Kitchener was called away in 1878 to similar surveying duties in Cyprus, and afterwards in Anatolia, where the same faculty obtained him a _firman_, making him safe in all the Holy Cities of Islam. He also dealt much with the Turkish fugitives fleeing from the Russian guns to Erzerum--whither, so long after, the guns were to follow. But it is with his later summons to Egypt that we feel he has returned to the theatre of the great things of his life. It is not necessary in this rough sketch to discuss the rights and wrongs or the general international origin of the British occupation of Egypt; the degree of praise or blame to be given to the Khedive, who was the nominal ruler, or to Arabi, the Nationalist leader, who for a time seized the chief power in his place. Kitchener's services in the operations by which Arabi was defeated were confined to some reconnaissance work immediately preceding the bombardment of Alexandria; and the problem with which his own personality became identified was not that of the Government of Egypt, but of the more barbaric power beyond, by which Egypt, and any powers ruling it, came to be increasingly imperilled. And what advanced him rapidly to posts of real responsibility in the new politics of the country was the knowledge he already had of wilder men and more mysterious forces than could be found in Egyptian courts or even Egyptian camps. It was the combination, of which we have already spoken, of detailed experience and almost eccentric sympathy. In practice it was his knowledge of Arabic, and still more his knowledge of Arabs.
There is in Islam a paradox which is perhaps a permanent menace. The great creed born in the desert creates a kind of ecstasy out of the very emptiness of its own land, and even, one may say, out of the emptiness of its own theology. It affirms, with no little sublimity, something that is not merely the singleness but rather the solitude of God. There is the same extreme simplification in the solitary figure of the Prophet; and yet this isolation perpetually reacts into its own opposite. A void is made in the heart of Islam which has to be filled up again and again by a mere repetition of the revolution that founded it. There are no sacraments; the only thing that can happen is a sort of apocalypse, as unique as the end of the world; so the apocalypse can only be repeated and the world end again and again. There are no priests; and yet this equality can only breed a multitude of lawless prophets almost as numerous as priests. The very dogma that there is only one Mahomet produces an endless procession of Mahomets. Of these the mightiest in modern times were the man whose name was Ahmed, and whose more famous title was the Mahdi; and his more ferocious successor Abdullahi, who was generally known as the Khalifa. These great fanatics, or great creators of fanaticism, succeeded in making a militarism almost as famous and formidable as that of the Turkish Empire on whose frontiers it hovered, and in spreading a reign of terror such as can seldom be organised except by civilisation. With Napoleonic suddenness and success the Mahdist hordes had fallen on the army of Hicks Pasha, when it left its camp at Omdurman, on the Nile opposite Khartoum, and had cut it to pieces in a fashion incredible. They had established at Omdurman their Holy City, the Rome of their nomadic Roman Empire. Towards that terrible place many adventurous men, like poor Hicks, had gone and were destined to go. The sands that encircled it were like that entrance to the lion's cavern in the fable, towards which many footprints pointed, and from which none returned.
The last of these was Gordon, that romantic and even eccentric figure of whom so much might be said. Perhaps the most essential thing to say of him here is that fortune once again played the artist in sending such a man, at once as the leader and the herald of a man like Kitchener; to show the way and to make the occasion; to be a sacrifice and a signal for vengeance. Whatever else there was about Gordon, there was about him the air not only of a hero, but of the hero of a tragedy. Something Oriental in his own mysticism, something most of his countrymen would have called moonshine, something perverse in his courage, something childish and beautiful in that perversity, marked him out as the man who walks to doom--the man who in a hundred poems or fables goes up to a city to be crucified. He had gone to Khartoum to arrange the withdrawal of the troops from the Soudan, the Government having decided, if possible, to live at peace with the new Mahdist dictatorship; and he went through the deserts almost as solitary as a bird, on a journey as lonely as his end. He was cut off and besieged in Khartoum by the Mahdist armies, and fell with the falling city. Long before his end he had been in touch with Kitchener, now of the Egyptian Intelligence Department, and weaving very carefully a vast net of diplomacy and strategy in which the slayers of Gordon were to be taken at last.
