Monsieur Léon Cahun, in his monograph on the Turks and the Mongols,[1] has made a careful study of these early Turks, a portion of which I will briefly summarize here.
The dominating quality of the Turks of Central Asia was their love of war. According to a Persian verse: “They came and pillaged and burned and killed and charged and vanished.” The one virtue required of them was obedience, the only crime was treason. Activity to them meant war: one word expressed the idea contained in our two words to run and to kill with the sword. The ideal death was in war; as their proverb ran, “Man is born in the house but dies in the field.” In their earliest cults the worship of steel and the sword are prominent.
Their second marked characteristic was their hierarchical spirit, and their strong feeling for discipline. Insubordination and conspiracy they always punished by death. Their ideal government is illustrated by the inscription on a funeral stone recently found in Mongolia. It was erected in 733 A. D. by a Turkish prince to his brother Kul Khan, the substance being as follows: “I and my brother Kul Khan Tikine together have agreed that the name and renown acquired by the Turkish people through our father and uncle shall not be blotted out. For the sake of the Turkish people I have not slept by night nor rested by day.... I have given garments to the naked, I have enriched the poor, I have made the few numerous, I have honored the virtuous.... By the aid of Heaven, as I have gained much, the Turkish people also have gained much.”
Another bit of evidence as to their early political ideals is taken from The Art of Government, a didactic poem describing Turkish society in the eleventh century.[2] It says “Speak to the people with kindness, but do not let them become familiar. Give them to eat and drink;” and it urges the ruler to strive for the blessing of the poor by such actions.
The Art of Government brings out a third side of the medieval Turk, his love of learning. The civil mandarins are placed in rank above the beys.[3] “Honor always keeps company with knowledge.” “Mark well, there are two kinds of noble persons; the one is the bey, the other the scholar, in this world below ... the former with his glove or his fist commands the people, the latter with his knowledge shows the path.”
Despite the development of the Turkish people from barbarous tribes into a civilized state, the Ottoman Empire of the sixteenth century was built on the lines indicated, and Sultan Suleiman showed similar qualities and ideals to those possessed by Kul Khan and his brother.
Towards the end of the tenth century, a branch of the Turks, henceforth known as the Turcomans, accepted Islam at the hands of the conquering Arabs, and in course of time all of the Turkish peoples became Moslem. Naturally through their religion the Arabs came to exert a strong influence on the rude Turks, so strong that Turkish thought has never since been wholly free from Arabic dominance. The Turks are an exceedingly loyal people, accepting the religion imposed upon them with whole‐heartedness. They are not by nature fanatical; on the contrary they are temperamentally tolerant, fanaticism where it has existed being an outgrowth of political conditions, or a foreign trait taken over with Islam.[4] Rather oddly, and perhaps unfortunately, when the Turks became literate they fell under Persian rather than Arabic influence, and for centuries, indeed up to our own century, Turkish literature has been little more than an imitation of the Persian, very formal and rhetorical. Thus the two great forces engaged in moulding the Turkish mind were Arabic theology and Persian poetry, the large Arabic and Persian element in the Turkish language being a good illustration of this.
In the twelfth century the Asiatic hordes pressing into Asia Minor came into contact with the Greeks. But there was no intellectual reaction between Greek and Turk.
The Seljouk kingdom rose and fell in Asia Minor; then the chieftain Othman[5] stepped on its ruins and climbed to power. He and his descendants gradually conquered the Greeks until Byzantium was theirs. Ottoman conquests still continued, until a century, after the fall of Constantinople Suleiman pushed his armies to the gates of Vienna and marked the farthest point of the Turkish invasion of Europe. During Suleiman’s reign Turkey not only dominated the Balkan Peninsula from the Adriatic to the Black Sea and north to the Danube, but it also greatly influenced the rest of Europe. There was not a court in Europe that was not forced to reckon with Sultan Suleiman. So the career of Ibrahim, his distinguished grand vizir, is not a mere romance; it is a career which intimately affected the hopes and fears of Ferdinand of Austria, Charles V of Spain, Francis I of France, and even Henry VIII of England, as well as the Pope and the Venetian Signory.
At the height of their power the Turks were nevertheless still a simple people. While western society has moved from complexity to greater complexity, their society has preserved an unembarrassed simplicity. They are loyal to state, religion, race, family, habit. Their religion is rigidly monotheistic; their government (up to July 24, 1908) has been the simplest possible monarchy, a personal despotism; they are probably the most unaffectedly democratic people in the world; a man is what his merit or his fortune has made him, with no regard to his ancestry; they are unitarian in religion, government and society. In morals the same simplicity prevails, with no torturing doubts and few sophistries. Much that seems like a fairy tale to us is simple unquestioning reality to them.