The Kurds

An Alpine zone of transition connecting the plains of northern Mesopotamia with the surrounding mountains on the north and east became the homeland of the Kurds. In a broad sense it is the drainage area of the Tigris and Euphrates. It is also the site of important mountain gaps through which human movements from east to west or vice versa have proceeded. Before the consolidation of Turkish authority in this region, a matter of less than a century ago and still in an imperfect stage of completion, Kurdish clans, each under the sole leadership of their respective Chieftains, controlled the pass through which traffic from the southern lowlands or the eastern plateau was directed towards the Anatolian table-land. They exacted heavy tolls from passing caravans and derived their chief source of revenue from these levies.

Their manner of living conforms with the intermediary character of their habitat. The semi-nomads of the plains and southern hills seek cool uplands during the summer months. In winter they descend to the warm plains with their flocks and herds and mingle with their Arab neighbors. Their instinct for seasonal migrations has been developed to such an extent that they cannot refrain from maintaining their semi-annual movements in the Armenian districts to which they have been forcibly removed by the Turkish government, desirous of insuring Mohammedan predominance in the Christian valleys of Armenia.

Language and religion carry the Kurds back to eastern ancestry. However diverse their dialects, Aryan roots forming the framework of their speech have survived in spite of the admixture of Turkish and Arabian words. By creed they are generally upholders of Shiite tradition in its westernmost confines. But their religious views vary from tribe to tribe and present as composite a character as their race. Many are Sunnis. Wandering into eastern Asia Minor since hoary antiquity they have culled from Paganism, Christianity and Islamism alike. The predominance of the ideals which inspire these faiths among the individual clans probably affords a clue to the period of their arrival in the localities which they now inhabit.

Similarly, the racial relation of the Kurds with peoples found east of their land is well established.[238] They undoubtedly belong to the European family, though perhaps not in the sense suggested by von Luschan, who would connect them with inhabitants of northern Europe. From the writer’s own observations the “generally blue eyes and fair hair” are by no means dominant in the regiments of Hamidyeh cavalry recruited exclusively from among Kurdish tribesmen.[239] The three groups studied by the eminent anthropologist near Karakush, on the Nimrud mountain, and at Sinjirli were probably remarkably pure, as might be inferred from the nature of their secluded districts. As early invaders of a transition land the Kurds have intermingled extensively with both highland and lowland populations.[240] The Kurd varies therefore according to region, the inhabitants of the elevated sections being stocky and of massive build, while the tall and sallow Semitic type appears among those on the southern plains.[241]

The Kurds, particularly in the semi-nomadic state, are noted freebooters. Travel in the districts they occupy is generally unsafe. Armenians and other Christians find them an inexorable foe. They are none too loath to prey even on Turks, although as a rule the latter obtain immunity in return for the lenient dealing of the government in cases of Kurdish depredations on non-Moslem communities. The strong arm of an organized police alone will end the lawlessness with which their name is coupled in Turkey.

Good qualities are not wanting among them. A Kurd is generally true to his word. The rude code of honor in vogue among their tribes is rarely violated, and, whenever disposed, the Kurd can become as hospitable as his Arab neighbors. The tempering influence of a settled existence among sedentary tribes is marked by harmonious intercourse with surrounding non-Kurdish communities. At bottom their vices are chiefly those of the restless life they lead in a land in which organized government has been unknown for the past eight centuries.

Syria is the elongated land passage, barely fifty miles in width, which connects northern Africa with western Asia. It is one of the world’s best-defined natural regions. The sea on the west, and the desert on the east, sharply mark off its fringe-like extension. On the north the Amanus ranges constitute a wall that has proved well-nigh impassable to Semites. To the south the land naturally ends in the Sinai peninsula.[242]

The province is mountainous in its northern half. Its mountains are the monuments that throw light on the utter failure of the cause of human progress in northern Syria. A single redeeming feature, the Orontes river valley, favored foreign contact. At its mouth on the Mediterranean western ideas filtered into the land while a blend of eastern influences, Persian and Arabian, flowed down with its waters. All converged at Antioch, the region’s greatest center of life and a true product of the Orontes’ lower course. Absence of relief in southern Syria, however, was coupled to a Mediterranean climate and fertile soils. These permitted the development of the flourishing civilizations of antiquity. Herein lies the physical basis of the historical evolution of the Syrian fringe and the explanation of the growth of nations and of world religions in its southern lands.

