"It is better, less good, much about the same?"
"Much about the same," I said.
They looked disappointed, for they knew that theirs was better. "English writers," they said, "come to Istanbul and speak at the British Institute on the Poem. Also the Novel. You speak?"
"No," I said.
"You write?"
"Sometimes."
"Excuse. Why then you not speak on the Novel and the Poem?"
"I shouldn't be able to think what to say. I believe it has all been said."
They agreed that it probably had. "Yes. We have heard."
"You understand the Poem of to-day?" they asked, for Turks do not stop asking questions.
I said I understood some of it.
"You like?"
I said I liked some of it.
Perceiving that the topic of the Poem was unlikely to be soon exhausted, aunt Dot changed it to that of the Turkish Woman, and this was one of their subjects too. Turkish speakers, they said, especially women speakers, such as Dr. Halide (who, tiring of all this juvenile babble, which was extremely familiar to her, had strolled off to chat with the First Officer, a handsome man who admired her)—these women speakers travelled abroad and lectured in London, Edinburgh, Paris, New York and Milan on the Woman. For she too, like literature, politics and education, flourished greatly in the New Turkey.
"Lawyers, doctors, teachers, writers, judges, painters, dancers, modistes, beauticians," they said. "And many other important women. Some virgins, some wives. In Turkey to-day, it is no matter. All get about."
"Isn't that nice," aunt Dot agreed. "And these important women, are many of them Moslem or not?".
"Not," they chorused; but added, "Nevertheless, some are," and they seemed to regard with respect the important women who were so behind the times. The youngest of them said, "There is my aunt. She is very religious Moslem and very important woman; she teaches in Robert College."
"And you students? One understands that you have largely left Moslemism behind, it's so bound up with old-fashioned tradition and all that. But what about Christianity? Dr. Halide is a Christian, you know, and you can't call her behind the times. It's a most progressive religion actually. Have you ever considered it?"
"Too old. It is over, long past. Dr. Halide caught it in Britain, where it is much about. Here it is the past. The Greek papas—ού μην!"
The speaker, a chubby Greek youth in spectacles, threw a scornful glance at two Greek clergymen eating cheese and olives in deck chairs near by, and feeding a goat with the rind and skins. It was apparent that they too had been left behind by the new Turkey.
"My parents, yes," he amplified. "Ourselves, no. It is the same with the mosques. They contain the grandfathers of my friends."
"And up in the galleries, our grandmothers," his friends added. "Our mothers, some. Our aunts, few. Except only the aunt of Mihri. Most aunts, and many mothers, are lawyers, teachers, doctors, modistes . . . "
"Of course, the important women," aunt Dot interrupted. "Now, did you ever hear of the Church of England?"
They looked politely vague. "You too had a church," they supposed. "We have still," aunt Dot rapped out.
At this point Father Chantry-Pigg, who had been dozing in his chair, woke up and took a hand.
"Only," he gently said, "the eternal Church of Christendom. The one holy, Catholic and Apostolic Church. You know of it?"
It seemed to strike a bell.
"The Catholic church, yes. There are many in Istanbul, isn't it? We have seen."
"Only one example of our branch of it," Father Chantry-Pigg explained. "The Anglican communion has a church in a small meydan off Istiklal Caddesi."
"We have not seen," they regretted. "It is very fine?"
"No," Father Chantry-Pigg answered, "it is not very fine."
He looked sad that it was not very fine, that it was less fine than most of its companion churches of other communions.
"Still," aunt Dot briskly put in, "it is the best Church to belong to, because it has the most truth."
They looked polite, but one could see that they did not think this was saying much.
One of them remembered something.
"It is the Church of Billy Graham? There was a large meeting in Taksim Square. They sang many songs. It is your Church? Yes?"
"No," said Father Chantry-Pigg, sharply. "It is not. Those people are mainly American Baptists."
"Yes, yes. Church of America. America is the great friend of Turkey. That Church too has truth, is it?"
