Bonaparte in Egypt and the Egyptians of To-day

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A. Browne. Bonaparte in Egypt and the Egyptians of To-day

Preface

CHAPTER I. THE STORY OF ONE HUNDRED YEARS

CHAPTER II. LINKS WITH THE PAST

CHAPTER III. THE DAWN OF THE NEW PERIOD

CHAPTER IV. A COUNCIL OF STATE

CHAPTER V. THE PROCLAMATION THAT FAILED

CHAPTER VI. A LONG MARCH AND A SHORT BATTLE

CHAPTER VII. AFTER THE BATTLE

CHAPTER VIII. VICTORS AND VANQUISHED

CHAPTER IX. THE GATHERING OF A STORM

CHAPTER X. THE BURSTING OF THE STORM

CHAPTER XI. AFTER THE STORM

CHAPTER XII. PEACE WITHOUT HONOUR

CHAPTER XIII. THE SIEGE OF CAIRO

CHAPTER XIV. THE PRICE OF PEACE

CHAPTER XV. AN UNGRATEFUL PEOPLE

CHAPTER XVI. MAHOMED ALI AND HIS SUCCESSORS

CHAPTER XVII. FACHODA AND AFTER

CHAPTER XVIII. HEALTHY INFLUENCES

CHAPTER XIX. UNHEALTHY INFLUENCES

CHAPTER XX. MORE UNHEALTHY INFLUENCES

CHAPTER XXI. TO-DAY AND TO-MORROW

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Eight years have passed since I first conceived the idea of writing this book, but it was not until about two years ago that I was able to find time to put together a first rough outline of the form I wished it to take. In the interval I have been obliged from time to time to lay it aside altogether; and, at the most favourable times, have never had more than a few hours a week to devote to it. I had just completed what I had intended to be the last chapter, when events occurred that obliged me to rewrite it, and, that I might do so fitly, await the issue of those events. As the book now stands it is at best but a mere outline. A larger volume than this might easily be written upon each of several of the subjects I have but glanced at, yet I hope I have succeeded in giving a connected and intelligible sketch and one sufficient for the attainment of the chief object I have had in view, that of presenting the Egyptian as he really is to the many who, whether living in Egypt or out of it, have but few and imperfect opportunities of learning to understand him. For over thirty years I have given of all I have had to give, for the promotion of two objects: first, that Pan-Islamism, which I conceive to be the true interest of the Islamic world; and, secondly, the development of friendly relations between the Moslems of the East and the British Empire. How much, or how little, I have been able to accomplish towards the fulfilment of my aims it is impossible for me to estimate, but from boyhood I have had an earnest faith in the belief that right and truth must in the end prevail, and that he who works for these, or for what he honestly believes these to be, never works in vain.

Knowing the Egyptian as I know him, I cannot but think that he is greatly misunderstood, even by those who are sincerely anxious to befriend him. His faults and his failings are to be found at large in almost any of the scores of books that have of late years been written about him and his country; but, though not a few have given him credit for some of his more salient good points, yet none that I have seen have shown any just appreciation of him as he really is.

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It is the fashion nowadays to speak of the "Brotherhood of man," but how few realise how absolutely, how completely the phrase expresses the simple truth! a truth that nullifies all the arrogantly-arrayed arguments and fancy-founded fallacies of Haeckel and the whole field of Monists and Materialists. If, then, we would understand the Egyptian or any other people, we must start by recognising that, however wide and apparently unbridgable may be the gulf that divides us from them, whether physical, mental, or moral, it has been caused by the rushing flow of the multitudinous circumstances that have moulded the life and character of each, and, as Mill and Buckle have said, not to any originating difference in our natures.

As a boy at school to me history was the dullest of dull tasks, but when I came to mix with the peoples of foreign lands, and, fascinated by the charm of the living kaleidoscope of Indian life, sought some clue to the myriad-minded moods and manners of its peoples, I longed for a history that should tell me how and why these peoples were so different from, and yet so like, my own. But histories, as they are written, are rarely more than chafing-dish hashes of the "funeral baked meats" of court chronicles served up with a posset of platitudes and pedantry for sauce. From such histories we may gather a great array of useless, and, for the most part, perfectly uncertain and unreliable "facts," but of the true story of a people scarce anything more than a few doubtful indications. For true history is no bald chronicle of events but the history of man's, too often blind but always intuitive, struggle towards happiness. Back in those memory forsaken ages, of which even myth and legend now tell us nothing, men strove in the same ceaseless, never-ending struggle. What if the immediate aim of that struggle varied then and now with time and place? What if the dweller in the ice-cold lands of the North should be ever seeking the warmth from which the sunburnt inhabitant of the torrid zone would fain escape? To neither is the heat or the cold a thing to be desired or shunned save only as either serves to swell the total of his enjoyment of life. But just as the nature of the climate in which they dwell modifies their conception of enjoyment, so also a host of other circumstances, some minute and scarcely traceable in their influence, others broad and plainly visible, mould the ideas and ideals of men and nations. Thus, and thus only, is it that the Egyptian and the Englishman are so far apart in all that constitutes the individual or national characteristics of each. Thus it is that the restless activity and energy of the one is abhorrent to the other, and that the Englishman to-day finds the Egyptians, as Herodotus found them so long ago, men "distinguished from the rest of mankind by the singularity of their institutions and their manners." I would, therefore, have my readers avoid the error of judging the Egyptians merely from comparison with their own standards and without due regard to the study of the causes that have made them what they are. If the Egyptian be found lacking in qualities upon the possession of which we justly pride ourselves, he is not for that reason alone to be condemned or despised. He has, even as we have, faults and imperfections that may be justly censured. Like Meredith's Captain de Creye, we are all "variegated with faults." These but attest our common humanity, and for the Egyptian it may at least be said, that he has that charity that covereth a multitude of sins, the charity of heart that far outvalues the charity of the purse. Judged with equity he compares favourably in many points with many other men. Less backward than the Spaniard, less bigoted than the Portuguese, less fanatical than any other Oriental, not embittered in spirit as the Irish Celts, "patient in tribulation," "long-suffering," placable, forgiving, hospitable; honest and withal one who, like Abou ben Edhem, loves his fellow-men, there is much, very much, in the Egyptian that may well serve to gain him the friendship and goodwill of those who seek to know him as he really is. But with all this there is one difference between the Egyptian and all European peoples that, as it seems to me, forms an almost impassible barrier to the growth of close friendship, or even intimate companionship, between the European and the Egyptian. This difference is in their modes of thinking and reasoning, for not until the Ethiopian changes his skin will the Oriental think or reason as a European does.

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