Under the Cross and the Crescent

Salonika is superbly situated. To gain it from the seaward side you sail through a portal formed by the majestic peaks of Athos and Olympus. It reclines on the bronze-brown Macedonian hills, white-clad, like a young Greek goddess, with its feet laved by the blue waters of the Ægean. (I have used this simile elsewhere in the book, but it does not matter.) The scores of slender minarets which rise above the housetops belie the crosses on the Greek flags which flaunt everywhere, hinting that the city, though it has passed under Christian rule, is at heart still Moslem. Indeed, barely a tenth of the 200,000 inhabitants are of the ruling race, for Salonika is that rare thing in modern Europe, a city whose population is by majority Jewish. There were hook-nosed, dark-skinned traders from Judea here, no doubt, as far back as the days when Salonika was but a way-station on the great highroad which linked the East with Rome, but it was the Jews expelled from Spain by Ferdinand and Isabella who transformed the straggling Turkish town into one of the most prosperous cities of the Levant by making it their home. And to-day the Jewish women of Salonika, the older ones at least, wear precisely the same costume that their great-grandmother wore in Spain before the persecution—a symbol and a reminder of how the Israelites were hunted by the Christians before they found refuge in a Moslem land.

There are no less than eight distinct ways of spelling and pronouncing the city’s name. To the Greeks, who are its present owners, it is Saloniki or Saloneke, according to the method of transliterating the epsilon; it is known to the Turks, who misruled it for five hundred years, as Selanik; the British call it Salonica, with the accent on the second syllable; the French Salonique; the Italians Salonnico, while the Serbs refer to it as Solun. The best authorities seem to have agreed, however, on Salonika, with the accent on the “i,” which is pronounced like “e,” so that it rhymes with “paprika.” But these are all corruptions and abbreviations, for the city was originally named Thessalonica, after the sister of Alexander of Macedon, and thus referred to in the two epistles which St. Paul addressed to the church he founded there. Owing to the variety of its religious sects, Salonika has a superfluity of Sabbaths as well as of names, Friday being observed by the Moslems, Saturday by the Jews, and Sunday by the Christians. Perhaps it would be putting it more accurately to say that there is no Sabbath at all, for the inhabitants are so eager to make money that business is transacted on every day of the seven.

Besides the great colony of Orthodox Jews in Salonika, there is a sect of renegades known as Dounmé, or Deunmeh, who number perhaps 20,000 in all. These had their beginnings in the Annus Mirabilis, when a Jewish Messiah, Sabatai Sevi of Smyrna, arose in the Levant. He preached a creed which was a first cousin of those believed in by our own Anabaptists and Seventh Day Adventists. The name and the fame of him spread across the Near East like fire in dry grass. Every ghetto in Turkey had accepted him; his ritual was adopted by every synagogue; the Jews gave themselves over to penance and preparation. For a year honesty reigned in the Levant. Then the prophet set out for Constantinople to beard the Sultan in his palace and, so he announced, to lead him in chains to Zion. That was where Sabatai Sevi made his big mistake. For the Commander of the Faithful was from Missouri, so far as Sabatai Sevi’s claims to divinity were concerned.

“Messiahs can perform miracles,” the Sultan said. “Let me see you perform one. My Janissaries shall make a target of you. If you are of divine origin, as you claim, the arrows will not harm you. And, in any event, it will be an interesting experiment.”

Now Sabatai evidently had grave doubts about his self-assumed divinity being arrow-proof, for he protested vigorously against the proposal to make a human pin-cushion of him, whereupon the Sultan, his suspicions now confirmed, gave him his choice between being impaled upon a stake, a popular Turkish pastime of the period, or of renouncing Judaism and accepting the faith of Islam. Preferring to be a live coward to an impaled martyr, he chose the latter, yet such was his influence with the Jews that thousands of his adherents voluntarily embraced the religion of Mohammed. The Dounmé of Salonika are the descendants of these renegades. Two centuries of waiting have not dimmed their faith in the eventual coming of their Messiah. So there they wait, equally distrusted by Jews and Moslems, though they form the wealthiest portion of the city’s population. But they live apart and so dread any mixing of their blood with that of the infidel Turk or the unbelieving Jew that, in order to avoid the risk of an unwelcome proposal, they make a practise of betrothing their children before they are born. It strikes me, however, that there must on occasion be a certain amount of embarrasment connected with these early matches, as, for example, when the prenatally engaged ones prove to be of the same sex.

