The Relationship between Zionism and Pan-Turkism and Their Threat to the Existence of Armenia, November 18, 1990

The material presented below is the first two sections of the booklet “The Relationships Between Zionism and Pan-Turkism and Their Threat to the Existence of Armenia,” which was published in Beirut in 1990. The author presented his study to the public on November 18, 1990, during a lecture held at the “Lebanese Armenian Literary Circle.” The Arabic version of the study was published in the collection of materials “Zionism, Pan-Turkism and the Karabakh Issue,” under the title “The Relationships Between Zionism and Pan-Turkism” (Bisan Publishing House, Beirut, 2002).

A. Who were the Authors of Pan-Turkism?

Numerous historical studies irrefutably prove that the first to propagate Pan-Turkism were Hungarian, Polish, French and German Jewish Zionists, who wrote their works establishing this doctrine during the last quarter of the 19th century. And the very few, Turkic, authors who wrote about this doctrine wrote consistently with their Jewish-Zionist leaders, starting from the end of the first quarter of the 20th century. In other words, the few Turkic preachers lagged behind the Jewish-Zionist founders by half a century. The authentic sources for this are the secret reports of the British intelligence services, which unequivocally confirm that Pan-Turanism and Pan-Turkism are foreign, non-Turkish ideas and pursue foreign, non-Turkish goals – strategic and expansionist goals.

The well-known historian Elliot Grinnell Mears, in his biographies dedicated to modern Turkey, quotes the following passage from the secret report of the British Intelligence Office on Pan-Turanism: “Pan-Turanism is a) artificial in its origin, and b) the European Ottomans did not translate it from Persian literature for themselves… It was GIVEN to them by Europe; they were not initiators, but BEARERS of foreign initiation…” (1).

In other words, the Ottoman Turks were neither the authors nor the pursuers of the issue, but simply used as a tool and means.

The explanation of the non-Turkish goals pursued by Pan-Turanism was given by the prominent English historians Kirkwood and Toynbee in their extensive bibliography entitled “Turkey”, where the anti-Russian and anti-Soviet expansionist goal pursued by the Turanian propaganda on the part of the West is emphasized, since Turkey alone is powerless to implement such a strategy. They write: “We can understand the significance of Turanian propaganda if we remember that two-thirds of the total number of Turkish-speaking people live within the borders of Russia and it seems that the main goal pursued by the Turanian movement is the weakening of Russia” (2).

Therefore, we conclude that Turanism was never a “Turkish” nationalist movement, but rather the political justification of an anti-Russian program, which could be used by any great power or state that is interested in such tendencies…

Historical facts show that the financiers of world Zionism were the first to be interested in such tendencies, who sponsored this propaganda.

In 1873-1874, the books of the Jewish-Zionist Arminius Vampire were published in London: “Bukhara” and “Central Asia”, in which the supremacy and… ancient glory of the Turkic race are praised.

In 1877 In Leipzig, a book by the Austrian Jewish Zionist Franz von Werner was published (3) under the pseudonym Murad Efendi, which preached the inevitability of the revival of the Turkish race and outlined the great political program of Pan-Turanism…

In 1889, a book by the Polish Jewish Zionist Konstantin Borzetski was published in Paris, entitled “The Ancient and Modern Turks” (4), under the pseudonym Mustafa Celaleddin Pasha, in which this Jewish Zionist, dressed in the uniform of the Turks, idealizes the masculinity and tribal supremacy of the “ancient” Turks, laments the decay of the “modern” Turks, arousing their tribal ambition and showing them the path to restoring the boundless empire of the mythical Turkey.

1896 Again in Paris, the book of the French Jewish-Zionist Leon Cahun, “Introduction to the History of Asia: The Turks and Mongols from Their Origin to 1405” (5), was published, in which this Jewish-Zionist weaves the thin-lipped glory of Genghis Khan and Timur, who allegedly created the glory of the ancient “Turanian” empire, but after adopting Islam, they disintegrated and regressed… It is clear that this work of Leon Cahun has absolutely nothing to do with historical science. It is a self-serving historical construction or a myth, which exclusively pursues the goal of awakening racial feelings among the Ottoman Turks and arousing expansionist appetites towards Central Asia, even China… This Jewish-Zionist mobster did not even take into account the opinion of Ottoman Turkish travelers of the 17th-18th centuries about Timur. For example, the 17th-century Ottoman Turkish traveler Evliya Çelebi in his well-known “Travelogue” presents Timur as a FOREIGN RAPIST and executioner, as a disgusting dark-minded ruler… (6)

