Turkey: a Past and a Future Part 3

By the atrocities of 1915 the economic life of Western Asia was completely ruined, and the fruits of German enterprise were swept away in the flood.

"I have before me," writes our German memorialised, "a list of the customers of a single Constantinople firm of importers which places its orders princ.i.p.ally in Germany and Austria. The accounts which this firm has outstanding amount to date to 13,922 (Turkish), owing from 378 customers in 42 towns of the interior. In consequence of the Armenian deportations these debts are no longer recoverable. The 378 customers, with all their employees, goods, and a.s.sets, have vanished from the face of the earth. Any of the owners that are still alive are now beggars on the borders of the Arabian desert."

At Urfa, after the atrocities of 1896, philanthropists of all nations had founded orphanages and started native industries. Attached to the German orphanage there was a carpet factory, with dyeing vats and a spinnery, which Dr. Rohrbach[36], after personal investigation, describes as "an inst.i.tution to be welcomed as unreservedly from the national as from the humanitarian point of view."

"The factory," he remarks, "not only provides work and bread for 400 persons, but has transplanted one of the most profitable and promising industries of the East into the sphere traversed by the German Railway, where German interests are predominant."

He prophesies that the whole carpet industry of Western Asia, "from which English and other foreign firms in Smyrna now draw such enormous profits," will soon be concentrated round Urfa in German hands. From Armenia's evil, apparently, springs Germany's good--but in 1911 Dr.

Rohrbach did not foresee the catastrophe of 1915.

"For the rise of the carpet industry," our German memorialised writes, "Turkey has to thank capitalists and exporters who are almost all Armenians, Greeks, Jews, or Europeans. Like the cotton cultivation introduced by Germany into Cilicia, this carpet industry, in the eastern provinces, has been deprived of the hands essential to it by the Armenian deportations."

Eye-witnesses at Urfa describe how the Armenian community there was ma.s.sacred in 1915--the third time in twenty years, and this time to extinction--and it points the irony of the situation that the Turkish guns were served by German artillerymen[37].

"I have nothing to say," writes Dr. Niepage, the German teacher from Aleppo, "about the opinion of the German officers in Turkey. I often noticed among them an ominous silence or a convulsive effort to change the subject, when any German of warm feelings and independent judgment talked in their presence of the fearful sufferings of the Armenians."

This moral bankruptcy is more fatal to the future of Germany in Western Asia than all the material havoc which the Armenian deportations have caused. For Dr. Niepage is convinced that the blood of the Armenians will be on Germany's head:

"'The teaching of the Germans,' is the simple Turk's explanation, ...

and more sensitive Mohammedans, Turks and Arabs alike, cannot believe that their own Government has ordered these horrors. They lay all excesses at the Germans' door, for the Germans, during the War, are regarded as Turkey's schoolmasters in everything. The mollahs declare in the mosques that the German officers, and not the Sublime Porte, have ordered the maltreatment and extermination of the Armenians.... Others say: 'Perhaps the German Government has its hands tied by certain agreements defining its powers, or perhaps it is not an opportune moment for intervention.'

"Our presence had no ameliorating effect, and what we could do ourselves was negligible.... The abusive epithet 'Giaur' is heard once more by German ears....

"We think it our duty to draw attention to the fact that our educational work in Turkey forfeits its moral basis and the natives' esteem, if the German Government is not in a position to prevent the brutalities inflicted here upon the wives and children of murdered Armenians.

"The writer considers it out of the question that the German Government, if it seriously desired to stem the tide of destruction in this eleventh hour, would find it impossible to bring the Turkish Government to reason....

"If we persist in treating the ma.s.sacres of Christians as an internal affair of Turkey, which is only important to us because it ensures us the Turks' friendship, then we must change the orientation of our German _Kulturpolitik_. We must stop sending German teachers to Turkey, and we teachers must give up telling our pupils in Turkey about German poets and philosophers, German culture and German ideals, to say nothing of German Christianity.

