Authors: Orlando Figes
Tags: #History, #Military, #General, #Europe, #Other, #Russia & the Former Soviet Union, #Crimean War; 1853-1856
The Crimean War (3 page)
Along with the keys to the church at Bethlehem, the French claimed for the Catholics a right to repair the roof of the Holy Sepulchre, also based on the treaty of 1740. The roof was in urgent need of attention. Most of the lead on one side had been stripped off (the Greeks and the Latins each accusing the other side of having done this). Rain came through the roof and birds flew freely in the church. Under Turkish law, whoever owned the roof of a house was the owner of that house. So the right to carry out the repairs was fiercely disputed by the Latins and the Greeks on the grounds that it would establish them in the eyes of the Turks as the legitimate protectors of the Holy Sepulchre. Against the French, Russia backed the counterclaims of the Orthodox, appealing to the 1774 Treaty of Kuchuk Kainarji, signed by the Turks after their defeat by Russia in the war of 1768–74. According to the Russians, the Treaty of Kuchuk Kainarji had given them a right to represent the interests of the Orthodox in the Ottoman Empire. This was a long way from the truth. The language of the treaty was ambiguous and easily distorted by translations into various languages (the Russians signed the treaty in Russian and Italian, the Turks in Turkish and Italian, and then it was translated by the Russians into French for diplomatic purposes).
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But Russian pressure on the Porte ensured that the Latins would not get their way. The Turks temporized and fudged the issue with conciliatory noises to both sides.
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But Russian pressure on the Porte ensured that the Latins would not get their way. The Turks temporized and fudged the issue with conciliatory noises to both sides.
The conflict deepened in May 1851, when Louis-Napoleon appointed his close friend the Marquis Charles de La Valette as ambassador in the Turkish capital. Two and a half years after his election as President of France, Napoleon was still struggling to assert his power over the National Assembly. To strengthen his position he had made a series of concessions to Catholic opinion: in 1849 French troops had returned the Pope to Rome after he had been forced out of the Vatican by revolutionary crowds; and the Falloux Law of 1850 had opened the way to an increase in the number of Catholic-run schools. The appointment of La Valette was another major concession to clerical opinion. The Marquis was a zealous Catholic, a leading figure in the shadowy ‘clerical party’ which was widely viewed as pulling the hidden strings of France’s foreign policy. The influence of this clerical faction was particularly strong on France’s policies towards the Holy Places, where it called for a firm stand against the Orthodox menace. La Valette went well beyond his remit when he took up his position as ambassador. On his way to Constantinople he made an unscheduled stop in Rome to persuade the Pope to support the French claims for the Catholics in the Holy Lands. Installed in Constantinople, he made a point of using aggressive language in his dealings with the Porte – a tactic, he explained, to ‘make the Sultan and his ministers recoil and capitulate’ to French interests. The Catholic press rallied behind La Valette, especially the influential
Journal des débats
, whose editor was a close friend of his. La Valette, in turn, fed the press with quotations that inflamed the situation and enraged the Tsar, Nicholas I.
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Journal des débats
, whose editor was a close friend of his. La Valette, in turn, fed the press with quotations that inflamed the situation and enraged the Tsar, Nicholas I.
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In August 1851 the French formed a joint commission with the Turks to discuss the issue of religious rights. The commission dragged on inconclusively as the Turks carefully weighed up the competing Greek and Latin claims. Before its work could be completed, La Valette proclaimed that the Latin right was ‘clearly established’, meaning that there was no need for the negotiations to go on. He talked of France ‘being justified in a recourse to extreme measures’ to support the Latin right, and boasted of ‘her superior naval forces in the Mediterranean’ as a means of enforcing French interests.
It is doubtful whether La Valette had the approval of Napoleon for such an explicit threat of war. Napoleon was not particularly interested in religion. He was ignorant about the details of the Holy Lands dispute, and basically defensive in the Middle East. But it is possible and perhaps even likely that Napoleon was happy for La Valette to provoke a crisis with Russia. He was keen to explore anything that would come between the three powers (Britain, Russia, Austria) that had isolated France from the Concert of Europe and subjected it to the ‘galling treaties’ of the 1815 settlement following the defeat of his uncle, Napoleon Bonaparte. Louis-Napoleon had reasonable grounds for hoping that a new system of alliances might emerge from the dispute in the Holy Lands: Austria was a Catholic country, and might be persuaded to side with France against Orthodox Russia, while Britain had its own imperial interests to defend against the Russians in the Near East. Whatever lay behind it, La Valette’s premeditated act of aggression infuriated the Tsar, who warned the Sultan that any recognition of the Latin claims would violate existing treaties between the Porte and Russia, forcing him to break off diplomatic relations with the Ottomans. This sudden turn of events alerted Britain, which had previously encouraged France to reach a compromise, but now had to prepare for the possibility of war.
