Secret History of the English Occupation of Egypt Part 3

"_April 26._--Home to England, where Gladstone is the talk of the hour.

He has taken office (as Prime Minister) and has surrounded himself with inept.i.tudes, Childers, Bright, Granville! Hartington, who is a good second-rate man, takes the India Office and Ripon goes to India. This last arrangement is a secret."

Lord Ripon's appointment to India as Viceroy was the only quite sincere attempt made in foreign policy by Gladstone to carry out in office what he had preached when in opposition. Ripon was a thoroughly honest man, of no very brilliant parts but straightforward and in earnest. He took seriously the mission with which he was entrusted by the new Government of making and keeping the peace on the Indian frontiers, and of inaugurating a new policy having for its object to carry out the Queen's proclamation of self-government among the natives. To the astonishment, and indeed scandal, of the official world, he took with him as his private secretary Gordon, whom all looked upon as mad--than which no better proof could have been given of his _bona fides_ towards Native India. Gordon, however, was not of the stuff of which private secretaries, even with a chief like Ripon, are made, and he had hardly landed at Bombay before he resigned. I do not think that Ripon was in fault in this, but rather Gordon's restless chafing against all rules and conventions. I shall have later to describe Ripon's viceroyalty when I come to my second Indian journey in 1884. Now it will be enough to say that, if it achieved comparatively little, it was through the pusillanimity of the Ministry at home rather than his own. He valiantly went on in the course traced out for him at the start, but like boys who sometimes in a race, to make a fool of their companion who is in front of them, hang back and stop, he found out to his confusion after a while that he had been running alone and that the Ministers who had changed their minds without letting him know had long been laughing at him for his persistence. It must have been a bitter moment for him when he, too, had to give in. The other appointments made were all, as far as the highest offices went, given by Gladstone to the Whigs. Lord Granville--the matter which interested me most--got the Foreign Office, an amiable old n.o.bleman with a good knowledge of French, but very deaf and very idle, whose diplomacy was of the old procrastinating school of never doing today what could possibly be put off till to-morrow, or, as he himself was fond of putting it, of "dawdling matters out" and leaving them to right themselves alone. Of such a Minister nothing in the way of a new policy could be expected, and none was attempted either in Turkey, or Egypt, or elsewhere. The Cyprus Convention was neither repudiated nor turned to account for any good purpose, and beyond a little sham pressure put upon the Sultan in the matter of Montenegro and the Greek frontier, things were left precisely as they were. The only change made was that Layard, the author of the Convention, was recalled from Constantinople and Goschen appointed in his place, the same Goschen who had made the leonine arrangement for the bondholders in Egypt three years before, his own family firm of Goschen and Fruhling being one of them. The only act of the new Foreign Secretary which showed that he remembered Mr. Gladstone's denunciations of the Turks was that, in order to prove that Gladstone had been right and Disraeli and Salisbury wrong about them, he in defiance of the ordinary rule in such matters at the Foreign Office published a secret despatch of Layard's which contradicted everything the Amba.s.sador had written about the situation at Constantinople in his public despatches. In this unfortunate doc.u.ment he had laid bare the secret vices and weaknesses of the Sultan Abdul Hamid, his personal cowardice especially being insisted on and emphasized with details then unknown to the world, but now notorious, of his system of spy-government. Its publication was a gross act of treachery to Layard, and was, moreover, an act of folly from the effects of which our diplomacy at Constantinople has not yet recovered; Layard had been, so to say, Abdul Hamid's bosom friend and had received from him favours of a kind not usually accorded to European Envoys. The Sultan had shown himself to Layard as to a comrade on whom he could rely, and the disclosure of what he considered Layard's treachery alienated for ever his goodwill from England.

Nevertheless, and notwithstanding the unpromising position at the Foreign Office, I was resolved in the interests of my propaganda to make a bid for sympathy for my plans with the new Prime Minister. I was encouraged to this by the appointment he had made on taking office of one of my most intimate friends, Eddy Hamilton (now Sir Edward Hamilton, K.C.B.), to be his private secretary, from whom I learned that, whatever might be the public exigencies of the moment abroad, Mr. Gladstone's sympathies with Oriental liberty were no whit abated. From Hamilton I had no secrets as to my own views and plans, and all that he thought necessary to win his master to them was that I should give them a wider publicity in print. There were other channels, too, through which it was judged that Gladstone might be influenced, and some of these are referred to in my journal.

"_June 12._--Hamilton Aide took me to call upon Mrs. L, who lives in a big house in M ... Square, a plump, good-natured Irishwoman of fifty, impulsive, talkative, but without trace either of beauty or anything else. She is one of Gladstone's _Egerias_, and our visit was partly diplomatic, as I want to indoctrinate her with my Arabian ideas, and through her the Prime Minister. She is already enthusiastic about such Arabs as she has seen, and affects a serious interest in the East. She read us with much spirit a drama she had been writing about Herod, Cleopatra, and Julius Caesar--sad stuff, which she a.s.sured us Gladstone admired exceedingly.

"Rolland, John Pollen and Lawrence Oliphant to dinner. The last a very attractive man. He has just come back from Constantinople, where he has been trying to get a concession from the Sultan for lands beyond Jordan to be colonized by the children of Israel."

"_June 22._--The Plowdens to dinner and Eddy Hamilton, who is now Gladstone's private secretary. Plowden goes to Bagdad to-morrow as Resident. I indoctrinated him and Eddy on the Eastern question."