"Three years ago I was sent by the Foreign Office as higher-grade teacher to the German Technical School at Aleppo. The Prussian Provincial School Board at Magdeburg specially enjoined upon me, when I went out, to show myself worthy of the confidence reposed in me in the grant of furlough to take up this post. I should not be fulfilling my duty as a German official and an accredited representative of German culture, if I consented to keep silence in face of the atrocities of which I was a witness, or to look on pa.s.sively while the pupils entrusted to my charge were driven out into the desert to die of starvation.

"The things of which everybody here has been a witness for months past remain as a stain on Germany's shield in the minds of Oriental nations."

What will be left to Germany in Western Asia after the war? She may keep her trade, though Wiedenfeld confesses that "the exchange of commodities between Germany and Turkey has never attained any really considerable dimensions," and that "the German export trade commands no really staple article whatever of the kind exported by England, Austria, and Russia"--unless we count as such munitions and other materials of war[38]. Except for the last item, this German trade will probably remain and grow; but the German hegemony, based on railway enterprise and reinsured by "moral conquests," will scarcely survive the Ottoman dominion.

Happily there are other representatives of culture, other indigenous nationalities, other possibilities of economic development, which will remain in Western Asia when the Turk and German have gone, and which may be equal to repairing the ruin they will leave behind.

For nearly a century now the American Evangelical Missions have been doing work there which is the greatest conceivable contrast to the German _Kulturpolitik_ of the last thirty years. A missionary, sent out to relieve the first pioneers, was given the following instructions by the American Board:

"The object of our missions to the Oriental Churches is, first, to revive the knowledge and spirit of the Gospel among them, and, secondly, by this means to operate upon the Mohammedans.

"The Oriental Churches need a.s.sistance from their brethren abroad. Our object is not to subvert them: you are not sent among those Churches to proselytise. Let the Armenian remain an Armenian if he will, the Greek a Greek, the Nestorian a Nestorian, the Oriental an Oriental.

"Your great business is with the fundamental doctrines and duties of the Gospel[39]."

In this spirit the American missionaries have worked. They have had no warships behind them, no diplomatic support, no political ambitions, no economic concessions. As Evangelicals their first step was to translate the Bible into all the living languages and current scripts of the Nearer East. For the Bulgars and Armenians this was the beginning of their modern literature, but the jealousy of the Orthodox and Gregorian clergy was naturally aroused. Native Protestant Churches formed themselves--not by the missionaries' initiative but on their own. They were trained by the missionaries to self-government, and as they spread from centre to centre they grouped themselves in unions, with annual meetings to settle their common affairs. The missionaries also encouraged them to be self-supporting, and in 1908 the contributions of the Native Churches to the general expenses of the missions were twice as large as those of the American Board[40]. The Ottoman Government recognised its Protestant subjects as a religious corporation _(Millet)_ in 1853, and in spite of this the jealousy of the national Churches was overcome. For the work of the Americans was not confined to the new Protestant community. The translation of the Bible led them also into educational work; they laid the foundations of secondary education in Western Asia, and their schools and colleges--still the only inst.i.tutions of their kind--are attended by Gregorians as well as Protestants, Moslems as well as Christians, Moslem girls as well as boys. As they opened up remoter districts they added medicine to their activities, and their hospitals, like their schools, have been the first in the field. And all this has been built up so una.s.sumingly that its magnitude is hardly realised by the Americans themselves. In the three Turkey Missions, which cover Anatolia and Armenia--the whole of Turkey except the Arab lands--there were, on the eve of the War, 209 American missionaries with 1,299 native helpers, 163 Protestant churches with 15,348 members, 450 schools with 25,922 pupils; Constantinople College and 6 other colleges or high schools for girls; Robert College on the Bosphorus and 9 other colleges for men or boys; and 11 hospitals.

