# Islam, Turkey, and Armenia, and How They Happened/Chapter XII

CHAPTER XII.
THE ARMENIANS' CONDITION IN THE FIRST HALF OF THIS CENTURY.
1. The Local Governments. The nature of the Turkish Government, especially in the provinces, was until very recently somewhat like a feudal system. The local beys (noblemen), or sheikhs or pashas, had their own arbitrary rule in certain districts, and very often would fight with each other, or even with the central government. The sultans of the last two centuries, being politically impotent and devoted to sensual gratifications, abandoned the task of administration to the favorites and parasites of the palace, who had access to the sale of public function as the readiest mode of performing it, and the most profitable for themselves. Armenia was not an exception to other provinces, but was more unfortunate in being abandoned to Kurdish authorities. The Kurds, supposed to be the descendants of the ancient Parthians, are a bloody and semi-savage race, nominally governed or rather led by various local sheikhs or chiefs, and always plundering the Armenians and Nestorian Christians, with whom they lived for centuries. Most of them belong to the Persian sect of Mohametan religion, and some tribes still keep the traces of ancient pantheism and fire-worship, and even the devil-worship. While the population ​of Armenia proper was in this condition, other Armenians in Lower Armenia and Cilicia were subjected both to the central government and local Turkish beys or agas, every one of whom was a king in his own circle and dealt with their rayas (subjects) as a rule very unjustly and, in many cases, very unwisely for themselves. None of these local governors had any project for the future welfare of the country. Every one acted as if the end of the world was at hand; their motto was, "Impoverish the people in order to enrich yourself." If they had any activity other than robbing and degrading their rayas it was in the line of quarreling with rival chiefs at any expense of life and property. At any moment the aga of the next town could be expected to come with his "segmen" (horsemen) and open a dispute with the chief of this town, shed blood, burn a part of the town, carry away the herds and flocks, spoil the crops and do every harm imaginable. Whether defeat or victory, the people always lost, and the greatest sufferers were the Armenians. The Kurdish or Turkish bey would send word to certain Armenian individuals or community, demanding so much money or provisions, the denial of which would always cost life, honor and property. Very often they would capture the sacred utensils of the church as a security for the payment of the demanded sum; or would take the abbot of the convent a prisoner and torture and disgrace him until the ransom was sent. When Christmas or Easter approached the chief of the town would send for the key of the ​church, which the poor Christians could not dare to refuse, and which they could hardly get back, even by offering large sums of money and by begging for months. As to the janissaries (nominal soldiers in the provinces), it is impossible to describe the horrible atrocities they have committed. They at any time, even late in the evening, would knock at the gate of a well-to-do Armenian and demand the immediate delivery of so much meat, rice, butter, bread and wine, and sometimes worse. The beys and their subordinates and sub-subordinates, down to the meanest servant would fall upon the helpless Christians. This was the general condition of the Armenians during the first half of the present century.
2. How Could the Armenians keep their Existence. In spite of so many disadvantages—religious, political, local, external and internal—the Armenian nation, though greatly reduced in number, has preserved its existence as a civilized Christian nation in the East. As to how—the chief points are already mentioned in one of the preceeding chapters—it was through their tenacity to the Christian religion, their affinity to the fatherland, their natural abilities and moral characteristics. Other reasons which can be mentioned in connection with this so-called feudal system are as follows:
(a) Every Christian family, or village, or district, was identified by the name of a certain Turkish or Kurdish aga or bey or sheikh. When a Moslen met an Armenian he would ask him, "What aga's giaour ​are you?" as one would say, "Whose horse is this?" And the poor Christian, more intelligent and less fortunate than a horse, was obliged to reply, "I am —— aga's giaour, sir," and would be dealt with according to his relation with the said aga. This tyrannical system of using the Christians as private property and slaves, for the purchase and support of which they paid nothing, would to some extent protect the Armenians against public attacks, but the main object of this system or protection was for the only purpose of worrying them privately, which may be illustrated by the following incident, which is one of the many that occurred every day:
The greatest effendi (chief) of a certain town once had heard that a certain Armenian bought a small garden under the name of a subordinate Moslem, whom he bribed to make this arrangement. The said effendi sent for this Armenian, on whose arrival the following conversation took place:
Effendi—"Chorbaji (soup-maker; wealthy Armenians are called by this title of honor), did you hear that Allah gave us a new child in these days?"