The German-born Jewish Zionist Albert Cohen is, however, the most authentic and productive theorist-propagandist of the political-expansionist program of Pan-Turkism and Pan-Turanism. Albert Cohen, under the pseudonym Tekin Alp, wrote numerous books in German, which were supposedly addressed not only to Ottoman Turkish figures and intellectuals, but also to German statesmen, military men and businessmen, to whom he showed the ideological basis of the political program of Germany’s expansion to the East, which had reached the imperialist stage. Thus, the Jewish Zionist Albert Cohen, disguised under the Turkish pseudonym Tekin Alp, published a whole series of programmatic books in German and Turkish, of which we mention three here:

“Turkism and Pan-Turkism” (7), where he gives the theoretical justification for the doctrine of Pan-Turkism.
“Reflections on the Nature and Program of Greater Turkey” (8), where this world-hegemonic program is characterized and defined, distinguishing Pan-Turanism from Pan-Turkism, and:
“On the Economy of the Transition from War to Peace” (9), a Turkish study, the long-term goal of which is to subordinate the economy of Ottoman Turkey to Zionist capital after the First World War, since the pre-war Greek, Armenian and Arab capitals were to be uprooted from it…

It is worth noting here that the Zionist Javid was entrusted with the mission of subordinating Turkey to the rule of Zionist capital (i.e., the global oligarchy of financial capitalism, which is fundamentally in the hands of Jewish financiers), first as the financial manager of the “Ittihad ve Terakki” (“Union and Progress”), and then as the Minister of Finance of Kemalist Turkey… (10)

Pan-Turkism Among the founders and propagandists of the doctrine, Jewish-Zionists, one should not forget the Jewish writer Khalide Edib, who in 1916 published her sensational book in German in Weimar, “The New Turan,” and was going to play a major role in post-war Turkey, during the Kemalist regime. She was still the inspector of the girls’ schools in Damascus during the Young Turks’ rule and tried to Turkify the young Arab generation with a wide pan-Turkist propaganda in order to thwart the Arab independence movement. She managed to wrest the title of “Millet Anas” (“Mother of the Nation”) for herself, as if to balance the title of “Ataturk” (“Father of the Turks”) that would later be given to Mustafa Kemal.

Khalide Edib and Javid, each in his own way, worked feverishly to persuade Mustafa Kemal to remind the American military (Harbord) delegation of his readiness to accept the American mandate over the entire remnant of the Ottoman Empire… to thwart the American mandate for Armenia… It was the same Zionist organization that aborted the American care plan for Armenia in the US Senate during the vote of June 1, 1920. The Zionists, who felt more powerful in the US, wanted to bring the entire region under American patronage, where they would be able to play freely and boldly…

In the propaganda of Pan-Turkism, only the Zionists’ Turkish godchildren dwarf these Jewish-Zionist giants. The most prominent of these dwarfs was the writer Ziya Gökalp from Diyarbakir, with his book “Turkçülyüğün Esasları” (“The Fundamentals of Turkism”), published in 1923 in Engür (Ankara) (11).

It is clear, then, that the founders of Pan-Turkism and Pan-Turanism were exclusively Zionists, who authored and propagated it for half a century (1873-1923), until modern or Kemalist Turkey began to take shape, and only then did the first Turkish Pan-Turkist theorist, Zia Gökalp, come to the fore, who, in reality, was a student of the Jewish-Zionist founder-propagandists: Vampyri, Franz von Werner, Borghetsky, Kahoon, Cohen, and Khalide Edib…

Therefore, the relationship between Zionism and Pan-Turkism is not a simple relationship, but an essential relationship between a spiritual child and a parent.

