These risings take a regular course. There is a preliminary Arab success; then British reinforcements go out as a punitive force. They fight their way (our losses are slight, the Arab losses heavy) to their objective, which is meanwhile bombarded by artillery aëroplanes, or gunboats. Finally, perhaps, a village is burnt and the district pacified. It is odd that we do not use poison gas on these occasions. Bombing the houses is a patchy way of getting the women and children, and our infantry always incur losses in shooting down the Arab men. By gas attacks the whole population of offending districts could be wiped out neatly; and as a method of government it would be no more immoral than the present system.
We realise the burden the army in Mesopotamia is to the Imperial Exchequer, but we do not see as clearly the burden it is to Mesopotamia. It has to be fed, and all its animals have to be fed. The fighting forces are now eighty-three thousand strong, but the ration strength is three hundred thousand. There are three labourers to every soldier, to supply and serve him. One in ten of the souls in Mesopotamia to-day belongs to our army. The greenness of the country is being eaten up by them, and the process is not yet at its height. To be sure they demand that we double our existing garrison. As local resources are exhausted this increase of troops will increase the cost by more than arithmetical progression.
These troops are just for police work to hold down the subjects of whom the House of Lords was told two weeks ago that they were longing for our continued presence in their country. No one can imagine what will be our state there if one of Mesopotamia’s three envious neighbours (all nursing plans against us) attacks us from outside, while there is still disloyalty within. Our communications are very bad, our defence positions all have both flanks in the air, and there seem to have been two incidents lately. We do not trust our troops as we did during the war.
Then there are the military works. Great barracks and camps have had to be constructed, and hundreds of miles of military roads. Great bridges, to carry motor-lorries, exist in remote places, where the only local transport is by pack. The bridges are made of temporary materials, and their upkeep is enormous. They are useless to the civil Government, which yet has to take them over at a high valuation; and so the new State will begin its career with an enforced debt.
English statesmen, from the Premier downwards, weep tears over the burden thrust on us in Mesopotamia. “If only we could raise a local army,” said Lord Curzon, “but they will not serve” (except against us, his lordship no doubt added to himself). “If only we could find Arabs qualified to fill executive posts.”
In this dearth of local talent the parallel of Syria is illuminating. Feisal had no difficulty in raising troops, though he had great difficulty in paying them. However, the conditions were not the same, for he was arbitrarily deprived of his Customs5 revenue. Feisal had no difficulty in setting up an administration, in which the five leading spirits were all natives of Bagdad. It was not a very good administration, but in the East the people are less exigent than we are. Even in Athens Solon gave them not the best laws, but the best they would accept.
The British in Mesopotamia cannot find one competent person, but I maintain that the history of the last few months has shown their political bankruptcy, and their opinion should not weigh with us at all. I know ten British officials with tried and honourable reputations in the Sudan, Sinai, Arabia, Palestine, each and all of whom could set up an Arab Government comparable to Feisal’s, in Bagdad, next month. It also would not be a perfect government, but it would be better than Feisal’s for he, poor man, to pull him down, was forbidden foreign advisers. The Mesopotamian effort would have the British Government behind it, and would be child’s play for a decent man to run, so long as he ran it like Cromer’s Egypt, not like the Egypt of the Protectorate. Cromer dominated Egypt, not because England gave him force, or because Egypt loved us, or for any outside reason, but because he was so good a man. England has stacks of first-class men. The last thing you need out there is a genius. What is required is a tearing up of what we have done, and beginning again on advisory lines. It is no good patching with the present system. “Concessions to local feeling” and such like rubbish are only weakness-concessions, incentives to more violence. We are big enough to admit a fault, and turn a new page, and we ought to do it with a hoot of joy, because it will save us a million pounds a week.
When in Arabia I would occasionally draw Lawrence into conversation about the statesmen and leaders of the day. He invariably had something amusing to tell about each. It was from him that I first learned that Mr. Lloyd George employed a barber to visit No. 10 Downing Street daily to dress his famous head of hair.