The War, when it came, seemed to sweep away everything. The Protestant Armenians, in spite of a nominal exemption, were deported and ma.s.sacred like their Gregorian fellow-countrymen; the boys and girls were carried away from the American colleges, the nurses and patients from the hospitals; the empty buildings were "requisitioned" by the Ottoman authorities; the missionaries themselves, in their devoted efforts to save a remnant from destruction, suffered as many casualties from typhus and physical exhaustion as any proportionate body of workers on the European battlefields. The Turkish Nationalists congratulated themselves that the American work in Western Asia was destroyed. In praising a lecture by a member of the German _Reichstag_, who had declared himself "opposed to all missionary activities in the Turkish Empire," a Constantinople newspaper[41] wrote:

"The suppression of the schools founded and directed by ecclesiastical missions or by individuals belonging to enemy nations is as important a measure as the abolition of the Capitulations. Thanks to their schools, foreigners were able to exercise great moral influence over the young men of the country, and they were virtually in charge of its spiritual and intellectual guidance. By closing them the Government has put an end to a situation as humiliating as it was dangerous."

But the missionaries' spirit was something they could not destroy.

"When they deported the Armenians," wrote a missionary, "and left us without work and without friends, we decided to come home and get our vacation and be ready to go wherever we could after the War[42]."

After the War the Turks in Anatolia may still be infatuated enough to banish their best friends, but in Armenia, when the Turk has gone, the Americans will find more than their former field; for, in one form or another, Armenia is certain to rise again. The Turks have not succeeded in exterminating the Armenian nation. Half of it lives in Russia, and its colonies are scattered over the world from California to Singapore.

Even within the Ottoman frontiers the extermination is not complete, and the Arabian deserts will yield up their living as well as the memory of their dead. The relations of Armenia with the Russian democracy should not be more difficult to settle than those of Finland and Poland; her frontiers cannot be forecast, but they must include the Six Vilayets--so often promised reforms by the Concert of Europe and so often abandoned to the revenges of the Ottoman Government--as well as the Civilian highlands and some outlet to the sea. One thing is certain, that, whatever land is restored to them, the Armenians will turn its resources to good account, for, while their town-dwellers are the merchants and artisans of Western Asia, 80 per cent., of them are tillers of the soil.

What the Americans have done for Armenia has been done for Syria by the French[43]. There are half a million Maronite Catholics in Syria, and since the seventeenth century France has been the protectress of Catholicism in the Near East. In 1864, when there was trouble in Syria and the Maronites were being molested by the Ottoman Government, France landed an army corps and secured autonomy for the Lebanon under a Christian governor. But French influence is not limited to the Lebanon province. All over Syria there are French clerical, secular, and Judaic schools. Beirut and Damascus, Christian and Moslem--for there is more religious tolerance in Syria than in most Near Eastern countries--are equally under the spell of French civilisation; and France is the chief economic power in the land, for French enterprise has built the Syrian railways. The sufferings of Syria during the War have been described; the Young Turks have confiscated the railways and deprived the Lebanon of its autonomy; even Rohrbach deprecates the fact that "only a few of the higher officials in Syria are chosen from among the natives of the country, while almost all, from the Kaimakam upwards, are sent out from Constantinople," and he attributes to this policy "the feeling against the Turks, which is most acute in Damascus." This is Rohrbach's periphrasis for Arab Nationalism, which will be master in its own house when the Turk has been removed. The future status and boundaries of Syria can no more be forecast than those of Armenia at the present stage of the War; yet here, too, certain tendencies are clear. In some form or other Arab Syria will retain her connection with France, and her growing population will no longer be driven by misgovernment to emigration.

Syrians and Armenians have been emigrating for the last quarter of a century, and during the same period the Jews, whose birthright in Western Asia is as ancient as theirs, have been returning to their native land--not because Ottoman dominion bore less hardly upon them than upon other gifted races, but because nothing could well be worse than the conditions they left behind. For these Jewish immigrants came almost entirely from the Russian Pale, the hearth and h.e.l.l of modern Jewry. The movement really began after the a.s.sa.s.sination of Alexander II. in 1881, which threw back reform in Russia for thirty-six years. The Jews were the scapegoats of the reaction. New laws deprived them of their last civil rights, _pogroms_ of life itself; they came to Palestine as refugees, and between 1881 and 1914 their numbers there increased from 25,000 to 120,000 souls.

