Page:EB1911 - Volume 27.djvu/446

Races.	Regions inhabited, or Vilayets.	Religions.
Albanians	Iannina, Scutari of Albania,  Kossovo, Monastir	Mussulman,  Orthodox,  Catholic
Bulgarians	Salonica, Kossovo, Monastir	Orthodox (dissenting)
Servians.	Kossovo	Orthodox
Greeks	Constantinople, Adrianople,  Salonica, Monastir, Kossovo,  Janina, Archipelago,  Vilayets of Asiatic Turkey,[1]  Crete	Orthodox and partly  Greco-catholic
Kutzo-Vlachs  (See Macedonia)	Monastir, Iannina	Orthodox
Turks	The whole of European Turkey,  Vilayets of Asia Minor,[2]	Mussulman
Lazes	Trebizond and throughout the  whole of Eastern Asia Minor	Mussulman and Orthodox
Kurds	Erzerum, Sivas, Seert, Angora,  Mosul	Mussulman
Circassians	Spread over the whole  of Asia Minor	Mussulman
Avchar	Adana, Angora, Sivas	Mussulman
Arabs	Adana, Aleppo, Syria, Bagdad,  Sanjak of Jerusalem, Hejaz,  Yemen, Beirut, Basna	Mussulman
Armenians	Constantinople and spread over  the other Vilayets of Turkey in Europe;   also Sivas, Angora, Trebizond,  Adana, Erzerum, Bitlis,  Mamuret-ul-Aziz, Mosul,  Aleppo, Van	Gregorian and Catholic
Jews	Spread through Turkey in Europe  and Asia, and largely congregated  in the Sanjak of Jerusalem  and in the Vilayets of Bagdad,  Mosul, Syria, Beirut.	Jew
Samaritans	Only in the Sanjak of Napluze[3]	Samaritan Jew
Gipsies	Spread throughout the  whole empire	Mussulman
Chaldaeans or Nestorians,  speaking partly Syrochaldaic  and partly Arabic[4]	Bagdad, Mosul and partly Aleppo,  Beirut and Mamuret-ul-Aziz	Nestorian Christian
Melchites, or Syrian  Greco-Catholics[5]	Beirut, Aleppo, Syria	United Orthodox
Jacobite Syrians, speaking Arabic   and partly Syrian[6]	Beirut, Syria, Aleppo, Mosul,  Mamuret-ul-Aziz	Monophysite and Jacobite
Monites[7]	Mt Lebanon, Beirut	Monophysite[8]
Druses	Mt Lebanon, Sanjak of Hauran	Druse
Mendaites[9]	Basra	Sabaean[10]
Yezzites	Mosul, Bagdad, Basra	Yezzite[11]

important of these attempts under Abd-ul-Mejid (1839–1861) proved, however, for various reasons abortive. So also did the “Midhat Constitution” promulgated by Abd-ul-Hamid almost immediately after his accession to the throne, owing largely to the reactionary spirit at that time of the ’Ulema and of the sultan’s immediate advisers, but almost, if not quite, in equal measure to the scornful reception of the Constitution by the European powers. The ’Ulema form a powerful corporation, whose head, the Sheik-ul-Islam, ranks as a state functionary almost co-equal with the grand vizier. Until quite recent times the conservative and fanatical spirit of the ’Ulema had been one of the greatest obstacles to progress and reform in a political system in which spiritual and temporal functions were intimately interwoven. Of late years, however, there has been a gradual assimilation of broader views by the leaders of Islam in Turkey, at any rate at Constantinople, and the revolution of 1908, and its affirmation in the spring of 1909, took place not only with their approval, but with their active assistance. The theoretical absolutism of the sultan had, indeed, always been tempered not only by traditional usage, local privilege, the juridical and spiritual precepts of the Koran and the Sunnet, and their ’Ulema interpreters, and the privy council, but for nearly a century by the direct or indirect pressure of the European powers, and during the reigns of Abd-ul-Aziz and of Abd-ul-Hamid by the growing force of public opinion. The enthusiastic spirit of reform which heralded the accession of the latter sultan never altogether died out, and from about the last decade of the 19th century has been rapidly and effectively growing in force and in method. The members and sympathizers of the party of reform who styled themselves “Young Turks,” working largely from the European centres and from the different points in the Turkish Empire to which the sultan had exiled them for the purpose of repression—their relentless persecution by the sultan thus proving to be his own undoing—spread a powerful propaganda throughout the Turkish Empire against the old régime, in the face of that persecution and of the open and characteristic scepticism, and indeed of the hostile action, of some of the European powers. This movement came to a head in the revolution of 1908. In July of that year the sultan Abd-ul-Hamid capitulated to the Young Turks and restored by Iradé (July 24) the constitution which he had granted in December 1876 and suspended on the 14th of February 1878. A reactionary movement started in April 1909 was promptly suppressed by the Young Turks through the military occupation of Constantinople by Shevket Pasha and the dethronement of Abd-ul-Hamid, who was succeeded by his younger brother Reshad Effendi under the title of Mahommed V. A new constitution, differing from that of Abd-ul-Hainid only in some matters of detail, was promulgated by imperial Iradé of the 5th of August 1909.

In temporal matters the sultan is a constitutional monarch, advised by a cabinet formed of executive ministers who are the heads of the various departments of state, and who are responsible to the elected Turkish parliament. All Turkish subjects, of whatever race or religion, have equal juridical and political rights and obligations, and all discrimination as to military service has been abolished. The sultan remains the spiritual head of Islam, and Islam is the state religion, but it has no other distinctive or theocratic character. The grand vizier (sadr-azam), who is nominated by the sultan, presides ex officio over the privy council (mejliss-i-khass) , which, besides the Sheikh-ul-Islam, comprises the ministers of home and foreign affairs, war, finance, marine, commerce and public works, justice, public instruction and “pious foundations” (evkaf), with the grand master of ordnance and the president of the council of state.

For administrative purposes the immediate possessions of the sultan are divided into vilayets (provinces), which are again subdivided into sanjaks or mutessarifliks (arrondissements), these into kazas (cantons), and the kazas into nahiés (parishes or communes). A vali or governor-general, nominated by the sultan, stands at the head of the vilayet, and on him are directly dependent the kaimakams, mutassarifs, deftardars and other administrators of the minor divisions. All these officials unite

1. Hudavendighiar, Aidin, Konia, Angora, Kastamuni, Trebizond, Sivas, Adana Syria, Aleppo, Sanjak of Jerusalem.
2. Bitlis, Van, Mamuret-ul-Aziz, part of Mosul and certain islands of Vilayet of the Archipelago, of Cyprus, Crete.
3. Vilayet of Beirut.
4. Syrochaldaic in their churches.
5. Greek in feeling, speaking Arabic.
6. Syrian in their churches.
7. Speaking Arabic and in their churches Syrian.
8. Catholic monothelite.
9. Or Ben-i-Yahya.
10. Or of the sect of the son of John the Baptist (Ben-i-Yahya) whom they regard as their only prophet.
11. Mahommedan sect.