A well-known English journalist, Bennet Burleigh, wandering near Dongola, fell into conversation with an Arab who spoke excellent English, and who, with a hospitality highly improper in a Moslem, produced two bottles of claret for his entertainment. The name of this Arab was Kitchener; and the two bottles were all he had. The journalist obtained, along with the claret, his first glimpse of the great and extraordinary schemes with which Kitchener was already working to avenge the comrade who had fallen in Khartoum. This part of the work was as personal as that of a private detective plotting against a private murderer in a modern detective story. Kitchener had learned to speak the Arab tongue not only freely but sociably. He wore the Arab dress and fell into the Arab type of courtesy so effectively that even his blue northern eyes did not betray him. Above all, he sympathised with the Arab character; and in a thousand places sprinkled over the map of North-East Africa he made friends for himself and therefore enemies for the Mahdi. This was the first and superficially the most individual of the converging plans which were to checkmate the desert empire; and its effects were very far-reaching. Again and again, in subsequent years, when the missionaries of the Mahdist religion pushed northward, they found themselves entangled among tribes which the English power had not so much conquered as converted. The legend of the great Prophet encountered something more elusive than laws or military plans; it encountered another legend--an influence which also carried the echoes of the voice of a man. The Ababdeh Arabs, it was said, made a chain across the desert, which the new and awful faith could not pass. The Mudir of Dongola was on the point of joining the ever-victorious Prophet of Omdurman. Kitchener, clad as an Arab, went out almost alone to speak with him. What passed, perhaps, we can never tell; but before his guest had even left him the Mudir flew to arms, fell upon the Prophet's hosts at Korti, and drove them before him.
The second and superficially more solid process of preparation is much better known. It was the education of the native Egyptian army. It is not necessary to swallow all the natural jingoism of English journalism in order to see something truly historic about the English officer's work with the Fellaheen, or native race of Egypt. For centuries they had lain as level as the slime of the Nile, and all the conquerors in the chronicles of men had passed over them like a pavement. Though professing the challenging creed of the Moslems, they seem to have reached something like the pessimist patience of the Hindoos. To have turned this slime once more into a human river, to have lifted this pavement once more into a human rampart or barricade, is not a small thing, nor a thing that could possibly be done even by mere power, still less by mere money--and this Kitchener and his English companions certainly did. There must have been something much more than a mere cynical severity in "organisation" in the man who did it. There must be something more than a mere commercial common-sense in the nation in whose name it was done. It is easy enough, with sufficient dulness and greed of detail, to "organise" anything or anybody. It is easy enough to make people obey a bugle (or a factory hooter) as the Prussian soldiers obey a bugle. But it is no such trumpet that makes possible the resurrection of the dead.