The most remarkable result of this movement has been the foundation of flourishing agricultural colonies. Their struggle for existence has been hard; the pioneers were students or trades-folk of the Ghetto, unused to outdoor life and ignorant of Near Eastern conditions; Baron Edmund de Rothschild financed them from 1884 to 1899 at a loss; then they were taken over by the "Palestine Colonisation a.s.sociation," which discovered the secrets of success in self-government and scientific methods.

Each colony is now governed by an elective council of inhabitants, with committees for education, police, and the arbitration of disputes, and they have organised co-operative unions which make them independent of middlemen in the disposal of their produce. Their production has rapidly risen in quant.i.ty and value, through the industry and intelligence of the average Jewish settler, a.s.sisted latterly by an Agricultural Experiment Station at Atlit, near Haifa, which improves the varieties of indigenous crops and acclimatises others[44]. There is a "Palestine Land Development Company" which buys land in big estates and resells it in small lots to individual settlers, and an "Anglo-Palestine Bank" which makes advances to the new settlers when they take up their holdings. As a result of this enlightened policy the number of colonies has risen to about forty, with 15,000 inhabitants in all and 110,000 acres of land, and these figures do not do full justice to the importance of the colonising movement. The 15,000 Jewish agriculturists are only 12-1/2 per cent. of the Jewish population in Palestine, and 2 per cent., of the total population of the country; but they are the most active, intelligent element, and the only element which is rapidly increasing.

Again, the land they own is only 2 per cent. of the total area of Palestine; but it is between 8 and 14 per cent. of the area under cultivation, and there are vast uncultivated tracts which the Jews can and will reclaim, as their numbers grow--both by further colonisation and by natural increase, for the first generation of colonists have already proved their ability to multiply in the Promised Land. Under this new Jewish husbandry Palestine has begun to recover its ancient prosperity. The Jews have sunk artesian wells, built dams for water storage, fought down malaria by drainage and eucalyptus planting, and laid out many miles of roads. In 1890 an acre of irrigable land at Petach-Tikweh, the earliest colony, was worth 3 12s., in 1914, 36, and the annual trade of Jaffa rose from 760,000 to 2,080,000 between 1904 and 1912. "The impetus to agriculture is benefiting the whole economic life of the country," wrote the German Vice-Counsul at Jaffa in his report for 1912, and there is no fear that, as immigration increases, the Arab element will be crowded to the wall. There are still only two Jewish colonies beyond Jordan, where the Hauran--under the Roman Empire a corn-land with a dozen cities--has been opened up by the railway and is waiting again for the plough.

But will immigration continue now that the Jew of the Pale has been turned at a stroke into the free citizen of a democratic country?

Probably it will actually increase, for the Pale has been ravaged as well as liberated during the war, and the Jews of Germany have based an ingenious policy on this prospect, which is expounded thus by Dr.

Davis-Trietsch of Berlin[45]:

"According to the most recent statistics about 12,900,000 out of the 14,300,000 Jews in the world speak German or Yiddish (_judisch-deutsch_) as their mother-tongue.... But its language, cultural orientation, and business relations the Jewish element from Eastern Europe" (the Pale) "is an a.s.set to German influence.... In a certain sense the Jews are a Near Eastern element in Germany and a German element in Turkey."

Germany may not relish her kinship with these lost Teutonic tribes, but Dr. Davis-Trietsch makes a satirical exposure of such scruples:

"It used to be a stock argument against the Jews that 'all nations'

regarded them with equal hostility, but the War has brought upon the Germans such a superabundance of almost universal execration that the question which is the most despised of all nations--if one goes, not by justice and equity, but by the violence and extensiveness of the prejudice--might well now be altered to the Germans' disadvantage.

"In this unenviable compet.i.tion for the prize of hate, Turkey, too, has a word to say, for the unspeakable Turk' is a rhetorical commonplace of English politics."

Having thus isolated the Jews from humanity and pilloried them with the German and the Turk, the writer expounds their function in the Turco-German system:

"Hitherto Germany has bothered herself very little about the Jewish emigration from Eastern Europe. People in Germany hardly realised that, through the annual exodus of about 100,000 German-speaking Jews to the United States and England, the empire of the English language and the economic system that goes with it is being enlarged, while a German a.s.set is being proportionately depreciated....

