Chapter 2

"The French Ideal," writes the Nationalist Tekin Alp in _Thoughts on the Nature and Plan of a Greater Turkey_, "is in contradiction to the needs and conditions of the age." By contrast, "the Turkish national movement does not exhibit the failings of the earlier movements. It is in every way adapted to the intellectual standard and feelings of the nation. It also keeps pace with the ideas of the age, which have for some decades centred round the principle of Nationality. In adopting Turkish Nationalism as the basis of their national policy, the Turks have only abandoned an abnormal state of affairs and thereby placed themselves on a level with modern nations[4]."

The development of Nationalism among the Turks was a natural phenomenon. Starting in the West, the movement has been spreading for a century through Central Europe, Hungary, and the Balkans, till from the Turks' former subjects it has passed to the Turks themselves. Chance played its part. Dr. Nazim Bey, for instance, the General Secretary of the "Union and Progress" Committee, is said to have been fired by a work of M. Léon Cahun's on the early history of the Turks and Mongols, lent him by the French Consul-General at Salonika, and the movement was, and still is, confined to a small _intelligentsia_. But that is the case with other national movements too, and does not hinder them from being powerful forces. Turkish Nationalism was kept alive after 1909 by a small group of enthusiasts at Salonika--their leader was Ziya Bey, who had come up to the Young Turk Congress from Diarbekir, and was one of the first converts to the new idea. It gained ground suddenly during, the Balkan War. The shock of defeat produced a craving for regeneration; the final loss of Europe turned the minds of the Osmanlis to the possibilities of Asia, and they were struck by the action of several prominent Russian subjects of Turco-Tatar nationality, who, out of racial sympathy, had given their services to the Ottoman Government in this time of adversity. As Tekin Alp expresses it:

"The Turks realised that, in order to live, they must become essentially Turkish, become a nation, be themselves.... The Turkish nation turned aside its gaze from the lost territory and looked instead upon Turania, the ideal country of the future."

Two years later this "New Orientation" had so mastered the Ottoman Government that it drew them into the European War.

There are many aims within the new Turkish horizon. Some of them are negative and non-political, some practical and extremely aggressive. Ziya Bey's adherents first took in hand the purification of the Turkish language. A Turkish poet had endeavoured before to dispense with the 95 per cent. (?) of the vocabulary that was borrowed from Persian and Arabic, and "his poetry had to be published in small provincial papers because the important newspapers of the towns would not accept it." The established writers in the traditional style made a hard fight, but Tekin Alp claims that the _Yeni Lisan_ (New Language) "is to-day in possession of an absolute and unlimited authority." Borrowed rhythms have been banned as well as borrowed words, and there is even an agitation to replace the Arabic script by a new Turkish alphabet--an imitation of the Albanian movement which was opposed so fiercely by the Turks themselves before the Balkan War. In 1913 the Government stepped in with the foundation of a "Turkish Academy" (_Turk Bilgi Derneyi_), and the Ministry of Education started an "Institute of Terminology," "Conservatoire," and "Writing and Translation Committee." The translation of foreign masterpieces as an incentive to a new national literature was in the programme of Ziya Bey's society, the _Yeni Hayat_ (New Life). Their most cherished plan was to translate the Koran and the Friday Sermon, to have the Khutba (Prayer for the Caliph) recited in Turkish, and to remove the Arabic texts from the walls of the mosques[5]; the eyes and ears of Turkish Moslems were to be saved from the contamination of an anti-national language; but the campaign against Arabic passed over into an attack upon Islam.

"The Turkish Nationalists," Tekin Alp explains, "have made great efforts to nationalise religion itself, and to give it the impress of the Turkish national spirit. This idea was zealously supported by a fortnightly periodical, and one of the noblest tasks undertaken by it has been the translation of the Koran into Turkish. This is a reform of the greatest importance. It is well known that the translation of the Koran has hitherto been considered a sin. The Nationalists have cut themselves off from this superstitious prejudice and have had three translations made, the above-mentioned and two others."

On this issue the Nationalists broke a lance with the _Islamjis_, or "clericals," as Tekin Alp prefers to call them.

"Because it is written in the Koran that Islam knows no nationalities, but only Believers, the _Islamjis_ thought that to occupy oneself with national questions was to act against the interests and principles of Islam itself.... According to the Nationalists, the pronouncement in the Koran was directed exclusively against the very frequent dissensions of clans and parties in the various Arab races." (A sneer which is meant to have a modern application.) "Although the Nationalists proclaim themselves the most zealous followers of Mohammed, nevertheless they do not conceal the fact that their interpretation of Islam is not the same as that of the Arabs. They maintain that the Turks cannot interpret the Koran in the same manner as the Arabs.... Their idea of God is also different."