The success of this second of the three converging designs of Kitchener, the making of a new Egyptian army, was soon seen in the expedition against Dongola. It had been foreshadowed in a successful defence of Suakin, in which Kitchener was wounded; a defence against Osman Digna, perhaps the first of the Mahdist generals whose own strongholds were eventually stormed at Gem
aizeh; and in the victory at Toski, where fell the great warrior Wad el Njume, whose strategy had struck down both Hicks and Gordon. But the turn of the tide was Dongola. In 1892 General, now Lord Grenfell, who had been Sirdar, or Commander-in-Chief of the Egyptian Army, and ordered the advance at Toski, retired and left his post vacant. The great public servant known latterly as Lord Cromer had long had his eye on Kitchener and the part he had played, even as a young lieutenant, in the new military formation of the Fellaheen. He was now put at the head of the whole new army; and the first work that fell to him was leading the new expedition. In three days after the order was received the force started at nightfall and marched southward into the night. The detail is something more than picturesque; for on all accounts of that formidable attack on the Mahdi's power a quality of darkness rests like a kind of cloud. It was, for one thing, a surprise attack and a very secret one, so that the cloud was as practical as a cloak; but it was also the re-entrance of a territory which an instinct has led the English to call the Dark Continent even under its blazing noon. There vast distances alone made a veil like that of darkness, and there the lives of Gordon and Hicks and hundreds more had been swallowed up in an ancient silence. Perhaps we cannot guess to-day, after the colder completion of Kitchener's work, what it meant for those who went on that nocturnal march; who crept up in two lines, one along the river and the other along an abandoned railway track, moving through the black night; and in the black night encamped, and waited for the rising of the moon. Anyhow, the tale told of it strikes this note, especially in one touch of what can only be called a terrible triviality. I mean the reference to the new noise heard just before day-break, revealing the nearness of the enemy: the dreadful drum of Islam, calling for prayer to an awful God--a God not to be worshipped by the changing and sometimes cheerful notes of harp or organ, but only by the drum that maddens by mere repetition.
But the third of Kitchener's lines of approach remains to consider. The surprise attack, which captured the riverside village of Firket, had eventually led, in spite of storms that warred on the advance like armies, and in one place practically wiped out a brigade, to the fall of Dongola itself. But Dongola was not the high place of the enemy; it was not there that Gordon died or that Abdullahi was still alive. Far away up the dark river were the twin cities of the tragedy, the city of the murder and the city of the murderer. It was in relation to this fixed point of fact that Kitchener's next proceeding is seen to be supremely characteristic. He was so anxious to do one thing that he was cautious about doing it. He was more concerned to obtain a success than to appear to deserve it; he did not want a moral victory, but a mathematical certainty. So far from following up the dash in the dark, upon Firket or Dongola, with more romantic risks, he decided not to advance on the Mahdi's host a minute faster than men could follow him building a railway. He created behind him a colossal causeway of communications, going out alone into wastes where there was and had been no other mortal trace or track. The engineering genius of Girouard, a Canadian, designed and developed it with what was, considering the nature of the task, brilliant rapidity; but by the standards of desert warfare it must have seemed that Kitchener and his English made war as slowly as grass grows or orchards bear fruit. The horsemen of Araby, darting to and fro like swallows, must have felt as if they were menaced by the advance of a giant snail. But it was a snail that left a shining track unknown to those sands; for the first time since Rome decayed something was being made there that could remain. The effect of this growing road, one might almost say this living road, began to be felt. Mahmoud, the Mahdist military leader, fell back from Berber, and gathered his hosts more closely round the sacred city on the Nile. Kitchener, making another night march up the Atbara river, stormed the Arab camp and took Mahmoud prisoner. Then at last he moved finally up the western bank of the Nile and came in sight of Omdurman. It is somewhat of a disproportion to dwell on the fight that followed and the fall of the great city. The fighting had been done already, and more than half of it was working; fighting a long fight against the centuries, against ages of sloth and the great sleep of the desert, where there had been nothing but visions, and against a racial decline that men had accepted as a doom. On the following Sunday a memorial service for Charles Gordon was held in the place where he was slain.
The fact that Kitchener fought with rails as much as with guns rather fixed from this time forward the fashionable view of his character. He was talked of as if he were himself made of metal, with a head filled not only with calculations but with clockwork. This is symbolically true, in so far as it means that he was by temper what he was by trade, an engineer. He had conquered the Mahdi, where many had failed to do so. But what he had chiefly conquered was the desert--a great and greedy giant. He brought Cairo to Khartoum; we might say that he brought London or Liverpool with him to the gates of the strange city of Omdurman. Some parts of his action supported, even regrettably, the reputation of rigidity. But if any admirer had, in this hour of triumph, been staring at him as at a stone sphinx of inflexible fate, that admirer would have been very much puzzled by the next passage of his life. Kitchener was something much more than a machine; for in the mind, as much as in the body, flexibility is far more masculine than inflexibility.
