Part 11
As to Arabia—which will be dealt with later on together with the Pan-Arabian movement—though M. Mohammed Ali had declared that “the delegation felt no anxiety about the possibility of an understanding between the Arabs and the Khalifa,” and that the Moslems “did not want British bayonets to subject the Arabs to Turkey,” Mr. Lloyd George answered:
“The Arabs have claimed independence. They have proclaimed Feisal King of Syria. They have claimed that they should be severed from Turkish dominion. Is it suggested that the Arabs should remain under Turkish dominion merely because they are Mohammedans? Is not the same measure of independence and freedom to be given to Mohammedans as is given to Christians? Croatia has demanded freedom, and we have given it to her. It is a Christian community. Syria has demanded it, and it is given to her. We are applying exactly the same principles in Christian places, and to impose the dominion of the Sultan upon Arabia, which has no desire for it, is to impose upon Arabs something which we certainly would not dream of imposing upon these Christian communities.”
With regard to Thrace, after owning it was difficult to give reliable figures and saying that according to the Greek census and the Turkish census, which differ but little, the Moslem population was in “a considerable minority,” Mr. Lloyd George stated that “it would certainly be taken away from Turkish sovereignty.” As to Smyrna, he asserted that according to his information “a great majority of the population undoubtedly prefers the Greek rule to the Turkish rule.”
Concerning the temporal power of the Khalifa, he seemed to have forgotten the difference which had just been pointed out to him between the Christian religion and Islam on this point, for he declared:
“I am not going to interfere in a religious discussion where men of the same faith take a different view. I know of Mohammedans—sincere, earnest, zealous Mussulmans—who take a very different view of the temporal power from the one which is taken by M. Mohammed Ali to-day, just as I know of Catholics who take one view and other Catholics who take a very different view of the temporal power of the Pope. That is a controversy into which I do not propose to enter.”
And as if M. Mohammed Ali’s remarks had quite escaped him, he added:
“All I know is this. The Turk will exercise temporal power in Turkish lands. We do not propose to deprive him of Turkish lands. Neither do we propose that he should retain power over lands which are not Turkish. Why? Because that is the principle we are applying to the Christian communities of Europe. The same principles must be applied to the Turk.”
Finally, without thoroughly investigating the question of the massacres, he concluded that the responsibility lay with the Ottoman Government, which “cannot, as it is now constituted, protect its own subjects”; that Turkey is a “misgoverned country”—a reproach that might be applied to many other countries, though nobody would think of declaring they must be suppressed on that account; and that as the Turks “have been intolerant and have proved bad and unworthy rulers,” the solutions proposed by the Allies are the only remedy and therefore are justified.
And so the old argument that Turkey must be chastised was recapitulated once more, and, through the mouth of her Prime Minister, England resorted to threats again, whereas she did not mean to compel Germany to carry out her engagements fully. This attitude seems to be accounted for by the fact that Turkey was weak, and was not such a good customer as Germany. England, while pretending to do justice and to settle accounts, merely meant to take hold of the Straits.
Islam has instituted a social polity and culture which, though widely different from British and American civilisations, and leading to different methods of life, is not necessarily inferior to them; and all religious sects, whether Protestant or Catholic, are wrong when they look upon their own moral conception as superior, and endeavour to substitute it for that of Islam.
If we refer to the letter which was written to Damad Ferid Pasha, president of the Ottoman delegation, in answer to the memorandum handed on June 17, 1919, to the Peace Conference, and which lacks M. Clémenceau’s wit and style though his signature is appended to it, we plainly feel a Puritan inspiration in it, together with the above-mentioned state of mind.
One cannot help being sorry to find in so important a document such a complete ignorance or total lack of comprehension of the Muslim mind, and of the difference existing between our modern civilisation and what constitutes a culture. For instance, we read in it the following:
“History records many Turkish victories and also many Turkish defeats, many nations conquered and many set free. The memorandum itself hints at a loss of territories which not long ago were still under Ottoman sovereignty.
