Lastly, the Druses, who inhabit the slopes of Lebanon and the greater part of Anti-Lebanon between Jebeil and Saida along the Mediterranean, profess the creed of the Caliph Al-Hakem, who lived at the beginning of the eleventh century. They had withdrawn to Lebanon and long repelled the attacks of the Turks, whose suzerainty they acknowledged only in 1588. In 1842 the Porte gave them a chief, but practically they have remained almost independent. They have often fought with the Maronite Christians living to the north, especially in 1860, and there is still much hostility between them.
Moreover, all Moslem communities, without exception—whether the communities governed by independent national sovereigns such as Afghanistan; or by sovereigns owing allegiance to non-Moslem Powers such as Egypt, India, Tunis, Khiva, Bokhara; or the communities living under a non-Moslem rule, as is the case with those of Algeria, Russia, and also India and China—give their allegiance to the Sultan as Caliph, though they are always at liberty to refuse it. Even the Moslem communities of Algeria and Tunis, which are connected with those of Morocco by their common origin and language, and live close by them, do not deem it a sufficient reason to recognise the Emir of Morocco as Caliph that he is a descendant of the Prophet.
An even more striking argument is that the community of the Hejaz, which rebelled against Turkish sovereignty during the war and has made itself politically independent, still maintains its religious allegiance to the Sultan; and the present King, Hussein, who is the most authentic descendant of the Prophet, and who rules over the two holiest towns of Islam, Mecca and Medina, soon after the armistice addressed the Sultan a telegram of religious allegiance drawn up in the most deferential terms. The possession of Mecca and Medina being one of the attributes of the Caliph, and these towns having a great religious and political importance owing to the great annual pilgrimage, King Hussein might have taken advantage of this to dispute with the Sultan the title of Caliph. England had strongly urged him to do so, but King Hussein obstinately refused. Then the British Government, giving up all hope of bringing about the transference of the Caliphate from the Ottoman dynasty to another sovereign, concluded a secret alliance with Vahid ed Din.
Considering the intricate situation in the East due to the variety of races and religions, and the movements of all sorts by which the populations of those countries are swayed, it seems most unwise to increase the general restlessness by a vain intervention of the Powers, and to dismember what remains of Turkey in Europe and Aria Minor, a dismemberment which would necessarily have violent repercussions throughout the deeply perturbed Moslem world. Though the recent movements of emancipation in the East to a certain extent meet the legitimate wishes of the peoples and have somewhat cleared the situation in Asia Minor, yet it is obviously most perilous to infringe upon the Sultan’s sovereignty, to endeavour to drive away the Turks into Asia, and to set up a kind of fictitious official Islam by compelling the Moslem peoples of the East to give up their cherished independence and submit to an Arab imperialism which would soon become British imperialism. At the present moment all the Moslem elements are determined to unite together against any enemy of their liberty; and all Moslems, without any distinction of creed or race, might very well one day flock to the standard of a bold leader who should take up arms in the name of Islam, in order to safeguard their independence.
These movements, and many other similar ones, were encouraged and strengthened by the development of the principle of nationalities and the support given to it by Mr. Wilson, who was bent upon carrying it out to its strictly logical consequences, without paying heed to the limitations imposed by the present material and political conditions. But we do not think it is true to say, as has been urged, that the assertion of the right of self-determination of peoples was the initial cause of these movements. The movement in favour of the rights of nationalities originated long before Mr. Wilson’s declarations, which merely hurried on this powerful movement, and also caused it to swerve somewhat from its original direction.
This movement, on the whole, seems chiefly to proceed—though other factors have intervened in it—from a kind of reaction against the standardising tendency, from a material and moral point of view, of modern Western civilisation, especially the Anglo-Saxon civilisation, and also from a reaction against the extreme unification aimed at by russifying the numerous peoples living within the Russian Empire. Modern civilisation, having reached its present climax, has aimed—and its political and social repercussions have had the same influence—at doing away with all differences between human minds and making the world homogeneous; thus all men would have been brought to live in the same way, to have the same manners, and their requirements would have been met in the same way—to the very great advantage of its enormous industrial development. Of course, all this proved an idle dream; human nature soon asserted itself, amidst the commotions and perturbations experienced by the States, and a reaction set in among those who hitherto only aimed at enslaving various human groups, or linked them together politically in a most artificial way. Then the same feeling spread among all those peoples.
All this enables us to see to what extent this movement is legitimate, and to know exactly what proportions of good and evil it contains.
It rightly asserts that various peoples have different natures, and by protecting their freedom, it aims at ensuring the development of their peculiar abilities. For let us not forget that the characters of peoples depend on physical conditions, that even the features we may not like in some peoples are due to the race, and that if, by blending and mixing populations nowadays these features are modified, they are generally altered only from bad to worse.
But this principle is true only so far as it frees and enables to shape their own destinies peoples who have distinctive qualities of their own and are able to provide for themselves. It cannot be extended—as has been attempted in some cases—to States within which men descending from various races or having belonged in the course of centuries to different nationalities have long been united, and through a long common history and a centuries-old co-operation have formed one nation. This is one of the erroneous aspects of Mr. Wilson’s conception, and one of the bad consequences it has entailed.