communities by financing churches, schools and hostels in Palestine and Syria (an activism resisted by the Foreign Ministry in St Petersburg, which rightly feared that such activities might antagonize the Western powers). Young’s reports about Russia’s conquest plans were increasingly hysterical. ‘The pilgrims of Russia have been heard to speak openly of the period being at hand when this country will be under the Russian government,’ he wrote to Palmerston in 1840. ‘The Russians could in one night during Easter arm 10,000 pilgrims within the walls of Jerusalem. The convents in the city are spacious and, at a trifling expense, might be converted into fortresses.’ British fears of this ‘Russian plan’ accelerated Anglican initiatives, eventually leading to the foundation of the first Anglican church in Jerusalem in 1845.6
But it was the French who were most alarmed by the growing Russian presence in the Holy Lands. According to French Catholics, France had a long historical connection to Palestine going back to the Crusades. In French Catholic opinion, this conferred on France, Europe’s ‘first Catholic nation’, a special mission to protect the faith in the Holy Lands, despite the marked decline of Latin pilgrimage in recent years. ‘We have a heritage to conserve there, an interest to defend,’ declared the Catholic provincial press. ‘Centuries will pass before the Russians shed a fraction of the blood that the French spilled in the Crusades for the Holy Places. The Russians took no part in the Crusades … . The primacy of France among the Christian nations is so well established in the Orient that the Turks call Christian Europe Frankistan, the country of the French.’7
To counteract the growing Russian presence and cement their role as the main protector of the Catholics in Palestine, the French set up a consulate in Jerusalem in 1843 (an outraged Muslim crowd, hostile to the influence of the Western powers, soon tore the godless tricolour from its mast). At Latin services in the Holy Sepulchre and the Church of the Nativity in Bethlehem the French consul began to appear in full dress uniform with a large train of officials. For the midnight Christmas Mass in Bethlehem he was accompanied by a large force of infantry furnished by Mehmet Pasha but paid for by France.8
Fights between the Latins and the Orthodox were as common at the Church of the Nativity as they were at the Holy Sepulchre. For years they had squabbled about whether Latin monks should have a key to the main church (of which the Greeks were the guardians) so that they could pass through it to the Chapel of the Manger, which belonged to the Catholics; whether they should have a key to the Grotto of the Nativity, an ancient cave beneath the church thought to be the place where Christ was born; and whether they should be allowed to put into the marble floor of the Grotto, on the supposed location of the Nativity, a silver star adorned with the arms of France and inscribed in Latin: ‘Here Jesus Christ was born of the Virgin Mary’. The star had been placed there by the French in the eighteenth century, but had always been resented as a ‘badge of conquest’ by the Greeks. In 1847 the silver star was stolen; the tools used to wrench it from the marble floor were abandoned at the site. The Latins immediately accused the Greeks of carrying out the crime. Only recently the Greeks had built a wall to prevent the Latin priests from accessing the Grotto, and this had ended in a brawl between the Latin and Greek priests. After the removal of the silver star, the French launched a diplomatic protest to the Porte, the Ottoman government in Constantinople, citing a long-neglected treaty of 1740 which they claimed secured the rights of the Catholics to the Grotto for the upkeep of the silver star. But the Greeks had rival claims based on custom and concessions by the Porte.9 This small conflict over a church key was in fact the start of a diplomatic crisis over the control of the Holy Places that would have profound consequences.