“Yet, in all these changes not one instance occurs in Europe, Asia, or Africa when the establishment of Turkish sovereignty was not attended with a decrease of material prosperity or a lower standard of culture; neither does an instance occur when the withdrawal of Turkish domination was not attended with an increase of material prosperity and a higher standard of culture. Whether among European Christians or among Syrian, Arabian, or African Mussulmans, the Turk has always brought destruction with him wherever he has conquered; he has never proved able to develop in peace what he had won by war. He is not gifted in this respect.”
This stagnation, which to a certain extent has been noticed in modern times, may proceed from the fact that the old Turkish spirit was smothered and Islam was checked by the growth of foreign influence in Turkey. This is probably due, not chiefly to foreign intrusion in the affairs of the Ottoman State—for the latter needed the help of foreign nations—but rather to the selfish rivalries between these nations and to the mongrel solutions inherent in international régimes by which Turkish interests were sacrificed.
It is well known that the decadence of the Arabic-speaking countries had begun long before they were subjected by the Turks. It has even been noticed that Turkish domination in Arabia in 1513 checked the decline of Arabian civilisation, and roused the Syrians, who were in a similar predicament.
Besides, the prevailing and paramount concern for material prosperity which asserts itself in the above-mentioned document, together with the way in which business men, especially Anglo-Saxons, understand material prosperity, would account for the variance between the two civilisations, for it enhances the difference between their standpoints, and proves that the superiority conferred by spiritual eminence does not belong to the nations who consider themselves superior to the Turks.
The Turkish mind, enriched both by Islamic ethics and by Arabian, Persian, and Byzantine influences, has risen to a far more definite and lofty outlook on life than the shallow Anglo-Saxon morality. There is as much difference between the two as between the architecture of the Yeshil-Jami, the green mosque of Brusa, the dome of the Suleymanie, or the kiosk of Baghdad, and the art to which we owe the “sky-scrapers,” the “flat-iron” buildings, the “Rhine bridges,” and the “Leipzig buildings,” or between the taste of the man who can appreciate “loukoums” or rose-jam, and the taste of the man who prefers “chewing-gum” or the acidulated drops flavoured with amyl acetate, or even the sweets flavoured with methyl salicylate provided by the American Government for its army. In the same manner, a similar confusion is often made between comfort—or what vulgar people call comfort—and true ease and real welfare; or again between a set of practical commodities inherent in the utilitarian conception of modern life, and what makes up culture. The quality of culture evidently does not depend on the percentage of water-closets or bath-rooms, or the quantity of calico used per thousand of inhabitants, in a country where the walls of the houses were once decorated with beautiful enamels, where the interior courts were adorned with marble fountains, and where women wore costly garments and silk veils.
Before throwing contempt on Islam, despising the Arabian and Turkish civilisations, and hoping that the Moslem outlook on life will make way for the modern Anglo-Saxon ideal, Mr. Lloyd George and all those who repeat after him that the Turks have no peculiar gift for governing peoples, ought to have pondered over Lady Esther Stanhope’s words, which apply so fittingly to recent events. Being tired of Europe, she had travelled in the East, and, enticed by the beauty and grandeur of the Orient, she led a retired life in a convent near Said, dressed as a Moslem man. One day she was asked by the “Vicomte de Marcellus” whether she would ever go back to Europe, and she answered in some such words as these—we quote from memory:
“Why should I go to Europe? To see nations that deserve to be in bondage, and kings that do not deserve to reign? Before long the very foundation of your old continent will be shaken. You have just seen Athens, and will soon see Tyre. That’s all that remains of those noble commonwealths so famed for art, of those empires that had the mastery of the world’s trade and the seas. So will it be with Europe. Everything in it is worn out. The races of kings are getting extinct; they are swept away by death or their own faults, and are getting more and more degenerate. Aristocracy will soon be wiped out, making room for a petty, effete, ephemeral middle class. Only the lower people, those who plough and delve, still have some self-respect and some virtues. You will have to dread everything if they ever become conscious of their strength. I am sick of your Europe. I won’t listen to its distant rumours that die away on this lonely beach. Let us not speak of Europe any more. I have done with it.”