"_June 26._--Lord Calthorpe, Percy Wyndham, and Captain Levitt joined us at Crabbet, and we had a show of horses. Lord C. tells me he has shown my letter about Arab horse-racing to several members of the Jockey Club, and he will bring the matter forward at one of the club meetings next month; so that it is to be hoped we shall succeed. If I can introduce a pure Arabian breed of horses into England and help to see Arabia free of the Turks, I shall not have quite lived in vain. My fourth letter to the 'Spectator' (on the politics of Central Arabia) has appeared to-day, and my article in the 'Fortnightly' ('The Sultan's Heirs in Asia') is advertised.... Later to the Admiralty, where Lord Northbrook complimented me on my letters (they were the first I had ever written to a newspaper). Sir Garnet Wolseley was there, a brisk little jerky man, whom it is difficult to accept as a great general. I reminded him of our visit to Cyprus. He said, 'I believe Lady Anne is writing a book.' 'Yes, but we have said nothing about Cyprus in it.' 'Oh, you didn't stay long enough.' 'We thought it best to say nothing.'"

The article here spoken of, "The Sultan's Heirs in Asia," was, as I have said, a bid for Gladstone's serious attention to my ideas, and through Hamilton's help, who brought it under his notice, it was completely successful, though characteristically the feature of it which interested him most was that which has proved least politically practical, and was to me the least important, namely, the future of the Armenian provinces as an independent state. The idea I propounded was, that in the same way as a large portion of European Turkey had been given its independence, so in the decline of the Ottoman Empire the Asiatic provinces should also be encouraged to form themselves into independent states, according to their prevailing nationalities; and I appealed by name to Mr.

Gladstone to make good his words, so freely and so recently uttered in favour of Eastern liberty, by making use of the instrument devised by his predecessors in office, the Cyprus Convention, not for the selfish purposes of English imperialism, but for the good of the peoples of the East. Its publication in the July number of the "Fortnightly" led to my being invited to Downing Street, where I had an opportunity of pressing my views personally on the Prime Minister. It will be seen that I was not on that first occasion much impressed by him; but I was encouraged to develop my ideas, and from that time my opinion, conveyed to him generally through Hamilton, was of some account with Gladstone in regard to Eastern affairs.

"_June 27._--Called on A. with whom I found Queensberry. He began at once to expound to us his religious doctrines, talking in an excited, earnest way. These doctrines seem to me mere Comtism. There is some sort of Supreme Being, not a personal G.o.d, and a conscience by which man is guided in his search of perfection. The principle doctrine, 'faith in humanity,' and the princ.i.p.al duty, 'the perfectioning of body and soul,'

especially body. The Marquess is not a very lucid expounder, and proposed to recite us a poem instead--a poem he had written. While we were expecting this in came Philip Currie and a little old man with a long nose and very black eyes, Malk.u.m Khan, the Persian Amba.s.sador.

These sat down and listened while Queensberry recited. The poem was in blank verse, vague, doctrinal, fantastic, beginning with the Matterhorn and going on to Humanity. When he had finished the Oriental spoke. He said, 'Perhaps it would interest you to hear the story of a religion which was founded some years ago in Persia, and of which I was at one time the head. It will exemplify the manner in which religions are produced, and you will see that the doctrine of Humanity is one at least as congenial to Asia as to Europe. Europe, indeed, is incapable of inventing a real religion, one which shall take possession of the souls of men; as incapable as Asia is of inventing a system of politics. The mind of Asia is speculative, of Europe practical. In Persia we every day produce "new Christs." We have "Sons of G.o.d" in every village, martyrs for their faith in every town. I have myself seen hundreds of Babis suffer death and torture for their belief in a prophet whose doctrines were identical with those of Jesus Christ, and who, like Him, was crucified. Christianity is but one of these hundred Asiatic preachings, brought into notice through its adoption by the Greek mind and given a logical form and a material complexion. If it had remained an Asiatic faith it would long ago have perished, as a hundred moral and mystic teachings have perished before and after it. When I was a young man I, too, as I told you, founded a religion which at one time numbered 30,000 devotees. I was born an Armenian Christian, but I was brought up among Mohammedans, and my tone of thought is theirs. I was foster-brother to the Shah and when he came to the throne he made me his Prime Minister.

At the age of twenty I was practically despotic in Persia. I saw the abuses of government, the decline of material prosperity in the country, and I was bitten with the idea of reform. I went to Europe and studied there the religious, social, and political systems of the West. I learned the spirit of the various sects of Christendom, and the organization of the secret societies and freemasonries, and I conceived a plan which should incorporate the political wisdom of Europe with the religious wisdom of Asia. I knew that it was useless to attempt a remodelling of Persia in European forms, and I was determined to clothe my material reformation in a garb which my people would understand, the garb of religion. I therefore, on my return, called together the chief persons of Teheran, my friends, and spoke to them in private of the need which Islam had of purer doctrine. I appealed to their moral dignity and pride of birth. There are in Persian two words, each signifying Man--_insan_, from the Arabic, and _adhem_ (Adam), more strictly Persian in derivation. The second signifies Man as a genus, a particular kind of animal--the first man as an intellectual and distinguished being (the _h.o.m.o_ and _vir_ of Latin). You all, I said, pride yourselves that you are more than _adhem_; you are also _insan_.

