Masud

OTTOMAN GREEKS: Chapter IX

By M. Marmaduke Pickthall

Categories : British Muslim Heritage

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• 21, January, 2015

In 1913, Pickthall spent several months in Turkey, where he sought to counteract the anti-Muslim agitation of the British press by collecting first-hand information about the massacres of Muslims which had taken place in Macedonia in the previous year. The result was a series of lectures to the Anglo-Ottoman Friendship Society, and a book, With the Turk in Wartime (London: J.M. Dent). The following is a chapter.

CHAPTER IX

OTTOMAN GREEKS

In Misket Hanum’s garden I found visitors. Three bare-headed, bare-faced, black-haired, comely maidens were with my hostess on a seat beneath the deodars. Misket had talked to me about them previously. They were Greeks from a village up the Bosphorus – fearless, self-respecting girls who earned a modest living by their work as dressmakers, journeying from house to house. At one time they had gone to Christian houses only; but latterly, by Misket Hanum’s recommendation, had worked for Turks as well. As they themselves informed me they were petted by all the Turkish ladies, and treated by the men with all respect. Yet they dared not let their parents know that they had ever been employed in Muslim houses. Had the fact been but suspected in their village they would have been ostracised, perhaps stoned; for ignorant Christians are as fanatical as ignorant Muslims. A native Christian girl who marries a Mohammedan is killed as a sacred duty by her nearest relatives if they can get at her. On the steamer on which my wife and I travelled to Marseilles at the end of July, there was such a girl among the steerage passengers. Her brothers had beguiled her into accompanying them to America where her Muslim husband was already trying to make money. At Marseilles they performed her murder in a curiously open manner, seeming to think the deed would be applauded in a Christian country.

These Greek dressmakers, therefore, gave it out, at seasons when they were employed in Turkish houses, that they were working for a European, Misket Hanum, who thus acquired a reputation for extravagance and love of finery. They gave her house as their address in case of letters, and generally came to stay there in the intervals of work; Misket Hanum, like the Turkish ladies, keeping open house for women. Yet, though they owned to being much indebted to the Turks for kindness, they hated them, as I discovered presently; and did not see how any Muslim could really be regarded by a Christian as a fellow-creature.

Seeing me in a fez, they took me for a Turk at first, and were going to withdraw when Misket Hanum introduced me, with a touch of malice, as an Englishman who much preferred the Turks to ‘Greeks, etcetera.’ At that they all broke out:

It was impossible! A European could not really like the Turks! What was there in them to inspire a liking? They were good-natured, truly; so were many animals. But were they not barbarians, and cruelly fanatical? Did they not keep their women in seclusion? In a word, they were not Christians. How could anyone prefer them? As a return for Misket Hanum’s little thrust, all three declared their firm belief that if I wore that hateful head-dress and pretended to love Turks, it was simply from terror of my hostess, who might otherwise have turned me out of doors.

‘Why, what have you against the Turks?’ cried Misket Hanum. ‘Is it not true that when your father’s house was burnt one night, the Turks, and not your precious Christian brethren, took you in, and got up a subscription for you?’

That was true, the girls admitted; the Muslims often did kind actions, which, however, could not blind a Christian to their utter and essential wickedness, the product of a false religion. It was known that they esteemed it holiness to kill a Christian when they got the chance. As for this poor, wandering Englishman, how should he know anything about them, having just arrived! It was evident that he took his cue from present company, for peace.

At this point I was moved to say that I knew something of Mohammedans, having spent a great part of my life with them. I asked these girls to give a single instance of Mohammedan fanaticism, not hearsay, but their own experience. The two elder appeared disconcerted by the point-blank question; but the youngest, nothing daunted, answered hotly:-

‘I have heard them call out “ghiaour” behind me in the public street.’ The horror of this accusation hardly reached me. It resembled that made by the Christians of San Stefano to M. Lausanne when he was inquiring of the conduct of raw Turkish troops from Asia who had encamped there by the thousand during many weeks: ‘Shocking! One of them kissed a girl the other day.’ I had to struggle with a strong desire to laugh before replying: ‘That is nothing. I have been stoned by Muslims more than once.’

Their astonishment at that remark was very great.

‘And yet you like them? It is hardly possible. You are joking, certainly. Why should they have stoned you? And, if they stoned you seriously, how did you escape?’

I assured them I was very far from joking. The thing had happened to me once in Hebron, once in a village northward from Jerusalem, and three or four times in the Muslim quarter of Beyrout, which eighteen years ago was very rough indeed. My only crime had been to wear an ugly English hat.

‘So that is why you wear a fez at present, is it?’ sneered the eldest of the girls; nevertheless she begged me to proceed with my narration and say how I escaped from these fanatics.