Besides, all religions accord with the character of the people that practise them and the climate in which they live. Most likely Islam perfectly fitted the physical and moral nature of the Turkish race, since the latter immediately embraced Mohammed’s religion, whereas it had kept aloof from the great Christian movement which, 500 years before, had perturbed a large part of the pagan world, and it has remained faithful to it ever since.
If the Allies tried to minimise the part played by that religion, which perfectly suits the character and conditions of life of the people who practise it, and attempted to injure it, they would really benefit the domineering aims of Rome and the imperialistic spirit of Protestantism. In fact, the Vatican tries to avail itself of the recent Protestant effort, as has already been pointed out, and as various manifestations will show, to bring about a Christian hegemony which would not be beneficial either to the peoples of the East or to the civilisation of the world.
By doing so, the Allies would drive those peoples towards Germanism, though they have no natural propensity for it, for they are averse both to the Lutheran spirit and to the Catholic spirit; yet Germanism has succeeded in finding its way and even gaining sympathy among them, because it pretended to come in a friendly spirit.
It cannot be denied that before the war the Turks endeavoured to find support among other nations to counterbalance German influence. But as, above all things, they dreaded the Russian sway—not without reason, as the latter had already grasped several Turkish provinces in Asia Minor and represented its advance as the revenge of Orthodoxy over Islamism—they had turned towards Germany, who, though it secretly favoured Tsardom, yet pursued an anti-Russian policy.
Of course, they could not have any illusion about what a German Protectorate might be to Turkey, for at a sitting of the Reichstag a German deputy had openly declared: “In spite of our sympathy for Turkey, we must not forget that the time of her partition has come.” As early as 1898 the Pan-German League issued a manifesto under the title _Deutschlands Ansprüche an das Türkische Erbe_ (_The Rights of Germany to the Heritage of Turkey_). “As soon as the present events shall bring about the dissolution of Turkey, no other Power will seriously attempt to raise a protest if the German Empire lays a claim to a share of it, for it has a right to a share as a great Power, and it wants it infinitely more than any other great Power, in order to maintain the national and economic life of hundreds of thousands of its emigrants.” In the same manner, at the time of the annexation of Bosnia and Herzegovina, von Aerenberg did not scruple to say: “The opening to economic life of Asia Minor and Mesopotamia will always be looked upon as a high deed of German enterprise.” And, alluding to the new field of activity which was thus opened to Austria-Hungary, he added: “The possession of Bosnia has made us a Balkan Power; it is our task and duty to discern when the time shall come, and to turn it to account.”
But if the Turks chose to side with Germany, it was because the Emperor “Guilloun” represented himself as the protector of Islam, and promised to leave the Ottoman Empire its religious sovereignty and the full enjoyment of Muslim civilisation. Now, as the Turks acknowledge only Allah’s will, it is foolish to ask a Christian sovereign or a Christian community to exercise authority over them in order to ensure peace; and yet the Western Powers, urged on by religious interests, have continued to interfere in Ottoman affairs from the Christian point of view and in order to further Christian interests.
Now we see why Germany, in order not to lose the benefit of her previous endeavours, readily welcomed the Central Committee for the Defence of Islam, whose seat was in Berlin, whence it carried on a vigorous propaganda throughout the Muslim world.
