Indeed, it was a strange, for the moment an almost unaccountable, sight to behold the crowds of people flocking into the City of a morning from the suburbs. This haste, this eagerness, as if their very life depended upon catching a train, constantly struck one as unnatural after living for weeks along the banks of the Tigris and the Euphrates, staying in villages in which the conditions were so primitive—a contrast almost beyond comprehension. What could be the driving motive that impelled these people to this feverish activity, this restlessness? Why, hunger, to be sure, the grim necessities of the battle of life, a struggle to be continued without intermission from youth to the grave, and, when done, leaving little to take note of except, perhaps, that a mutton chop more or less would be called for at their particular luncheon haunt. And the background: Tooting Bec, Clapham, and Brixton in the South, Pentonville and Hackney in the North, and the East End with its miles of slums and its paupers; or to take those parts more familiar to middle-class life, Marylebone and Bloomsbury, with their interminable, dull, featureless roads and terraces, the rows of houses in their dread monotony, veritable soul-killing mausoleums of the living: what Buskin termed “streets in hell.” To think of their commonplace residents with their fads and fancies and their sympathies rigorously narrowed down in accordance with the tenets of their faith. All are supposed to worship the selfsame God, and yet they are socially divided, cut off from each other as nowhere people are in the East. Surely life should have some wider and nobler scope, aim, and application than the mere gratification of the appetite to live, were it only to cultivate that restful spirit without which any earnest self-communion, any deeper philosophy of life is an impossibility. At least so it seemed to strike one fresh from two months’ intimate communion with Nature—from conditions varying little, I should say, since Abraham’s time—a patriarchal state of things which acknowledges a chief, but gives brotherhood, if not equality, to the rest of the community. I had seen men in Syrian villages—the mayor, for instance, a stalwart, full-bearded peasant patriarch of dignified bearing and benevolent mien, in profile not unlike the stone images of the Assyrian kings in the British Museum—slowly rolling cigarettes with refined, beautifully shaped hands. Somehow it was a dignified memory, in spite of the backwardness of the country, lacking in all our scientific and sanitary improvements. I had not come across a single man with grimy hands, and, except in one Armenian village near Bitlis, I had not seen a woman or child in such rags as I often see in London. Much less had I heard of cases of starvation, nor was I told of forlorn, painted harlots or drunken women—surely items worth recording on the credit side against much that is to be deplored and commiserated with.
Some months after my return to London I received the following letter from the companion of my Armenian hardships:
New York,
April 22, 1898.
“My dear Whitman,
“I was glad to see your familiar handwriting again, and almost thought I could hear your voice.
“Yes, my dear fellow, those were troublous, but still good, times; and now that I have largely forgotten the hardships, I should like to do something of the same kind again. I did get the letters you sent, and thanked you for sending them. Did my letter miscarry? I fear so, as you did not acknowledge the receipt or answer my questions. Did you say your article was in the April number of Harper’s? I have sent for it, and am sure that I shall have great pleasure in reading it.
“I worked hard at my book[[12]] while in Paris, then went to Marseilles, to Nice and Mentone. The book is now nearly finished. It will cover about three hundred pages, possibly more, and will be published in September. I shall take pride in sending you a copy.
“My health is good. I am still a bit nervous, but that is because I have not yet rested as I ought to have done. The summer I guess will see me right again. You do not tell me about yourself. What are you doing? Where have you gone, or do you expect to go to Berlin[[13]] as we thought? Moreover, do you expect to write a book? This is important, for it is sure to be a good one. You can do it, and you ought to.
“Please give my regards to your good wife, and believe me,