B. Who were the founders of the Young Turk movement?

For a moment, it can be assumed that the Young Turk movement was an independent Turkish movement that had only assimilated the doctrine of Pan-Turkism and Turkified it…

Historical data show that the Young Turks’ party called “Union and Progress” (“Ittihad ve Teraki”) was also the arm of the Zionist movement, founded, organized, financed and oriented by the Zionist-Masonic lodges of Macedonia. Here too, their relationship is organic, umbilical, natal…

Thus:

Since 1492, a large Jewish colony had been established in the Macedonian city of Thessaloniki, consisting of Jews expelled from Spain. Over time, they embraced Islam, and to avoid confusion with the Turks, they were called “deonme” (“deonme” in Turkish means “turned upside down” – reprint ed.). In Thessaloniki, the deonme were organized in Masonic lodges, and through the latter were connected to the center of the world Zionist movement. It was these “lodges” in Thessaloniki that founded the “Ittihad ve Teraki” party to fight against Sultan Abdul Hamid II, because he continuously refused to make a deal with the world Zionist movement, returning empty-handed all the envoys and funds sent by the founder of the Zionist movement, Theodor Herzl, who tried to bribe the sultan to wrest Palestine from him or to obtain permission to resettle it with Jews.

The founding leaders of the Ittihad ve Teraki party were Enver, Talaat, Javid and Cemal, the first three of whom were Jewish-Zionists and leaders of the central Masonic lodges of Thessaloniki.

The renowned English historian Seaton-Watson, in his book The Awakening of Nationalism in the Balkans, published in 1917, writes that “Ittihad ve Terakkin is neither Turkish nor Islamic,” adding that all the founding leaders of that organization, without exception, were Jews, and that the Ittihadists “are financed by the wealthy Jews of Salonika, as well as by world Jewish capitalism” (12).

The world-famous English historian Arnold Toynbee, in turn, confirms: “The Jews of the city of Salonika in Macedonia formed an integral part of the Ittihad ve Terakkin organization… (13).”

In all the reports sent to the Foreign Office of his country, the British Ambassador in Constantinople, Lowther, speaks of the “Ittihad” as a “Jewish organization”, and of the Young Turk government as a “Jewish government”… (14)

For obvious reasons and with understandable secrecy, Turkish historians are wary of mentioning the Jewish affiliation of the “Ittihad”, but they cannot deny the Masonic affiliation of the “Ittihad”. The well-known Turkish researcher Şükrü Hanioğlu confirms that the supreme leadership of the Ittihad, the Internal General Center (Dahili Markezi Umumi), was composed of two supreme Masonic lodges. (15)

And on page 60 of the book “Freemasonry in Turkey and the World”, published in Istanbul in 1965, we read: “In reality, the Ittihad ve Terakkı Party was a copy of the Masonic lodges. If we look at the matter from this angle, we will find that the Masons played a very important role in the overthrow of Sultan Abdul Hamid II.” (16)

Even Kızım Karabekir Pasha, who was a great fox of the Ittihad, in his book, has involuntary confessions about the Jewish and Masonic presence within the Ittihad… (17)

And Eli Kedurieh, in the first issue of Middle Eastern Studies in 1971, has a long study entitled “Young Turks, Freemasons and Jews,” which in itself is an eloquent testimony in favor of the assertions we have made so far. (18)

Unfortunately, Armenian historiography has had a very stingy or backward attitude towards the authenticity of “Ittihad ve Terak” up to now. The only work that has partially addressed the role of Zionism in Pan-Turkism and in particular in the Young Turk organization is the two-volume work of the courageous historian John Kirakossian, who died early.

Here we do not intend to dwell on the possible reasons for this backwardness and secrecy. However, it is necessary to point out the reality that it is the reprehensible silence of the Armenian press and publications about the Zionist anti-Armenian role that has lulled our people to sleep in the face of the Zionist danger. And today, in these fateful days, we hear with regret irresponsible denial – love of the threats posed by Zionism and Pan-Turkism, even from the mouths of responsible persons…

Meanwhile, in world historiography we find dozens of volumes and hundreds of studies about the blatant role of Zionism not only in the doctrine of Pan-Turkism, but also in the facts of the foundation of the Young Turk organization… Arab historiography has been relatively less stingy in this direction. (19)

Even Turkish historians and political publicists have emphasized the fact of the Young Turks’ foreign origin, their Zionist affiliation. Among them is Cevad Rifat Atilhan, who is the author of a number of volumes, the most notable of which is the volume “Türk oğlu, duşmannı tan” (“Son of the Turk, know your enemy”). (20)

Thus it becomes clear that Pan-Turkism as a theory and as an organization is an idea and the handiwork of Zionism…

