the Pyrenees, in the Cerdagne, and especially in Andorra, hundreds of men had spoken to me in Catalan. At Urgel, that notable city where there is only one shop and where the streets are quite narrow and Moorish, a woman and six or seven men had spoken Catalan to me for nearly one hour: it was in a cellar surrounded by great barrels, and I remember it well. So, also, on the River Noguera, coming up again into the hills, a girl who took the toll at the wooden bridge had spoken Catalan to me. But none of these had I ever answered so that they could understand, and on this account I was very grieved to hear the Catalan tongue, though I remembered that if I spoke to them with ordinary Spanish words or in French with a strong Southern accent they would usually have some idea of what I was saying.

As the evening fell the cables were slipped without songs, and with great dignity, rapidity, and order the ship was got away.

I knew a man once, a seafaring man, a Scotchman, with whom I travelled on a very slow old boat in the Atlantic, who told me that the Northern people of Europe were bravest in a unexpected danger, but the Southern in a danger long foreseen. He said he had known many of both kinds, and had served under them and commanded them. He said that in sudden accident the Northerner was the more reliable man, but that if an act of great danger had to be planned and coolly achieved, then the Southerner was strongest in doing what he had to do. He said that in taking the ground he would rather have a Northern, but in bringing in a short ship a Southern crew.

He was a man who observed closely, and never said a thing because he had read it. Indeed, he did not read, and he had in a little hanging shelf above his bunk only four or five tattered books, and even these were magazines. I remembered his testimony now as I watched these Catalans letting the ship go free, and I believed it, comparing it with history and the things I had myself seen. They did everything with such regularity and so silently that it was a different deck from what one would have had in the heave of the Channel. With Normans or Bretons, or Cornishmen or men of Kent, but especially with men from London river, there would have been all sorts of cursing and bellowing, and they could not have touched a rope without throwing themselves into attitudes of violence. But these men took the sea quite quietly, nor could you tell from their faces which was rich and which was poor.

It was not till the ship was out throbbing swiftly Over the smooth sea and darkness had fallen that they began to sing. Then those of them who were not working gathered together with a stringed instrument forward and sang of pity and of death. One of them said to me, "Knight, can your grace sing?" I told him that I could sing, certainly, but that my singing was unpleasing, and that I only knew foreign songs. He said that singing was a great solace, and desired to hear a song of my own country. So I sang them a song out of Sussex, to which they listened in deep silence, and when it was concluded their leader snapped and twanged at the strings again and began another song about the riding of horses in the hills.

So we passed the short night until the sky upon our quarter grew faintly pale and the little wind that rises before morning awakened the sea.

THE IDEA OF A PILGRIMAGE

A pilgrimage is, of course, an expedition to some venerated place to which a vivid memory of sacred things experienced, or a long and wonderful history of human experience in divine matters, or a personal attraction affecting the soul impels one. This is, I say, its essence. So a pilgrimage may be made to the tomb of Descartes, in Paris, or it may be a little walk uphill to a neighbouring and beloved grave, or a modern travel, even in luxury, on the impulse to see something that greatly calls one.

But there has always hung round the idea of a pilgrimage, with all people and at all times--I except those very rare and highly decadent generations of history in which no pilgrimages are made, nor any journeys, save for curiosity or greed--there has always hung round it, I say, something more than the mere objective. Just as in general worship you will have noble gowns, vivid colour, and majestic music (symbols, but necessary symbols of the great business you are at); so, in this particular case of worship, clothes, as it were, and accoutrements, gather round one's principal action. I will visit the grave of a saint or of a man whom I venerate privately for his virtues and deeds, but on my way I wish to do something a little difficult to show at what a price I hold communion with his resting-place, and also on toy way I will see all I can of men and things; for anything great and worthy is but an ordinary thing transfigured, and if I am about to venerate a humanity absorbed into the divine, so it behoves me on my journey to it to enter into and delight in the divine that is hidden in everything. Thus I may go upon a pilgrimage with no pack and nothing but a stick and my clothes, but I must get myself into the frame of mind that carries an invisible burden, an eye for happiness and suffering, humour, gladness at the beauty of the world, a readiness for raising the heart at the vastness of a wide view, and especially a readiness to give multitudinous praise to God; for a man that goes on a pilgrimage does best of all if he starts out (I say it of his temporal object only) with the heart of a wanderer, eager for the world as it is, forgetful of maps or descriptions, but hungry for real colours and men and the seeming of things. This desire for reality and contact is a kind of humility, this pleasure in it a kind of charity.