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The war would not actually begin for another two years, but when it did the conflagration it unleashed was fuelled by the religious passions that had been building over centuries.
More than any other power, the Russian Empire had religion at its heart. The tsarist system organized its subjects through their confessional status; it understood its boundaries and international commitments almost entirely in terms of faith.
In the founding ideology of the tsarist state, which gained new force through Russian nationalism in the nineteeth century, Moscow was the last remaining capital of Othodoxy, the ‘Third Rome’, following the fall of Constantinople, the centre of Byzantium, to the Turks in 1453. According to this ideology, it was part of Russia’s divine mission in the world to liberate the Orthodox from the Islamic empire of the Ottomans and restore Constantinople as the seat of Eastern Christianity. The Russian Empire was conceived as an Orthodox crusade. From the defeat of the Mongol khanates of Kazan and Astrakhan in the sixteenth century to the conquest of the Crimea, the Caucasus and Siberia in the eighteenth and nineteenth centuries, Russia’s imperial identity was practically defined by the conflict between Christian settlers and Tatar nomads on the Eurasian steppe. This religious boundary was always more important than any ethnic one in the definition of the Russian national consciousness: the Russian was Orthodox and the foreigner was of a different faith.
Religion was at the heart of Russia’s wars against the Turks, who by the middle of the nineteenth century had 10 million Orthodox subjects (Greeks, Bulgarians, Albanians, Moldavians, Wallachians and Serbs) in their European territories and something in the region of another 3 to 4 million Christians (Armenians, Georgians and a small number of Abkhazians) in the Caucasus and Anatolia.
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On the northern borders of the Ottoman Empire a defensive line of fortresses stretched from Belgrade in the Balkans to Kars in the Caucasus. This was the line along which all of Turkey’s wars with Russia had been fought since the latter half of the seventeenth century (in 1686–99, 1710–11, 1735–9, 1768–74, 1787–92, 1806–12 and 1828–9). The Crimean War and the later Russo-Turkish war of 1877–8 were no exceptions to the rule. The borderlands defended by these fortresses were religious battlegrounds, the fault-line between Orthodoxy and Islam.
Two regions, in particular, were vital in these Russo-Turkish wars: the Danube delta (encompassing the principalities of Moldavia and Wallachia) and the Black Sea northern coast (including the Crimean peninsula). They were to become the two main theatres of the Crimean War.
With its wide rivers and pestilent marshes, the Danube delta was a crucial buffer zone protecting Constantinople from a land attack by the Russians. Danubian food supplies were essential for the Turkish fortresses, as they were for any Russian army attacking the Ottoman capital, so the allegiance of the peasant population was a vital factor in these wars. The Russians appealed to the Orthodox religion of the peasantry in an attempt to get them on their side for a war of liberation against Muslim rule, while the Turks themselves adopted scorched-earth policies. Hunger and disease repeatedly defeated the advancing Russians, as they marched into the Danubian lands whose crops had been destroyed by the retreating Turks. Any attack on the Turkish capital would thus depend on the Russians setting up a sea route – through the Black Sea – to bring supplies to the attacking troops.
But the Black Sea northern coast and the Crimea were also used by the Ottomans as a buffer zone against Russia. Rather than colonize the area, the Ottomans relied on their vassals there, the Turkic-speaking Tatar tribes of the Crimean khanate, to protect the borders of Islam against Christian invaders. Ruled by the Giray dynasty, the direct descendants of Genghiz Khan himself, the Crimean khanate was the last surviving outpost of the Golden Horde. From the fifteenth to the eighteenth century its army of horsemen had the run of the southern steppes between Russia and the Black Sea coast. Raiding into Muscovy, the Tatars provided a regular supply of Slavic slaves for sale in the sex-markets and rowing-galleys of Constantinople. The tsars of Russia and the kings of Poland paid tribute to the khan to keep his men away.
