The River War by Winston Churchill (spiritual books to read txt) 📕

a universal provider. Magnitude lends a certain grandeur to crime; and Zubehr in the height of his power, at the head of the slave merchants’

confederacy, might boast the retinue of a king and exercise authority over wide regions and a powerful army.

As early as 1869 he was practically the independent ruler of the Bahr-el-Ghazal. The Khedive resolved to assert his rights. A small Egyptian force was sent to subdue the rebel slaver who not only disgraced humanity but refused to pay tribute. Like most of the Khedivial expeditions the troops under Bellal Bey met with ill-fortune. They came, they saw, they ran away. Some, less speedy than the rest, fell on the field of dishonour. The rebellion was open. Nevertheless it was the Khedive who sought peace. Zubehr apologised for defeating the Viceregal soldiers and remained supreme in the Bahr-el-Ghazal. Thence he planned the conquest of Darfur, at that time an independent kingdom. The Egyptian Government were glad to join with him in the enterprise. The man they had been unable to conquer, they found it expedient to assist. The operations were successful. The King of Darfur, who was distinguished no less for his valour than for his folly, was killed. The whole country was subdued.

The whole population available after the battles became slaves. Zubehr thus wielded a formidable power. The Khedivial Government, thinking to ensure his loyalty, created him a Pasha—a rank which he could scarcely disgrace; and the authority of the rebel was thus unwillingly recognised by the ruler. Such was the situation when Gordon first came to the Soudan.

It was beyond the power of the new Governor of the Equatorial Province at once to destroy the slave-hunting confederacy. Yet he struck heavy blows at the slave trade, and when in 1877, after a short visit to England, he returned to the Soudan as Governor-General and with absolute power, he assailed it with redoubled energy. Fortune assisted his efforts, for the able Zubehr was enticed to Cairo, and, once there, the Government refused to allow their faithful ally and distinguished guest to go back to his happy-hunting grounds. Although the slave dealers were thus robbed of their great leader, they were still strong, and Zubehr’s son, the brave Suliman, found a considerable following. Furious at his father’s captivity, and alarmed lest his own should follow, he meditated revolt. But the Governor-General, mounted on a swift camel and attired in full uniform, rode alone into the rebel camp and compelled the submission of its chiefs before they could recover from their amazement. The confederacy was severely shaken, and when, in the following year, Suliman again revolted, the Egyptian troops under Gessi Pasha were able to disperse his forces and induce him to surrender on terms. The terms were broken, and Suliman and ten of his companions suffered death by shooting [von Slatin, Baron Rudolf Karl. FIRE AND SWORD IN THE SOUDAN, p.28.] The league of the slave dealers was thus destroyed.

Towards the end of 1879 Gordon left the Soudan. With short intervals he had spent five busy years in its provinces. His energy had stirred the country. He had struck at the root of the slave trade, he had attacked the system of slavery, and, as slavery was the greatest institution in the land, he had undermined the whole social system. Indignation had stimulated his activity to an extraordinary degree. In a climate usually fatal to Europeans he discharged the work of five officers. Careless of his methods, he bought slaves himself, drilled them, and with the soldiers thus formed pounced on the caravans of the hunters. Traversing the country on a fleet dromedary—on which in a single year he is said to have covered 3,840 miles—he scattered justice and freedom among the astonished natives.

He fed the infirm, protected the weak, executed the wicked. To some he gave actual help, to many freedom, to all new hopes and aspirations. Nor were the tribes ungrateful. The fiercest savages and cannibals respected the life of the strange white man. The women blessed him. He could ride unarmed and alone where a brigade of soldiers dared not venture. But he was, as he knew himself, the herald of the storm. Oppressed yet ferocious races had learned that they had rights; the misery of the Soudanese was lessened, but their knowledge had increased. The whole population was unsettled, and the wheels of change began slowly to revolve; nor did they stop until they had accomplished an enormous revolution.

The part played by the second force is more obscure. Few facts are so encouraging to the student of human development as the desire, which most men and all communities manifest at all times, to associate with their actions at least the appearance of moral right. However distorted may be their conceptions of virtue, however feeble their efforts to attain even to their own ideals, it is a pleasing feature and a hopeful augury that they should wish to be justified. No community embarks on a great enterprise without fortifying itself with the belief that from some points of view its motives are lofty and disinterested. It is an involuntary tribute, the humble tribute of imperfect beings, to the eternal temples of Truth and Beauty. The sufferings of a people or a class may be intolerable, but before they will take up arms and risk their lives some unselfish and impersonal spirit must animate them.