On another occasion I asked him to tell me something about Lord Curzon, he replied: “In order to give you an idea what Lord Curzon is like I must explain to you his outlook on life. Lord Curzon divides all the inhabitants of this earth into two groups, the masses and the classes. The classes are Lord Curzon and the king. Everybody else belongs to the masses.”
So while we were still at Covent Garden Opera-House, when I heard a story about Lawrence and his first meeting with the aloof and pompous marquis, I recalled what the colonel had said to me about his lordship in Arabia.
Lawrence’s name was on every one’s lips at that time, and the anecdote is a good one whether true or not. I will recount it as told to me:
“Lord Curzon said to one of his satraps at the Foreign Office: ‘I say, who is this person, Lawrence? See that he is brought into our presence.’ Eventually another member of the cabinet unearthed the hero of Arabia and lured him to the Foreign Office. When ushered before the Great One, the latter waved his meek-looking and diminutive visitor into a chair and proceeded to deliver a lecture on the Near East to this young man who was an authority on the subject. Lawrence stood it as long as he could, and finally, unable to restrain himself longer, he said to the noble marquis: ‘But, my dear man, you don’t know what you are talking about!’ ”
Even while fighting in the desert Lawrence had foreseen the complications that were going to arise after the war was over; and, as noted before, in his advance on Damascus he was extremely anxious that Emir Feisal’s men should enter the city ahead of the British and French because he realized this would make it doubly difficult for the Allies to disregard their friends the Arabs when the tumult and shouting was over.
Lord Winterton, who was with the Arab forces during the fighting around Damascus, in an article in “Blackwood’s Magazine,” pays an eloquent tribute to Lawrence and tells us how he was always thinking far in advance of the problem of the moment.
“I am of the opinion,” writes the Earl, “that we owed much in those few days, before we finally effected a junction with the British, to the good generalship displayed by General Nuri, backed by L.’s advice and genius for thinking ahead of nine people out of ten.” Then in another place Lord Winterton adds: “He had no intention that the Arabs should take a back seat in the final destruction of the Turkish army. There were political as well as military considerations at stake, as the Arabs knew well, and L. was only playing on a highly keyed-up instrument. L. infected us all with his enthusiasm, and I began to feel, despite my temperamental dislike of adventure qua adventure, that it would be monstrous, if when the Turkish fox came to be broken up, the British got the body, head, and brush, and the Arabs, who had helped to hunt him for three and a half years, only got a bit of the pad. If we were in at the military death of Turkey, ‘Brer Fox,’ it would make it the more difficult to refuse the Arabs a big share of the results—spoils, if you will—of the victory.”
During his seven years’ wandering through the desert, dressing like an Arab, living with Arabs in their tents, observing their customs, talking to them in their own dialects, riding on his camel across a broad expanse of lonely country unbroken except by the long purple line of the horizon, lying down at night under a silent dome of stars, Thomas Edward Lawrence drank the cup of Arabian wisdom and absorbed the spirit of the nomad peoples. No Wester
ner ever acquired greater influence over an Oriental people. He had united the scattered tribes of Arabia and induced chieftains who had been bitter enemies for generations to forget their feuds and fight side by side for the same cause. From remote parts of Arabia swarthy sons of the desert had swarmed to his standard as if he had been a new prophet. Largely by reason of his genius, Feisal and his followers had freed Arabia from Turkish oppression. Lawrence had contributed new life and soul to the movement for Arabian independence. The far-reaching results of his spectacular and successful campaign were destined to play an important part in the final adjustment of Near Eastern affairs, and half-way measures made no more appeal to Colonel Lawrence in time of peace than in time of war.
In another of his communications to the press, when he was trying to mold public opinion in favor of the Arabs, we catch a further glimpse of his views.
“The Arabs rebelled against the Turks,” said Lawrence in a letter to “The Times,” “not because the Turk Government was notably bad, but because they wanted independence. They did not risk their lives in battle to change masters, to become British subjects or French citizens, but to win a show of their own.