And it is to enable you to justify that pretension that I will advise you to do this and that. They all found my reasoning good, and in a short time I had got together 30,000 followers. Under the name of a Reformation of Islam I thus introduced what material reforms I could.

To my doctrine is due the telegraph, the reorganization of the administrative departments, and many another attempted improvement since gone to ruin. I had, however, no intention at the outset of founding a religion. The character of saint and prophet was forced on me by my followers. They gave me the t.i.tle of "Holy Ghost," and the Shah that of "Reformer of Islam." I wrote a book, a bible of my creed, and enthusiasts maintained that I worked miracles. At last the Shah was alarmed at my power, which in truth had become superior to his own. He sought, in spite of our old friendship, to kill me, and my followers sought to kill him. For two months we both lived in great fear of a.s.sa.s.sination, and then we came to an explanation. I loved and revered the Shah, and I asked permission to travel. My followers took leave of me with tears, even the Mollahs kissing my feet. I went to Constantinople, thinking to get permission from the Sultan to reside at Bagdad, and I in fact went there and gained new converts from among the resident Persian and Bagdad Shiahs. But the Turks deceived me, and I had to leave my work unfinished. My followers in Persia urged me to return, but I was deterred through several motives; first, I feared to find my death for a religion in which I did not believe, secondly, my health broke down, and, thirdly, I had married a wife. I wrote to the Shah, who replied, offering me any appointment I would, so I would remain abroad; and I accepted the position of Amba.s.sador-General to all the Courts of Europe.' It was strange to hear this little old man, in European clothes and talking very good French, recounting a tale so purely Oriental. I walked home with him afterwards (he lived on the other side of Hyde Park), and he detailed to me his ideas about the East and West, both of which he knows, and knows thoroughly. I left him with the impression that he was the most remarkable man I had ever met, and more convinced than ever of the superior intelligence of the Eastern mind. Who is there in Europe that could have made one thus feel like a child?"

This chance meeting, at a fine lady's house in Belgravia in the middle of the London season, affected me profoundly, and to a certain extent revolutionized my ideas. I trace to it, and to other talks which I had later with this singular personage, the conviction which rapidly overcame me that in all my thought of freeing and reforming the East I had begun at the wrong end, and that, if I was to effect anything either for the Arabs or for any other of the Moslem peoples subject to the Turks, I must first make myself thoroughly acquainted with their religious ideas. As yet I had pa.s.sed among them, in spite of my political sympathy, as a stranger to their more serious thought; without religious prejudice myself of the ordinary Christian kind, I had learned to respect Islam, but I did not comprehend it, nor had I ever discussed its teachings with any one learned in its law or conversant with its modern thought. I saw at once the weakness, nay the absurdity of my position, and I resolved before I went any farther to devote the following winter to a study of at least the main features of the Mohammedan doctrines as they affected Mohammedan politics. With this view I made my plans for the winter. My thought was to go to Jeddah at or about the time of the pilgrimage, and there inform myself as I best could, and then take any occasion that might offer for further action. I wished to penetrate once more into Arabia, if possible through Hejaz, or perhaps Yemen to Nejd. I had an idea that among the Wahhabis I might find a teacher who would give me the Arabian as opposed to the Ottoman view of Islam, and that I might devise with him a movement of reform in which I should suggest the political, he the religious elements. It was a sufficiently wild idea, but I entertained it seriously at the time, and the confession of having done so will explain to Egyptian readers how it came about that I took the line I did at Cairo a year later.

I was influenced, too, at that time in London by another learned Oriental, one Sabunji, whose acquaintance I had made in the character of Arabic teacher. He, too, like Malk.u.m Khan, was of Christian origin, a member of one of the Catholic sects of Syria, and he had even taken priest's orders and served the Congregation of the Propaganda at Rome; but he had latterly thrown off the ca.s.sock and, like the Amba.s.sador, was much more in sympathy with Islam than with his own faith. As an Arabic scholar he was very remarkable, and he had a wide acquaintance with the questions, half political, half religious, which were being discussed just then among Mohammedans. He had done the main work for the late Dr.

Badger in compiling the Arabic-English Dictionary which goes by Dr.

Badger's name, and in 1880 was carrying on in London an Arabic newspaper called "El Nakhleh," the Bee, in which religious reform was preached to Mohammedans once a month, on the most advanced lines of modern thought.

There was a mystery about the financing of this little journal, and the motives prompting its issue, which I never quite fathomed. His own account of it was that his chief patron was the Sultan of Zanzibar, a very enlightened and liberal-minded ruler. But I was never quite satisfied with this explanation, and I have since had reason to believe that the funds to support it, and the suggestion of its politics came, in part at least, from the ex-Khedive Ismal. Ismal was at that time very angry with the Sultan for his betrayal of him to Europe, and the "Bee" was violent against Abdul Hamid, and denounced him especially as an usurper of the t.i.tle of Emir el Mumenin and Caliph. I do not well remember whether it was from this Sabunji or from Malk.u.m Khan that I first came to understand the historical aspect of the caliphal question and its modern aspects, but, opposed as I was to Ottoman rule, it struck me at once as one of high importance to the kind of reform I was beginning now to look for. There is notice in my journal of my having sent in a memorandum to Mr. Gladstone on the subject, and I have a letter from Hamilton, showing that the idea was considered one of importance by members of the Cabinet and generally in Downing Street.