Not being a native Christian, I informed her, and therefore not having fanaticism on the brain, I on each occasion had looked upon the stoning merely as a piece of impudence involving danger to my horse and me. I simply rode my horse at the assailants, desiring to know what they meant by throwing stones at us, and invariably I was supported by the sense of justice of the crowd. Once in the outskirts of Beyrout, a friend who was with me had just thrashed the ringleader – a boy about fifteen – within an inch of his life, when the father of that boy, with other elders, came upon the scene. The men were fully armed. We looked for trouble. But no sooner had I told our tale to the newcomers than the father pounced upon his son and administered a second hiding, still more awful than the first. When they discerned the moral of my tale, the three girls bridled highly and disdained it, observing that Muslims were not Christians so could not be tolerated. She then turned to Misket Hanum and in the same chill tone congratulated her on having found a guest after her own heart.

I had many subsequent opportunities of studying the point of view of ordinary Greeks, for these girls were often in the house and our cook was also Greek and fond of argument. I never ceased to marvel at its pure fanaticism. They really liked the Turks of their acquaintance; that is to say, their own experience would have made them tolerant, but for the instruction which they had received from priest and parents, in which they hurriedly took refuge if accused of such a liking. They were gentle girls, incapable of harming anyone; yet I have heard them earnestly maintain that the great persecution of Mohammedans at that time going on in Macedonia was justified upon religious grounds; though they changed their tune directly it was known that the Greeks had suffered too. Some Turkish men, who visited our house habitually, took delight in teasing them until they showed fanaticism. Then they would turn to me and say: ‘Amazing, is it not? In this century! But all Greeks, without exception, are like that.’

The Greeks of Turkey were not always like that. Of old, when their women veiled like the Turkish women, when their men wore fez and turban like the Turkish men, there was no such bitterness between the two religions. If they are ‘like that’ today it is the outcome of a century and more of anti-Turkish propaganda, first Russian, then Hellenic. How many Turkish subjects have thus cunningly and patiently been trained to be a barrier to Turkish progress, to prevent the realisation of my Muslim khôja’s dream of peace and goodwill!

There is an aspect of this Christian question which has not been touched upon by any writer that I know of. It is the utter helplessness of the Christian subjects of the Porte before the Muslims, as compared with their immense pretensions. Their pride is not in what they have achieved themselves, but in what their co-religionists have done for them. They have seen province after province taken by the Powers from Turkey, and made into an independent Christian State, and they glory in each loss to Turkey as their victory; forgetting that, but for the interference of the Powers, Turkey would have lost no territory in Europe, or if she lost it for a moment, would have soon regained it. All the achievements of the Western world, in every field, they claim as theirs upon the score of Christianity. They have assimilated themselves in dress and manners to the Europeans, who have established privileges in the Ottoman dominions, and incline to claim those privileges on the strength of mere resemblance. When one remembers that these people are the conquered race, and that they constantly announce themselves as future conquerors, with talk of turnng Aya Sofia into a church again, and crowning a new Constantine before its altar, it is a wonder that the hatred should appear on one side only. Yet so it is. The Turks dislike the Greeks – chiefly, I believe, on grounds of roguery – but laugh at them; they do not hate them.

‘Oh,’ said the friend, who, for his quiet judgments, I had chosen for my mentor, when we broached this subject; ‘the hatred that they have for us is imposed on them, a kind of dogma. They hate the Armenians, Bulgars, Catholics with another, much more lively kind of hatred, I assure you. If Europe would but say decidedly that Greece shall never have Constantinople, that no more territory shall be taken from us, those people might become good subjects.’

Among the cultured, cosmopolitan Greeks of Constantinople one occasionally finds a cordial liking for the Turks. A Greek of this sort who was interested in my studies invited us to his island villa towards the end of my stay in Turkey. One evening, as we smoked together, looking out upon the sea and the many distant lights which marked the entrance to the Bosphorus, he let fall this strange saying: ‘You cannot say much for the Turks that would appeal to English people, for they are unbusinesslike – a fault for which commercial Europe will never forgive them. But you can say with truth that they are generally good and kindly while the Christians of this country are – well, “wicked”; I can find no other word for it.’

I cannot honestly endorse that judgment, in so far as it concerns the poorer peasant Christians, whom I know and like. It may be true of the rich Levantines; I cannot say. But the poorer Christians are not wicked; only they have been misled, and schooled to great intolerance, at a time when Muslim education tends the other way. After I had been two months in Misket Hanum’s house the Greek cook asked me: ‘Do you truly like the Muslims? Surely it is only a pretence. We have watched you and feel sure you are a Christian. Why, then, do you like them?’

She seemed really worried. I gave some reason which occurred to me. She thought it good, and quite agreed with me – on natural ground.

‘But still they are not Christians,’ she suspired. ‘It is so surprising.’

It was the supernatural aspects of the case, at war with facts, which worried her.