I used to be of the opinion that Tiflis, in the Caucasus, was the most cosmopolitan city that I had ever seen, but since the war I think that the greatest variety of races could probably be found in Salonika. Sit at a marble-topped table on the pavement in front of Floca’s café at the tea-hour and you can see representatives of half the races in the world pass by—British officers in beautifully polished boots and beautifully cut breeches, astride of beautifully groomed ponies; Highlanders with their kilts covered by khaki aprons; raw-boned, red-faced Australians in sun helmets and shorts; swaggering chausseurs d’Afrique in wonderful uniforms of sky-blue and scarlet which you will find nowhere else outside a musical comedy; soldiers of the Foreign Legion with the skirts of their long blue overcoats pinned back and with mushroom-shaped helmets which are much too large for them; soldierly, well set-up little Ghurkas in broad-brimmed hats and uniforms of olive green, reminding one for all the world of fighting cocks; Sikhs in yellow khaki (did you know, by the way, that khaki is the Hindustani word for dust?) with their long black beards neatly plaited and rolled up under their chins; Epirotes wearing the starched and plaited skirts called fustanellas, each of which requires from twenty to forty yards of linen; Albanian tribal chiefs in jackets stiff with gold embroidery, with enough weapons thrust in their gaudy sashes to decorate a club-room; Cretan gendarmes wearing breeches which are so tight below the knee and so enormously baggy in the seat that they can, and when they are in Crete frequently do, use them in place of a basket for carrying their poultry, eggs or other farm produce to market; coal-black Senegalese, coffee-colored Moroccans and tan-colored Algerians, all wearing the broad red cummerbunds and the high red tarbooshes which distinguish France’s African soldiery; Italian bersaglieri with great bunches of cocks’ feathers hiding their steel helmets; Serbs in ununiform uniforms of every conceivable color, material and pattern, their only uniform article of equipment being their characteristic high-crowned képis; Russians in flat caps and belted blouses, their baggy trousers tucked into boots with ankles like accordions; officers of Cossack cavalry, their tall and slender figures accentuated by their long, tight-fitting coats and their high caps of lambskin; Bulgar prisoners wearing the red-banked caps which they have borrowed from their German allies and Austrian prisoners in worn and shabby uniforms of grayish-blue; Greek soldiers bedecked like Christmas trees with medals, badges, fourragéres and chevrons, in the hope, I suppose, that their gaudiness would make up for their lack of prowess; Orthodox priests with their long hair (for they never cut their hair or beards) done up in Psyche knots; Hebrew rabbis wearing caps of velvet shaped like those worn by bakers; Moslem muftis with their snowy turbans encircled by green scarves as a sign that they had made the pilgrimage to the Holy Places; Jewish merchants and money-changers in the same black caps and greasy gabardines which their ancestors wore in the Middle Ages; British, French, Italian and American bluejackets with their caps cocked jauntily and the roll of the sea in their gait; A.R.A., A.R.C., Y.M.C.A., K. of C. and A.C.R.N.E. workers in fancy uniforms of every cut and color; Turkish sherbet-sellers with huge brass urns, hung with tinkling bells to give notice of their approach, slung upon their backs; ragged Macedonian bootblacks (bootblacking appeared to be the national industry of Macedonia), and hordes of gipsy beggars, the filthiest and most importunate I have ever seen. All day long this motley, colorful crowd surges through the narrow streets, their voices, speaking in a score of tongues, raising a din like that of Bedlam; the smells of unwashed bodies, human perspiration, strong tobacco, rum, hashish, whiskey, arrack, goat’s cheese, garlic, cheap perfumery and sweat-soaked leather combining in a stench which rises to high Heaven.