Armenian—"Yes, your honor; may Allah grant him long life."
Eff.—" But, you know, it is the custom of our city to give some present to new-born children."
Arm.—(hesitatingly). "Exactly, my lord; the treasures of Egypt are worthy to be offered to your son."
Eff.—"Let us see what will your present be for him,"
​Arm.—"Your honor, I sacrifice my life for him; but, alas! what worthy present can be expected from a beggar like me!"
Eff.—"Hum! I heard all about it. You bought that field under the name of that rascal, eh?"
Arm.—"My lord, where shall the slave of your door find money enough to buy a field!"
Eff.—"Look here, Chorbaji, I am thinking only for your own good. Do you suppose that those wolves (other Turkish chiefs) will let you enjoy the benefit of your own property? Of course not. I'll tell you what to do. You better leave it to our new-born child as your present. Why will you buy calamity with your own money? If you need anything come to me."
It is not necessary to say that the garden referred to was then and there recorded to the name of the future tyrant now in the cradle.
(b) Armenians were obliged to hold the policy of concealment of their wealth, exceeding caution for their honor, and to be submissive. If they accumulated money, which, owing to their commercial ability and the Turks' and Kurds' stupidity, was an easy task, they were very careful not to let it be known, but put it in an earthen or copper vessel and buried it under the ground. In their clothing and houses they were very simple, so as not to attract attention. Women would wear the most common clothing when out of doors, and cover their ornaments under their robes. Not only for their property, but also for their honor and life they were very cautious. They would never ​travel alone unless some hired Kurd be with them. They would be very careful to close and lock their gates and doors early in the evening, and put strong iron bars and thick shutters to their small windows. They should always act and speak very kindly, even to the meanest Turk or Kurd, giving always the better side of the road to him, responding his salutation with bows or flattering words. If an Armenian was insulted or beaten or murdered by Kurds or Turks, his friends should keep silent in order not to add more horrors upon horrors. The constant counsel of the parents to their boys was not to go among the Moslem boys and not to return their bad conduct. There were streets, even quarters, in the towns where Christians could not dare to step. The women and the children were shut in their houses; the pretty girls were clothed like boys and wore short hair until their thirteenth year, when the poor creatures would be secretly married with another child in order to be saved from the assault of the brutes in human form. Thus skill, flattery, bribery and submission were the only means that Armenians could use for their benefit.
(c) The Turks' and Kurds' own Benefit demanded the Armenians' Existence. The Moslem is identified with his big turban around a very small and deformed head, wide coat, loose and heavy slippers, and a long pipe, sitting on his soft cushion, smoking lazily, and taking strong coffee frequently, walking very slowly, talking unintelligibly, giving his whole attention to his harem and kitchen, keeping a separate servant ​for each work in the house—one to look after the horses, and sometimes with subordinates under his command, one to prepare coffee, another to follow him and carry his four or five-foot-long pipe, one to tell hideous stories to entertain him and his guests, another to lead him in his five daily prayers, one to carry his child (on the shoulder, and teach him how to swear), one to oversee the crops, another to keep their record, and one to bring them in, etc.—ten, twenty or fifty, gathered in the house and in the harem depend upon him for their extravagant living. The endless flow of beggars, flatterers, fortune-tellers, good dreamers about the chief lady of the harem, guests, untimely callers and their horses, donkeys and camels—all these idle and gluttonous men and women cannot be supported by smoking in the corner of the house, or by hearing and telling stories about houris (the girls of paradise). There must be a constant source of supply. It is the poor Armenian's destiny to be the rayah, the pasture of this cursed flock. They are Turks' and Kurds' cornfields for eating, for selling, for trampling, and for burning. Who wants to give up such a support and laborers as the Armenians? It is true, occasionally they thin them out by the sword and reduce to poverty the remainder, but they are not so unwise as to exterminate them and be obliged to work themselves.
The Turk could not and can not exist without his non-Moslem subjects, and he is well aware of it.