The Expansion of Europe; The Culmination of Modern History

by Ramsay Muir

In the first place, there existed in Britain, as in other European countries, a large body of opinion which held that all colonies were sure to demand and obtain their independence as soon as they became strong enough to desire it; that as independent states they could be quite as profitable to the mother-country as they could ever be while they remained attached to her, more especially if the parting took place without bitterness; and that the wisest policy for Britain to pursue was therefore to facilitate their development, to place no barrier in the way of the increase of their self-government, and to enable them at the earliest moment to start as free nations on their own account. This was not, indeed, the universal, nor perhaps even the preponderant, attitude in regard to the colonies in the middle of the nineteenth century. But it was pretty common. It appeared in the most unexpected quarters, as when Disraeli said that the colonies were 'millstones about our necks,' or as when The Times advocated in a leading article the cession of Canada to the United States, on the ground that annexation to the great Republic was the inevitable destiny of that colony, and that it was much better that it should be carried out in a peaceable and friendly way than after a conflict. It is difficult to-day to realise that men could ever have entertained such opinions. But they were widely held; and it must at least be obvious that the prevalence of these views is quite inconsistent with the idea that Britain was deliberately following a policy of expansion and annexation in this age. Men who held these opinions (and they were to be found in every party) regarded with resentment and alarm every addition to what seemed to them the useless burdens assumed by the nation, and required to be satisfied that every new annexation of territory was not merely justifiable, but inevitable.

A second factor which contributed to the change of attitude towards the colonies was the growing influence of a new school of economic thought, the school of Adam Smith, Ricardo, and Malthus. Their ideas had begun to affect national policy as early as the twenties, when Huskisson took the first steps on the way to free trade. In the thirties the bulk of the trading and industrial classes had become converts to these ideas, which won their definite victories in the budgets of Sir Robert Peel, 1843-46, and in those of his disciple Gladstone. The essence of this doctrine, as it affected colonial policy, was that the regulation of trade by government, which had been the main object of the old colonial policy, brought no advantages, but only checked its free development. And for a country in the position which Britain then occupied, this was undeniably true; so overwhelming was her preponderance in world-trade that every current seemed to set in her direction, and the removal of artificial barriers, originally designed to train the current towards her shores, allowed it to follow its natural course. The only considerable opposition to this body of economic doctrine came from those who desired to protect British agriculture; but this motive had (at this period) no bearing upon colonial trade. The triumph of the doctrine of free trade meant that the principal motive which had earlier led to restrictions upon the self-government of the colonies—the desire to secure commercial advantages for the mother-country—was no longer operative. The central idea of the old colonial system was destroyed by the disciples of Adam Smith; and there no longer remained any apparent reason why the mother-country should desire to control the fiscal policy of the colonies. An even more important result of the adoption of this new economic doctrine was that it destroyed every motive which would lead the British government to endeavour to secure for British traders a monopoly of the traffic with British possessions. Henceforth all territories administered under the direct control of the home government were thrown open as freely to the merchants of other countries as to those of Britain herself. The part which Britain now undertook in the undeveloped regions of her empire (except in so far as they were controlled by fully self-governing colonies) was simply that of maintaining peace and law; and in these regions she adopted an attitude which may fairly be described as the attitude, not of a monopolist, but of a trustee for civilisation. It was this policy which explains the small degree of jealousy with which the rapid expansion of her territory was regarded by the rest of the civilised world. If the same policy had been followed, not necessarily at home, but in their colonial possessions, by all the colonising powers, the motives for colonial rivalry would have been materially diminished, and the claims of various states to colonial territories, when the period of rivalry began, would have been far more easily adjusted.

These were negative forces, leading merely to the abandonment of the older colonial theories. But there were also positive and constructive forces at work. First among them may be noted a new body of definite theory as to the function which colonies ought to play in the general economy of the civilised world. It was held to be their function not (as in the older theory) to afford lucrative opportunities for trade to the mother-country: so far as trade was concerned it seemed to matter little whether a country was a colony or an independent state. But the main object of colonisation was, on this view, the systematic draining-off of the surplus population of the older lands. This, it was felt, could not safely be left to the operation of mere chance; and one of the great advantages of colonial possessions was that they enabled the country which controlled them to deal in a scientific way with its surplus population, and to prevent the reproduction of unhealthy conditions in the new communities, which was apt to result if emigrants were allowed to drift aimlessly wheresoever chance took them, and received no guidance as to the proper modes of establishing themselves in their new homes. The great apostle of this body of colonial theory was Edward Gibbon Wakefield; and his book, A View of the Art of Colonisation (1847), deserves to be noted as one of the classics of the history of imperialism. He did not confine himself to theory, but was tireless in organising practical experiments. They were carried out, in a curious revival of the methods of the seventeenth century, by means of a series of colonising companies which Wakefield promoted. The settlement of South Australia, the first considerable settlement in the North Island of New Zealand, and the two admirably designed and executed settlements of Canterbury and Otago in the South Island of New Zealand, were all examples of his methods: with the exception of the North Island settlement, they were all very successful. Nor were these the only instances of organised and assisted emigration. In 1820 a substantial settlement, financed by government, was made in the eastern part of Cape Colony, in the region of Grahamstown and Port Elizabeth, and this brought the first considerable body of British inhabitants into South Africa, hitherto almost exclusively Dutch. An unsuccessful plantation at Swan River in West Australia may also be noted. Systematic and scientific colonisation was thus being studied in Britain during this period as never before. In the view of its advocates Britain was the trustee of civilisation for the administration of the most valuable unpeopled regions of the earth, and it was her duty to see that they were skilfully utilised. So high a degree of success attended some of their efforts that it is impossible not to regret that they were not carried further. But they depended upon Crown control of undeveloped lands. With the growth of full self-government in the colonies the exercise of these Crown functions was transferred from the ministry and parliament of Britain to the ministries and parliaments of the colonies; and this transference put an end to the possibility of a centralised organisation and direction of emigration.

