Lord Kitchener

LORD KITCHENER

Horatio Herbert Kitchener was Irish by birth but English by extraction, being born in County Kerry, the son of an English colonel. The fanciful might see in this first and accidental fact the presence of this simple and practical man amid the more mystical western problems and dreams which were very distant from his mind, an element which clings to all his career and gives it an unconscious poetry. He had many qualities of the epic hero, and especially this – that he was the last man in the world to be the epic poet. There is something almost provocative to superstition in the way in which he stands at every turn as the symbol of the special trials and the modern transfiguration of England; from this moment when he was born among the peasants of Ireland to the moment when he died upon the sea, seeking at the other end of the world the other great peasant civilisation of Russia. Yet at each of these symbolic moments he is, if not as unconscious as a symbol, then as silent as a symbol; he is speechless and supremely significant, like an ensign or a flag. The superficial picturesqueness of his life, at least, lies very much in this – that he was like a hero condemned by fate to act an allegory.

We find this, for instance, in one of the very first and perhaps one of the most picturesque of all the facts that are recorded or reported of him. As a youth, tall, very shy and quiet, he was only notable for intellectual interests of the soberest and most methodical sort, especially for the close study of mathematics. This also, incidentally, was typical enough, for his work in Egypt and the Soudan, by which his fame was established, was based wholly upon such calculations. It was not merely mathematical but literally geometrical. His work bore the same relation to Gordon's that a rigid mathematical diagram bears to a rough pencil sketch on which it is based. Yet the student thus bent on the strictest side of his profession, studying it at Woolwich and entering the Engineers as the most severely scientific branch of the army, had as a first experience of war something so romantic that it has been counted incredible, yet something so relevant to the great reality of to-day that it might have been made up centuries after his death, as a myth is made up about a god. He happened to be in France in the most tragic hour that France has ever known or, please God, will ever know. She was bearing alone the weight of that alien tyranny, of that hopeless and almost lifeless violence, which the other nations have since found to be the worst of all the terrors which God tolerates in this world. She trod that winepress alone; and of the peoples there were none to help her. In 1870 the Prussian had already encircled Paris, and General Chanzy was fighting against enormous odds to push northwards to its relief, when his army was joined by the young and silent traveller from England. All that was in Kitchener's mind or motives will perhaps never be known. France was still something of an ideal of civilisation for many of the more generous English gentry. Prussia was never really an ideal for anybody, even the Prussians, and mere success, which could not make her an ideal, had not yet calamitously made her a model. There was in it also, no doubt, a touch of the schoolboy who runs away to sea – that touch of the schoolboy without the sense of which the staidest Englishman will always be inexplicable. But considered historically there is something strangely moving about the incident – the fact that Kitchener was a French soldier almost before he was an English one. As Hannibal was dedicated in boyhood to war against the eagles of Rome, Kitchener was dedicated, almost in boyhood, to war against the eagles of Germany. Romance came to this realist, whether by impulse or by accident, like a wind from without, as first love will come to the woman-hater. He was already, both by fate and choice, something more than he had meant to be. The mathematician, we might almost say the calculating boy, was already gambling in the highest lottery which led to the highest and most historic loss. The engineer devoted to discipline was already a free lance, because already a knight-errant.

He returned to England to continue his comparatively humdrum order of advancement; and the next call that came to him was of a strangely different and yet also of a strangely significant kind. The Palestine Exploration Fund sent him with another officer to conduct topographical and antiquarian investigations in a country where practical exertions are always relieved against a curiously incongruous background – as if they were setting up telegraph-posts through the Garden of Eden or opening a railway station at the New Jerusalem. But the contrast between antiquity and modernity was not the only one; there was still the sort of contrast that can be a collision. Kitchener was almost immediately to come in contact with what was to be, in various aspects, the problem of his life – the modern fanaticisms of the Near East. There is an English proverb which asks whether the mountain goes to Mahomet or he to the mountain, and it may be a question whether his religion be the cause or the effect of a certain spirit, vivid and yet strangely negative, which dwells in such deserts. Walking among the olives of Gaza or looking on the Philistine plain, such travellers may well feel that they are treading on cold volcanoes, as empty as the mountains of the moon. But the mountain of Mahomet is not yet an extinct volcano.

Kitchener, in these first days of seemingly mild and minute duties, was early aware of it. At Safed, in the Galilean hills, his small party had found itself surrounded by an Arab mob, stricken suddenly mad with emotions unintelligible to the political mobs of the West. He was himself wounded, but, defending himself as best he could with a walking-stick, not only saved his own life but that of his fellow-officer, Lieutenant Conder, who had been beaten to the earth with an Arab club. He continued his work indeed with prosaic pertinacity, and developed in the survey of the Holy Land all that almost secretive enthusiasm for detail which lasted all his life. Of the most famous English guide-book he made the characteristic remark, “Where Murray has seven names I have a hundred and sixteen.” Most men, in speaking or writing of such a thing, would certainly have said “a hundred.” It is characteristic of his type that he did not even think in round numbers. But there was in him, parallel to this almost arithmetical passion, another quality which is, in a double sense, the secret of his life. For it was the cause of at least half his success; and yet he very successfully concealed it – especially from his admirers.

The paradox of all this part of his life lies in this – that, destined as he was to be the greatest enemy of Mahomedanism, he was quite exceptionally a friend of Mahomedans. He had been first received in that land, so to speak, with a blow on the head with a club; he was destined to break the sword of the last Arab conqueror, to wreck his holy city and treat all the religious traditions of it with a deliberate desecration which has often been held oppressive and was undoubtedly ruthless. Yet with the individual Moslem he had a sort of natural brotherhood which has never been explained. Had it been shown by a soldier of the Crusades, it would have been called witchcraft. In this, as in many other cases, the advance of a larger enlightenment prevents us from calling it anything. There was mixed with it, no doubt, the deep Moslem admiration for mere masculinity, which has probably by its exaggeration permitted the Moslem subordination of women. But Kitchener (who was himself accused, rightly or wrongly, of a disdain for women) must have himself contributed some other element to the strangest of international sympathies. Whatever it was, it must be constantly kept in mind as running parallel to his scientific industry and particularity; for it was these two powers, used systematically for many years before the event, that prepared the ground for the overthrow of that wild papacy and wandering empire which so long hung in the desert, like a mirage to mislead and to destroy.

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 Gemaizeh; 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.