In addition to sunshine and romance, political advantages, and prospects of making money, another influence has attracted the Germans to the Ottoman Empire. There is a certain affinity between German and Osmanli. The Germans have sympathy with the spirit of Islam, as they conceive it to be interpreted in the Turk. They admire the yassak of the Turk, which is the counterpart of their verboten. The von Moltke who later led Prussia to her great victories had at the beginning of his career an intimate knowledge of the Turkish army. He admired intensely the blind and passive obedience of the Turk to authority, his imperturbability under misfortune and his fortitude in facing hardship and danger. "Theirs not to reason why: theirs but to do and die" is a spirit which German and Turk understand, and show, far better than Briton, with all due respect to Tennyson. A Briton may obey, but he questions all the same, and after the crisis is over he demands a reckoning. Authority, to the Anglo-Saxon, rests in the body politic, of which each individual is an integral—and ineffaceable—part.
The Turkish military and official cast is like that of the Germans in three things: authority rests in superiors unaccountable to those whom they command; the origin of authority is force upholding tradition; and the sparing of human life and human suffering is a consideration that must not be entertained when it is a question of advancing a political or military end. I have seen both at work, and have seen the work of both; so I have the right to make this statement. For all that, I have German and Turkish friends, and deep affection for them, and deep admiration for many traits of character of both nations. The trouble is that the people of Germany and the people of Turkey allow their official and military castes to do what their own instincts would not permit them to do. The passivity of the Turk is natural: it is his religion, his background, and his climate. The passivity of the German is inexcusable. He will not exorcise the devil out of his own race. It must be done for him.
In 1888, a group of German financiers, backed by the Deutsche Bank, which was to have so powerful a future in Turkey, asked for the concession of a railway line from Ismidt to Angora. The construction of this line was followed by concessions for extension from Angora to Cæsarea and for a branch from the Ismidt-Angora line going south-west from Eski Sheir to Konia. The extension to Cæsarea was never made. That was not the direction in which the Germans wanted to go. The Eski Sheir-Konia spur became the main line. The Berlin-Bagdad-Bassorah "all rail route" was born. The Germans began to dream of connecting the Baltic with the Persian Gulf. The Balkan Peninsula was to revert to Austria-Hungary, and Asia Minor and Mesopotamia to Germany. The south Slavs and the populations of the Ottoman Empire would be dispossessed (the philosopher Haeckel actually prophesied this in a speech in 1905 before the Geographical Society of Jena). Russia would be cut off from the Mediterranean. This was the Pan-Germanist conception of the Bagdadbahn.
From the moment the first railway concession was granted to Germans in Asia Minor, which coincided with the year of his accession, Wilhelm II has been heart and soul with the development of German interests in the Ottoman Empire. His first move in foreign politics was to visit Sultan Abdul Hamid in 1889, when he was throwing off the yoke of Bismarck. This visit was the beginning of an intimate connection between Wilhelmstrasse and the Sublime Porte which has never been interrupted—excepting for a very brief period at the beginning of the First Balkan War. The friendship between the Sultan and the Kaiser was not in the least disturbed by the Armenian massacres. The hecatombs of Asia Minor passed without a protest. In fact, five days after the great massacre of August, 1896, in Constantinople, where Turkish soldiers shot down their fellow-citizens under the eyes of the Sultan and of the foreign ambassadors, Wilhelm II sent to Abdul Hamid for his birthday a family photograph of himself with the Empress and his children.
In 1898, the Kaiser made his second voyage to Constantinople. This voyage was followed by the concession extending the railway from Konia to the Persian Gulf. It was the beginning of the Bagdadbahn in the official and narrower sense. After this visit of the Kaiser to Abdul Hamid, the pilgrimage was continued to the Holy Land. At Baalbek, there is a stone of typically German taste, set in the wall of the great temple, to commemorate the visit of the man who dreamed he would one day be master of the modern world. If this inscription seems a sacrilege, what name have we for the large gap in the walls of Jerusalem made for his triumphal entry to the Holy City? The great Protestant German Church, whose corner-stone was laid by his father in 1869, was solemnly inaugurated by the Kaiser. As solemnly, he handed over to Catholic Germans the title to land for a hospital and religious establishment on the road to Bethlehem. Still solemnly, at a banquet in his honour in Damascus, he turned to the Turkish Vali, and declared: "Say to the three hundred million Moslems of the world that I am their friend." To prove his sincerity he went out to put a wreath upon the tomb of Saladin.
Wilhelm II at Damascus is reminiscent of Napoleon at Cairo. Egypt and Syria and Mesopotamia have always cast a spell over men who have dreamed of world empires; and Islam, as a unifying force for conquest, has appealed to the imagination of others before the present German Kaiser. I have used the word "imagination" intentionally. There never has been any solidarity in the religion of Mohammed; there is none now; there never will be. The idea of community of aims and community of interests is totally lacking in the Mohammedan mind. Solidarity is built upon the foundation of sacrifice of self for others. It is a virtue not taught in the Koran, nor ever developed by any Mohammedan civilizations. The failure of all political organisms of Mohammedan origin to endure and to become strong has been due to the fact that Mohammedans have never felt the necessity of giving themselves for the common weal. The virility of a nation is in the virile service of those who love it. If there is no willingness to serve, no incentive to love, how can a nation live and be strong?
The revelation of Germany's ambition by the granting of the concession from Konia to the Persian Gulf, and the application of the German financiers for a firman constituting the Bagdad Railway Company, led to international intrigues and negotiations for a share in the construction of the line through Mesopotamia. It would be wearisome and profitless to follow the various phases of the Bagdad question. Germany did not oppose international participation in the concession. The expense of crossing the Taurus and the dubious financial returns from the desert sections influenced the Germans to welcome the financial support of others in an undertaking that they would have found great difficulty in financing entirely by their own capital. The Bagdadbahn concession was granted in 1899: the firman constituting the company followed in 1903.
Russia did not realize the danger of German influence at Constantinople, and of the eventualities of the German "pacific penetration" in Asia Minor. She adjusted the Macedonian question with Emperor Franz Josef in order to have a free hand in Manchuria, and she made no opposition to the German ambitions. She needed the friendly neutrality of Germany in her approaching struggle with Japan. Once the struggle was begun, Russia found herself actually dependent upon the goodwill of Germany. It was not the time for Petrograd to fish in the troubled waters of the Golden Horn.
The situation was different with Great Britain. The menace of the German approach to the Persian Gulf was brought to the British Foreign Office just long enough before the Boer crisis became acute for a decision to be made. Germany had sent engineers along the proposed route of her railway. She had neglected to send diplomatic agents!