A second constructive factor very potently at work during this age was the humanitarian spirit, which had become a powerful factor in British life during the late eighteenth and early nineteenth centuries. It had received perhaps its most practical expression in the abolition of the slave-trade in 1806, and the campaign against the slave-trade in the rest of the world became an important object of British policy from that time onwards. Having abolished the slave-trade, the humanitarians proceeded to advocate the complete abolition of negro slavery throughout the British Empire. They won their victory in 1833, when the British parliament declared slavery illegal throughout the Empire, and voted 20,000,000 pounds—at a time when British finance was still suffering from the burdens of the Napoleonic War—to purchase from their masters the freedom of all the slaves then existing in the Empire. It was a noble deed, but it was perhaps carried out a little too suddenly, and it led to grave difficulties, especially in the West Indies, whose prosperity was seriously impaired, and in South Africa, where it brought about acute friction with the slave-owning Boer farmers. But it gave evidence of the adoption of a new attitude towards the backward races, hitherto mercilessly exploited by all the imperialist powers. One expression of this attitude had already been afforded by the organisation (1787) of the colony of Sierra Leone, on the West African coast, as a place of refuge for freed slaves desiring to return to the land of their fathers.

It was principally through the activity of missionaries that this new point of view was expressed and cultivated. Organised missionary activity in Britain dates from the end of the eighteenth century, but its range grew with extraordinary rapidity throughout the period. And wherever the missionaries went, they constituted themselves the protectors and advocates of the native races among whom they worked. Often enough they got themselves into bad odour with the European traders and settlers with whom they came in contact. But through their powerful home organisations they exercised very great influence over public opinion and over government policy. The power of 'Exeter Hall,' where the religious bodies and the missionary societies held their meetings in London, was at its height in the middle of the nineteenth century, and politicians could not afford to disregard it, even if they had desired to do so. This influence, supporting the trend of humanitarian opinion, succeeded in establishing it as one of the principles of British imperial policy that it was the duty of the British government to protect the native races against the exploitation of the European settlers, and to guide them gently into a civilised way of life. It is a sound and noble principle, and it may fairly be said that it has been honestly carried out, so far as the powers of the home government rendered possible. No government in the world controls a greater number or variety of subjects belonging to the backward races than the British; no trading nation has had greater opportunities for the oppressive exploitation of defenceless subjects. Yet the grave abuse of these opportunities has been infrequent. There have been in the history of modern British imperialism sporadic instances of injustice, like the forced labour of Kanakas in the Pacific. But there have been no Congo outrages, no Putumayo atrocities, no Pequena slave scandals, no merciless slaughter like that of the Hereros in German South-West Africa.

The principle of the protection of backward peoples has, however, sometimes had an unfortunate influence upon colonial policy; and there was no colony in which it exercised a more unhappy effect than South Africa. Here the Boer farmers still retained towards their native neighbours the attitude which had been characteristic of all the European peoples in the seventeenth and eighteenth centuries: they regarded the negro as a natural inferior, born to servitude. It is not surprising that no love was lost between the Boers and the missionaries, who appeared as the protectors of the negroes, and whose representations turned British opinion violently against the whole Boer community. This was in itself a sufficiently unfortunate result: it lies largely at the base of the prolonged disharmony which divided the two peoples in South Africa. The belief that the Boers could not be trusted to deal fairly with the natives formed, for a long period, the chief reason which urged the British Government to retain their control over the Boers, even when they had trekked away from the Cape (1836) and established themselves beyond the Orange and the Vaal rivers; and the conflict of this motive with the desire to avoid any increase of colonial responsibilities, and with the feeling that if the Boers disliked the British system, they had better be left in freedom to organise themselves in their own way, accounts for the curious vacillation in the policy of the period on this question. At first the trekkers were left to themselves; then the lands which they had occupied were annexed; then their independence was recognised; and finally, when, at the end of the period, they seemed to be causing a dangerous excitement among the Zulus and other native tribes, the Transvaal was once more annexed; with the result that revolt broke out, and the Majuba campaign had to be fought.