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From the end of the seventeenth century, when it gained possession of Ukraine, Russia began a century-long struggle to wrench these buffer zones from Ottoman control. The warm-water ports of the Black Sea, so essential for the development of Russian trade and naval power, were the strategic objects in this war, but religious interests were never far behind. Thus, after the defeat of the Ottomans by Russia and its allies in 1699, Peter the Great demanded from the Turks a guarantee of the Greek rights at the Holy Sepulchre and free access for all Russians to the Holy Lands. The struggle for the Danubian principalities (Moldavia and Wallachia) was also in part a religious war. In the Russo-Turkish conflict of 1710–11 Peter ordered Russian troops to cross the River Pruth and invade the principalities in the hope of provoking an uprising by their Christian population against the Turks. The uprising did not materialize. But the idea that Russia could appeal to its co-religionists in the Ottoman Empire to undermine the Turks remained at the centre of tsarist policy for the next two hundred years.
The policy took formal shape in the reign of Catherine the Great (1762–96). After their decisive defeat of the Ottomans in the war of 1768–74, during which they had reoccupied the principalities, the Russians demanded relatively little from the Turks in terms of territory, before withdrawing from the principalities. The resulting Treaty of Kuchuk Kainarji granted them only a small stretch of the Black Sea coastline between the Dnieper and Bug rivers (including the port of Kherson), the Kabarda region of the Causasus, and the Crimean ports of Kerch and Enikale, where the Sea of Azov joins the Black Sea, although the treaty forced the Ottomans to surrender their sovereignty over the Crimean khanate and give independence to the Tatars. The treaty also gave Russian shipping free passage through the Dardanelles, the narrow Turkish Straits connecting the Black Sea to the Mediterranean. But if the Russians did not gain a lot of territory, they gained substantial rights to interfere in Ottoman affairs for the protection of the Orthodox. Kuchuk Kainarji restored the principalities to their former status under Ottoman sovereignty, but the Russians assumed the right of protection over the Orthodox population. The treaty also granted Russia permission to build an Orthodox church in Constantinople – a treaty right the Russians took to mean a broader right to represent the sultan’s Orthodox subjects. It allowed the Christian merchants of the Ottoman Empire (Greeks, Armenians, Moldavians and Wallachians) to sail their ships in Turkish waters with a Russian flag, an important concession that allowed the Russians to advance their commercial and religious interests at the same time. These religious claims had some interesting pragmatic ramifications. Since the Russians could not annex the Danubian principalities without incurring the opposition of the great powers, they looked instead to win concessions from the Porte that would turn the principalities into semi-autonomous regions under Russian influence. Shared religious loyalties would, in time, they hoped, lead to alliances with the Moldavians and Wallachians which would weaken Ottoman authority and ensure Russian domination over south-east Europe should the Ottoman Empire collapse.
Encouraged by victory against Turkey, Catherine also pursued a policy of collaboration with the Greeks, whose religious interests she claimed Russia had a treaty right and obligation to protect. Catherine sent military agents into Greece, trained Greek officers in her military schools, invited Greek traders and seamen to settle in her new towns on the Black Sea coast, and encouraged Greeks in their belief that Russia would support their movement for national liberation from the Turks. More than any other Russian ruler, Catherine identified with the Greek cause. Under the growing influence of her most senior military commander, statesman and court favourite Prince Grigory Potemkin, Catherine even dreamed of re-creating the old Byzantine Empire on the ruins of the Ottoman. The French philosopher Voltaire, with whom the Empress corresponded, addressed her as ‘votre majesté impériale de l’église grecque’, while Baron Friedrich Grimm, her favourite German correspondent, referred to her as ‘l’Impératrice des Grecs’. Catherine conceived this Hellenic empire as a vast Orthodox imperium protected by Russia, whose Slavonic tongue had once been the lingua franca of the Byzantine Empire, according (erroneously) to the first great historian of Russia, Vasily Tatishchev. The Empress gave the name of Constantine – after both the first and the final emperor of Byzantium – to her second grandson. To commemorate his birth in 1779, she had minted special silver coins with the image of the great St Sophia church (Hagia Sophia) in Constantinople, cruelly converted into a mosque since the Ottoman conquest. Instead of a minaret, the coin showed an Orthodox cross on the cupola of the former Byzantine basilica. To educate her grandson to become the ruler of this resurrected Eastern Empire, the Russian Empress brought nurses from Naxos to teach him Greek, a language which he spoke with great facility as an adult.
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