Then south again, south again, across the seemingly illimitable plains, until, topping a range of bare brown hills, there lay spread before us the gleaming walls and minarets of that city where Paul preached to the Thessalonians. To the westward Olympus seemed to verify the assertions of the ancient Greeks that its summit touched the sky. To the east, outlined against the Ægean's blue, I could see the peninsula of Chalkis, with its three gaunt capes, Cassandra, Longos, and Athos, reaching toward Thrace, the Hellespont and Asia Minor, like the claw of a vulture stretched out to snatch the quarry which the eagles killed.
CHAPTER IV
UNDER THE CROSS AND THE CRESCENT
Salonika is superbly situated. To gain it from the seaward side you sail through a portal formed by the majestic peaks of Athos and Olympus. It reclines on the bronze-brown Macedonian hills, white-clad, like a young Greek goddess, with its feet laved by the blue waters of the Ægean. (I have used this simile elsewhere in the book, but it does not matter.) The scores of slender minarets which rise above the housetops belie the crosses on the Greek flags which flaunt everywhere, hinting that the city, though it has passed under Christian rule, is at heart still Moslem. Indeed, barely a tenth of the 200,000 inhabitants are of the ruling race, for Salonika is that rare thing in modern Europe, a city whose population is by majority Jewish. There were hook-nosed, dark-skinned traders from Judea here, no doubt, as far back as the days when Salonika was but a way-station on the great highroad which linked the East with Rome, but it was the Jews expelled from Spain by Ferdinand and Isabella who transformed the straggling Turkish town into one of the most prosperous cities of the Levant by making it their home. And to-day the Jewish women of Salonika, the older ones at least, wear precisely the same costume that their great-grandmother wore in Spain before the persecution—a symbol and a reminder of how the Israelites were hunted by the Christians before they found refuge in a Moslem land.
There are no less than eight distinct ways of spelling and pronouncing the city's name. To the Greeks, who are its present owners, it is Saloniki or Saloneke, according to the method of transliterating the epsilon; it is known to the Turks, who misruled it for five hundred years, as Selanik; the British call it Salonica, with the accent on the second syllable; the French Salonique; the Italians Salonnico, while the Serbs refer to it as Solun. The best authorities seem to have agreed, however, on Salonika, with the accent on the "i," which is pronounced like "e," so that it rhymes with "paprika." But these are all corruptions and abbreviations, for the city was originally named Thessalonica, after the sister of Alexander of Macedon, and thus referred to in the two epistles which St. Paul addressed to the church he founded there. Owing to the variety of its religious sects, Salonika has a superfluity of Sabbaths as well as of names, Friday being observed by the Moslems, Saturday by the Jews, and Sunday by the Christians. Perhaps it would be putting it more accurately to say that there is no Sabbath at all, for the inhabitants are so eager to make money that business is transacted on every day of the seven.
Besides the great colony of Orthodox Jews in Salonika, there is a sect of renegades known as Dounmé, or Deunmeh, who number perhaps 20,000 in all. These had their beginnings in the Annus Mirabilis, when a Jewish Messiah, Sabatai Sevi of Smyrna, arose in the Levant. He preached a creed which was a first cousin of those believed in by our own Anabaptists and Seventh Day Adventists. The name and the fame of him spread across the Near East like fire in dry grass. Every ghetto in Turkey had accepted him; his ritual was adopted by every synagogue; the Jews gave themselves over to penance and preparation. For a year honesty reigned in the Levant. Then the prophet set out for Constantinople to beard the Sultan in his palace and, so he announced, to lead him in chains to Zion. That was where Sabatai Sevi made his big mistake. For the Commander of the Faithful was from Missouri, so far as Sabatai Sevi's claims to divinity were concerned.
"Messiahs can perform miracles," the Sultan said. "Let me see you perform one. My Janissaries shall make a target of you. If you are of divine origin, as you claim, the arrows will not harm you. And, in any event, it will be an interesting experiment."