"All Churches have some," aunt Dot told them, before Father Chantry-Pigg could deliver himself on the matter. "But what," she went on, getting back to the Woman, "what about all those women down there "—she waved towards the steerage deck, where at the moment the male Turks were meeting in prayer—" and the women in country villages and small towns all over Turkey, who go about muffling their faces, and mayn't sit down to meals with men, or walk with them, or pray with them, or play games, or sit in the cafés and gardens, or bathe in the sea, but do the hard dull work, and walk by the donkey while their husbands ride—yes, what about the unimportant women?"
"They are still backwards," the students cheerfully dismissed their oppressed sisters. "They look still backwards. Kemal Atatürk commanded them to look forwards and wear hats, but they are very simple women and wear still shawls and rugs and do as the men say. In time, they will cure. All that, it is not Turkish, it is from the Greeks before the Conquest. It is Byzantine."
"Not true," said the Greek young man. "It is Moslem. The Greeks were not so."
Waving this aside, the Turks spoke of Ankara, the great progressive capital, where women went unveiled and free, as in Istanbul, where there was a large famous university, and many great public buildings. Of course we were going to Ankara?
Aunt Dot said we were.
Then they told us about Ankara, its government buildings, the President's house with a swimming-pool, its embassies and consulates, its great restaurants, its Atatürk museum, its Atatürk model farm, its new Atatürk mausoleum, where the founding Father is to lie, its houses of business, its noble streets of shops, its multitudinous Americans, its racecourse, its Genelik Park, its colleges and schools and institutes, its railway station, its boulevards, its illuminated signs, its hotels. Ankara, in short, was the New Turkey, born of the Great Revolution that had so stirred their parents thirty years ago, and it seemed odd that they had not turned against it. In Britain, the revolution which had stirred the parents would have been definitely out, reaction would have set in, and the statues of Atatürk on his horse would have been mocked. Young Turks seemed to have more piety.
They went on telling us about Ankara, but the only thing I wanted to see there was the Seljuk citadel in which the old town lies, and the Roman Temple of Augustus, and the view from the acropolis, and perhaps the Hittite things in the museum, though I do not care for Hittites. Modern Ankara was obviously a bore.
Turks, like Russians and Israelites, seem to want you to see the things that show how they have got on since Atatürk, or since the Bolshevik revolution, or since they took over Palestine. But how people have got on is actually only interesting to the country which has got on. What foreign visitors care about are the things that were there before they began to get on. I dare say foreigners in England really only want to see Stonehenge, and Roman walls and villas, and the field under which Silchester lies buried, and Norman castles and churches, and the ruins of medieval abbeys, and don't care a bit about Sheffield and Birmingham, or our model farms and new towns and universities and schools and dams and aerodromes and things. For that matter, we don't care a bit about them ourselves. But foreigners in their own countries (Russians are the worst, but Turks are bad too) like to show off these dreadful objects, and it is hard not to let them see how very vile and common we think them, compared with what was in the country before they got there. We did not like to tell the Turkish students, whom we liked very much, that the most interestin
g things in Turkey were put there before it was Turkey at all, when Turks were roaming about mountains and plains in the East (which perhaps they should not really have left, but this was another thing we did not like to tell the students, who did not know where they truly belonged, and perhaps actually few of us do).
So we voyaged on, and Father Chantry-Pigg looked up the places on the coast in the Anabasis by Xenophon; he had spotted which was Heraclea, and next day we passed, between Zonguldak and Inebolu, the beach where Jason moored the Argo, and we saw the mouths of the Parthenius, the Halys, the Iris, and the Thermodon, and passed the country of the Paphlagonians, who had feasted and danced with Xenophon's soldiers, and then we came to Sinope, where Diogenos had lived, and Father Chantry-Pigg knew about it all, which made the Van Damms and the Turkish students admire him very much, and we thought it did the Church of England a great deal of good with them, though none of them knew who these people were that he kept mentioning, or when they had done these things or why, for it was all a long time pre-Turkey, and even longer pre-America, and it was not Hittite; still, they saw he was a very learned man. I liked myself to think about Jason and the other Argonauts sailing along this coast, anchoring here and there, tossed about by the high waves, on the way to Colchis and the Golden Fleece.
