Arabs with Flutist Waiting to See the Caravans Going North

What strikes one most in all his career of victories, of reverses, of days of triumph, of moments of desertion, is the perseverance and the faith of the man. At no time was he sure of his people, at all times he was certain of the fate that awaited him at the hands of his enemies, and yet he continued fearlessly to the end. His mobility is almost unbelievable. In a country where roads were unheard of, where the land was overgrown with thick brush, among towering mountains and flooded rivers, he moved with the utmost rapidity. His victories at Mascara in the far west, at Constantine in the east, in the plain of the Metidja, and at Aïn Mahdi in the south give a slight idea of the enormous area covered.

Moreover, it was not merely an army of lightly armed horsemen who swept over the land behind the youthful general. His smala consisted of thousands of camels, with tents and jewelry and armories, and the families of all the great chiefs, who, though they were kept well in the rear, were always present to celebrate the victories.

It was finally Bugeaud, the veteran of Soult’s army in the Peninsular War, who succeeded in conquering Abd-el-Kader. The old Marshal realized that it was useless to employ the methods of orthodox war against this elusive enemy, and he therefore decided to create mobile columns to pursue the rebels. In the year 1843 a terrible blow was dealt to the emir’s prestige. His great smala, which had now become a sort of perambulating capital, with schools to teach the children and kadis to administer justice, was surprised by the Duc d’Aumale near Taguine and completely destroyed.

In spite of this, however, the struggle was kept up, and, after taking refuge in Morocco for a short time, Abd-el-Kader reappeared again. But, though he won a few more victories, his end was near, and in December, 1847, he asked for peace, specifying, however, that the French, in return for his surrender, should allow him to retire to some other Mohammedan country. His terms were accepted, but unfortunately were not kept by the Government of Louis Philippe. He was taken to France, and imprisoned first of all at Toulon and then at Pau, and finally at the Château d’Amboise. Finally, in 1852, Louis Napoleon, then Prince President, visited the exiled emir and granted his wishes. He was transported to Damascus, where he lived in peaceful retirement until his death in 1883.

These pages are too short to go into all the detail of the astonishing career of one who wished to be the hero of Arab independence in Algeria, and to those whom the subject interests let me recommend the excellent work of Colonel Paul Azan.

Some people have wished to compare Abd-el-Kader to Abd-el-Krim of the present day. It would take too long to discuss these points here, but it can be safely said that there is no comparison possible. In the first place, the caliber of the two men is very different; the intelligence of the hero of a hundred years ago was far superior to that of his Moroccan cousin, and, though possibly Abd-el-Krim may have had the same dreams as those which inspired Abd-el-Kader, he never held the same prestige in North Africa. Abd-el-Kader was alone, with ill-armed followers fighting against a trained army, and beating them in the open over an area as large as France, while Abd-el-Krim, supported by all kinds of European adventurers, merely held at bay the armies of two European nations where the conformation of the ground made his task comparatively easy.

Abd-el-Kader will always remain a great figure, not only in the history of North Africa but also in that of Islam, as one who defended the Faith against the invasion of the infidel and who died a friend of his former enemies.

This work is not a history nor a political treatise, but merely a handbook for tourists and students of the country, and the name of Abd-el-Kader has only been used to clear up any misunderstanding which may arise when the name is raised: the one Abd-el-Kader, saint and reformer; the other warrior and defender of Islam.

CHAPTER XVIII
ARAB EDUCATION