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 bad according to the frailty of the human instruments (generally gendarmes) through which, in the last resort, it worked.
The people, even the best-taught, showed a curious blindness to the unimportance of their country, and a misconception of the selfishness of great powers whose normal course was to consider their own interests before those of unarmed races. Some cried aloud for an Arab kingdom. These were usually Muslims; and the Catholic Christians would counter them by demanding European protection of a thelemic order, conferring privileges without obligation. Both proposals were, of course far from the hearts of the national groups, who cried for autonomy for Syria, having a knowledge of what autonomy was, but not knowing Syria; for in Arabic there was no such name, nor any name for all the country any of them meant. The verbal poverty of their Rome-borrowed name indicated a political disintegration. Between town and town, village and village, family and family, creed and creed, existed intimate jealousies sedulously fostered by the Turks.
Time seemed to have proclaimed the impossibility of autonomous union for such a land. In history, Syria had been a corridor between sea and desert, joining Africa to Asia, Arabia to Europe. It had been a prize-ring, a vassal, of Anatolia, of Greece, of Rome, of Egypt, of Arabia, of Persia, of Mesopotamia. When given a momentary independence by the