Chapter 7
We were due to reach Trebizond on the afternoon of Whit Sunday. That morning Father Chantry-Pigg celebrated Mass as usual at eight o'clock in a quiet corner of the top deck, and aunt Dot and Dr. Halide and the Americans and I attended it, and the Greek priest and several Turks looked on. The Greek priest made his communion, and, as he did not know English, he was not disturbed by the references to Whit Sunday, which of course for him had not yet arrived. The Van Damms rather worried Father Chantry-Pigg when they came forward too, as he did not suppose that they had ever been confirmed, but he let it pass.
Later in the morning, when I was on deck looking through glasses for the first sight of Trebizond, he came and stood by me and said, "How much longer are you going on like this, shutting the door against God?"
This question always disturbed me; I sometimes asked it of myself, but I did not know the answer. Perhaps it would have to be for always, because I was so deeply committed to something else that I could not break away.
"I don't know," I said.
"It's your business to know. There is no question. You must decide at once. Do you mean to drag on for years more in deliberate sin, refusing grace, denying the Holy Spirit? And when it ends, what then? It will end; such things always end. What then? Shall you come back, when it is taken out of your hands and it will cost you nothing? When you will have nothing to offer to God but a burnt-out fire and a fag end? Oh, he'll take it, he'll take anything we offer. It is you who will be impoverished for ever by so poor a gift. Offer now what will cost you a great deal, and you'll be enriched beyond anything you can imagine. How do you know how much of life you still have? It may be many years, it may be a few weeks. You may leave this world without grace, go on into the next stage in the chains you won't break now. Do you ever think of that, or have you put yourself beyond caring?"
Not quite, never quite. I had tried, but never quite. From time to time I knew what I had lost. But nearly all the time, God was a bad second, enough to hurt but not to cure, to hide from but not to seek, and I knew that when I died I should hear him saying, "Go away, I never knew you," and that would be the end of it all, the end of everything, and after that I never should know him, though then to know him would be what I should want more than anything, and not to know him would be hell. I sometimes felt this even now, but not often enough to do what would break my life to bits. Now I was vexed that Father Chantry-Pigg had brought it up and flung me into this turmoil. Hearing Mass was bad enough, hearing it and not taking part in it, seeing it and not approaching it, being offered it and shutting the door on it, and in England I seldom went.
I couldn't answer Father Chantry-Pigg, there was nothing I could say except "I don't know". He looked at me sternly, and said, "I hope, I pray, that you will know before it is too late. The door won't be open for ever. Refuse it long enough, and you will become incapable of going through it. You will, little by little, stop believing. Even God can't force the soul grown blind and deaf and paralysed to see and hear and move. I beg you, in this Whitsuntide, to obey the Holy Spirit of God. That is all I have to say."
He left me, and I stayed there at the rail, looking at the bitter Black Sea and its steep forested shores by which the Argonauts had sailed and where presently Trebizond would be seen, that corner of a lost empire, defeated and gone under so long ago that now she scarcely knew or remembered lost Byzantium, having grown unworthy of it, blind and deaf and not caring any more, not even believing, and perhaps that was the ultimate hell. Presently I should come to it; already I was on the way. It would be a refuge, that agnosticism into which I was slipping down. But it would always be anglo-agnosticism, and Mass would always torment. Once Anglicanism is in the system, I think one cannot get it out; it has been my family heritage for too many centuries, and nothing else, perhaps, is ultimately possible for us. I was a religious child, when I had time to give it thought; at fourteen or so I became an agnostic, and felt guilty about being confirmed, though I did not like to say so. I was an agnostic through school and university, then, at twenty-three, took up with the Church again; but the Church met its Waterloo a few years later when I took up with adultery; (curious how we always seem to see Waterloo from the French angle and count it a defeat) and this adultery lasted on and on, and I was still in it now, steaming down the Black Sea to Trebizond, and I saw no prospect of its ending except with death—the death of one of three people, and perhaps it would be my own. Unless, one day, the thing should relax its hold and peter out. So really agnosticism (anglo or other) seemed the only refuge, since taking the wings of the morning and fleeing to the uttermost parts of the sea is said to provide no hope, only another confrontation.