As a land-bridge of early humanity Syria was necessarily the scene of much coming and going at a time when the civilization of the world was largely confined to what is now known as Asiatic Turkey. Its population therefore presents a mixed character. Hittites, Arameans, Assyrians, Egyptians, Greeks, Romans, Arabs and Turks conquered the land in turn and imparted their native customs to its inhabitants. The inhabitants of its southern area are now transformed almost beyond the possibility of analysis. The settlements of the elevated and broken northern area, on the other hand, represent very ancient communities.

The mountains of Syria harbor strange denizens in their northern end. In the northern Lebanon many villages of the western slopes are inhabited by the Metauilehs, who are Shiite dissenters and bear unenviable reputation for ignorance and inhospitality.[243] Their own traditions point to Persian or Arabian origins. Religion seems to confirm the former claim. At the same time they are known to the Syrians as a sturdy mountain people. Scattered through the same mountain districts the Ismailyehs, another highland folk who under the name of Assassins enjoyed sinister fame during the Middle Ages, maintain their abode in inaccessible valleys. The epithet which is coupled to their name is an altogether illogical rendering of the Arabic “hasheeshin” and does not convey any worse meaning than that of “hasheesh” fiends. They live mainly in groups around old Saracen castles.

The Ansariyehs

The Ansariyehs, or Nusariyehs, form an important group among northern Syrians. Their settlements are generally confined to the grassy seaward slopes of the mountains stretching north of the Nahr-el-Kebir towards the Gulf of Alexandretta. They also occupy villages in the plains surrounding Antioch. In recent years they have shown a tendency to abandon their mountain homes for the less arduous life of the plains. Officially they are regarded as Mohammedans and bear Mohammedan names, but the religion which differentiates them from the other inhabitants of northern Syria teaches Christian and Sabean doctrines alike. It is believed that they still maintain observances of exceedingly ancient nature cults. The fundamental principles of their creed are transmitted by word of mouth and with injunction to secrecy.[244] Their deification of the conception of fertility is couched in highly metaphorical language in which the productivity of the earth and of the human race is extolled. By making proper allowance for the imagery which clothes the wording of their prayers it will probably be found that their religion resolves itself into a relic of the worship of the mother-goddess which was deeply rooted throughout the mountain districts of Asia Minor. Hints of nocturnal orgies accompanying their worship should be taken with a grain of suspicion, as orthodox Mohammedans are prone to such imputations whenever dissension from the Koran is suspected. In this Mohammedans merely follow the lead of Byzantine Christians in whose eyes the relics of Anatolian paganism were as obnoxious as the heresies of their own times.

The ancestors of the Ansariyehs and other small sects in northern Syria were closely related to their powerful Hittite neighbors. These peoples all occupy, together with the Druzes and Maronites, the southern limit of known Hittite monuments.[245] Their land is the frontier zone between Syria, Asia Minor and the Armenian highland. It is studded with ruined strongholds which figured prominently in ancient battle.