Along with the keys to the church at Bethlehem, the French claimed for the Catholics a right to repair the roof of the Holy Sepulchre, also based on the treaty of 1740. The roof was in urgent need of attention. Most of the lead on one side had been stripped off (the Greeks and the Latins each accusing the other side of having done this). Rain came through the roof and birds flew freely in the church. Under Turkish law, whoever owned the roof of a house was the owner of that house. So the right to carry out the repairs was fiercely disputed by the Latins and the Greeks on the grounds that it would establish them in the eyes of the Turks as the legitimate protectors of the Holy Sepulchre. Against the French, Russia backed the counterclaims of the Orthodox, appealing to the 1774 Treaty of Kuchuk Kainarji, signed by the Turks after their defeat by Russia in the war of 1768–74. According to the Russians, the Treaty of Kuchuk Kainarji had given them a right to represent the interests of the Orthodox in the Ottoman Empire. This was a long way from the truth. The language of the treaty was ambiguous and easily distorted by translations into various languages (the Russians signed the treaty in Russian and Italian, the Turks in Turkish and Italian, and then it was translated by the Russians into French for diplomatic purposes).10 But Russian pressure on the Porte ensured that the Latins would not get their way. The Turks temporized and fudged the issue with conciliatory noises to both sides.
The conflict deepened in May 1851, when Louis-Napoleon appointed his close friend the Marquis Charles de La Valette as ambassador in the Turkish capital. Two and a half years after his election as President of France, Napoleon was still struggling to assert his power over the National Assembly. To strengthen his position he had made a series of concessions to Catholic opinion: in 1849 French troops had returned the Pope to Rome after he had been forced out of the Vatican by revolutionary crowds; and the Falloux Law of 1850 had opened the way to an increase in the number of Catholic-run schools. The appointment of La Valette was another major concession to clerical opinion. The Marquis was a zealous Catholic, a leading figure in the shadowy ‘clerical party’ which was widely viewed as pulling the hidden strings of France’s foreign policy. The influence of this clerical faction was particularly strong on France’s policies towards the Holy Places, where it called for a firm stand against the Orthodox menace. La Valette went well beyond his remit when he took up his position as ambassador. On his way to Constantinople he made an unscheduled stop in Rome to persuade the Pope to support the French claims for the Catholics in the Holy Lands. Installed in Constantinople, he made a point of using aggressive language in his dealings with the Porte – a tactic, he explained, to ‘make the Sultan and his ministers recoil and capitulate’ to French interests. The Catholic press rallied behind La Valette, especially the influential
In August 1851 the French formed a joint commission with the Turks to discuss the issue of religious rights. The commission dragged on inconclusively as the Turks carefully weighed up the competing Greek and Latin claims. Before its work could be completed, La Valette proclaimed that the Latin right was ‘clearly established’, meaning that there was no need for the negotiations to go on. He talked of France ‘being justified in a recourse to extreme measures’ to support the Latin right, and boasted of ‘her superior naval forces in the Mediterranean’ as a means of enforcing French interests.
It is doubtful whether La Valette had the approval of Napoleon for such an explicit threat of war. Napoleon was not particularly interested in religion. He was ignorant about the details of the Holy Lands dispute, and basically defensive in the Middle East. But it is possible and perhaps even likely that Napoleon was happy for La Valette to provoke a crisis with Russia. He was keen to explore anything that would come between the three powers (Britain, Russia, Austria) that had isolated France from the Concert of Europe and subjected it to the ‘galling treaties’ of the 1815 settlement following the defeat of his uncle, Napoleon Bonaparte. Louis-Napoleon had reasonable grounds for hoping that a new system of alliances might emerge from the dispute in the Holy Lands: Austria was a Catholic country, and might be persuaded to side with France against Orthodox Russia, while Britain had its own imperial interests to defend against the Russians in the Near East. Whatever lay behind it, La Valette’s premeditated act of aggression infuriated the Tsar, who warned the Sultan that any recognition of the Latin claims would violate existing treaties between the Porte and Russia, forcing him to break off diplomatic relations with the Ottomans. This sudden turn of events alerted Britain, which had previously encouraged France to reach a compromise, but now had to prepare for the possibility of war.12
The war would not actually begin for another two years, but when it did the conflagration it unleashed was fuelled by the religious passions that had been building over centuries.
More than any other power, the Russian Empire had religion at its heart. The tsarist system organized its subjects through their confessional status; it understood its boundaries and international commitments almost entirely in