This amazing _Kulturkampf_ is quite possibly a reminiscence of Bismarckian Germany, for Turkish Nationalism is saturated with forgotten European moods, and its vein of Romanticism is as antiquated as the Kaiser's. It has taken Attila to its heart, and rehabilitated Jenghis Khan, Timur, Oghuz, and the rest with the erudition of a Turanian Walter Scott.

"My Attila, my Jenghis," sings Ziya Gök Alp, "these heroic figures, which stand for the proud fame of my race, appear on the dry pages of the history books as covered with shame and disgrace, while in reality they are no less than Alexander and Caesar. Still better known to my heart is Oghuz Khan[6]. In me he still lives in all his fame and greatness. Oghuz Khan delights and inspires my heart and causes me to sing psalms of gladness. The fatherland of the Turks is not Turkey or Turkestan, but the broad eternal land of Turania."

The Ministry of _Evkaf_ (Religious Endowments) recently made a grant of £50,000 (Turkish) towards the publication of works on these worthies; the students at the Military College in Constantinople are alleged to have been diverted from their studies by their devotion to such literature, and on the eve of the War the Professor of Military Education there is reported to have delivered the following address to an instruction class of reserve officers:

"We are, gentlemen, before all, Turks. I wonder why we are called Ottomans, for who is Osman after whom we are named? He is a Turk from Altai, who overran this country with his Turkish Army. Therefore it is more of an honour to us to be named after his origin than after himself. We have so far been deceived by the ignorance of our forebears, and fie on these forebears who made us forget our nationality.... Be sure that Turkish nationality is better for us than Islam, and racial pride is one of the greatest social virtues[7]."

These extravagances must not be taken too literally. The Young Turk politicians, though they have embarked on a Nationalist policy, are not so reckless as to break openly with Islam or to denounce the founder of their State. They see clearly enough that Turkish Nationalism carried to a logical extreme is incompatible with the Ottoman pretension, and they favour the view, so severely criticised by Tekin Alp, "that all three groups of ideas--Ottomanism, Islamism, and the Turkish Movement--should work side by side and together." But, with this reservation, they follow the doctrinaires, who on their part are quite ready to press Islam into their service. Tekin Alp candidly admits that

"They sought after a judicious mingling of the religious and national impulses. They realised only too clearly that the still abstract ideals of Nationalism could not be expected to attract the masses, the lower classes, composed of uneducated and illiterate people. It was found more expedient to reach these classes under the flag of religion."

This sentence reveals in a flash one motive of the Armenian "Deportations," which followed Turkey's intervention in the War; and a celebrated German authority, in a memorial[8] written in 1916, gives this very explanation of their origin.

"Turkey's entry into the War," he writes, "was unwelcome to Turkish society in Constantinople, whose sympathies were with France, as well as to the mass of the people, but the Panislamic propaganda and the military dictatorship were able to stifle all opposition. The proclamation of the 'Holy War' produced a general agitation of the Mohammedan against the Christian elements in the Empire, and the Christian nationalities had soon good reason to fear that Turkish chauvinism would make use of Mohammedan fanaticism to make the War popular with the mass of the Mohammedan population."

The evidence presented in the British Blue Book on the _Treatment of Armenians in the Ottoman Empire_[9] shows that this explanation is correct. The Armenians were not massacred spontaneously by the local Moslems; the initiative came entirely from the Central Government at Constantinople, which planned the systematic extermination of the Armenian race in the Ottoman Empire, worked out a uniform method of procedure, despatched simultaneous orders to the provincial officials and gendarmerie to carry it into effect, and cashiered the few who declined to obey. The Armenians were rounded up and deported by regular troops and gendarmes; they were massacred on the road by bands of _chettis_, consisting chiefly of criminals released from prison by the Government for this work; when the Armenians were gone the Turkish populace was encouraged to plunder their goods and houses, and as the convoys of exiles passed through the villages the best-looking women and children were sold cheap or even given away for nothing to the Turkish peasantry. Naturally the Turkish people accepted the good things the Government offered them, and naturally this reconciled them momentarily to the War.

Thus in the Armenian atrocities the Young Turks made Panislamism and Turkish Nationalism work together for their ends, but the development of their policy shows the Islamic element receding and the Nationalist gaining ground.