The Druzes

The southern Lebanon and Anti-Lebanon ranges in the rear-land of the Haifa-Beirut coast[246] are inhabited by Druzes. Tribes of this people are met as far southeast as the Hawran volcanic uplift, whither they have steadily emigrated from the Lebanon in the course of the past hundred years and where they have succeeded in dislodging the former Bedouin inhabitants. These Druzes are best known for their warlike disposition. Although numerically inferior to the Christian population of their native districts, their bellicose qualities have won them predominance in central Syria. In religion they are pure monotheists. Their standard of morality is high. They call themselves Mohammedans but do not maintain mosques and rarely practise polygamy. Orthodox Moslems generally repudiate them on account of the discrepancy between their teachings and the tenets of the Koran. As far as can be determined the doctrines of the Mosaic law, the Gospels, the Koran and Sufi allegories are represented in their creed. Often when with Christians they will not hesitate to assert belief in Christianity. The leaven of Iranian influences which pervades their doctrines estranges them from the surrounding Semitism just as their highland home separates them from the plainsmen settled around them. The dominance of this eastern strain in their thoughts does not, however, necessarily indicate racial migrations. Historical testimony is available to prove that the known form of Druze religion can be traced to the teachings of Hamze, a Persian disciple of Hakem.[247] The case is more probably that of an infiltration of foreign ideals and its retention within a region deprived by its relief from intercourse with the more progressive life of the surrounding lowland.

The Maronites

Closely related to the Druzes are their northwestern neighbors, the Maronites, a Christian people, who seceded from the Roman Church in the great schism that followed the council of Chalcedon in 451 A.D.[248] They form a compact mass settled on the western slopes of the Lebanon mountains between the valleys of the Nahr-el-Kebir and the Nahr-el-Barid. Mountain isolation and intermarriage among them have maintained an old type with remarkable purity. Being better farmers than warriors they have suffered from the oft repeated depredations of their war-like neighbors.[249] Enmity with their Mohammedan neighbors dates from the time of the Crusades when the Maronites had sided with the Christian knights.

The Jews

The Jews of Turkey include a small remnant of the captivity settled around Jerusalem and in Mesopotamia.[250] After the destruction of Jerusalem, the valley of the Tigris became the most important seat of the Hebrews. Parthian tolerance granted them a partial autonomy under the authority of a chief chosen from among the descendants of the house of David.[251] This liberal régime ended with the decline in power of the Abbasside caliphs of Bagdad. The Jews were then forced to abandon Chaldea. Many emigrated to Spain. Later, under the reign of Ferdinand and Isabella, they were compelled to flee from Spanish persecution and seek a home again in Turkey. Descendants of these emigrants, known as Sephardim, are settled in cities of Asia Minor and Syria. Small colonies of Ashkenazim Jews are also scattered in various Turkish towns. An old colony of a few hundred Samaritans survives in the vicinity of Nablus.

The Jews are an exceedingly composite people and, contrary to popular belief, do not represent as pure a type of the Semitic race as the Bedouin Arabs. Southern Syria was a prey to invaders from every quarter of the compass. It was the clashing ground of Hittite and Nilotic civilizations. From the west, Mediterranean seafaring populations swarmed in from earliest antiquity. At least three great waves of Semitic migrations overwhelmed the land prior to the coming of the Arabs. The Jew, therefore, represents the fusion of four distinct races of men. The purity he has retained is that of the fused type. His language alone is Semitic. His physical appearance recalls Hittite traits more prominently than Semitic and this probably accounts for the frequent mistaking, in western Europe and in the United States, of Armenians for Jews.

Arameans

The Arameans are either direct ancestors of modern Jews or else close congeners of early Hebrews. Both peoples are closely allied. They represent one of the many waves of Semitic humanity which have rolled out of Arabia’s highland steppes. A period of settlement in the fertile districts around the mouth of the Euphrates and Tigris precedes their spread throughout Mesopotamia and northeastern Syria. References to their history abound in sacred texts, as well in inscriptional remains[252] found throughout western Asia. The accounts, however, are fragmentary and so far have made possible only partial reconstitution of their history. An Aramean nation or a number of Aramean states undoubtedly existed in the tenth century B.C. This body subsequently acquired considerable power and founded colonies all over Mesopotamia and Syria. Damascus and Hamath, both in the latter province, became the greatest centers of Aramean power, owing to the natural resources of the districts around their sites as well as to their commanding position on important trade routes.

