PRINCIPLES OF THE TURKISH GOVERNMENT.
A people descended from nomadic tribes, and, until very recently,
severed from foreign intercourse, would naturally retain its simple
and national type. Besides, the peculiar bond of an exclusive faith,
would still more tend to the preservation of ancient and characteristic
usages.
Thus the Osmanlis have, with hitherto but few deviations, preserved
their identity as an eminently patriarchal nation. As the son
recognized the parent to be the governor and controller of his career,
the fountain of experience and wisdom, and rendered to him a willing
and natural obedience; so the people, needing such a fatherly care and
control, were ready to invest one of their number with this authority.
Every system has its centre. The sun rules in the heavens--and the
great mass of humanity seek a centre, around which to rally. The
wonderful magnetism of mortal emotion tends to a common point, as
surely as the needle to the pole. Thus some species of monarchy,
whether elective or hereditary, seems inevitable to a multitude of
beings, cast in human mould.
Tribes were instituted in early times, each with its patriarch or
petty monarch; and when, for mutual strength or by conquest, these
various tribes were combined, the monarch, with increasing subjects,
became more powerful and distinguished.
When the wandering Tartars embraced Islamism, their chief becoming
the successor to the Caliphate, was not only their temporal, but
spiritual head. These two elements of power, church and state,
endowed the monarch with unlimited sway, beyond whom there could be
no appeal. The simple patriarch now becomes not only the father of
his people, but the representative of Allah; the sole controller of
life and death, property and religion. Years, even centuries, roll
on, the scimitar gains nation after nation, fertile territories and
treasures to the followers of the Crescent, and innumerable multitudes
swarm around the standard.
The Padi-Shah, or ruler of this vast concourse of men, the absolute
owner of the domain far and wide, now rejoices in the adulations of
his superstitious subjects who acknowledge him as the
"King of Kings, and Lord of Lords; Ruler of the East and West,
and of all parts of the world; Prince of the Holy and chaste city of
Jerusalem; shining with the brightness of God. Thrice happy Lord of the
refulgent Mecca. Tamer of infidels, and the scourger of the unbelieving
race of Christian vassals. Lord of the White (Mediterranean), and the
Black Seas. The most mighty and invincible Sultan, who has power from
God to rule all people with a bridle."
Many other similar titles are bestowed upon him, which, though they
may seem somewhat bombastic, or even ridiculous, in these days of
equality and freedom, yet are not unparalleled in some of the more
civilized realms of modern Europe; nor without their legitimate
influences upon the subjects of this potentate.
In order to illustrate the wonderful effect which the assumption
of such high-sounding appellatives has upon the general mass of the
people, I will relate an incident which happened to myself:--
During a recent sail on the Bosphorus in a cayik, and immediately
after the arrival of the allied fleets, I thought to amuse myself with
some political chit-chat with my boatman. As I was remarking about the
assistance of the Allies, the simple-minded, but thorough Mussulman,
was very prompt in solving the mystery of this unheard-of political
combination; why should two sets of giavours combine with the true
believers, against a third?
The reason seemed plain enough to him. The French giavours had a new
king, and since the Padi-shah is the "Prince of Princes, and Lord of
Lords," in order to merit at his hands the consummation of royalty,
they had come to fight for him, bringing along England to intercede
for them.