The treaty recognises Armenia as a free and independent State, and the President of the United States is to arbitrate on the question of the frontier to be fixed between Turkey and Armenia in the vilayets of Erzerum, Trebizond, Van, and Bitlis. Now, though everybody—including the Turks—acknowledges that as a principle it is legitimate to form an Armenian State, yet when we consider the nature of the population of these vilayets, we cannot help feeling anxious at the condition of things brought about by this decision.
As a matter of fact, in Erzerum there are 673,000 Mussulmans, constituting 82·5 per cent. of the population, as against 136,000 Armenians, or 16·5 per cent. In Trebizond the Mussulmans number 921,000, or 82 per cent. of the population, as against 40,000 Armenians, or 23·5 per cent. In the vilayet of Van the Muslim population is 179,000, or 69 per cent., and the Armenian population 67,000, or 26 per cent. In Bitlis the Mussulmans number 310,000, or 70·5 per cent., as against 119,000 Armenians, constituting 27 per cent. Thus, in these four vilayets the Mussulmans number 2,083,000, and the Armenians 362,000, the average being 80 per cent. against 13 per cent.
On the other hand, it is difficult to prove that Turkey has persistently colonised these territories. The only fact that might countenance such an assertion is that at various times, especially after the Crimean war, many Tatars sought shelter in that part of the Empire, and that in 1864, and again in 1878, Circassians, escaping from the Russian yoke, took refuge there after defending their country. The number of the families that immigrated is estimated about 70,000. Turkey encouraged them to settle down there all the more willingly as they were a safeguard to her against the constant threat of Russia. But as early as 1514, at the time of the Turkish conquest, the Armenians were inferior in number, owing to the Arabian and Persian pressure that repeatedly brought about an exodus of the native population northwards and westwards, and because some Persian, Arabian, Seljukian, Turkish, and Byzantine elements slowly crept into the country. In 1643 Abas Schah, after his victorious campaign against Turkey, drove away nearly 100,000 Armenians, and later on a huge number of Armenians emigrated into Russia of their own free will after the treaty of Turkmen-Tchai in 1828.
It is noteworthy that an Armenian Power first came into existence in the second century before Christ. It consisted of two independent States, Armenia Major and Armenia Minor. After the downfall of Tigrane, King of Armenia Major, defeated by the Romans, Rome and Persia fought for the possession of those regions, and, finally, divided them. Later on there were various Armenian States, which were more or less independent, but none of them lasted long except the State of Armenia Minor, which lasted from the twelfth century to the fourteenth, till Selim II conquered that territory, where the Arabs, the Persians, the Seljukian Turks, and the Byzantines had already brought the Armenian dominion to an end.
Therefore the numerical majority of Mussulmans in Armenia has not been obtained or maintained, as has been alleged, by the “Turkish massacres”; it is the outcome of more complex causes—which, of course, is no excuse for the tragic events that took place there. As the Conference did not seem to pay any attention either to the figures of M. Vital Cuinet (Turquie d’Asie, Paris, 1892), or to the figures published by the French Government in the Yellow Book of 1897, based upon the data furnished by the Christian Patriarchates, or to the figures given by General Zeleny to the Caucasian Geographical Society (Zapiski, vol. xviii., Tiflis, 1896), the Indian delegation asked that a report should be drawn up by a mixed Moslem and non-Moslem Commission, consisting of men whose integrity and ability were recognised by their co-religionists; but this suggestion met with no better success than the international inquiry already suggested by the delegation in regard to the population of every vilayet in Thrace.
The chapter dealing with the protection of minorities plainly shows how much influence the aforesaid Protestant Anglo-American movement had on the wording of the treaty. In none of the four previous treaties are included such stipulations as those contained in the Turkish treaty, and there is a great difference in this respect between the Bulgarian treaty and the Turkish treaty. The latter, under the term “minority,” only considers the condition of the Christians, and ensures to them privileges and power in every respect over the Mussulmans.
As the Permanent Committee of the Turkish Congress at Lausanne remarked in its critical examination of the treaty:
“Whereas in the Bulgarian treaty freedom of conscience and religion is guaranteed so far as is consistent with morality and order, this clause does not occur in the Turkish treaty.
The Turkish treaty states that all interference with any religious creed shall be punished in the same way; in the Bulgarian treaty this clause is omitted, for here it would imply the protection of a non-Christian religion.”