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James L. (James Levi) Barton - Daybreak in Turkey

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Daybreak in Turkey
Author:
James L James Levi Barton
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Independently Published
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Books / Religion
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2021
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Images of the original pages are available through Internet Archive. See https://archive.org/details/daybreakinturkey00bart

GALATA AND PERA AND THE BRIDGE OF BOATS
CONNECTING WITH STAMBOUL, CONSTANTINOPLE

DAYBREAK IN TURKEY

BY
JAMES L. BARTON, D. D.
Secretary of the American Board

AUTHOR OF
THE MISSIONARY AND HIS CRITICS,
THE UNFINISHED TASK OF THE CHRISTIAN CHURCH, ETC.

SECOND EDITION

BOSTON
THE PILGRIM PRESS
NEW YORK CHICAGO

Copyright, 1908
By James L. Barton

THE UNIVERSITY PRESS, CAMBRIDGE, U. S. A.

To the revered memory of that noble company of men and women of all races and creeds who have toiled and sacrificed and died that Turkey might be free, this volume is dedicated.

FOREWORD

This book was not written in order to catch popular favor at this time of revolution in the Ottoman empire. All except the concluding chapter was prepared some time before the 24th of July, 1908, and the entire work was at that time nearly ready for the press. Much of the material had been used in the Hyde Lecture Course at Andover Seminary and in the Alden Lecture Course at the Chicago Theological Seminary. The chapter, Turkey and the Constitution, was written since the overthrow of the old rgime, and appeared as an article in The Outlook in September, 1908. The book does not pretend to be an exhaustive study of the Turkish empire and its problems. Such a work would necessarily be encyclopedic in its size and scope.

The purpose from the beginning has been briefly and clearly to set forth the various historical, religious, racial, material, and national questions having so vital a bearing upon all Turkish matters, and which now reveal the forces that have had so much to do in changing Turkey from an absolute monarchy into a constitutional and representative government. Reformations have never come by accident, and this moral and political revolution in Turkey, the most sweeping of all, is no exception. To one who traces the entrance and development in the Ottoman empire during the last century, of reformative ideas in the religious, intellectual, and social life of the people, the present almost bloodless revolution presents no mysteries. It is but the fruit of the seeds of intelligence, of righteousness, and of holy ambition, sown in good soil and now bearing fruit after their kind.

J. L. B.

Boston , December, 1908.

CONTENTS

Chapter	Page
I.	The Country
II.	Its Resources
III.	History and Government
IV.	The Sultan, The Heart of Turkey
V.	Race Questions and Some of the Races
VI.	The Armenians
VII.	Moslem Peoples
VIII.	Turkey and the West
IX.	A Strategic Missionary Center
X.	Social, Moral and Religious Conditions
XI.	Christianity and Islam
XII.	Early Pioneering and Explorations
XIII.	Established Centers
XIV.	Beginnings in Reform
XV.	Leaders, Methods, and Anathemas
XVI.	Results
XVII.	Intellectual Renaissance
XVIII.	The Printing-Press
XIX.	Modern Medicine
XX.	Standing of Missionaries
XXI.	Completed Work
XXII.	Industrial and Religious Changes
XXIII.	American Rights
XXIV.	Religious Toleration
XXV.	The Macedonian Question
XXVI.	General Political Situation
XXVII.	Constitutional Government
Index

ILLUSTRATIONS

Galata and Pera and the bridge of boats connecting with Stamboul, Constantinople

A group of official Turks in prayer for the Sultan upon his birthday

An Armenian Ecclesiastic

A Koordish chief of Southern Koordistan

A mountain village in Eastern Turkey

The Bosporus, Constantinople

Robert College, Constantinople

Syrian Protestant College, Beirut, Syria

A class of native students, graduates from the American College for Girls, Constantinople

The illustration on the front cover shows the ruins of the Arch of Constantine, Salonica, Macedonia.

INTRODUCTION

One of the obstacles which lie in the path of the European when he wants to arrive at the true opinion of the Oriental is that the European, especially if he be an official, is almost always in a hurry. If, he thinks, the Oriental has anything to say to me, why does he not say it and go away? I am quite prepared to listen most attentively, but my time is valuable and I have a quantity of other business to do; I must, therefore, really ask him to come to the point at once. This frame of mind is quite fatal if one wishes to arrive at the truth. In order to attain this object, the Oriental must be allowed to tell his story and put forward his ideas in his own way; and his own way is generally a lengthy, circuitous, and very involved way. But if any one has the patience to listen, he will sometimes be amply rewarded for his pains.

I once asked a high Moslem authority how he reconciled the fact that an apostate could now no longer be executed with the alleged immutability of the Sacred Law. The casuistry of his reply would have done honor to a Spanish Inquisitor. The Kadi, he said, does not recognise any change in the Law. He would, in the case of an apostate, pronounce sentence of death according to the Law, but it was for the secular authorities to carry out the sentence. If they failed in their duty, the sin of disobeying the Law would lie on their heads. Cases of apostasy are very rare, but during my tenure of office in Egypt, I had to interfere once or twice to protect from maltreatment Moslems who had been converted to Christianity by the American missionaries.

The reasons why Islam as a social system has been a complete failure are manifold.

First and foremost, Islam keeps women in a position of marked inferiority. In the second place, Islam, speaking not so much through the Koran as through the traditions which cluster round the Koran, crystallises religion and law into one inseparable and immutable whole, with the result that all elasticity is taken away from the social system. If to this day an Egyptian goes to law over a question of testamentary succession, his case is decided according to the antique principles which were laid down as applicable to the primitive society of the Arabian Peninsula in the seventh century.

Lord Cromer
in Modern Egypt.

No other country is so hard to understand, in its political, intellectual, industrial, and religious conditions, as the Turkish empire. This difficulty is augmented by the fact that no one of these conditions can be even measurably understood without a knowledge of the others. It is this which accounts for the widely divergent opinions expressed by casual travelers, and makes well-nigh impossible an explanation of Turkish phenomena to one who as yet knows nothing of the country and people, of actual conditions and the reasons for them.

Turkey differs in almost every respect from all other countries. Its government has no parallel either in fundamental principles of organization or in methods of administration. It is unique in its religious beliefs, unexampled in its educational conditions, and incalculable in its dealings with moral and religious questions. We entertain notions of right and wrong that are generally accepted by the nations of Christendom as well as by many others not so classed. These conceptions constitute the fundamental principles of international usage and form the basis for what we call International Law. To conclude, however, that these generally accepted principles will command recognition in Turkey as the basis for its international relations is to invite disappointment. Turkey recognizes no such law as having force in its empire.

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