In countries where there is education and mental activity or refinement, this high motive is found in the pride of glorious traditions or in a keen sympathy with surrounding misery. Ignorance deprives savage nations of such incentives. Yet in the marvellous economy of nature this very ignorance is a source of greater strength. It affords them the mighty stimulus of fanaticism. The French Communists might plead that they upheld the rights of man. The desert tribes proclaimed that they fought for the glory of God. But although the force of fanatical passion is far greater than that exerted by any philosophical belief, its sanction is just the same. It gives men something which they think is sublime to fight for, and this serves them as an excuse for wars which it is desirable to begin for totally different reasons. Fanaticism is not a cause of war. It is the means which helps savage peoples to fight.

It is the spirit which enables them to combine—the great common object before which all personal or tribal disputes become insignificant.

What the horn is to the rhinoceros, what the sting is to the wasp, the Mohammedan faith was to the Arabs of the Soudan—a faculty of offence or defence.

It was all this and no more. It was not the reason of the revolt.

It strengthened, it characterised, but it did not cause. [‘I do not believe that fanaticism exists as it used to do in the world, judging from what I have seen in this so-called fanatic land. It is far more a question of property, and is more like Communism under the flag of religion.’—GENERAL GORDON’S JOURNALS AT KHARTOUM, bk.i. p.13.]

Those whose practice it is to regard their own nation as possessing a monopoly of virtue and common-sense, are wont to ascribe every military enterprise of savage peoples to fanaticism. They calmly ignore obvious and legitimate motives. The most rational conduct is considered mad.

It has therefore been freely stated, and is to some extent believed, that the revolt in the Soudan was entirely religious. If the worst untruths are those that have some appearance of veracity, this impression must be very false indeed. It is, perhaps, an historical fact that the revolt of a large population has never been caused solely or even mainly by religious enthusiasm.

The reasons which forced the peoples of the Soudan to revolt were as strong as the defence which their oppressors could offer was feeble.

Looking at the question from a purely political standpoint, we may say that upon the whole there exists no record of a better case for rebellion than presented itself to the Soudanese. Their country was being ruined; their property was plundered; their women were ravished; their liberties were curtailed; even their lives were threatened. Aliens ruled the inhabitants; the few oppressed the many; brave men were harried by cowards; the weak compelled the strong. Here were sufficient reasons. Since any armed movement against an established Government can be justified only by success, strength is an important revolutionary virtue. It was a virtue that the Arabs might boast. They were indeed far stronger than they, their persecutors, or the outside world had yet learned. All were soon to be enlightened.

The storm gathered and the waters rose. Three great waves impelled the living tide against the tottering house founded on the desert sand.

The Arab suffered acutely from poverty, misgovernment, and oppression.

Infuriated, he looked up and perceived that the cause of all his miseries was a weak and cowardly foreigner, a despicable ‘Turk.’ The antagonism of races increased the hatred sprung from social evils. The moment was at hand. Then, and not till then, the third wave came—the wave of fanaticism, which, catching up and surmounting the other waves, covered all the flood with its white foam, and, bearing on with the momentum of the waters, beat in thunder against the weak house so that it fell; and great was the fall thereof.

Down to the year 1881 there was no fanatical movement in the Soudan.

In their utter misery the hopeless inhabitants had neglected even the practices of religion. They were nevertheless prepared for any enterprise, however desperate, which might free them from the Egyptian yoke. All that delayed them was the want of some leader who could combine the tribes and restore their broken spirits, and in the summer of 1881 the leader appeared. His subsequent career is within the limits of this account, and since his life throws a strong light on the thoughts and habits of the Arabs of the Soudan it may be worth while to trace it from the beginning.

The man who was the proximate cause of the River War was born by the banks of the Nile, not very far from Dongola. His family were poor and of no account in the province. But as the Prophet had claimed a royal descent, and as a Sacred Example was sprung from David’s line, Mohammed Ahmed asserted that he was of the ‘Ashraf,’(descendants of the Prophet) and the assertion, since it cannot be disproved, may be accepted. His father was a humble priest; yet he contrived to give his son some education in the practices of religion, the principles of the Koran, and the art of writing. Then he died at Kerreri while on a journey to Khartoum, and left the future Mahdi, still a child, to the mercies of the world. Solitary trees, if they grow at all, grow strong; and a boy deprived of a father’s care often develops, if he escape the perils of youth, an independence and vigour of thought which may restore in after life the heavy loss of early days. It was so with Mohammed Ahmed. He looked around for an occupation and subsistence.

A large proportion of the population of religious countries pass their lives at leisure, supported by the patient labour of the devout. The young man determined to follow the profession for which he felt his talents suited, and which would afford him the widest scope.

He became a priest. Many of the religious teachers of heathen and other countries are devoid of enthusiasm and turn their attention to the next world because