“Whether they are fit for independence or not remains to be tried. Merit is no qualification for freedom. Bulgars, Afghans, and Tahitians have it, Fredom is enjoyed when you are so well armed, or so turbulent, or inhabit a country so thorny that the expense of your neighbour’s occupying you is greater than the profit.”
But Colonel Lawrence has no illusions as to the capacity of the Arabs for organization and administration. He fully appreciates that these are not their, strong points. But he has faith in them and believes they have a message to give the West.
“History is against the probability of the creation of an Arabic empire,” he once said to me in Arabia. “The Semitic mind does not lean toward system or organization. It is practically impossible to fuse the diverse elements among the Semites into a modern, closely knit state. On the other hand, the Semites have been more fertile in ideas than any other people. The Arabian movement has presented itself to me as the latest expression of the influence of the desert upon the settled peoples; the Semitic spirit has again exercised its influence over the Mediterranean basin. Emir Feisal is the last of the line of Semitic prophets. His campaign for Arabian independence, which made some five million converts among the Arabic-speaking peoples of the Near East, is by no means the least of those revelations by which the the Semites have so profoundly affected the Western world.
“The Semites are represented by very little art, architecture, philosophy. There have been few Jewish artists or philosophers. But we find an amazing fertility among the Semites in the creation of creeds and religions. Three of these creeds—Judaism, Christianity and Mohammedanism—have become great world movements. The broken fragments of countless other religions which have failed are found to-day on the fringes of the desert.
“The desert seems to produce only one idea, the universality of God. We who have gone out to discover the meaning of the desert have found only emptiness; nothing but sand, wind, soil, and empty space. The Bedouins leave behind them every extraneous comfort and go to live m the desert, in the very arms of starvation, that they may be free. The desert exacts a price for its secret. It makes the Bedouins entirely useless to their fellow-men. There has never been a Bedouin prophet. On the other hand, there has never been a Semitic prophet who has not, before preaching his message, gone into the desert and caught from the desert-dwellers a reflection of their belief. The idea of the absolute worthlessness of the present world is a pure desert conception at the root of every Semitic religion, which must be filtered through the screen of a nonnomad prophet before it can be accepted by settled peoples.”
With his exuberant imagination and his vista down the centuries, it was an easy matter for Lawrence to throw himself heart and soul into the Arabian movement. He remembered the time when the Arab Empire controlled most of the Mediterranean world, when its philosophers, poets, and scientists enriched the culture of Europe. “There are some people who have dreams at night and wake to find them all rot. There are others who have dreams in the daytime, and occasionally they come true,” he said to me one day in London. It is Lawrence’s conviction that the Arabs still have something to give the world, something that the world, particularly the materialistic Western world, sorely needs. It has been a fortunate thing for the Arabs that he had the genius to make his dreams come true.
I should like to use Lawrence’s own words in defining just what the Arabian movement means. “There is no reason to expect from the Arabian movement,” Lawrence told me, “any new development of law or economics. But Feisal has succeeded in restating forcibly the vital doctrine of the Semites, Other Worldliness; and his ideals will have a profound effect on the growing nationalist movements in Syria, Mesopotamia, Arabia, and Palestine, which are the present homes of Semitic political life.
“It is like watching the waves of the Atlantic coming in and breaking themselves against the cliffs of the west coast of Ireland. To look at them you would say the cliffs were made of iron, and the waves quite futile. But when you study a map you see that the whole coast is torn open by the wearing of the sea, and you realize that it is only a matter of time before there will cease to be an Irish question in the same way the successive Semitic protests against the material world may seem simply so much waste effort, but some day the Semitic conviction of the other world may roll unchecked over the place where this world has been.
“I rank Feisal’s movements as one more protest against the utter uselessness of material things. I was only trying to help roll up the wave, which came to its crest and toppled over when we took Damascus. It was just rolling up the Arabs in a tremendous effort and joining the whole nation together in pursuit of an ideal object that had no practical shape or value. We were expressing our entire contempt for the material pursuits exalted by others, from moneymaking to making statues.”