Chapter 8
The shore swept back in higher ridges; cleaving the forests, deep valleys ran down to the sea. The ancient Greek ports, with their red-roofed white houses in front, and always their white mosques and minarets, climbed back to what had been their medieval Byzantine fortifications, but these had largely gone, destroyed by the Turks for modern buildings; the Trabzon lay too far out for us to see how much was left of the old Amisus behind the busy port of Samsun, or of the forts that guarded the little harbour of Tirebolu. All the ports were busy, full of ships and trade, and from all of them launches and rowing boats and motor boats and steam tugs came out to the Trabzon full of people and things to sell and things to be shipped to Trebizond, and it was all much more animated than it had been in Jason's day, or even a century ago, but not splendid and gay, as it had been when Trebizond was a free Roman city and the gate to Armenia, and later when it was a Greek empire after the Latin conquest of Constantinople, and the Queen of the Euxine and the apple of the eye of all Asia, and trade flowed down the Euxine Sea, but fighting and intriguing and palace revolutions never stopped; or latest of all, when Constantinople fell to the Turks and the Byzantine Empire was for eight years Trebizond, and Trebizond was a legend, and for years after it had fallen English poets wrote of it, and it was a romance, like Troy and Fonterrabia and Venice. As we came in sight of it, having rounded Cape Yeros, Father Chantry-Pigg and aunt Dot told the Turkish students about it, but they had not heard of it, they called it Trabzon, and supposed it had always been a Turkish town, a port on a Turkish sea. Even Dr. Halide did not know much about its Greek past.
When we saw Trebizond lying there in its splendid bay, the sea in front and the hills behind, the cliffs and the ravines which held the ancient citadel, and the white Turkish town lying along the front and climbing up the hill, it was like seeing an old dream change its shape, as dreams do, becoming something else, for this did not seem the capital of the last Byzantine empire, but a picturesque Turkish port and town with a black beach littered with building mate
rials, and small houses and mosques climbing the hill, and ugly buildings along the quay. The citadel, the ruins of the Comnenus palace, would be somewhere on one of the heights, buried in brambled thickets and trees; a great cliff, grown with tangled shrub, divided the city into two parts. Expecting the majestic, brooding ghost of a fallen empire, we saw, in a magnificent stagey setting, an untidy Turkish port. The ghost would be brooding on the woody cliffs and ravines, haunting the citadel and palace, scornfully taking no notice of the town that Trebizond now was, with the last Greeks expelled by the Father of the Turks twenty years back. From cafés and squares loud speakers blared across the water to us the eternal Turkish erotic whine, I dare say no more erotic than the British kind that you get on the Light Programme, but more eternal, for the Light Programme sometimes has a change, though it loves and whines much more than the Home Programme does, and on the Third they scarcely love and whine at all, which is why those whom aunt Dot calls the Masses very seldom turn this programme on. That is to say, the Third does love sometimes, but in a more highbrow, operatic kind of way, and it certainly whines sometimes, but not at the same time that it loves, and when it whines it sounds more like nagging than yearning and cuddling. But the Turkish radio seems to love and cuddle and yearn without a break, Turks being an excessively loving people, and if there were English words to their music they would be, "I love only yew, Baby, To me be always trew, Baby, For I love only yew."
The boats came out from Trebizond to take cargo and passengers back to it, and of the first-class passengers only we and the B.B.C. couple with their recording van, who had joined us at Samsun, were going to stay there. The Van Damms and the students and some other tourists landed to see the place and the shops, but they would return to the Trabzon in the evening to go on with their round trip, which would turn and bring them back when they reached Hopa, the last Turkish port before the iron curtain blocked the road to Russia. The boats were filled mostiy with steerage passengers who lived in Trebizond or were visiting relations there, and the women carried great bundles and sacks full of things, but the men carried suit-cases with sharp, square corners, which helped them very much in the struggle to get on and stay on the boats, for this was very violent and intense. More than one woman got shoved overboard into the sea during the struggle, and had to be dragged out by husbands and acquaintances, but one sank too deep and had to be left, for the boat-hooks could not reach her; all we saw were the apples out of her basket bobbing on the waves. I thought that women would not stand much chance in a shipwreck, and in the struggle for the boats many might fall in the sea and be forgotten, but the children would be saved all right, for Turks love their children, even the girls.
The Towers of Trebizond Page 6