I once asked a high Moslem5 authority how he reconciled the fact that an apostate6 could now no longer be executed with the alleged7 immutability8 of the Sacred Law. The casuistry of his reply would have done honor to a Spanish Inquisitor. The Kadi, he said, does not recognise any change in the Law. He would, in the case of an apostate, pronounce sentence of death according to the Law, but it was for the secular9 authorities to carry out the sentence. If they failed in their duty, the sin of disobeying the Law would lie on their heads. Cases of apostasy10 are very rare, but during my tenure11 of office in Egypt, I had to interfere12 once or twice to protect from maltreatment Moslems who had been converted to Christianity by the American missionaries13.
The reasons why Islam as a social system has been a complete failure are manifold.
First and foremost, Islam keeps women in a position of marked inferiority. In the second place, Islam, speaking not so much through the Koran as through the traditions which cluster round the Koran, crystallises religion and law into one inseparable and immutable14 whole, with the result that all elasticity15 is taken away from the social system. If to this day an Egyptian goes to law over a question of testamentary succession, his case is decided16 according to the antique principles which were laid down as applicable to the primitive17 society of the Arabian Peninsula in the seventh century.
—Lord Cromer
in “Modern Egypt.”
No other country is so hard to understand, in its political, intellectual, industrial, and religious conditions, as the Turkish empire. This difficulty is augmented18 by the fact that no one of these conditions can be even measurably understood without a knowledge of the others. It is this which accounts for the widely divergent opinions expressed by casual travelers, and makes well-nigh impossible an explanation of Turkish phenomena19 to one who as yet knows nothing of the country and people, of actual conditions and the reasons for them.
Turkey differs in almost every respect from all other countries. Its government has no parallel either in fundamental principles of organization or in methods of administration. It is unique in its religious beliefs, unexampled in its educational conditions, and incalculable in its dealings with moral and religious questions. We entertain notions of right and wrong that are generally accepted by the nations of Christendom as well as by many others not so classed. These conceptions constitute the fundamental principles of international usage and form the basis for what we call International Law. To conclude, however, that these generally accepted principles will command recognition in Turkey as the basis for its international relations is to invite disappointment. Turkey recognizes no such law as having force in its empire.
In the dealings of one nation with another it is customary to regard the verbal pledge of a sovereign or cabinet minister as worthy21 of credence22, and a basis for negotiations23, at least, if not for final [Pg 12] adjustment. This notion must be laid aside as purely24 academic and visionary, in dealing20 with Turkey.
In view of such facts, it is plain that no phase of Turkish life or affairs can be clearly understood without considerable knowledge of the country and its history, the government and its administrative25 processes, the diversified26 religions of its people, and their interdependence. Such a knowledge is especially necessary to anything like an intelligent comprehension of the problems and methods of mission work in the empire of Turkey.
All the chapters of this book except the last were written as they stand, some months before the promulgation27 of the Constitution on July 24, 1908. A reading of this manuscript suggests no alterations28 in the light of recent facts except the addition of a statement of the immediate29 events that led to the overthrow30 of the old régime and the inauguration31 of the new order. Obviously only the transitions can be recorded here. The new constitutional government has yet to demonstrate its stability.
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1 attentively | |
adv.聚精会神地;周到地;谛;凝神 | |
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2 attain | |
vt.达到,获得,完成 | |
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3 lengthy | |
adj.漫长的,冗长的 | |
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4 circuitous | |
adj.迂回的路的,迂曲的,绕行的 | |
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5 Moslem | |
n.回教徒,穆罕默德信徒;adj.回教徒的,回教的 | |
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6 apostate | |
n.背叛者,变节者 | |
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7 alleged | |
a.被指控的,嫌疑的 | |
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8 immutability | |
n.不变(性) | |
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9 secular | |
n.牧师,凡人;adj.世俗的,现世的,不朽的 | |
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10 apostasy | |
n.背教,脱党 | |
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11 tenure | |
n.终身职位;任期;(土地)保有权,保有期 | |
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12 interfere | |
v.(in)干涉,干预;(with)妨碍,打扰 | |
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13 missionaries | |
n.传教士( missionary的名词复数 ) | |
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14 immutable | |
adj.不可改变的,永恒的 | |
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15 elasticity | |
n.弹性,伸缩力 | |
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16 decided | |
adj.决定了的,坚决的;明显的,明确的 | |
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17 primitive | |
adj.原始的;简单的;n.原(始)人,原始事物 | |
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18 Augmented | |
adj.增音的 动词augment的过去式和过去分词形式 | |
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19 phenomena | |
n.现象 | |
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20 dealing | |
n.经商方法,待人态度 | |
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21 worthy | |
adj.(of)值得的,配得上的;有价值的 | |
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22 credence | |
n.信用,祭器台,供桌,凭证 | |
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23 negotiations | |
协商( negotiation的名词复数 ); 谈判; 完成(难事); 通过 | |
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24 purely | |
adv.纯粹地,完全地 | |
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25 administrative | |
adj.行政的,管理的 | |
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26 diversified | |
adj.多样化的,多种经营的v.使多样化,多样化( diversify的过去式和过去分词 );进入新的商业领域 | |
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27 promulgation | |
n.颁布 | |
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28 alterations | |
n.改动( alteration的名词复数 );更改;变化;改变 | |
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29 immediate | |
adj.立即的;直接的,最接近的;紧靠的 | |
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30 overthrow | |
v.推翻,打倒,颠覆;n.推翻,瓦解,颠覆 | |
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31 inauguration | |
n.开幕、就职典礼 | |
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