"_July 3._--A tea party at A.'s, a 'collection of mystics,' old Rolland, Dunraven, and Oliphant. The two latter and I had a conference in a back room which resulted in our agreeing to act in common on the Eastern question, so as to influence public opinion in England. We are to have a preliminary meeting at Dunraven's on Thursday."

"_July 8._--Called on Percy Wyndham and converted him to my political creed. Also received a visit on the same subject from Mr. Boyce, M. P.

Dined with Dunraven, Oliphant, Otway, Percy Wyndham, Harry Brand, and Whittaker, editor of the 'Levant Herald,' at Limmer's Hotel, to arrange a course of action with a view to influencing public opinion in England respecting Asia. Nothing more definite settled than the formation of a committee for receiving news. Later to Bryce's, where I met one Robertson Smith, who has been lately in the Hejaz." (This was the well-known professor.)

"_July 13._--Went to a party at Mrs. Gladstone's. We arrived early, before other people had come, and I had twenty minutes' conversation with the great man. I detailed to him my ideas about the regeneration of the East, in which he seemed to take an interest, as far as a man can who is totally ignorant of the A B C of a question. His remarks struck me as the reverse of profound, and his questions contrasted unfavourably with those put to me three years ago by Lord Salisbury. A British steamer had been fired on by some Arabs on the Tigris, and he began by remarking that he feared this fact showed a marked antagonism towards England on the part of Arabia. The state of the Ottoman Empire he considered most _critical_. Probably the East had never been in a more _critical_ state than now. If the Treaty of San Stefano had been carried out Turkey could hardly have been more _critically_ situated than she was. I succeeded however, I think, in grafting him with two ideas, one that the Caliphate was not necessarily vested in the House of Othman, the other that Midhat Pasha was a fool. He has evidently made up his mind about nothing, and will let himself drift on till the smash comes."

"_July 15._--Attended a meeting of Philo-Asiatics. In the afternoon to Aldermaston, a fine park with a tiresome modern house; Sir Henry Layard doing the honours. I had a great prejudice against him, but find him agreeable and without pretension, considering his position. He talks well, especially of his travels, and he really understands the East, reminding me a little of Skene and Rolland, both fellow travellers of his in old days.... Layard's memoirs would be the most interesting of any man's of the present century. His rise from the position of a wandering outcast among the Kurds, almost himself an outlaw, to that of British Amba.s.sador to the Porte, contains all the romance of human life."

"_July 17._--An interview with Sir Charles Dilke (Under-Secretary of State) at the Foreign Office. I explained to him my idea of going to Nejd this autumn with Abdallah Ibn Saoud, and to my surprise he seemed to acquiesce. Although our conversation was not a long one, it left me with the impression of Dilke being a superior man. His questions were plain and to the point, and, once understood, he wrote the draft of a despatch to Goschen at Constantinople, referring me for further details to Tenterden (the permanent Head of the Foreign Office), and I am now full of the notion of going to Arabia and heading a movement for the restoration of the Arabian Caliphate. People have been called great who have sacrificed themselves for smaller objects, but in this I feel the satisfaction of knowing it to be a really worthy cause."

Sir Charles Dilke, who was destined to play a considerable part in the events of 1882 in Egypt, had in 1880 been only a few months at the Foreign Office. He and Chamberlain, who were great political friends, represented with Bright the Radical element in the new government.

Chamberlain got the Local Government Board and a seat in the Cabinet, and Dilke the Foreign Under-Secretaryship, which, with his chief, Lord Granville, in the House of Lords and an idle man besides, was a position of great power Dilke knew how to take advantage of. Neither of the two men belonged to the cla.s.s from which Ministers in England are usually chosen, but were looked upon as middle-cla.s.s men, and I remember the disgust with which Dilke's appointment was received at the Foreign Office, where aristocratic pretensions are traditional among the clerks.

Dilke, however, soon showed his mettle by the way he took his work in hand, and, what was even more to the purpose with them, by certain Gallicisms in conversation which were also a Foreign Office characteristic, so that in a very few weeks he found himself not only tolerated but popular. The Abdallah Ibn Saoud referred to in my journal was a certain Abdallah Ibn Theneyyan Ibn Saoud, of the old princely family of Nejd, who had found his way to Constantinople, and had there applied to the British Emba.s.sy for help to gain or regain a political position in his own country. I had heard of him from Currie, and had jumped to the conclusion that this might be the opportunity I sought in Arabia, and so applied to the Foreign Office to put me in communication with him and favour my projected journey. The plan, however, came to nothing, though, as has been seen, not altogether disapproved at the Foreign Office, for when the matter was referred to Lord Tenterden, the permanent Under-Secretary, he demurred, on the ground that the thing if undertaken with the cognizance of the Foreign Office would be liable to be regarded as a "secret mission," and such missions were contrary to the traditions of the Office. And so the plan was abandoned. Just at this time, too, the news of the disgraceful defeat of the British army under Burrows at Candahar by the Afghans reached London, and I fancy made them doubly cautious in Downing Street. The defeat was a final blow to Lytton, and to the policy of adventure beyond the Indian frontier he had made his own, and at no time within recollection did the imperial fortunes of England seem so low. All the world was depressed by it, even I, little of a Jingo as I had become.