At the beginning of December, 1919, that committee held a meeting in Berlin; among the people present were: Talaat Pasha, representing the Turanian movement; Hussein Bey Reshidof, representing the “Eastern Central Committee” instituted by the Moscovite Foreign Commissariat for the liberation of Islam—which is at the head of all the organisations at work in Persia, the Transcaspian areas, Anatolia, Afghanistan, and India; Kutchuk Talaat, a representative of the Union and Progress Committee; Nuri Bedri Bey, representing the Anatolian Kurds; and delegates from Persia and Afghanistan. There they discussed what measures should be taken and what means of action should be resorted to in Muslim countries, especially in Algeria, Tunis, and Morocco.
It must be owned, on the other hand, that the Catholics in Turkey had refused—as they have always tried to do in all countries—to acknowledge the sovereignty of the Turkish Government, and had looked upon themselves as above the laws of the land, though they laid a claim at the same time to a share in the government of the country; in short, they wanted to be both Roman legates and Turkish governors.
All this does not suffice to justify the measures of oppression the Turks resorted to, but explains how they were driven to take such measures, and accounts for the state of mind now prevailing in Turkey, which has brought about the present troubles. For the foreign Powers, urged by the Eastern Christians, kept on meddling with Turkish home affairs, which caused much resentment and anger among the Turks, and roused religious fanaticism on both sides.
If the liberal Western Powers carried on that policy—that is to say, if they continued to support the Christians against the Moslems—they would make a dangerous mistake.
At the present time the Holy See, which has never given up its ever-cherished dream of universal dominion, plainly shows by its growing activity that it means to develop its religious influence and avail itself of the war to strengthen and enlarge it.
For some time the Austro-Hungarian monarchy, though always a staunch supporter of the Papacy, restrained that tendency and became a moderating influence in Rome; but now the Holy See aims at playing a more important part than ever in all the affairs of Southern Germany and the countries that have broken loose from the former dual monarchy.
In order to strengthen the Church and to realise Catholic unity, the Vatican at the present juncture is exerting all its power in Central Europe and the Slavonic countries; and is doing its best at the same time to get in touch with the Protestant world in order to reinforce its own action by coupling it with the Protestant propaganda.
Benedict XV has revived the scheme of the longed-for Union of the Churches in order to win over to Catholicism part or the whole of the former Orthodox Empire.
In New Germany the Holy See is endeavouring to bring about an understanding between Catholics and Protestants, with a view to a common Christian—rather than strictly Catholic—action. In Austria, after upholding all the elements of the old régime so long as a monarchist movement seemed likely to triumph, it now gives its support to Christian Democracy. In Hungary, where the Jesuits and the Cistercians first worked hand in hand together with an Allied mission in Budapest to maintain Friedrich, or at least a clerical government, in power, the Primate, Mgr. Csernoch, and the Lutheran bishop, Mgr. Sandar Raffaï, have now agreed to work for the same purpose. The Polish Schlachta, of course, supports these schemes and intrigues, which are being carried on at Fribourg, in Switzerland, where certain princes connected with the Imperial House and Prince Louis of Windisch-Graetz used to meet Waitz, Bishop of Innsbrück.
Uniatism, or the rite of the United Greek Church, which, though retaining the Slavonic liturgy, acknowledges the Pope as the supreme head of the Church, and is paramount in the Carpathian Mountains, Eastern Galicia, and the Ukraine, favours the extension of the Pope’s sovereignty over these territories, and naturally the Holy See takes advantage of this movement to support and reinforce the Church and bring Orthodox countries under the dominion of Rome.
Till these great schemes have been carried out, and in order to further them, the Holy See means to establish between the Orthodox and the Catholic world an intermediary zone which would be a favourable ground for its penetration and conquest. To this intent Father Genocchi has been sent as apostolic visitor to the Ukraine by Cardinal Marini, prefect of the congregation newly established for the propaganda in the East, with full powers over both Latin and Greek Catholics, or Uniates. Father Genocchi is to act in close union with Mgr. Ratti, and both stand out as powerful agents of the great scheme of the Roman Church.