"After the deposition of Abd-ul-Hamid," writes the German authority quoted above, "the Committee of Union and Progress reverted more and more to the ex-Sultan's policy. To begin with, a rigorous party tyranny was set up. A power behind the Government got the official executive apparatus into its hand, and the elections to Parliament ceased to be free. The appointment of the highest officials in the Empire and of all the most important servants of the administration was settled by decrees of the Committee. All bills had to be debated first by the Committee and to receive its approval before they came before the Chamber. Public policy was determined by two main considerations: (1) The centralistic idea, which claimed for the Turkish race not merely preponderant but exclusive power in the Empire, was to be carried to its logical consequences; (2) The Empire was to be established on a purely Islamic foundation. Turkish Nationalism and the Panislamic Idea precluded _a priori_ any equality of treatment for the various races and religions of the Empire, and any movement which looked for the salvation of the Empire in the decentralisation or autonomy of its various parts was branded as high treason. The nationalistic and centralistic tendency was directed not merely against the various non-Mohammedan nationalities --Greeks, Armenians, Syrians, and Jews--but also against the non-Turkish Mohammedan nations--Arabs, Mohammedan Syrians, Kurds, and the Shia element in the population. An idol of 'Pan-Turkism' was erected, and all non-Turkish elements in the population were subjected to the harshest measures. The rigorous action which this policy prescribed against the Albanians, who were mostly Mohammedans and had been thorough loyalists till then, led to the loss of almost the whole of European Turkey. The same policy has provoked insurrections in the Arab half of the Empire, which a series of campaigns has failed to suppress. The conflict with the Arab element continues"--this was written in 1916--"though the 'Holy War' has forced it to a certain extent into the background."

"The conflict with the Arabs"--that has been the worst folly of the Young Turkish politicians, and it will perhaps be the most powerful solvent of the Empire which the Osmanlis have misgoverned so long. It is the inevitable consequence of the camarilla government and the Pan-Turkish chauvinism for which the Committee of Union and Progress has come to stand.

The Committee consists by its statutes of Turks alone, and the election even of one Arab was vetoed[10]. Tekin Alp informs us that

"The portfolio of the Minister of Trade and Agriculture, which has been in the hands of Greeks and Armenians since the time of the Constitution, and was lately given to a Christian Arab, has at last been handed over to the Constantinople deputy Ahmed Nasimi Bey, who joined with Ziya Gök Alp in laying the foundations of the Turkish Movement immediately after the proclamation of the Constitution. With one exception the members of the Cabinet are all imbued with the same ideas and principles."

The Armenian deportations gave the Committee an opportunity of tightening its hold over the provincial officials as well. Valis who refused to carry out the orders were superseded if they were strong-minded enough to persist; but more often they were browbeaten by the leaders of the local Young Turk organisations, or even by their own subordinates, and let things go their way. Ways and means of packing the administration with their own henchmen had been discussed by the Committee already in their congress of October, 1911, and they had defined their policy then in the following remarkable resolutions[11]:

"The formation of new parties in the Chamber or in the country must be suppressed and the emergence of new 'liberal ideas' prevented. Turkey must become a really Mohammedan country, and Moslem ideas and Moslem influence must be preponderant. Every other religious propaganda must be suppressed. The existence of the Empire depends on the strength of the Young Turkish Party and the suppression of all antagonistic ideas....

"Sooner or later the complete Ottomanisation of all Turkish subjects must be effected; it is clear, however, that this can never be attained by persuasion, but that we must resort to armed force. The character of the Empire must be Mohammedan, and respect must be secured for Mohammedan institutions and traditions. Other nationalities must be denied the right of organisation, for decentralisation and autonomy are treason to the Turkish Empire. _The nationalities are a_ quantité négligeable. _They can keep their religion but not their language. The propagation of the Turkish language is one of the sovereign means of confirming the Mohammedan supremacy and assimilating the other elements_."

The confusion of aims in these two paragraphs reveals the direction in which Young Turkish policy has been travelling. Religion is now secondary to language, and the precedence still given to the Islamic formula is only in apparent contradiction to this, for Mohammedan supremacy is equated with the Turkish National Idea. Such a version of Panislamism leaves no room for an Arab race under Ottoman rule, and the "Panturanian" address given by the Turkish Professor at the Military College in Constantinople had a sequel which showed the Arabs what they, too, had to expect from Turkey's entrance into the War.

There were Arabs among the officers whom the Professor was addressing, and one of them ventured to protest.

"All Ottomans are not Turks," he said, "and if the Empire were to be considered purely Turkish, then all the non-Turkish elements would be foreign to it, instead of being living members of the political body known as the Ottoman Empire, fighting the common fight for it and for Islam."

To this the Professor is reported to have replied:

"Although you are an Arab, yet you and your race are subject to Turkey. Have not the Turks colonised your country, and have they not conquered it by the sword? The Ottoman State, which you plead, is nothing but a social trick, to which you resort in order to attain your ends. As to religion, it has no connexion with politics. We shall soon march forward in the name of Turkey and the Turkish flag, casting aside religion, as it is only a personal and secondary question. You and your nation must realise that you are Turks, and that there is no such thing as Arab nationality and an Arab fatherland."

It is said that the Arab officers present handed in a joint protest to the Minister of War, asking for the Professor's dismissal, and that Enver Bey's answer was to have them all sent to the front-line trenches.