A situation developed almost instantly after his victory in which he was to show that he was a diplomatist as well as a soldier. At Fashoda, a little farther up the Nile, he found something more surprising, and perhaps more romantic, than the wildest dervish of the desert solitudes. A French officer, and one of the most valiant and distinguished of French officers, Major Marchand, had penetrated to the place with the pertinacity of a great explorer, and seemed prepared to hold it with all the unselfish arrogance of a patriot. It is said that the Frenchman not only welcomed Kitchener in the name of France, but invited him, with courteous irony, to partake of vegetables grown on the spot, a symbol of stable occupation. The story, if it be true, is admirably French; for it reveals at once the wit and the peasant. But the humour of the Englishman was worthily equal to the wit of the Frenchman; and it was humour of that sane sort which we call good humour. Political papers in pacific England and France raved and ranted over the crisis, responsible journals howled with jingoism; but through it all, until the moment when the French agreed to retire, the two most placable and even sociable figures were the two grim tropical travellers and soldiers who faced each other on the burning sands of Fashoda. As we see them facing each other, we have again the vague sense of a sign or a parable which runs through this story. For they were to meet again long afterwards as allies, when both were leading their countrymen against the great enemy in the Great War.
Something of the same shadow of prophecy is perhaps the deepest memory left by the last war of Kitchener before the greatest. After further activities in Egypt and the Soudan, of which the attempt to educate the Fellaheen by the Gordon Memorial College was the most remarkable, he was abruptly summoned to South Africa to be the right hand of Lord Roberts in the war then being waged against the Boers. He conducted the opening of the determining battle of Paardeberg, and was typically systematic in covering the half-conquered country with a system of block-houses and enclosures like a diagram of geometry. But to-day, and for many reasons, Englishmen will think first of the last scene of that war. When Botha and the Boer Generals surrendered to Kitchener, there was the same goodwill among the soldiers to contrast with the ill-will of the journalists. Botha also became almost a friend; and Botha also was to be in the far future an ally, smiting the German in Africa as Kitchener smote him in Europe. There was the same hint of prophecy about the war that ended at Vereeniging as about that other war that so nearly began at Fashoda. It seemed almost as if God were pitting his heroes against each other in tournament, before they all rode together against the heathen pouring upon them out of Germany.
It is with that name of Germany that this mere skeleton of the facts must end. After the South African War Kitchener had been made Commander-in-Chief in India
, where he effected several vital changes, notably the emancipation of that office from the veto of the Military Member of the Council of the Viceroy, and where he showed once more, in his dealings with the Sepoys, that obscure yet powerful sympathy with the mysterious intellect of the East. Thence he had been again shifted to Egypt; but the next summons that came to him swallowed up all these things. A short time after war broke out with Germany he was made Minister of War, and held that post until the dark season when he set out on a mission to Russia, which never reached its goal. But when his ship went down he had already done a work and registered a change in England, with some words about which this sketch may well conclude. Journalistic attacks were indeed made upon him, but in writing for a foreign reader I pass them by. In such a place I will not say even of the meanest of Englishmen what they were not ashamed to say of one of the greatest. In his new work he was not only a very great man, but one dealing with very great things; and perhaps his most historic moment was when he broke his customary silence about the deeper emotions of life, and became the mouthpiece of the national horror at the German fashion of fighting, which he declared to have left a stain upon the whole profession of arms. For, by a movement unusually and unconsciously dramatic, he chose that moment to salute across the long stretch of years the comparative chivalry and nobility of his dead enemies of the Soudan, and to announce that in the heart of Europe, in learned academies and ordered government offices, there had appeared a lunacy so cruel and unclean that the maddest dervish dead in the desert had a right to disdain it where he lay.
The Essential G. K. Chesterton Page 200