While pursuing this direct conquest, Rome endeavours in all countries to gain the support of all believers in Christ, even the Protestants, in order to be able to exert an influence on the policy of the Governments, and thus serve Christian interests.
At a recent conference of the Czecho-Slovak Catholics, Mgr. Kordatch, Archbishop of Prague, declared the Catholics would go so far as to resort to public political action and hold out the hand to the Protestants, who believe, like them, in the Divinity of Christ and the Decalogue.
So any undertaking against Islam or any other Eastern religion cannot but reinforce the power of Rome, for it aims at destroying the power of the other creeds which, as well as Catholicism, gratify the aspirations of the various peoples, and thus legitimately counterbalance its dream of hegemony.
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Finally, though any communist conception is abhorrent to the Moslem spirit, which is essentially individualist and so has an aristocratic trend, and though Bolshevism, as we have already pointed out, is a specific doctrine which suits only the Russian mind, the attitude of the Western nations threatened to drive Islam towards Bolshevism, or at least to create a suitable ground for its expansion. In spite of the enlightened leaders of Islam, the attitude of the Powers risked inducing the Moslem masses to lend a willing ear to Bolshevist promises and to adopt Bolshevism in order to defend the Moslem creed and customs. Besides, Bolshevism, which was undergoing an evolution, and was growing more wily, less brutal, but all the more dangerous, no longer required other nations to adopt its social ideal. In order to serve a political purpose, it now turned its efforts towards the Caspian Sea to communicate with Asia Minor and create disturbances in Central Asia, while, on the other side, it advanced as far as Mongolia.
After the conclusion of the Anglo-Persian agreement forced by Great Britain upon Persia, which, in spite of what was officially said to the contrary, deprived Persia of her independence, Bolshevism saw what an easy prey was offered to it by the English policy, and concentrated its efforts on Asia Minor, where it could most easily worry England. It carried on a very active propaganda in all Asiatic languages in Turkistan and even in Afghanistan—the result being that the latter country sent a mission of inquiry to Moscow.
According to the statement of a Persian reproduced in the _Journal des Débats_ of April 4, 1920, the representatives of the Soviet Government made advances to the Persian patriotic organisations and told them:
“England despises your rights. Your Government is in her hand. To organise your resistance, you need a help. We offer it to you, and ask for nothing in return, not even for your adhesion to our social doctrine. The reason that urges us to offer you our support is a political one. Russia, whether she is Bolshevist or not, cannot live by the side of an England ruling over nearly the whole of the East. The real independence of your country is necessary to us.”
Such suggestions could not but attract the attention of the Persians at a time when, without even waiting for the opening of the Chamber that had been elected under the influence of British troops in order to sanction the Anglo-Persian agreement, some English administrators had already settled in Teheran.
The same Persian, in agreement with the main body of Persian opinion, went on:
“Shall we have to submit to that shameful régime? Nobody thinks so in our country. Even those who were not bold enough to protest openly against the deed of spoliation which the Anglo-Persian agreement is, are secretly opposed to that agreement. But in order to avail ourselves of that discontent, to concentrate our forces, and chiefly to act fast and well, we need help from abroad, at least at the outset. The Bolshevists offer it to us. I do not know why we should discard the proposition at once. What makes us hesitate is their communist doctrine; yet they declare they do not want at all to ‘bolshevikise’ Persia. As soon as their promise seems to be quite genuine, it will be our national duty to accept their help.
“Whether the Red Dictator’s action in Russia was good or bad is a question that concerns the Russians alone. The only question for us is how to find an ally. Now we have not to choose between many.
“We should have been only too pleased to come to an understanding with Great Britain, even at the cost of some concessions, provided our independence were respected. But the British leaders have preferred trampling upon our rights. Who is to be blamed for this?”
In the same manner as the Kemalist movement, a Nationalist movement was gaining ground in Persia, like the one which had already brought on the Teheran events from 1906 to 1909.