When she got to All Souls Portland Place, Father Chantry-Pigg, who had passed the other churches with approval, as if they would do very well for the Turkish women, looked cold, and as if anything that Dr. Halide might have got from there would be as well kept from the Turkish women. But I thought a Low church like that might suit Moslems better than the High ones, which are so set about with images.
It seemed to me to be a mistake to think, as Father Chantry-Pigg thought, that all Anglican churches ought to have the same type of service, and that type some approximation to what went on in St. Gregory's, for by no means all Anglicans like scenes of that nature. Some Commander (R.N.) in the Church Assembly or some such gathering, once complained that one of the worst scandals in the Church of England was the variety of worship that occurred in its different churches and parishes, and this scandal, said the Commander, kept many people from going to church at all, though one does not quite see why it should have this effect, one would suppose that variety would induce more types of person to go, since there will always be something for this Commander, and something for aunt Dot and me, and something wonderfully extreme for Father Chantry-Pigg, who had made for himself a church so excessively high that churches such as All Saints Margaret Street seemed to him practically Kensitite. So our Church is very wonderful and comprehensive, and no other Church, it is said, is quite like it, and this variety that it has is one of its glories, and not one of its scandals at all, though there are plenty of these, such as new incumbents having to recite things so strange that they do not even want to believe them, like some of the Thirty-Nine Articles, and such as the Church being forbidden to revise its own Prayer Book by a non-Anglican parliament, so that Anglicans have to use a revised order quietly and illegally without further reference to the House of Commons. And when one considers such scandals as these, one sees that variety of worship is nothing but a merit.
Looking more closely into Dr. Halide's full Catholicity, Father Chantry-Pigg said that he assumed that she herself practised, and was prepared to teach, sacramental confession. Dr. Halide said that she would certainly pass on this idea to the Turkish women, but that she herself, though she had made a first confession, had never got round to a second, owing to being too busy.
"I never got time," she said, "to think of what I should say."
I thought how different Dr. Halide was from me, who knew very well what I should say, but was in no position to say it.
Father Chantry-Pigg nodded gravely, and said in a matter like that one should make time.
"Yes," Dr. Halide agreed. "We will tell them. But I think they will not hurry. It will be very strange to them."
Aunt Dot said, "Besides, Father, you don't yet know enough Turkish to hear them. Halide can't interpret there, you must remember."
Father Chantry-Pigg murmured something about Greek.
"My dear Father," said aunt Dot, "they don't know a word of Greek. Why should they? No, you must work at your Turkish, and give up hopes of meeting any left-over Byzantines who have joined Islam and yearn to be Christians again. By the way, did you see the Patriarch?"
Father Chantry-Pigg said he had, and that they had had a most interesting conversation about the Immaculate Conception and the Assumption, in neither of which the Patriarch believed, but in both of which Father Chantry-Pigg would have believed if they had not been pronounced de fide too late to be part of pure Catholic heritage, by the rival branch of the Church, which he liked to thwart. So, whatever he believed in his heart, he followed St. Bernard, St. Thomas Aquinas, and St. Bonaventura, in outwardly rejecting the one doctrine, and the earlier Fathers in not accepting the other, and was not intending to offer either to his Moslem converts as de fide, and should not recommend the A.C.M.S. to do so if they started a mission.
He had also had conversations with the chaplain of the Anglican church, and with an American professor at Robert College, and had learned that a mission conducted by some followers of Dr. Billy Graham was busy converting people down the Black Sea, and was having a great success. When he mentioned this Dr. Graham, he looked scornful and disagreeable, as he did about All Souls Portland Place, and as if he did not at all care for that kind of thing, and would be greatly vexed if we were to come across it down the Black Sea.
I told him how I had been to Harringay arena one evening with my friend Joe, who was a literary editor, because we had press tickets lent us by John Betjeman, so we drove down, and, because of the press tickets, we were shown right to the front of the arena, and sat on chairs just below the platform, where all the thousands of people behind could see us, which was embarrassing, and when we looked up Dr. Graham was above us, holding up his Bible and being eloquent and the whole arena hanging on his words, which were about Immorality, for he was taking the ten commandments, and that night he had got to the seventh, which was the only one, he said, that was about Immorality, and Immorality was worse than all the other sins. He said it happened continually everywhere, in the streets and in the fields and on the beaches, and at the Judgment Day God would say "You thought no one saw you that evening on the beach, but I saw you, I took a picture of you." Joe wanted to go out, but I said we couldn't as we were right in front, so he had to bear it. Later Dr. Graham told every one who wished to decide for Christ to come forward, and slow religious music played, and many hundreds or thousands of people left their seats and came forward and stood under the platform. I thought it would be very nice if Joe decided for Christ, it might improve the literary world, which is full of Immorality and other faults, but he wouldn't. He said why didn't I; but when I decide for Christ (which I sometimes do, but it does not last) it is always in an Anglican church (high), and I didn't think I would care to decide thus in the Harringay arena, so neither of us got up.
