Annexation being impossible, is it wise, or is it practicable, to return to the provisions of the Treaty of Gundamuck? It is neither wise nor possible, for the simple reason that this Treaty was based upon a fiction. It was grounded upon the utterly false assumption that there existed in Afghanistan a central authority, acknowledged as legitimate by all the people of Afghanistan, with whom we could establish permanent diplomatic relations. There is no such authority. Instances have been adduced of attacks made upon European Embassies in other Oriental countries, and the argument has been put forward, that as, notwithstanding such outbreaks, diplomatic relations have been maintained with Turkey and Persia, there is no reason to conclude from the fate of Major Cavagnari that they are impossible in Afghanistan. The cases are not parallel. The Ameer of Kabul has no such authority in his capital or throughout his dominions as the Sultan or the Shah. It is possible, though not very probable, that a British Envoy might reside in Kabul without being murdered, but the measure of his utility would depend upon the fluctuating fortunes of the Ameer to whom he was accredited. The only way to obviate this would be to place a force at the disposal of the Envoy, sufficient to put down all insurrectionary movements against the Ameer. But if we undertook this duty, we should become responsible for the character of the civil administration. We could not punish the victims of a cruel or rapacious Ameer, without at the same time cutting off at their source the cruelty and rapacity, by the deposition of an unworthy ruler. And thus, in a very brief time, we should find that virtually we had annexed the country. Facts are stubborn things, and it is worse than useless to fight against them. Those who contend that the murder of Major Cavagnari ought not to be allowed to overturn what they term the “settled policy” of the Ministry, are bound to show in what way this “settled policy” can be carried out. How do they propose to obtain an Ameer towards whom all the sections of the Afghans shall practise a loyal obedience? And if no such Ameer can be obtained, with whom or with what are we to establish diplomatic relations?
The Policy of Withdrawal.
There remains the policy of withdrawal. The surest barrier against foreign aggression in India is to be obtained in the contentment and prosperity of the people. A people thus situated are prompt to repel invasion, and secret intrigue is deprived of the conditions essential to its success. But in order that the people of India should be prosperous and contented, it is absolutely necessary that the financial burdens they have to carry—and especially the military charges—should not be enhanced. It is not possible to advance our military frontier—even to the extent of the (so-called) “Scientific Frontier”—without an enormous enhancement of our military expenditure. And all military expenditure is unprofitable, in the sense that it takes so much from the tax-payer and brings him no material equivalent. Consequently, whatever else this forward policy accomplishes, it cannot fail to impoverish the people and stimulate their discontent. Moreover, the incidents of the war have demonstrated that an invasion of India from Central Asia is physically impossible. We started from the Indus, firmly resolved to march to Herat, if necessary; but when we had reached Kandahar, we found it impossible to advance further. It would be equally impossible for a Russian army to march from Herat to the Indus. There is, therefore, no such reason for a change of frontier as was alleged in justification of the war.
In all probability there is not even a Tory in England who does not in his heart approve of a policy of withdrawal; but there are, he would say, difficulties in the way. There are. After all the glowing eulogies they have pronounced upon themselves, it will not be pleasant or easy for Ministers to transfer these eulogies to their opponents. It will be extremely disagreeable for a “specially gifted Viceroy” to have to confess that his chiefest gift was a gigantic capacity for blundering. But if India is to be preserved to the nation, there is no escape from this unpleasant alternative. Either Ministers must acknowledge an error that is now patent to all the world, or India must be saddled with the heavy costs and the incalculable risks of an annexation of Afghanistan. These risks, it must be remembered, are not transitory, but enduring; and if we accept them, we must be prepared for a doom of absolute effacement in the politics of Europe. The argument which will be urged against withdrawing from Afghanistan is, of course, the old familiar one—the loss of prestige. This is an argument impossible to refute because the exact worth of prestige is an unknown quantity, as to which no two people are agreed. But whatever be its value, to rush upon ruin and destruction in order to preserve our prestige is an act of insanity. It is as if a man should commit suicide in order to preserve his reputation for courage. When we retired from Afghanistan in 1842, we frankly confessed the mistake we had committed, and I am not aware that any evil resulted from the confession. The wrongs that we had done left behind them a legacy of evil, but not the confession of those wrongs. And so it is now. The frontier policy of Lord Lytton has ruined our reputation for justice, truthfulness, and generosity, and the stain of that policy must cling to us for ever. We shall not conceal or efface it by laying a crushing burden upon our native subjects and upon future generations of Englishmen, in order to evade the humiliation of a confession. On the contrary, we make what reparation is still in our power when, in the interests of both, we refuse to annex Afghanistan.
Robert D. Osborn,
Lieutenant-Colonel.
CRITICAL IDEALISM IN FRANCE.
La Science positive et la Métaphysique. Par Louis Liard, Professeur à la Faculté des Lettres de Bordeaux. (Ouvrage couronné par l’Institut de France.) Paris, 1879.
For some years past there has been observable in France, outside of and in opposition to Positivism, a growing movement in favour of idealism in general, and of the critical idealism of Kant in particular. This philosophy, which had previously found very few adherents in our country, has now begun to make its way into our teaching and our Universities. Berkeley and Kant have been the subjects of special works, and an attempt has been made to translate and reproduce their ideas by harmonizing them with the principal doctrines of spiritualism. We have here a movement full of promise and well deserving of attention.[1] Among the different productions affording some notion of this philosophical tendency, we make choice—as being both the most recent and the most complete—of a remarkable work, distinguished and crowned by the French Institute, Positive Science and Metaphysic, by a young and learned professor of Bordeaux, M. Louis Liard.