Certainly the Turkish Nationalists have not concealed their attitude towards the Arabs since the War began.

"The Arab lands," writes Djelal Noury Bey in a recently-published work, "and above all Irak[12] and Yemen, must become Turkish colonies in which we shall spread our own language, so that at the right moment we may make it the language of religion. It is a peculiarly imperious necessity of our existence for us to Turkise the Arab lands, for the particularistic idea of nationality is awaking among the younger generation of Arabs, and already threatens us with a great catastrophe. Against this we must be forearmed."

And Ahmed Sherif Bey, again, has written as follows in the _Tanin_:

"The Arabs speak their own language and are as ignorant of Turkish as if their country were not a dependency of Turkey. It is the business of the _Porte_ to make them forget their own language and to impose upon them instead that of the nation which rules them. If the Porte loses sight of this duty it will be digging its grave with its own hands, for if the Arabs do not forget their language, their history, and their customs, they will seek to restore their ancient empire on the ruins of Ottomanism and of Turkish rule in Asia."

A Turkish pamphleteer wrote that "the Arabs have been a misfortune to Turkey," and that "a Turkish conqueror's war-horse is better than the Prophet of any other nation." This pamphlet was distributed in the Caucasus at the Ottoman Government's expense as Turkish propaganda.

But the best proof of the Young Turks' intentions towards the Arabs is their actual conduct in the Arab provinces of their Empire. In the spring of 1916 an Arab who had escaped from Syria published some facts in the Egyptian Press which the Turkish censorship had previously managed to conceal[13]. Business was ruined, because the Turks had confiscated all gold and forced the people to accept depreciated paper; the population was starving, and the Turks had prohibited the American colony at Beirût from organising relief; the national susceptibilities of the inhabitants were outraged in petty ways--the railway tickets, for instance, were no longer printed in Arabic, but only in Turkish and German; and spies were active in denouncing the least manifestations of disaffection. A Turkish court-martial was sitting in the Lebanon, and at the time our informant left Syria it had 240 persons under arrest, 180 of them on political charges. These prisoners were the leading men of Syria--Christians and Moslems without distinction; for in Syria, as in Armenia, the Turks put the leaders out of the way before they attacked the nation as a whole; most of the Syrian bishops had been deported or driven into hiding; by the beginning of March, 1916, it was reckoned that 816 Arabs in Syria and 117 in Mesopotamia had already been condemned to death with the confiscation of their property. A Turkish officer, taking our informant for a Turk too, remarked to him: "Those Arabs wish to get rid of us and are secretly in sympathy with our enemies, but we mean to get rid of them ourselves before they have any chance of translating their sympathy into action." This caps what a Turkish gendarme in Armenia said to a Danish sister serving with the German Red Cross: "First we kill the Armenians, then the Greeks, then the Kurds[14]." Every non-Turkish nationality in the Ottoman Empire is threatened with extermination.

But the aims of Turkish Nationalists are not limited by the Ottoman frontiers. If they are resolved to clear their Empire of every non-Turkish element, that is only a step towards extending it over everything Turkish that lies outside. The Turks have not only aliens to get rid of, but an irredenta to win.

"The Ottoman Turks," Tekin Alp reminds his readers, "now only represent a tenth of the whole Turkish nation. There are now sixty to seventy million Turkish subjects of various states in the world, who should succeed in giving the nation an important place among the other Powers. Unfortunately, there is no connexion between the separate groups, which are distributed over great tracts of land. Their aspirations and national institutions still divide them.... Now that the Ottoman Turks have awakened from their sleep of centuries they do not only think of themselves, but hasten to save the other parts of their race who are living in slavery or ignorance....

"Turkish irredentism may be directed towards material or moral reforms according to circumstances. If the geographical position favours the venture, the Turks can free their brothers from foreign rule. In the other case, they can carry it on on moral or intellectual lines.

"Irredentism, which other nations may regard as a luxury--though often a very terrible and costly one--is a political and social necessity for the Turks.... If all the Turks in the world were welded into one huge community, a strong nation would be formed, worthy to take an important place among the other nations of the world[15]."

This may be a dream, but the Young Turks have used the political and military resources of the Ottoman Empire to make it a reality. At the congress of 1911 it was resolved that "immigration from the Caucasus and Turkestan must be promoted, land found for the immigrants, and the Christians hindered from acquiring real estate." Turkey was first to be reinforced by the Turks abroad; in the European War she was to strike out as their liberator. The day after their declaration of war the Young Turkish Government issued a proclamation in which the following sentences occur:

"Our participation in the world war represents the vindication of our national ideal. The ideal of our nation and people leads us towards the destruction of our Muscovite enemy, in order to obtain thereby a natural frontier to our empire, which should include and unite all branches of our race."