It is surely in the essence of a pilgrimage that all vain imaginations are controlled by the greatness of our object. Thus, if a man should go to see the place where (as they say) St. Peter met our Lord on the Appian Way at dawn, he will not care very much for the niggling of pedants about this or that building, or for the rhetoric of posers about this or that beautiful picture. If a thing in his way seem to him frankly ugly he will easily treat it as a neutral, forget it and pass it by. If, on the contrary, he find a beautiful thing, whether done by God or by man, he will remember and love it. This is what children do, and to get the heart of a child is the end surely of any act of religion. In such a temper he will observe rather than read, and though on his way he cannot do other than remember the names of places, saying, "Why, these are the Alps of which I have read! Here is Florence, of which I have heard so many rich women talk!" yet he will never let himself argue and decide or put himself, so to speak, before an audience in his own mind--for that is pride which all of us moderns always fall into. He will, on the contrary, go into everything with curiosity and pleasure, and be a brother to the streets and trees and to all the new world he finds. The Alps that he sees with his eyes will be as much more than the names he reads about, the Florence of his desires as much more than the Florence of sickly-drawing-rooms; as beauty loved is more than beauty heard of, or as our own taste, smell, hearing, touch and sight are more than the vague relations of others. Nor does religion exercise in our common life any function more temporarily valuable than this, that it makes us be sure at least of realities, and look very much askance at philosophies and imaginaries and academic whimsies.

Look, then, how a pilgrimage ought to be nothing but a nobler kind of travel, in which, according to our age and inclination, we tell our tales, or draw our pictures, or compose our songs. It is a very great error, and one unknown before our most recent corruptions, that the religious spirit should be so superficial and so self-conscious as to dominate our method of action at special times and to be absent at others. It is better occasionally to travel in one way or another to some beloved place (or to some place wonderful and desired for its associations), haunted by our mission, yet falling into every ordinary levity, than to go about a common voyage in a chastened and devout spirit. I fear this is bad theology, and I propound it subject to authority. But, surely, if a man should say, "I will go to Redditch to buy needles cheap," and all the way take care to speak no evil of his neighbour, to keep very sober, to be punctual in his accounts, and to say his regular prayers with exactitude, though that would be a good work, yet if he is to be a pilgrim (and the Church has a hundred gates), I would rather for the moment that he went off in a gay, tramping spirit, not oversure of his expenses, not very careful of all he said or did, but illuminated and increasingly informed by the great object of his voyage, which is here not to buy or sell needles, or what not, but to loose the mind and purge it in the ultimate contemplation of something divine.

There is, indeed, that kind of pilgrimage which some few sad men undertake because their minds are overburdened by a sin or tortured with some great care that is not of their own fault. These are excepted from the general rule, though even to these a very human spirit comes by the way, and the adventures of inns and foreign conversations broaden the world for them and lighten their burden. But this kind of pilgrimage is rare and special, having its peculiar virtues. The common sort (which how many men undertake under another name!) is a separate and human satisfaction of a need, the fulfilling of an instinct in us, the realisation of imagined horizons, the reaching of a goal. For whoever yet that was alive reached an end and could say he was satisfied? Yet who has not desired so to reach an end and to be satisfied? Well, pilgrimage is for the most a sort of prefiguring or rehearsal. A man says: "I will play in show (but a show stiffened with a real and just object) at that great part which is all we can ever play. Here I start from home, and there I reach a goal, and on the way I laugh and watch, sing and work. Now I am at ease and again hampered; now poor, now rich, weary towards the end and at last arrived at that end. So my great life is, and so this little chapter shall be." Thus he packs up the meaning of life into a little space to be able to look at it closely, as men carry with them small locket portraits of their birthplace or of those they love.

If a pilgrimage is all this, it is evident that however careless, it must not be untroublesome. It would be a contradiction of pilgrimage to seek to make the journey short and rapid, merely consuming the mind for nothing, as is our modern habit; for they seem to think nowadays that to remain as near as possible to what one was at starting, and to one's usual rut, is the great good of travel (as though a man should run through the Iliad only to note the barbarous absurdity of the Greek characters, or through Catullus for the sake of discovering such words as were like enough to English). That is not the spirit of a pilgrimage at all. The pilgrim is humble and devout, and human and charitable, and ready to smile and admire; therefore he should comprehend the whole of his way, the people in it, and the hills and the clouds, and the habits of the various cities. And as to the method of doing this, we may go bicycling (though that is a little flurried) or driving (though that is luxurious and dangerous, because it brings us constantly against servants and flattery); but the best way of all is on foot, where one is a man like any other man, with the sky above one, and the road beneath, and the world on every side, and time to see all.

So also I designed to walk, and did, when I visited the tombs of the Apostles.

THE ARENA

It was in Paris, in his room on the hill of the University, that a traveller woke and wondered what he should do with his day. In some way--I cannot tell how--ephemeral things had captured his mind in the few hours he had already spent in the city. There is no civilisation where the various parts stand so separate as they do with the French. You may live in Paris all your life and never suspect that there is a garrison of eighty thousand men within call. You may spend a year in a provincial town and never hear that the large building you see daily is a bishop's palace. Or you may be the guest of the bishop for a month, and remain under the impression that somewhere, hidden away in the place, there is a powerful clique of governing atheists whom, somehow, you never run across. And so this traveller, who knew Paris like his pocket, and had known it since he could speak plain, had managed to gather up in this particular visit all the impressions which are least characteristic of the town. He had dined with a friend at Pousset's; he had passed the evening at the Exhibition, and he had had a bare touch of the real thing in the Rue de Tournon; but even there it was in the company of foreigners. Therefore, I repeat, he woke up next morning wondering what he should do, for the veneer of Paris is the thinnest in the world, and he had exhausted it in one feverish day.