Then they were sent away, principally in three directions—some along the high-road that leads to Kaisaria and Yozgad, others in the Süngürlü direction, and others westward. Reports came from all directions that these exiles were all killed after proceeding some miles from the city. It was said that one party was shot, but in all the other cases the Turks practised economy, killing their victims with axes and daggers. Some of the perpetrators of these horrible crimes boasted of it openly in the cafés, giving details of their achievements and the number of their victims. One Albanian said he had killed fifty men. Villagers from Kilidjlar, on the way to Süngürlü, spoke to many people confidentially of how the ground in their neighbourhood was soaked with blood.
Those arrested and deported first were chiefly Gregorians, with a few Protestants among them. By the middle of August these had all been deported. They were all men; the women were apparently safe. The Government in some instances began to give money for the support of the poor; but the scenes at the office of the Chief of the Police and at the entrance of the gaol were heart-rending. There were women and children anxiously waiting to make enquiries about their dear ones—husbands, or sons, or fathers, or friends. The only answers they got were vague assurances that they were all safe. Some, they were told, were already proceeding to their destination, and others were soon to leave. This was simply a war-measure, a temporary arrangement; as soon as the war was over, all would return home; any of the women desiring to follow their husbands or relations would be sent to the same place as they.
After the departure of the Gregorians (including some Protestants as well) about the middle of August, it was rumoured that Protestants and Catholics would be exempted from deportation. The promise was observed in some instances, e.g., in Istanos, which is a village near Angora, within about twenty miles of the city. All the Armenians of Istanos were brought, chained, to Angora. Then, after the order for exemption, the Protestants were set at liberty to return home, whereas the Gregorians were all deported.
As for the Catholics, the leaders of the Union and Progress Party sent a special message to the Bishop and his Council stating that, if the whole Catholic community, headed by the Bishop and the priests, would accept Islam, they should all remain unmolested; otherwise the order was to be carried out. This is an ascertained fact. But they all preferred to stand firm in their faith, and rejected the proposal of the Committee.
Consequently, on the last Friday in August, 1915, all the Catholics—that is, the men—were arrested. According to one earlier report, they were then butchered at a short distance from Angora; but a later report says that, when the plans for this murder were ready, there suddenly came special envoys from the Government with instructions that the Catholics were to be deported safely. Consequently they were sent to Konia, and thence to the Adana district.
The latter story may be true, as it is a fact that the Papal Envoy in Constantinople and the Austrian Ambassador pressed the Turks hard in defence of the Catholics, and they are said to have secured promises of exemption for the Catholics from Enver and Talaat. But, however that may be, it is difficult to have any preference as between an immediate death and the slower process, for deportation is nothing but a slow process of execution.
The very day that the Catholic men were sent away, all the Armenian women in Angora were hurried off to the railway station. They were told to make haste and catch up their husbands. They were at liberty to take any valuables with them. As soon as the poor creatures reached the station, they were all packed by scores, like cattle, in the sheds and warehouses and barns there. The scenes in the town and at the station defy description. All the men were gone—no one knew where—and now the rest, the women and children, were left in anguish and sorrow, pain and despair, in the company of the Turkish soldiers.
Any of the women and children that accepted Islam were brought back to the town and given to prominent Turks. Those who refused were deported to Syria and Mesopotamia. Their fate must be similar to that of other sufferers from other regions.
A few Protestant families were left unmolested in the town. The Protestant pastor was deported, and nothing is known of his fate.
Many children were circumcised and placed in so-called orphanages.