It seems established that the vast territory designated by the Assyrians by the name of “Mat Aram,” or land of Aram, did not necessarily contain Aramaic populations. It was more probably conquered by Arameans, who imposed their language on the subjugated peoples. Soon after the capture of Damascus by the Assyrians in 732 B.C. the Aramean nation disappears from history. Aramaic, however, survived and was even adopted by the victors.[253] But, in common with other Semitic languages, it could not withstand the advance of Arabic. The only locality in which it is now spoken is found northeast of Damascus in the environs of the villages of Malula, Bakha and Yubb Adin, where the natives still use a dialect similar to the Palestinian Aramaic spoken thirteen centuries ago. There is reason to believe that this sub-group of Syrians represents today the old Aramean stock in as pure a degree as is consistent with the secular mingling of peoples which has taken place in the region.[254]

The Yezidis

The Sinjar range of hills stretching in a westerly direction from Mosul is the only upland of importance in the Mesopotamian valley. The largest compact mass of Yezidis are domiciled in this hilly country. A minor group occupies the Samaan mountains in Syria.[255]

The appellation of devil-worshipers which generally accompanies the name of Yezidi conveys a totally erroneous impression regarding their beliefs. They recognize, in fact, a benign deity, the Khode-Qanj, who reigns supreme over creation but with whom is associated an inferior divine essence, the Malik-i-Tawus, or Peacock King, who is lord of all evil and whom they consider necessary to propitiate in order to avert misfortune. But the ceremonies and sacrifices performed in honor of the subordinate deity do not interfere with the primary worship with which the God of Good is revered.[256] This interpretation of divinity bears deep analogy to the Iranian cult which revolves around the central figures of Ormuzd and Ahriman, respectively the good and the evil principle. The language of the Yezidis, which is akin to Kurdish, brings added evidence of the eastern derivation of their culture.

According to their own traditions the Yezidis came originally from the districts of the lower Euphrates. Certain Sabean features of their religion indicate intimate contact with Semitic populations. Little is known about their curious religious celebrations, to which strangers are never admitted. Their practice of bowing before the rising sun is a clear relic of Zoroastrian influence. They also perform rites which have analogy to Christian commemorations. In a land overrun in all directions no simple feature of the views they hold can account for their origin. The religion of the moment was imposed by the dominant element over all the peoples of Asiatic Turkey. Hence a given group merely shows successive strata of religious invasions.

The sturdily-built Yezidi is active and hardy. His energy sets him apart from the lithe-limbed and easy-going Arabs. His vigor and fighting blood saved him from the frightful persecutions for which the particularly obnoxious feature of his dual deity was responsible. Byzantine bishops and Arabian mollahs in turn reserved the wildest thunder of their intolerance for the Yezidi, whom they execrated beyond all others among heretics and unbelievers. This hatred of the presumed worshiper of the devil has not yet been outlived, and a devout Mohammedan will today spit upon the ground and mutter a curse whenever the abhorred name crosses his lips.

The Yezidis enjoy fame as agriculturists who know how to exact good yield from their mountain farms. They live a retired life and rarely allow strangers to travel through the Sinjar range. The modern armament of Turkish expeditions has cowed the present generation into a submission which their fathers would have scorned. But they still remain unwilling tax payers who rely on the natural disinclination of Turkish tax collectors to mountain-climbing.

The Nestorians

The Nestorians, a Christian sect, are descendants of the followers of Nestorius, who seceded from established orthodoxy in the sixth century. They inhabit scattered villages in a region which changes from mountain to plain as it extends west of the Persian frontier to the Tigris river, roughly between latitudes 34° and 38°. On the north they rarely venture beyond the Bohtan river. The mountainous tract produces a manly set, who have more than held their own against the martial Kurds. Poverty and dependence mark the lot of the plainsmen in spite of their industry as agriculturists.