"_August 5._--To Portsmouth by train, having got a telegram to say the Lyttons are expected to-night or to-morrow. Portsmouth is a strange, old-fashioned town, still without a decent inn; and we are at a pot-house called the 'Star and Garter.' In the house opposite there is a bust of Nelson, and from the windows one can see the 'St. Vincent' and the 'Victory.' Little as one may care for one's country--and Heaven knows I am no Chauvin--it is impossible not to be touched by these relics of England's greatness. I never till this moment quite realized the decay of her fortunes since sixty years ago. What a shock it would be for Nelson and his companions if he could read the papers to-day, full of dastardly congratulations at the discovery that not 2,000 but only 1,000 men were lost on the Helmund, and at General Burrows not having positively run away; of fears lest England should embark single-handed on a war with Turkey, and an abject hope that France may think fit to see us through our difficulties in the East--all this, with Lytton's arrival at Portsmouth, Lytton who, if things go wrong with India, will leave a name in history as the first of the unsuccessful Viceroys of the British Empress and the one most responsible for India's loss. All this, I say, gives one a feeling of sorrow impossible to describe. Yet I do not join with those who cry out on Lytton's policy, still less on its execution. His policy was a necessary one, and its execution has been bold and successful. He has been conspicuous in the history of England's decay only because he is himself conspicuous. He could not have stemmed the tide of events. He went with them, guiding as he could but powerless to do more. England's decay rests upon causes far more general than any one man or party of men can be responsible for. We fail because we are no longer honest, no longer just, no longer gentlemen. Our Government is a mob, not a body endowed with sense and supported by the sense of the nation. It was only by immense industry, immense sense, and immense honour that we gained our position in the world, and now that these are gone we find our natural level. For a hundred years we did good in the world; for a hundred we shall have done evil, and then the world will hear of us no more."

"_August 6._--After several false alarms the 'Himalaya' was signalled; and, having fortunately met the rest of the small party of friends come to greet Lytton, we went out to meet her and were taken on board just opposite Osborne. At the gangway, brown as a berry and very ill dressed in clothes of four years ago and a flap-away Indian hat, stood Lytton with that cigarette in his mouth which cost him his Viceroyalty. On what trifles success depends! If he could have refrained from smoking out of season, and if he could have gone to church with his wife, all his sins, though they had been like scarlet, would have been forgiven him by the Anglo-Indian public. As it was, he had this against him throughout his reign, and it turned the scale when he was politically defeated. But for this he would never have been recalled. He himself, conscious of having done his best and done well, cares nothing for such things, and he is right. I could envy him this feeling almost as much as I envy him the delight of going home to Knebworth. When we had seen them on sh.o.r.e and taken tea with them at the inn, we wished them good-bye. 'Oh, the dear drunken people in the streets!' Lady Lytton exclaimed, 'how I love them!'"

"_September 7._--Knebworth. In the morning I wrote and read, but in the afternoon I went down with Lytton to the fishing house and talked over the Eastern question, in which I find his views not very divergent from my own. We are both agreed that the day of England's _empire_ is fast ending--for my own part I do not care how soon. Lytton has more patriotism."

"_October 29._--Crabbet. Spent the day with Lytton ... he read me his defence for the House of Lords. He has an immensely strong case, and should make one of the most remarkable speeches of the age if he is allowed to bring forward all the doc.u.ments in his possession. He showed me these, the Russian correspondence taken at Kabul and the draft of a secret treaty between Shere Ali and the Russians. He also told me that when he was going to India Schouvaloff called on him and proposed to him to divide Afghanistan between Russia and England."

This is nearly the last entry in my journal of 1880, which unfortunately I discontinued till two years later. The full explanation Lytton was never allowed to make in Parliament, and his speech, robbed of its strongest points, fell comparatively flat when he made it before the House of Lords. I will, however, add an extract from a letter he wrote me on the 18th of November, which will complete this chapter of my story. It is of value as giving a very accurate epitome of the political situation of the date: "I saw," Lytton writes, "in one of the papers the other day a statement that the new Sherif of Mecca (Abdul Mutalleb), who is completely a tool of the Sultan, is working actively under orders from Constantinople to put the Mohammedans against us in all parts of the world. The cry is now, 'The Caliph in danger.' This was to be expected, and I fear the opportunity has pa.s.sed for the good which might have been effected a year ago through the Arabs. The only result of Gladstone's action, so far as I can see, has been to destroy our influence at Constantinople and transfer it to Germany, without subst.i.tuting for it any other means of controlling the Mohammedan world.

The Mansion House speech (Gladstone's), expected with so much curiosity, seemed to me a weak confession of utter failure in the policy of the Government. They drop Greece and Armenia, and everything else, with the admission that their fingers are scorched by the burning end of the stick at which they grasped so wildly nine months ago. And in Ireland they are drifting into great difficulties which may even break up the Cabinet. The fact is the policy which the Government wants to carry out is everywhere rejected by the Nation; and the policy which the Nation wants carried out the Government naturally shies at, not wishing to stultify its promises and declarations. So the result is, for the present, no policy at all. As for myself I keep silence, _morne et profond_, till Parliament meets, though my heart burns within me."

The last weeks of my stay in England that autumn were, however, less occupied with politics than with the publication of a volume of poetry, to which I had been persuaded by Lytton, and the proofs of which I left to him to correct. This was "The Sonnets of Proteus," which had a considerable success and which has since gone through many editions. It gave me almost at once a certain rank in the literary world which was not altogether without its influence on my subsequent relations with my political friends.

