Constantinople is Byzantium—cum Mohammedan lust for power—cum Ottoman domination—cum Levantine materialism—cum European exploitation and Bourse transactions, in a setting of natural andarchitectural magnificence; a city that expresses itself variously and inharmoniously by a blendless chorus from an unmixable mixture of creeds and races; a charming, feminine city with a wayward soul; a cruel, unstable city of gamblers; a city of pleasant, vine-trellised alleyways, delightful waterways, fear-haunted prisons and extravagant rogueries; to my mind the most intriguing city in the world.
Cairo is a compound of sphinx-and-pyramid antiquity, modern opulence, degenerate Arab touts, Arab Babudom, reserved and Simla-like officialdom, the cosmopolitan gaiety of four great hotels, sordid and curious vice, sand-fringed suburbs, traffic in tourists and fake scarabs, and the compelling, changeless charm of the Nile.
Alexandria is bastard Byzantine-Levantine, with a wonderful past, an insistent Cotton Exchange, a lovely harbour, a crooked racecourse where crooked races are run, and a summer colony for Cairo's white-ducked Westerns.
Port Saïd is a dull, heat-heavy hell, at which the traffic to the Far East calls of unwelcome necessity, pays its tolls, skirts the green-gray statue of De Lesseps, and gladly glides down the turquoise-toned Suez Canal.
Suez is a hard-faced ex-courtesan, formerly famed for outrageous spectacles, but now converted by that missionary of war-time expedience the British Provost-Marshal into an unreal, uninviting, hypocritical respectability; a harbour landlady for squat-sailed, dancing dhows.
Mecca is the pilgrim city in excelsis, with a Holy Stone, overpowering heat, much colour and squalor, a reputation for impenetrability, and no traditions earlier than the birth of the Prophet.
Jerusalem has a stupendous history and is yet the most disappointing city in the world; a small, gilded-gingerbread city with no beautiful building except the blue-tiled Mosque of Omar, no first-class view except that of the walls and roof-tops from the Mount of Olives; a city trading its past for Western charity; a city with a rebuilt Tower of David masquerading as the original, a probably authentic relic in the Tomb of Absalom, and many dubious ones where, within the space of fifty square yards of beflagged church-floor, mumbling guides point out to pilgrims in pince-nez the supposed tombs of Jesus of Nazareth, Joseph of Arimathea, and Nicodemus, hard by the supposed site of Calvary, strewn with supposed fragments of the Cross; a city sacred to three great religions, exemplified locally by scheming town-Arabs; ring-curled, lethargic Jews aloof from their Western kindred; and swarthy, lethargic Christians educated and largely supported by Euro-American subsidies; a city of narrow, denominational schools that ignore the Fellowship of Man; a city whose Church of the Holy Sepulchre should be an epitome of peace and good-will, but yet is a place where, in the name of Christian charity, Catholic, Orthodox, Coptic, Armenian, and various kinds of Protestant priests intrigue and squabble over claims to guard relics, windows, and corners, and defray the cost of holy candle-light by collecting from visitors enough money to burn a hundred and one candles for one and a hundred years; a city better read about than examined.
Bagdad is a city with a romantic name, some fine Arabian architecture, and an impressive western gate whence the Damascus-bound caravans move dustily across the desert; a city fallen from greatness to the date and grain trade, minor bazaars, and the steamer and dhow traffic of the broad-bosomed Tigris; a city redolent of all that Haroun-al-Raschid was and modern Mesopotamia's opportunist sheikhs emphatically are not; a city with a prosperous future, thanks to the British engineers who have irrigated the Tigris-Euphrates basin into the way it should go.
Mosul is an unlovely mud city that straggles around the ruins of Nineveh the Magnificent.
But Damascus is indescribably a city with an unfathomable soul. In its complex ancestry are the strains of many ancient civilizations. The crooked alleys and decrepit buildings of its oldest quarter, perched on a mountain projection high above Damascus proper, have an origin lost in the conjectural mists of an epoch when the written word was not. Another part of it was co-incident with Baalbek and sun-worship. The plain façade of many a house (purposely plain to divert the cupidity of Turkish pashas) hides a wide, white courtyard soothed by fountains, the plashing of which is coolingly heard in divanned rooms precious with rugs and hangings, and ornamented by minutely detailed designs in fancy arches and miniature cupolas—houses exactly as they were when tenanted by rich merchants who flourished under the greater Arabian caliphs. The Street called Straight, the glass-roofed, unique bazaar and a dozen other city-marks are bafflingly suggestive of contact with a dozen periods of greatness. And last year, when the demoralized Turks marched out of the city under the Arab flag that flew defiantly from the city gate, Arab thinkers began to dream of yet another period of greatness, in which Damascus was to be the centre of a re-united Arabian Empire….