directly the native populations have that instinctive feeling that those with whom they have got to deal have not behind them the might, the authority, the sympathy, the full and ungrudging support of the country which sent them there, those populations lose all that sense of order which is the very basis of their civilisation, just as our officers lose all that sense of power and authority, which is the very basis of everything they can do for the benefit of those among whom they have been sent.
Balfour’s logic here is interesting, not least for being completely consistent with the premises of his entire speech. England knows Egypt; Egypt is what England knows; England knows that Egypt cannot have self-government; England confirms that by occupying Egypt; for the Egyptians, Egypt is what England has occupied and now governs; foreign occupation therefore becomes “the very basis” of contemporary Egyptian civilization; Egypt requires, indeed insists upon, British occupation. But if the special intimacy between governor and governed in Egypt is disturbed by Parliament’s doubts at home, then “the authority of what … is the dominant race—and as I think ought to remain the dominant race—has been undermined.” Not only does English prestige suffer; “it is vain for a handful of British officials—endow them how you like, give them all the qualities of character and genius you can imagine—it is impossible for them to carry out the great task which in Egypt, not we only, but the civilised world have imposed upon them.”1
As a rhetorical performance Balfour’s speech is significant for the way in which he plays the part of, and represents, a variety of characters. There are of course “the English,” for whom the pronoun “we” is used with the full weight of a distinguished, powerful man who feels himself to be representative of all that is best in his nation’s history. Balfour can also speak for the civilized world, the West, and the relatively small corps of colonial officials in Egypt. If he does not speak directly for the Orientals, it is because they after all speak another language; yet he knows how they feel since he knows their history, their reliance upon such as he, and their expectations. Still, he does speak for them in the sense that what they might have to say, were they to be asked and might they be able to answer, would somewhat uselessly confirm what is already evident: that they are a subject race, dominated by a race that knows them and what is good for them better than they could possibly know themselves. Their great moments were in the past; they are useful in the modern world only because the powerful and up-to-date empires have effectively brought them out of the wretchedness of their decline and turned them into rehabilitated residents of productive colonies.
Egypt in particular was an excellent case in point, and Balfour was perfectly aware of how much right he had to speak as a member of his country’s parliament on behalf of England, the West, Western civilization, about modern Egypt. For Egypt was not just another colony: it was the vindication of Western imperialism; it was, until its annexation by England, an almost academic example of Oriental backwardness; it was to become the triumph of English knowledge and power. Between 1882, the year in which England occupied Egypt and put an end to the nationalist rebellion of Colonel Arabi, and 1907, England’s representative in Egypt, Egypt’s master, was Evelyn Baring (also known as “Over-baring”), Lord Cromer. On July 30, 1907, it was Balfour in the Commons who had supported the project to give Cromer a retirement prize of fifty thousand pounds as a reward for what he had done in Egypt. Cromer made Egypt, said Balfour:
Everything he has touched he has succeeded in.… Lord Cromer’s services during the past quarter of a century have raised Egypt from the lowest pitch of social and economic degradation until it now stands among Oriental nations, I believe, absolutely alone in its prosperity, financial and moral.2
How Egypt’s moral prosperity was measured, Balfour did not venture to say. British exports to Egypt equaled those to the whole of Africa; that certainly indicated a sort of financial prosperity, for Egypt and England (somewhat unevenly) together. But what really mattered was the unbroken, all-embracing Western tutelage of an Oriental country, from the scholars, missionaries, businessmen, soldiers, and teachers who prepared and then implemented the occupation to the high functionaries like Cromer and Balfour who saw themselves as providing for, directing, and sometimes even forcing Egypt’s rise from Oriental neglect to its present lonely eminence.