"The War found the Jewry of Eastern Europe in process of being uprooted, and has enormously accelerated the catastrophe. Galicia and the western provinces of Russia, which between them contain many more than half the Jews in the world, have suffered more from the War than any other region. Jewish homes have been broken up by hundreds of thousands, and there is no doubt whatever that, as a result of the War, there will be an emigration of East European Jews on an unprecedented scale....

"The disposal of the East European Jews will be a problem for Germany.... It will no longer do simply to close the German frontiers to them, and in view of the difficulties which would result from a wholesale migration of Eastern Jews into Germany itself, Germans will only be too glad to find a way out in the emigration of these Jews to Turkey--a solution extraordinarily favourable to the interests of all three parties concerned...."

And from this he pa.s.ses to a wider vision:

"The German-speaking Jews abroad are a kind of German-speaking province which is well worth cultivation. Nine-tenths of the Jewish world speak German, and a good part of the remainder live in the Islamic world, which is Germany's friend, so that there are grounds for talking of a German protectorate over the whole of Jewry."

By this exploitation of aversions, Dr. Trietsch expects to deposit the Jews of the Pale over Western Asia as "culture-manure" for a German harvest; and if the Jewish migration to Palestine had remained nothing more than a stream of refugees, he might possibly have succeeded in his purpose. But in the last twenty years this Jewish movement has become a positive thing--no longer a flight from the Pale but a remembrance of Zion--and Zionism has already challenged and defeated the policy which Dr. Trietsch represents. "The object of Zionism," it was announced in the _Basle Programme_, drawn up by the first Zionist Congress in 1897, "is to establish for the Jewish people a publicly and legally a.s.sured home in Palestine." For the Zionists Jewry is a nation, and to become like other nations it needs its Motherland. In the Jewish colonies in Palestine they see not merely a successful social enterprise but the visible symbol of a body politic. The foundation of a national university in Jerusalem is as ultimate a goal for them as the economic development of the land, and their greatest achievement has been the revival of Hebrew as the living language of the Palestinian Jews. It was this that brought them into conflict with the Germanising tendency. In 1907 a secondary school was successfully started at Jaffa, by the initiative of Jewish teachers in Palestine, with Hebrew as the language of instruction; but in 1914, when a Jewish Polytechnic was founded at Haifa, the German-Jewish _Hilfsverein_, which had taken a leading part, refused to follow this precedent, and insisted on certain subjects being taught in German, not only in the Polytechnic, but in the _Hilfsverein's_ other schools. The result was a secession of pupils and teachers. Purely Hebrew schools were opened; the Zionist organisation gave official support; and the Germanising party was compelled to accept a compromise which was in effect a victory for the Hebrew language.

Dr. Trietsch himself accepts this settlement, but does not abandon his idea:

"It was certainly impossible to expect the Spanish and Arabic-speaking Jews[46] to submit in their own Jewish country to the hegemony of the German language.... Only Hebrew could become the common vernacular language of the scattered fragments of Jewry drifting back to Palestine from all the countries of the world. But ... in addition to Hebrew, to which they are more and more inclined, the Jews must have a world-language _(Weltsprache),_ and this can only be German."

Anyone acquainted with the language-ordinances of Central Europe will feel that this suggestion veils a threat. What has been happening in Palestine during the War? Dr. Trietsch informs us that the Ottoman Government has been proceeding with the "naturalisation" of the Palestinian Jews, and that the "local execution of this measure has not been effected without disturbances which are beyond the province of this pamphlet." One significant consequence was the appearance in Egypt of Palestinian refugees, who raised a Zion mule corps there and fought through the Gallipoli campaign. What is the outlook for Palestine after the War? If the Ottoman pretension survives, the menace from Turkish Nationalism[47] and German resentment[48] is grave. But if Turk and German go, there are Zionists who would like to see Palestine a British Protectorate, with the prospect of growing into a British Dominion.