To say that the inhabitants of Turkey have religious nationality is perhaps the happiest way of accounting for the presence of large numbers of independent communities owing political allegiance to the Sultan. The bond of faith in the case of the Nestorians is one of remarkable strength, because this community represents the persecuted remnant of the ancient church of central Asia. Owing to its situation on the very outskirts of early Christianity the church became engaged in propagating the Gospel on a scale exceeded only by the see of Rome in the sixth and sixteenth centuries.[257] Consciousness of this tradition has not forsaken the Nestorians of the present day. The great influence wielded by their patriarch or religious head, the Mar Shimun, as he is called, is a relic of former authority.

The speech of the Nestorians is a Syriac dialect in which Persian, Arabic and Kurdish words have found place. Religious services are conducted, however, in the uncontaminated language. The Nestorians call themselves Syrians and refuse to recognize any other appellation. Owing to this fact much confusion has arisen in the minds of travelers who have attempted to describe them.

The Chaldeans

The Chaldeans are racially akin to the Nestorians, with whom they formed a single religious community prior to the seventeenth century. The hope of obtaining relief from Mohammedan persecution induced an important section of the old community to join the church of Rome at that time. In recent years, however, many have forsaken Roman Catholicism and formed a new sect which is known by the name of New Chaldeans. Protestant communities of this people as well as of Nestorians and Jacobites exist.

The Jacobites

The rugged limestone district around Midyad is the home of another mountain people known as the Jacobites. Banded together by the ties of religion they form a community of husbandmen living aloof from their neighbors of divergent religious views. They are described as of warlike nature and independent spirit. Language also differentiates them from other Ottoman groups, a Syriac dialect differing considerably from Nestorian being in use among them.[258] In Turabdin they speak an Aramaic dialect known as Turani. The Jacobites are noted for their aptitude for business. The important colony of traders founded in the eighteenth century in the vicinity of Bagdad owes its origin to the desert traffic and the Indian trade by way of Basra.

This people traces its religious origin to the teachings of Jacobus Baradeus,[259] who, in the middle of the sixth century, traveled through Asia Minor and consolidated scattered groups of Monophysite recusants into a single body. They constituted a large sect during the Middle Ages, but defections, notably in favor of the Roman Church, have thinned their numbers considerably since then. At present they muster hardly more than 15,000 individuals.

The Sabeans

We are still in the dark concerning the history of the Sabeans, a people of Semitic origin who profess Christianity. That they once formed a powerful nation is attested by numerous ruins and inscriptions. This state began to decline in the first century of the Christian era and had completely disappeared by 500 A.D. They call themselves Mendai and are often known by the name of Christians of St. John. The community is small, numbering hardly 3,000 souls, mostly goldsmiths and boatbuilders who ply their trade in the Arab encampments of the Amara and Muntefik sanjaks in the vilayet of Basra. They talk a Semitic dialect and dress like the Arabs, from whom they can scarcely be distinguished. Their original homeland is believed to have been Yemen.

But the Arab settled in the long elongated plain watered by the Tigris and Euphrates can never lay claim to equal purity of stock. He lives in a land which by virtue of a great twin river system gave rise to the oldest civilization of the world. Its inhabitants, whether aboriginal or invaders from the table-land on the east, derived more than mere sustenance from proximity to these mothering watercourses. Surrounded by desert and mountain, this region naturally became a seat of population. Its native element, already much mixed, was assimilated to a large extent by the Arabs since the period of their appearance in Mesopotamia.

The floating masses of Bedouins have successfully resisted Turkish effort to induce them to abandon nomadism. Occasionally, as in the belt of Tauric precipitation or along the borders of the zone of Mediterranean rains no less than under the benign influence of Mesopotamian rivers, they become sedentary. They are then known as fellaheen. But the change is incompatible with their immemorial restlessness and implies loss of caste in their own eyes.

TABLE I

Names and Peoples of Some Non-Turkish Villages in Asia Minor

Peoples designated as follows:

TABLE II

Classification of the Peoples of Asiatic Turkey

TABLE III

The Christians of the Turko-Persian Borderland