Gaspar Terteryan

Lebanese-Armenian lawyer, publicist and intellectual

November 18, 1990

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Notes

Eliot Grinnel Mears, “Modern Turkey”, New York, 1924, p.511.
Kirkwood and Toynbee, “Turkey”, New York, 1927, p.57.
Franz von Werner, “Turkische. Skizzen”, Leipzig, 1877.
Constanty Borzecky, “Les Turcs Anciens et Modernes”, Paris, 1889.
Leon Cahun, “Introduction a` I Histoire de I Asie: Turcs et Mongols des Origines a` 1405”, Paris, 1896.
Evliya Çelebi, “Turkish Sources on Armenia and the Armenians”, Yerevan, 1967, p. 150.
Albert Kohen, “Turkismus und Panturkismus”, Weimar, 1915.
Albert Cohen (alias Takin Alp), “Thoughts on the Nature and Plan of a Greater Turkey”, quoted from A. Toynbee’s “Past and Future” volume.
Tekin Alp (alias Albert Cohen), “Harb’den Sulha Intikal Ikdisadiyati-Devlet Ikdisadiyati’’ study was published in the Turkish-language magazine “Iktisadiyati Mejmuasi” in the B year, No. 62 and No. 64 (August 16 and September 14, 1917). It is noteworthy that Zionism gave other writers a position to emphasize Albert Cohen’s Turkishness, so that his being a Jewish-Zionist agent would be forgotten… Thus, another Zionist, Jacob M. Landau, published books in English and Turkish about “Tekin Alp: A Turkish Patriot”. However, the Zionists want to make the Turks forget that Tekin Alp, also known as Albert Cohen, was a Jewish-Zionist. Jacob M. Lanadoo has also published in Turkish “Tekin Alp (alias Albert Cohen): Osmanli Imperatorlugu’nun Son Devrinde Bir Aydin” “Tekin Alp: A Bright Name in the Last Period of the Ottoman Empire” – reprint edition… The further we advance our research in this direction, the more we encounter new Jewish-Zionists who operate and write under Turkish pseudonyms. We have not yet covered the first mile of this thousand-mile research journey… For example, after the lecture of November 18, 1990, it became clear that a certain Leo Niyssumbum is hiding under the name of Essad Bey…
A volume rich in documentary data on this economic goal is Feroz Ahmad’s “Young Turks: The Committee of Union and Progress in Turkish Politics 1908-1914.” (“The Young Turks: The Committee of Union and Progress in Turkish Politics, 1908-1914”), published in Oxford in 1969.
Zia Geokalp, “Turkculugun Esaslari”, Enguru, 1923. reprinted in 1976, Istanbul, by Kadro Publishing House.
Seton-Watson, “The Rise of Nationalism in the Balkans”, London, 1917, pp. 135-136.
Arnold Toynbee, “History of the Muslims”, in Handbooks prepared under the direction of the Foreign Office of Great Britain, No. 96, a and b, p. 67; c and d, p. 18.
For more on this, see: “Middle Eastern Studies”, Vol. VII, No 1 (1971); also: Gooch and Temperly, Vol. IX, part I (No.38), Confidential, enclosure in Foreign Office 371-1014, pp. 208-209.
“Middle Eastern Studies”, Vol.VII, No. 8 (1985), M. Sukru Hanioglu, Notes on the Young Turks and the Freemasons, p. 193.

16 “Dunya’da ve ve Turkiye’de Masonlok”, Istanbul, 1965, Basak Yayinevi.

Kasim Karabekir, “ Ittihat ve Terakki Cemiyeti”, Istanbul, 1945.
“Middle Eastern Studies”, Vol. VII, No. 1, 1971, Elie Kedourie, < Young Turks, Fremasons and Jews>.
The following are noteworthy among these publications:

-Jihad Saleh, “Turkish Turanism Between Extremism and Fascism”, Beirut, 1987.

-Zain N. Zain, “Arabic The Emergence of Nationalism”, Dar al-Nahar Publishing House, 4th edition, Beirut, 1986.

-Suleiman Naji, “The Campaign of the Permanent Epidemic”, Damascus, 1980.

-Dr. Hassan Ali Hallak, “The Position of the Ottoman State Towards the Zionist Movement”.

-Nupar Hovsepyan, “Turkey Between Bureaucratic and Military Power”, “al-Abhas al-Arabiya” Institute, Beirut, 1985.

-Dr. Khaleh Zahreddin, “The Armenians – People and Case”, Dar al-Taqaddumiyya, Baaklin (Lebanon), 1989.