If British success in Egypt was as exceptional as Balfour said, it was by no means an inexplicable or irrational success. Egyptian affairs had been controlled according to a general theory expressed both by Balfour in his notions about Oriental civilization and by Cromer in his management of everyday business in Egypt. The most important thing about the theory during the first decade of the twentieth century was that it worked, and worked staggeringly well. The argument, when reduced to its simplest form, was clear, it was precise, it was easy to grasp. There are Westerners, and there are Orientals. The former dominate; the latter must be dominated, which usually means having their land occupied, their internal affairs rigidly controlled, their blood and treasure put at the disposal of one or another Western power. That Balfour and Cromer, as we shall soon see, could strip humanity down to such ruthless cultural and racial essences was not at all an indication of their particular viciousness. Rather it was an indication of how streamlined a general doctrine had become by the time they put it to use—how streamlined and effective.
Unlike Balfour, whose theses on Orientals pretended to objective universality, Cromer spoke about Orientals specifically as what he had ruled or had to deal with, first in India, then for the twenty-five years in Egypt during which he emerged as the paramount consulgeneral in England’s empire. Balfour’s “Orientals” are Cromer’s “subject races,” which he made the topic of a long essay published in the Edinburgh Review in January 1908. Once again, knowledge of subject races or Orientals is what makes their management easy and profitable; knowledge gives power, more power requires more knowledge, and so on in an increasingly profitable dialectic of information and control. Cromer’s notion is that England’s empire will not dissolve if such things as militarism and commercial egotism at home and “free institutions” in the colony (as opposed to British government “according to the Code of Christian morality”) are kept in check. For if, according to Cromer, logic is something “the existence of which the Oriental is disposed altogether to ignore,” the proper method of ruling is not to impose ultrascientific measures upon him or to force him bodily to accept logic. It is rather to understand his limitations and “endeavor to find, in the contentment of the subject race, a more worthy and, it may be hoped, a stronger bond of union between the rulers and the ruled.” Lurking everywhere behind the pacification of the subject race is imperial might, more effective for its refined understanding and infrequent use than for its soldiers, brutal tax gatherers, and incontinent force. In a word, the Empire must be wise; it must temper its cupidity with selflessness, and its impatience with flexible discipline.
To be more explicit, what is meant when it is said that the commercial spirit should be under some control is this—that in dealing with Indians or Egyptians, or Shilluks, or Zulus, the first question is to consider what these people, who are all, nationally speaking, more or less in statu pupillari, themselves think is best in their own interests, although this is a point which deserves serious consideration. But it is essential that each special issue should be decided mainly with reference to what, by the light of Western knowledge and experience tempered by local considerations, we conscientiously think is best for the subject race, without reference to any real or supposed advantage which may accrue to England as a nation, or—as is more frequently the case—to the special interests represented by some one or more influential classes of Englishmen. If the British nation as a whole persistently bears this principle in mind, and insists sternly on its application, though we can never create a patriotism akin to that based on affinity of race or community of language, we may perhaps foster some sort of cosmopolitan allegiance grounded on the respect alwa
ys accorded to superior talents and unselfish conduct, and on the gratitude derived both from favours conferred and from those to come. There may then at all events be some hope that the Egyptian will hesitate before he throws in his lot with any future Arabi.… Even the Central African savage may eventually learn to chant a hymn in honour of Astraea Redux, as represented by the British official who denies him gin but gives him justice. More than this, commerce will gain.3
How much “serious consideration” the ruler ought to give proposals from the subject race was illustrated in Cromer’s total opposition to Egyptian nationalism. Free native institutions, the absence of foreign occupation, a self-sustaining national sovereignty: these unsurprising demands were consistently rejected by Cromer, who asserted unambiguously that “the real future of Egypt … lies not in the direction of a narrow nationalism, which will only embrace native Egyptians … but rather in that of an enlarged cosmopolitanism.”4 Subject races did not have it in them to know what was good for them. Most of them were Orientals, of whose characteristics Cromer was very knowledgeable since he had had experience with them both in India and Egypt. One of the convenient things about Orientals for Cromer was that managing them, although circumstances might differ slightly here and there, was almost everywhere nearly the same.5 This was, of course, because Orientals were almost everywhere nearly the same.