Lawrence expresses the conviction that the Arabian movement is nothing more than a protest against outside interference. This time the protest has been directed against Turkey, but the next time it may be launched against France, Italy, Britain, or any Western nation that develops a tendency to be disregardful of another people’s deep-seated racial sentiments.
“When you can understand the point of view of another race, you are a civilized being,” once remarked Lawrence to me in the desert. “I think that England (out of sheer conceit, and not because of any inherent virtue in my countrymen) has been less guilty;n its contacts than other nations. We do not wish other people to be like us, or to conform to our customs, because we regard imitation of ourselves as blasphemous.”
Later on, in Paris, Lawrence summed up for me the whole Near Eastern situation in a few words. He is of the opinion that France, in receiving the mandatory for Syria, is merely obtaining control of a temporary phase of the Arabian movement.
“The Hedjaz will be absorbed in a few years by an Arabian state to the north of it. Damascus has always been the center of Arabian self-determination, but Syria is a small country and too poor to look forward to a great agricultural or industrial future. It acts merely as a front door to Kurdistan, Armenia, and Mesopotamia. When Western enterprise restores Assyria and Babylonia to their former level of agricultural prosperity, and when advantage has been taken of the mineral wealth of Armenia and the cheap fuel of Mesopotamia, then the Arabian center will inevitably be transferred from Damascus eastward to Mosul, Bagdad, or some new capital. Mesopotamia has three times the irrigable area of Egypt. Egypt now has a population of more than thirteen millions, While there are only five millions in Mesopotamia. In the near future Mesopotamia will increase to forty millions, and Syria, which now has a population of three million five hundred thousand, will have perhaps five million. This is rather a bad outlook for Syria. But no matter where the center of Arabian gravity may shift, nothing can change the Arabian Desert and the ideals of its people.”
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nbsp; Despite Lawrence’s desire to live in retirement, with only his books for his companions, his countrymen would not listen to it. When Winston Churchill took up the cabinet post of colonial secretary, one of the first things he did was to force Lawrence to come and help the Government straighten out the Near East tangle. He appointed Lawrence adviser on Near Eastern affairs, and the latter reluctantly agreed to remain at the Colonial Office for just one year. During this time the Mesopotamian problem was solved along the lines that Lawrence had originally suggested, and Emir Feisal was called to Bagdad and made king of Iraq, the modern successor to the great Calif Harun al Rashid of Arabian Nights fame. Thus Feisal, despite the fact that he had lost the throne of Syria, became the founder of a new Mesopotamian dynasty and the ruler of a far more important state.
CHAPTER XXXI
THE SECRET OF LAWRENCE’S SUCCESS
AMONG the hundreds of questions that I have been asked about Colonel Lawrence by press and public in every part of the world, some of the most frequent have been: What was the secret of Lawrence’s success, and how could a Christian and a European gain such influence over fanatical Mohammedans? What reward has Lawrence received? Is he going to write a book? Where is he now, how does he earn his living, and what is going to become of him? What are his hobbies? Will he ever marry? Is he a normal human being and has he a sense of humor?
Of course there have been a host of factors that have contributed to his success, that gained him his influence, and that enabled him to win not only the respect of the Arabs but their admiration and their devotion as well. They respected him partly because although a mere youth, he seemed to have more wisdom than their wise men. They admired him partly because of his personal prowess, his ability to outdo them at the things in which they excel, such as camel-riding and shooting, and also because of his courage and modesty. He usually led them in battle, and under fire he was courageous to a fault. Wounded a number of times, his injuries, fortunately, were never serious enough to keep him out of action. Often he was too far from a base to get medical attention, so that his wounds were obliged to heal themselves. The Arabs became devoted to him because he gained them victories and then tactfully gave all the credit to his companions. That he was a Christian they considered unfortunate, and they decided that it was an accident and in some mysterious Way “the will of Allah,” but some of them regarded him as one sent from heaven by their Prophet to help free them from the Turks.
With Lawrence in Arabia Page 27