FOOTNOTES:

[5] Madame de Novikoff, a very charming woman, who was in the confidence of the Russian Government, had come to England for the first time a little before this date, her very earliest English visit being paid to us at Crabbet. She had brought an introduction to us from Madame de Lagrene, a Russian friend of ours living in Paris, and as yet knew no one. She stayed with us a week, but finding me unsympathetic with her anti-Islamic views, went on and soon after made a political capture of Mr. Gladstone.

CHAPTER V

THE REFORM LEADERS AT THE AZHAR

I left England that autumn of 1880 on the 3rd of November, in the first place for Egypt, and without any more definite further plan than to go on from thence to Jeddah and educate myself in view of possible future opportunities. My wilder schemes in regard to the Arabs seemed for the moment impracticable, and all that I hoped for was to gain sufficient knowledge of the doctrine and modern tendencies of Islam to put it into my power to act should circ.u.mstances become more favourable. On leaving London I had arranged with Hamilton that we should correspond during the winter, and that I would let him know anything of special interest which might occur on my journey and which he might communicate to Mr.

Gladstone, who was still, he a.s.sured me, though I had not seen him again, interested in my ideas. At the Foreign Office I was looked upon, though in a friendly way, more as a visionary than as anything seriously likely to affect the official view of Eastern policy, even under a Radical Prime Minister.

At Cairo, where I arrived a few days later, I found much change, and all, as it seemed to me, for the better. The old irresponsible tyranny of Ismal had given place to the comparatively mild _regime_ of the Anglo-French _Condominium_. The finances had been regularized, and order put into most of the Administrations. I visited some of the same villages I had known in such terrible straits five years before, and found that the worst evils affecting their position had been put a stop to, and, though still poor and highly-taxed, there was no longer that feeling of despair among the fellahin which had made them pour out the history of their woes to me when I had first come among them as a sympathetic stranger. I went to the British Agency, and was delighted to find established there as Consul-General my friend Malet, who gave me a roseate account of the reforms that had been effected or were in project, for as yet little had been actually done except financially.

All was going slowly but steadily on the road of improvement, and the only clouds he could see on the horizon were, first, in the Soudan, which was so great a drain upon Egypt's resources, and, secondly, in the Army, where there had been latterly symptoms of discontent. He spoke much in praise of the new Khedive, Tewfik, and took me to see him at the Palace, and I found him, if not very interesting, at least holding the language of a civilized and liberal-minded Prince. An echo of Malet's optimism may be recognized in my letters from Egypt of that date, and I find the draft of one I wrote to Hamilton of which the following is an extract:

"I find a great change here for the better since five years ago, and, whatever may be the shortcomings the late Government may have to answer for elsewhere, their policy in Egypt certainly was a success. The country people now look fat and prosperous, and the few I have talked to, people who in former years complained bitterly of their condition, now praise the Khedive and his administration. They seem, for once, to have gone the right way to work here, making as few changes as possible in the _system_ of government and only taking care that the _men_ who caused the disorder should be changed. It was a great stroke of policy getting rid of Ismal, and I feel little doubt that with proper management the present man will go straight. Egypt is so rich and such a cheap country to govern that its finances _must_ come right, if it limits its ambition to its own natural prosperity. But there are one or two rocks ahead, the government of the Soudan for instance, which will always be an expense and will always be an excuse for maintaining an army. I cannot conceive why Egypt should charge itself with governing the Nile beyond the First Cataract, its old boundary. Putting down the slave-trade in Africa is an amus.e.m.e.nt only rich countries need afford themselves. It will also be a great misfortune if such protection and supervision as the Government gets from England should be withdrawn, at least for some years and until a new generation has grown up used to a better order of things than the old. I should like immensely to see Syria put under another such _regime_. That, too, if there is no attempt to hold the desert, is a fairly rich country and might be made to pay its way. But it would require a very distinct protection from Europe to relieve it of the cost of an army. For police purposes a very small force would be sufficient, and I am convinced that people in England exaggerate immensely the difficulty of keeping the peace between the mixed Mohammedan and Christian populations there. These have all lain groaning together so long under the same tyranny that the edges of their prejudices have got worn down."

With regard to my plan of seeking Mohammedan instruction, I was from the outset singularly fortunate. Rogers Bey, a distinguished Eastern scholar whom I had known some years before as Consul at Damascus, was now an official of the Finance Office at Cairo, and from him I obtained the name of a young Alem connected with the Azhar University, Sheykh Mohammed Khalil, who came to me daily to give me lessons in Arabic, and stayed to talk with me often through the afternoons. It happened, however, that he was far more than a mere professor of the language of the Koran. Mohammed Khalil, of all the Mohammedans I have known, was perhaps the most single-minded and sincere and at the same time the most enthusiastic Moslem of the larger and purer school of thought such as that which was being expounded at that time at Cairo by his great master, Sheykh Mohammed Abdu. I like to think of him as he then was, a young man of about thirty, serious, intelligent, and good, without affectation, pious and proud of his religion, but without the smallest taint of Pharisaism or doctrinal intolerance or of that arrogant reserve which is so common with Mohammedans in dealing with persons not of their own faith. He was all the contrary to this. From almost the first day of our intercourse he made it his duty and his pleasure to teach me all he knew. His school of interpretation was of the very widest kind. He accepted as true creeds all those that professed the unity of G.o.d; and Judaism and Christianity were to him only imperfect and corrupted forms of the one true religion of Abraham and Noah. He would hear nothing of intolerance, nothing of bitterness between believers so near akin. The intolerance and the bitterness were the evil legacy of ancient wars, and he believed the world to be progressing towards a state of social perfection where arms would be laid down and a universal brotherhood proclaimed between the nations and the creeds. As he unfolded to me these ideas and based them on texts and traditions, declaring them to be the true teaching of Islam, it may be imagined how astonished and delighted I was--for they were very close to my own--and the more so when he affirmed that they were the views beginning to be held by all the more intelligent of the younger generation of students at his own university, as well as elsewhere in the Mohammedan world. He gave me, too, an account of how this school of enlightened interpretation had sprung up almost within his own recollection at the Azhar.