I wondered what effect Dr. Graham's disciples would have on Turks, and if they would come forward when he told them, but I thought that if they did they would probably only be deciding for the Prophet, and the missioners would send them back to the mosques they attended, with notes for their Imams.
Chapter 6
So after a week we left Istanbul, collecting the camel and boarding a Black Sea ship called Trabzon, which is the Turkish for Trebizond. It was full of Turks, Americans, Germans, Scandinavians, and a few British, and was very smart and clean and comfortable in the first class. A less smart and clean and comfortable class was very full of Turks; they had large baskets of food, and slept on the deck, and every morning and evening the male Turks had a service, praying together and reading the Koran aloud. No women were seen to pray; if they prayed at all, it was in secret and in whispers. Aunt Dot thought this was hopeful for our mission; women, being the more religious sex everywhere, like public worship, and would be ready converts to a religion which allowed them this. But we all thought it was very admirable in the male Turks to meet for worship so regularly when voyaging; Christian travellers are seldom seen to do this, unless they are pilgrims. But Father Chantry-Pigg set up his portable altar in a corner of the upper deck where it could be seen from the steerage deck and said Mass before it each morning, and aunt Dot and Dr. Halide and I attended, and we were watched by the Turks on the steerage deck and sailors and bar waiters and passengers, among whom were two American girls in bikinis sun bathing, and more Turks watched the American girls than us. The girls thought the altar and the candles and the Mass very cute; one of them had been sometimes to that kind of service in Cambridge, Mass., at a place she called the Monastery, which Father Chantry-Pigg said was where the Cowley Fathers in America lived, but the other girl and her parents were not Episcopalian, they belonged to one of those sects that Americans have, and that are difficult for English people to grasp, though probably they got over from Britain in the Mayflower originally, and when sects arrive in America they multiply, like rabbits in Australia, so that America has about a hundred to each one in Britain, and this is said to be on account of the encouraging climate, which is different in each of the states, and most encouraging of all in the
deep south and in California, where sects breed best. The parents of the girl who belonged to one of these obscure sects lived in California, where they had a lot of money and oil, and their name was Van Damm, and they were now travelling about Turkey, and Mr. Van Damm was interested in oil and in defending the Turks from the Russians by selling them cables and oil drums and metal litter of all kinds to fortify their beaches, for he disliked Russians almost as much as the Turks did, and was not going to have them landing on Turkish beaches if he could help it. Mrs. Van Damm looked very handsome and bland, with blue hair and eyes and Park Avenue clothes, and she was interested in Billy Graham and the mission some of his followers were said to be conducting down the Black Sea, and she looked at the shores through bird glasses to see if they had got there yet.
"We should hear them," she said, "quite a way off shore. They set every one singing. Now you Episcopalians, you don't sing so much. But some of your churches have very fine choirs. You folks should have brought a choir along with you. Listen now; do you hear singing?"
We were lying off the port of Zonguldak, which is full of coal, and above the noises coal makes we could hear singing. Mrs. Van Damm got out her bird glasses, and we all looked through them in turn, and we saw a little van on the shore among the coal, and round it a crowd of Turks stood singing Turkish songs, and Turkish music whined, but it was not missionaries, for on the van was written B.B.C., and it was one of those recording vans, with tapes, that aunt Dot hated so much, and it was collecting a slice of Black Sea life for a Home Service programme.
"Isn't that cute," said Mrs. Van Damm.
"How every one gets about," said aunt Dot. "I wonder who else is rambling about Turkey this spring. Seventh Day Adventists, Billy Grahamites, writers, diggers, photographers, spies, us, and now the B.B.C. We shall all be tumbling over each other. Abroad isn't at all what it was." She looked back at the great open spaces of her youth, when one rode one's camel about deserts frequented only by Arabs, camels, flocks of sheep and Gertrude Bell. "Odd," she said, "how the less money one is allowed to take abroad, the more one goes there. But of course all these people are on jobs, and get as much as they want."
Father Chantry-Pigg said that he had heard in Istanbul that a party of Seventh Day Adventist pilgrims was journeying to Mount Ararat for the second coming of Christ, which was due to occur there this summer on the summit of this mountain. It had been due in this same spot on earlier occasions, and pilgrims from all over Europe had several times travelled there to meet it, but it had been delayed, and now it was really due. If we climbed Mount Ararat, as Father Chantry-Pigg intended to do, we should find the pilgrims waiting as near the top as it was possible to get, collecting pieces of the ark, singing hymns and preparing their souls against the Coming. It seems that life on Ararat has always been immensely strange.
