On the other major issues the powers largely came to terms before the Paris congress met, guided by the Four Points agreed by the allies in 1854. The British had attempted to add a fifth point that would take away from Russia all its lands in the southern Caucasus (Circassia, Georgia, Erivan and Nakhichevan) but the Russians insisted that they held these territories by the Treaty of Adrianople and the Turks backed up their claims. However, the Russians were forced to surrender Kars. They also lost out in their efforts to avoid the full effect of the Third Point – the demilitarization of the Black Sea – by negotiating an exclusion for Nikolaev (20 kilometres inland from the coastline on the Bug river) and for the Sea of Azov.
On the question of the two Danubian principalities (the main subject of the First Point), there was a lively exchange of ideas. The British were broadly in favour of restoring Ottoman control. The French gave their backing to the Romanian liberals and nationalists who wanted to unite the principalities as an independent state. The Austrians were flatly opposed to the establishment of a nation state on their south-eastern border, as they had significant Slav minorities with national aspirations of their own. The Austrians rightly suspected that the French were backing the Romanians as a way of putting pressure on the Austrians to give up their interests in northern Italy. The three powers all agreed to end the Russian protectorate over the Danubian principalities and to guarantee the free commercial navigation of the Danube (the Second Point). But they could not agree on what to replace it with – other than the collective guarantee of the great powers under the nominal sovereignty of the Ottoman Empire with vague plans for elections at some point in the future to determine the views of the population in Moldavia and Wallachia.
As for the question of protecting the Christian subjects of the Ottoman Empire (the Fourth Point), representatives of the allied powers met with the Grand Vizier Ali Pasha and the Tanzimat reformer Fuad Pasha (the Sultan’s delegates to the Paris congress) in Constantinople in early January to impress on them the need for the Porte to show that it was serious about granting full religious and civil equality to the Empire’s non-Muslims (including Jews). Reporting on the conference to Clarendon on 9 January, Stratford Canning was sceptical about the Turkish ministers’ expressions of commitment to reform. He thought they were resentful of the foreign imposition of reform, that they saw it as undermining Ottoman sovereignty, and concluded that it would be difficult to get any protection for the Christians implemented properly. The Turks had always lived in the belief that the Christians were inferior, and no law passed by the Sultan could overcome that prejudice in the short period of time expected by the West. ‘We may expect procrastination on the ground of respect of religious antipathies, popular prejudices, and unassociating habits,’ wrote the veteran diplomat, who further warned that forcing through reforms might lead to a revolt by the Muslims against the Sultan’s Westernizing policies. In response to a 21-point draft programme presented by the allies’ representatives, the Sultan issued the Hatt-i Hümayun on 18 February. The decree promised to his non-Muslim subjects full religious and legal equality, rights of property, and open entry on merit to the Ottoman military and civil service. The Turks hoped that the reform would prevent any further European intervention into Ottoman affairs. They wanted the Hatt-i Hümayun excluded from the Paris talks, on the grounds of Turkish sovereignty. But the Russians – who had been named in the Fourth Point as one of the five great powers that would guarantee the security of the Sultan’s Christian subjects – insisted that the issue was brought up. They were satisfied with the compromise solution – an international declaration joined by the Porte on the importance of Christian rights in the Ottoman Empire – and in their domestic propaganda the Russians even used it as a symbol of their ‘moral victory’ in the Crimean War. In one sense they were right, in so far as the Paris congress restored the status quo in the Church of the Nativity in Bethlehem and the Holy Sepulchre in Jerusalem, as Russia had demanded on behalf of the Greeks against the Latin claims, a point made by the Tsar many times. In a manifesto published on the day the peace was signed, Alexander invoked Providence for bringing to pass ‘the original and principal aim of the war … Russians! Your efforts and sacrifices have not been in vain!’5