Again, tenderness for the natives led to several curious and not very successful experiments in organisation. The annexation of Natal was long delayed because it was held that this area ought to form a native reserve, and fruitless attempts were made to restrict the settlement of Europeans in this empty and fertile land. An attempt was also made to set up a series of native areas under British protection, from which the white settler was excluded. British Kaffraria, Griqualand East and Griqualand West were examples of this policy, which is still represented, not unsuccessfully, by the great protected area of Basutoland. But, on the whole, these experiments in the handling of the native problem in South Africa did more harm than good. They were unsuccessful mainly because South Africa was a white man's country, into which the most vigorous of the native races, those of the Bantu stock (Kaffirs, Zulus, Matabili, etc.), were more recent immigrants than the white men themselves. Owing to their warlike character and rapidly growing numbers they constituted for a long time a very formidable danger; and neither the missionaries nor the home authorities sufficiently recognised these facts.

Perhaps the most unhappy result of this friction over the native question, apart from the alienation of Boer and Briton which it produced, was the fact that it was the principal cause of the long delay in establishing self-governing institutions in South Africa. The home government hesitated to give to the colonists full control over their own affairs, because it distrusted the use which they were likely to make of their powers over the natives; even the normal institutions of all British colonies were not established in Cape Colony till 1854, and in Natal till 1883. But although in this case the new attitude towards the backward races led to some unhappy results, the spirit which inspired it was altogether admirable, and its growing strength accounts in part for the real degree of success which has been achieved by British administrators in the government of regions not suited for the settlement of Europeans in large numbers. Indeed, this spirit has come to be one of the outstanding features of modern British imperialism.

It was not only in the treatment of backward races that the humanitarian spirit made itself felt. It was at work also in the government of the highly developed civilisations of India, where, during this period, British power began to be boldly used to put an end to barbarous or inhumane practices which were supported or tolerated by the religious beliefs or immemorial social usages of India. Such practices as thagi, or meria sacrifices, or female infanticide, or, above all, sati, had been left undisturbed by the earlier rulers of British India, because they feared that interference with them would be resented as an infraction of Indian custom or religion. They were now boldly attacked, and practically abolished, without evil result.

Alongside of this new courage in measures that seemed to be dictated by the moral ideas of the West, there was to be seen growing throughout this period a new temper of respect for Indian civilisation and a desire to study and understand it, and to safeguard its best features. The study of early Indian literature, law, and religious philosophy had indeed been begun in the eighteenth century by Sir William Jones and Nathaniel Halhed, with the ardent encouragement of Warren Hastings. But in this as in other respects Hastings was ahead of the political opinion of his time; the prevalent idea was that the best thing for India would be the introduction, so far as possible, of British methods. This led to the absurdities of the Supreme Court, established in 1773 to administer English law to Indians. It led also to the great blunder of Cornwallis's settlement of the land question in Bengal, which was an attempt to assimilate the Indian land-system to that of England, and resulted in an unhappy weakening of the village communities, the most healthy features of Indian rural life. In the nineteenth century this attitude was replaced by a spirit of respect for Indian traditions and methods of organisation, and by a desire to retain and strengthen their best features. The new attitude was perhaps to be seen at its best in the work of Mountstuart Elphinstone, a great administrator who was also a profound student of Indian history, and a very sympathetic observer and friend of Indian customs and modes of life. But the same spirit was exemplified by the whole of the remarkable generation of statesmen of whom Elphinstone was one. They established the view that it was the duty of the British power to reorganise India, indeed, but to reorganise it on lines in accordance with its own traditions. Above all, the principle was in this generation very definitely established that India, like other great dependencies, must be administered in the interests of its own people, and not in the interests of the ruling race. That seems to us to-day a platitude. It would not have seemed a platitude in the eighteenth century. It would not seem a platitude in modern Germany. And it may safely be said that the enunciation of such a doctrine would have seemed merely absurd in any of the earlier historical empires. In 1833 an official report laid before the British parliament contained these remarkable words: 'It is recognised as an indisputable principle, that the interests of the Native Subjects are to be consulted in preference to those of Europeans, wherever the two come in competition.' In all the records of imperialism it would be hard to find a parallel to this formal statement of policy by the supreme government of a ruling race. When such a statement could be made, it is manifest that the meaning of the word Empire had undergone a remarkable transformation. No one can read the history of British rule in India during this period without feeling that, in spite of occasional lapses, this was its real spirit.