Now at last we approach the long-developing core of essential knowledge, knowledge both academic and practical, which Cromer and Balfour inherited from a century of modern Western Orientalism: knowledge about and knowledge of Orientals, their race, character, culture, history, traditions, society, and possibilities. This knowledge was effective: Cromer believed he had put it to use in governing Egypt. Moreover, it was tested and unchanging knowledge, since “Orientals” for all practical purposes were a Platonic essence, which any Orientalist (or ruler of Orientals) might examine, understand, and expose. Thus in the thirty-fourth chapter of his two-volume work Modern Egypt, the magisterial record of his experience and achievement, Cromer puts down a sort of personal canon of Orientalist wisdom:
Sir Alfred Lyall once said to me: “Accuracy is abhorrent to the Oriental mind. Every Anglo-Indian should always remember that maxim.” Want of accuracy, which easily degenerates into untruthfulness, is in fact the main characteristic of the Oriental mind.
The European is a close reasoner; his statements of fact are devoid of any ambiguity; he is a natural logician, albeit he may not have studied logic; he is by nature sceptical and requires proof before he can accept the truth of any proposition; his trained intelligence works like a piece of mechanism. The mind of the Oriental, on the other hand, like his picturesque streets, is eminently wanting in symmetry. His reasoning is of the most slipshod description. Although the ancient Arabs acquired in a somewhat higher degree the science of dialectics, their descendants are singularly deficient in the logical faculty. They are often incapable of drawing the most obvious conclusions from any simple premises of which they may admit the truth. Endeavor to elicit a plain statement of facts from any ordinary Egyptian. His explanation will generally be lengthy, and wanting in lucidity. He will probably contradict himself half-a-dozen times before he has finished his story. He will often break down under the mildest process of cross-examination.
Orientals or Arabs are thereafter shown to be gullible, “devoid of energy and initiative,” much given to “fulsome flattery,” intrigue, cunning, and unkindness to animals; Orientals cannot walk on either a road or a pavement (their disordered minds fail to understand what the clever European grasps immediately, that roads and pavements are made for walking); Orientals are inveterate liars, they are “lethargic and suspicious,” and in everything oppose the clarity, directness, and nobility of the Anglo-Saxon race.6
Cromer makes no effort to conceal that Orientals for him were always and only the human material he governed in British colonies. “As I am only a diplomatist and an administrator, whose proper study is also man, but from the point of view of governing him,” Cromer says, “… I content myself with noting the fact that somehow or other the Oriental generally acts, speaks, and thinks in a manner exactly opposite to the European.”7 Cromer’s descriptions are of course based partly on direct observation, yet here and there he refers to orthodox Orientalist authorities (in particular Ernest Renan and Constantin de Volney) to support his views. To these authorities he also defers when it comes to explaining why Orientals are the way they are. He has no doubt that any knowledge of the Oriental will confirm his views, which, to judge from his description of the Egyptian breaking under cross-examination, find the Oriental to be guilty. The crime was that the Oriental was an Oriental, and it is an accurate sign of how commonly acceptable such a tautology was that it could be written without even an appeal to European logic or symmetry of mind. Thus any deviation from what were considered the norms of Oriental behavior was believed to be unnatural; Cromer’s last annual report from Egypt consequently proclaimed Egyptian nationalism to be an “entirely novel idea” and “a plant of exotic rather than of indigenous growth.”8
We would be wrong, I think, to underestimate the reservoir of accredited knowledge, the codes of Orientalist orthodoxy, to which Cromer and Balfour refer everywhere in their writing and in their public policy. To say simply that Orientalism was a rationalization of colonial rule is to ignore the extent to which colonial rule was justified in advance by Orientalism, rather than after the fact. Men have always divided the world up into regions having either real or imagined distinction from each other. The absolute demarcation between East and West, which Balfour and Cromer accept with such complacency, had been years, even centuries, in the making. There were of course innumerable voyages of discovery; there were contacts through trade and war. But more than this, since the middle of the eighteenth century there had been two principal elements in the relation between East and West. One was a growing systematic knowledge in Europe about the Orient, knowledge reinforced by the colonial encounter as well as by the widespread interest in the alien and unusual, exploited by the developing sciences of ethnology, comparative anatomy, philology, and history; furthermore, to this systematic knowledge was added a sizable body of literature produced by novelists, poets, translators, and gifted travelers. The other feature of Oriental-European relations was that Europe was always in a position of strength, not to say domination. There is no way of putting this euphemistically. True, the relationship of strong to weak could be disguised or mitigated, as when Balfour acknowledged the “greatness” of Oriental civilizations. But the essential relationship, on political, cultural, and even religious grounds, was seen—in the West, which is what concerns us here—to be one between a strong and a weak partner.