The true originator of the Liberal religious Reform movement among the Ulema of Cairo was, strangely enough, neither an Arab, nor an Egyptian, nor an Ottoman, but a certain wild man of genius, Sheykh Jemal-ed-din Afghani, whose sole experience of the world before he came to Egypt had been that of Central Asia. An Afghan by birth, he had received his religious education at Bokhara, and in that remote region, and apparently without coming in contact with any teacher from the more civilized centres of Mohammedan thought, he had evolved from his own study and reflection the ideas which are now a.s.sociated with his name.

Hitherto all movements of religious reform in Sunnite Islam had followed the lines not of development, but of retrogression. There had been a vast number of preachers, especially in the last 200 years, who had taught that the decay of Islam as a power in the world was due to its followers having forsaken the ancient ways of simplicity and the severe observance of the law as understood in the early ages of the faith. On the other hand, reformers there had been of a modern type recently, both in Turkey and Egypt, who had Europeanized the administration for political purposes, but these had introduced their changes as it were by violence, through decrees and approvals obtained by force from the unwilling Ulema, and with no serious attempt to reconcile them with the law of the Koran and the traditions. The political reforms had been always imposed from above, not suggested from below, and had generally been condemned by respectable opinion. Jemal-ed-din's originality consisted in this, that he sought to convert the religious intellect of the countries where he preached to the necessity of reconsidering the whole Islamic position, and, instead of clinging to the past, of making an onward intellectual movement in harmony with modern knowledge. His intimate acquaintance with the Koran and the traditions enabled him to show that, if rightly interpreted and checked the one by the other, the law of Islam was capable of the most liberal developments and that hardly any beneficial change was in reality opposed to it.

Having completed his studies in 1870, and being then thirty-two years old, he pa.s.sed through India to Bombay and joined the pilgrimage to Mecca, and, this duty accomplished, he came on to Cairo and afterwards to Constantinople. He remained on this first visit no more than forty days in Egypt, but he had time to make acquaintance with certain of the Azhar students and to lay the foundations of the teaching he afterwards developed. At Constantinople his great eloquence and learning soon a.s.serted itself, and he was given a position in the _Anjuman el Elm_, where he lectured on all subjects, his knowledge being almost universal.

He had great quickness of intellect and an astonishing memory, so that it is said of him that he could read a book straight off on any subject and master the whole contents as inscribed upon his mind forever.

Beginning with grammar and science, his lectures went on to philosophy and religion. He taught that Sunnite Islam was capable of adapting itself to all the highest cravings of the human soul and the needs of modern life. As an orthodox Sunni, and with the complete knowledge he had of the _hawadith_, he was listened to with respect and soon got a following among the younger students. He inspired courage by his own boldness, and his critical treatment of the received commentaries, even those of El Hanafi, was accepted by them as it would hardly have been from any other. Their consciences he was at pains to free from the chains in which thought had lain for so many centuries, and to show them that the law of Islam was no dead hand but a system fitted for the changing human needs of every age, and so itself susceptible of change.

All this stood in close a.n.a.logy to what we have seen of the re-awakening of the Christian intellect during the fifteenth and sixteenth centuries in Europe and its adaption of orthodox doctrines to the scientific discoveries of the day. It is strange, however, that in Western Islam the new spirit of criticism should have been initiated as it was, by one whose education had been made in such unprogressive lands as those of Central Asia, and at a university so far away.

Sheykh Jemal-ed-din's career at Constantinople was a brilliant but a short one. He was essentially a free lance, and, like most Afghans, a disregarder of persons and of those ceremonial observances which regulate among the Ottoman dignitaries the personal intercourse of the great with those who attend their levees. Although protected by certain of the Liberal Statesmen, and notably by Ali and Fuad Pashas, who saw in his teaching a support to their unorthodox political reforms against the old-fashioned Ulema, Jemal-ed-din had managed to give offence to the high religious authorities, and especially by his independent personal att.i.tude to the Sheykh el Islam, and these soon found in his lectures matter for reproof and condemnation. Advantage was taken of certain pa.s.sages in his lectures to denounce him to the Government as an atheist and a perverter of the law, and when the Afghan reformer had replied by a courageous demand to be confronted with his high accusers and heard in a public discussion the official sense of propriety was shocked and alarmed. The challenge was producing an immense excitement among the Softas, the younger of whom were all on Jemal-ed-din's side, and the quarrel seemed likely to lead to serious trouble. Notice was somewhat reluctantly given that he had better leave once more for Egypt and the Holy Places. It was thus under the cloud of religious persecution that he returned to Cairo, but not without having sown the seed of inquiry which was to mature some years later at Constantinople in the shape of a general demand among the Softas for const.i.tutional reform. It was the religious part of the movement which was to culminate in the political revolution attempted by Midhat Pasha in 1876.

