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But the main obstacle was the opposition of traditional élites – the religious leaders of the millets – who felt beleaguered by the Tanzimat reforms. All the millets protested, especially the Greeks, and there was a sort of secularist coup in the Armenian one; but the reforms were most opposed by Islamic leaders and élites. This was a society where the interests of the local pashas and the Muslim clergy were heavily invested in the preservation of the traditional millet system with all its legal and civil disabilities against the Christians. The more the Porte attempted to become an agency of centralization and reform, the more these leaders stirred up local grievances and reactionary Muslim feeling against a state which they denounced as ‘infidel’ because of its increasing dependence on foreigners. Incited by their clergy, Muslims demonstrated against the reforms in many towns: there were acts of violence against Christians; churches were destroyed; and there were even threats to burn the Latin Quarter in Constantinople.

For Stratford Canning, who was no friend of Islam, this reaction raised a moral dilemma: could Britain continue to support a Muslim government that failed to stop the persecution of its Christian citizens? In February 1850 he was thrown into despair after hearing of ‘atrocious massacres’ of the Christian population in Rumelia (in a region later part of Bulgaria). He wrote in gloomy terms to Palmerston, the Foreign Secretary, explaining that ‘the great game of improvement is altogether up for the present’.

The master mischief in this country is dominant religion … Though altogether effete as a principle of national strength and reviving power, the spirit of Islamism, thus perverted, lives in the supremacy of the conquering race and in the prejudices engendered by a long tyrannical domination. It may not be too much to say that the progress of the empire towards a firm re-establishment of its prosperity and independence is to be measured by the degree of its emancipation from that source of injustice and weakness.

Palmerston agreed that the persecution of the Christians not only invited but even justified the policy pursued by the Russians. In his view, it gave Britain little choice but to withdraw support for the Ottoman government. Writing to Reshid the following November, he foresaw that the Ottoman Empire was ‘doomed to fall by the timidity and weakness and irresolution of its sovereign and his ministers, and it is evident we shall ere long have to consider what other arrangement can be set up in its place’.⁴²

British intervention in Turkish politics had meanwhile brought about a Muslim reaction against Western interference in Ottoman affairs. By the early 1850s Stratford Canning had become far more than an ambassador or adviser to the Porte. The ‘Great Elchi’, or Great Ambassador, as he was known in Constantinople, had a direct influence on the policies of the Turkish government. Indeed, at a time when there was no telegraph between London and the Turkish capital and several months could pass before instructions arrived from Whitehall, he had considerable leeway over British policy in the Ottoman Empire. His presence was a source of deep resentment among the Sultan’s ministers, who lived in terror of a personal visit from the dictatorial ambassador. Local notables and the Muslim clergy were equally resentful of his efforts on behalf of the Christians, and saw his influence on the government as a loss of Turkish sovereignty. This hostility to foreign intervention in Ottoman affairs – by Britain, France or Russia – would come to play an important role in Turkish politics on the eve of the Crimean War.

3

The Russian Menace

The Dutch steamer pulled into the docks at Woolwich late on a Saturday evening, 1 June 1844. Its only passengers were ‘Count Orlov’ – the pseudonym of Tsar Nicholas – and his entourage of courtiers who had travelled incognito from St Petersburg. Ever since Russia’s brutal suppression of the Polish insurrection in 1831, Nicholas had lived in fear of assassination by Polish nationalists opposed to Russian rule in their homeland, so it was his custom to travel in disguise. London had a large community of Polish exiles, and there were concerns for the Tsar’s safety from the moment the trip had been discussed with the British government in January. To increase his personal security, Nicholas had told no one of his travel plans. Stopping only briefly in Berlin, the Tsar’s coaches sped across the Continent, without anyone in Britain even knowing of his imminent arrival until he had boarded the steamer in Hamburg on 30 May, less than two days before his landing at Woolwich.