Many terms were used to express the relation: Balfour and Cromer, typically, used several. The Oriental is irrational, depraved (fallen), childlike, “different”; thus the European is rational, virtuous, mature, “normal.” But the way of enlivening the relationship was everywhere to stress the fact that the Oriental lived in a different but thoroughly organized world of his own, a world with its own national, cultural, and epistemological boundaries and principles of internal coherence. Yet what gave the Oriental’s world its intelligibility and identity was not the result of his own efforts but rather the whole complex series of knowledgeable manipulations by which the Orient was identified by the West. Thus the two features of cultural relationship I have been discussing come together. Knowledge of the Orient, because generated out of strength, in a sense creates the Orient, the Oriental, and his world. In Cromer’s and Balfour’s language the Oriental is depicted as something one judges (as in a court of law), something one studies and depicts (as in a curriculum), something one disciplines (as in a school or prison), something one illustrates (as in a zoological manual). The point is that in each of these cases the Oriental is contained and represented by dominating frameworks. Where do these come from?
Cultural strength is not something we can discuss very easily—
and one of the purposes of the present work is to illustrate, analyze, and reflect upon Orientalism as an exercise of cultural strength. In other words, it is better not to risk generalizations about so vague and yet so important a notion as cultural strength until a good deal of material has been analyzed first. But at the outset one can say that so far as the West was concerned during the nineteenth and twentieth centuries, an assumption had been made that the Orient and everything in it was, if not patently inferior to, then in need of corrective study by the West. The Orient was viewed as if framed by the classroom, the criminal court, the prison, the illustrated manual. Orientalism, then, is knowledge of the Orient that places things Oriental in class, court, prison, or manual for scrutiny, study, judgment, discipline, or governing.
During the early years of the twentieth century, men like Balfour and Cromer could say what they said, in the way they did, because a still earlier tradition of Orientalism than the nineteenth-century one provided them with a vocabulary, imagery, rhetoric, and figures with which to say it. Yet Orientalism reinforced, and was reinforced by, the certain knowledge that Europe or the West literally commanded the vastly greater part of the earth’s surface. The period of immense advance in the institutions and content of Orientalism coincides exactly with the period of unparalleled European expansion; from 1815 to 1914 European direct colonial dominion expanded from about 35 percent of the earth’s surface to about 85 percent of it.9 Every continent was affected, none more so than Africa and Asia. The two greatest empires were the British and the French; allies and partners in some things, in others they were hostile rivals. In the Orient, from the eastern shores of the Mediterranean to Indochina and Malaya, their colonial possessions and imperial spheres of influence were adjacent, frequently overlapped, often were fought over. But it was in the Near Orient, the lands of the Arab Near East, where Islam was supposed to define cultural and racial characteristics, that the British and the French encountered each other and “the Orient” with the greatest intensity, familiarity, and complexity. For much of the nineteenth century, as Lord Salisbury put it in 1881, their common view of the Orient was intricately problematic: “When you have got a … faithful ally who is bent on meddling in a country in which you are deeply interested—you have three courses open to you. You may renounce—or monopolize—or share. Renouncing would have been to place the French across our road to India. Monopolizing would have been very near the risk of war. So we resolved to share.”10
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