"Not at all an agreeable mountain," said aunt Dot, who had been up it with my uncle Frank in 1920. There had been pilgrims that year, too, she said, waiting for the Second Coming; many of them had come from the Caucasus, where strange races and religions had been used to congregate once. There would of course, be no Caucasian pilgrims now. Those poor Caucasians, said aunt Dot, we must get to them somehow and she and Father Chantry-Pigg looked secretive and determined, and as if they were planning to crash the curtain. Crashing the curtain is a very popular enterprise, like climbing Everest, but more private; a lot of people try it, and some succeed in getting in, but not all get out again, they are just swallowed up quietly, and no more heard, though sometimes years later they are spewed out, rather the worse for wear. Of course the best plan is to be a scientist or engineer, and become missing, but most people want a less long visit than that, just a dip in and out, such as ambassadors and their staffs get when they are appointed to Moscow; they just have time to collect copy for their Russia books, then out again and write them. I supposed that if aunt Dot and Father Chantry-Pigg were set on crashing the curtain in order to convert Caucasians, I should have to go too, though I did not think Dr. Halide would, but I would rather stay in Turkey, which became more and more pleasant the farther we got down the Euxine sea, the intimidating Black Sea, so-called, said my Turkish guide-book, on account of its storms and high waves, which arise so sudden that many people have perished.
But the days we were on it, it was not black and had no storms or high waves and no one perished. It was dark blue, shading to light green near the coast, and all along the mountains ran, and the forests on them, and every now and then a little port, made by the trading Greeks long ago, and, but for the ports, the coast was what the Argonauts saw when they sailed to fetch the Golden Fleece, and those who are good at Greek history give the year of this as 1275, but no one seems sure, which always vexed me when I was a child, and vexes me still. And, when the weather was clear, a faint shadow loomed on the Euxine's northern side, which was the shadow of the Crimea; when I commented on this to the captain of the ship, he and the first officer gave the Crimea a dirty look. Turks do not believe in peaceful co-existence with Russia, they never have, and Father Chantry-Pigg agrees with them. Fortunately for most of our voyage Russia was out of sight. Aunt Dot looked towards the Crimea through her glasses, and sighed after that menacing shadow, and I sighed too, because of those orchards and palaces and seaside villas that I might never see.
But on the southern shore all was animation, for from each little port boats rowed out to us full of people, full of bundles, full of hampers of food and fruit for the passengers on the steerage deck, or full of animal carcasses, live fowls, donkeys, pigs, sheep and female goats, immense tyres, trucks, metal tools and bundles of planks, to be conveyed by the Trabzon to the ports along the shore. They rowed back with landing passengers, but more embarked than disembarked, and the crowds on the decks grew, and were most amiable and cheerful. I would have liked to go on shore at all these ports, but this was not allowed, and I could only sketch them from the deck. I decided that I liked Turks very much.
When we anchored off Inebolu, the B.B.C. recording van chugged past us in a motor launch, on its way to some other port, where it would record more native life. Perhaps we should catch up with it at Trebizond, which is really the social hub of the eastern Euxine, though Samsun is now a more important port. Trebizond, having once been for seven years the last bit of the Byzantine empire, has cachet and legend and class, besides being so near to where Xenophon and the Ten Thousand marched down from the mountains, and went mad from a surfeit of the local honey. Perhaps the Billy Graham missioners would also be there, and perhaps the Seventh Day Adventists, having a rest before they set out for Ararat and the Second Coming, and no doubt a lot of writers scribbling away at their Turkey books. And, of course, a number of British and Russian spies. Life in Trebizond, I thought, would be very sociable, animated and peculiar.
So, really, was life on the Trabzon, what with the Van Damms, the ship's officers, the Turkish tourists who strolled on the decks and looked in at the cabin windows at the other tourists dressing, a party of university students from Istanbul, the arrivals of people and animals from every port, the Islamic devotions conducted on the steerage deck, the Christian devotions conducted on the cabin deck, and the spies who murmured to one another in corners in various tongues. Aunt Dot made it her job to converse with Turkish women, on whatever deck they might be found. The university students made it their job to practise their English on us and the Van Damms and tell us about Turkish literature which, it seemed, was in a very thriving and interesting state. Several of them, both male and female, wrote poetry, and were inclined to recite it to us in Turkish, with prose renderings of its meaning in English. They read us other Turkish poets too, and so did Dr. Halide, and they asked Father Chantry-Pigg, whom they admired, whether he did not find them extremely good.
"Obscure," he said, for he found most modern poetry this, and actually modern poems in Turkish were not much more obscure to him than modern poems in English. Aunt Dot was indifferent to verse, she thought prose better.
"Obs-cure?" they enquired. "What means that? You like?"
"He means he doesn't understand," I explained.
"Ah," said Dr. Halide, who was very patriotic for the New Turkey. "I will translate."
I told her that would be no use, Father Chantry-Pigg still wouldn't understand. "He doesn't understand most English modern poetry, either," I said.
They looked at the priest, whose eyes were now closed in sleep or prayer, with pity, and without surprise. They knew that the Church, being backward and reactionary, had been left behind in the spectacular progress of Atatürk's modern secular Turkey. Imams, priests, patriarchs, prophets, Turkey had left them all behind, and doubtless Britain had too, though not so far behind as Turkey had, Turkey having got further on.
"We study English poetry," they said. "Dylan Thomas, Spender, MacNeice, Lewis, Eliot, Sitwell, Frost, Charlotte Mew. It is very like ours, yes?"
"Yes," I said. "Very like."
The Towers of Trebizond Page 5