At the Azhar, when he returned to Cairo in 1871, Jemal-ed-din's reputation had of course preceded him, and, though Egypt was then in the darkest night of its religious unintelligence, for the moral corruption of the Government, especially in Ismal's reign, had infected all cla.s.ses and had extinguished every tradition of courage and independence among the Ulema, considerable curiosity was felt about him. The few friends he had made on the occasion of his first visit welcomed him, if not openly, in secret, and presently the wonderful fire and zeal of his conversation drew around him, as it had done at Constantinople, a group of young and enthusiastic followers. The most remarkable of these, his earliest disciples at the Azhar, were Sheykh Mohammed Abdu, who was to play so important a part in public affairs later and who is now Grand Mufti of Egypt, and Sheykh Ibrahim el Aghani the well-known publicist.

To these he was able to communicate without reserve his stores of varied knowledge, and to inspire them with his critical spirit and something of his courage. Courage indeed was needed in those days for any man at Cairo to speak out. Ismal brooked no kind of opposition and wielded power so absolute in the country that independent speech, almost independent whispering, had disappeared from men's mouths. It was only the fellahin of the village, already despoiled of all, that dared complain, or those in the city too poor and insignificant to be of any political count. The highest religious authorities, as well as the highest officials, had long been silent about injustice and had chosen their part of acquiescence, content so long as they could get their share, each one however small, of the general plunder.

On this dark state of intellectual and moral things Jemal-ed-din's courageous teaching broke like an apparition of strange light, and his very courage for awhile secured him a hearing undisturbed by admonition from the Government. Perhaps his quarrel at Constantinople was a pa.s.sport to Ismal's tolerance, perhaps he deemed this Afghan too insignificant a force to call for suppression. Perhaps, like Ali and Fuad Pashas, he thought to turn the new teaching to account in his long war with the European Consuls. Be this as it may, Jemal-ed-din was allowed during the whole of the remaining years of Ismal's reign to carry on his lectures, and it was only on Tewfik's accession and the establishment of the Anglo-French condominium that he was arrested on an executive order, sent untried to Alexandria, and summarily exiled. He had, however, already done his work, and at the time of which I am writing his principles of Liberal reform upon a theological basis had so far prevailed at the Azhar that they had already been adopted by all that was intellectual there among the students. The reformer's mantle had fallen upon worthy shoulders, shoulders indeed it may be said, worthier even than his own. My little Arabic instructor, Mohammed Khalil, was never weary of speaking to me of the virtues and intellectual qualities of him who was now his spiritual master, Sheykh Mohammed Abdu, the acknowledged leader at the Azhar, in Jemal-ed-din's succession, of the Liberal Party of reform.

I find a note among my papers that it was on the 28th of January, 1881, that I was first taken by my enthusiastic Alem to Mohammed Abdu's little house in the Azhar quarter, a day to be marked by me with an especially white stone, for it began for me a friendship which has lasted now for nearly a quarter of a century with one of the best and wisest, and most interesting of men. When I use these words of him it must not be thought that they are light or exaggerated judgment. I base them on a knowledge of his character gained in a variety of circ.u.mstances on very difficult and trying occasions, first as a religious teacher, next as leader of a movement of social reform and as the intellectual head of a political revolution; again, as prisoner in the hands of his enemies, as exile in various foreign lands, and for some years under police surveillance at Cairo when his exile had been annulled; lastly, by the strength of his intellect and his moral character rea.s.serting himself as a power in his own country, resuming his lectures at the Azhar, placed in the judicature, named Judge of Appeal, and finally, in these last days, Grand Mufti at Cairo, the highest religious and judicial position attainable in Egypt.

Sheykh Mohammed Abdu when I first saw him in 1881 was a man of about thirty-five, of middle height, dark, active in his gait, of quick intelligence revealed in singularly penetrating eyes, and with a manner frank and cordial and inspiring ready confidence. In dress and appearance purely Oriental, wearing the white turban and dark kaftan of the Azhar Sheykhs and knowing as yet no European language, or, indeed, other language than his own. With him I discussed, with the help of Mohammed Khalil, who knew a little French and helped on my insufficient Arabic, most of those questions I had already debated with his disciple, and between them I obtained before leaving Cairo a knowledge really large of the opinions of their liberal school of Moslem thought, their fears for the present, and their hopes for the future. These I afterwards embodied in a book published at the end of the year under the t.i.tle of "The Future of Islam." Sheykh Mohammed Abdu was strong on the point that what was needed for the Mohammedan body politic was not merely reforms but a true religious reformation. On the question of the Caliphate he looked at that time, in common with most enlightened Moslems, to its reconst.i.tution on a more spiritual basis. He explained to me how a more legitimate exercise of its authority might be made to give a new impulse to intellectual progress, and how little those who for centuries had held the t.i.tle had deserved the spiritual headship of believers. The House of Othman for two hundred years had cared almost nothing for religion, and beyond the right of the sword had no claim any longer to allegiance. They were still the most powerful of Mohammedan princes and so able to do most for the general advantage, but unless they could be induced to take their position seriously a new Emir el Mumenin might legitimately be looked for. Certainly a new political basis was urgently required for the spiritual needs of Islam. In all this there was a tone of moderation in the expression of his views very convincing of their practical wisdom.