Amid these heightened tensions, violence was sparked by a bizarre incident involving the Reverend Mr Lyde, a Protestant missionary and Fellow of Jesus College, Cambridge, who had accidentally shot a beggar attempting to steal his coat. ‘The cup of fanaticism was full, and one drop more caused it to run over,’ wrote James Finn, the British consul in Jerusalem, who reported on the incident. Lyde had taken refuge from the mob in the house of the town governor, Mahmud Bek, who pacified the family of the dead man and proposed to bury him. But the ulemas were not satisfied with this. After a religious council, they forbade the burial and suspended public prayers in all the mosques ‘until the price of the blood of Islam should be paid’. Calling for ‘Vengeance on the Christians!’ a large crowd assembled outside the governor’s house and demanded to be given Lyde, who offered to sacrifice himself, but Mahmud Bek refused, whereupon the the mob began to rampage through the town, pillaging and destroying any property on which they could lay their hands. Christian houses, schools and churches were ransacked and burned. Several Prussian consular officials were murdered, along with a dozen Greeks, according to Finn, who also reported that ‘eleven women are known to have given premature birth to infants from the effect of fright’. Order was eventually restored by the intervention of the Sultan’s troops, and on 21 April Lyde was put on trial in a Turkish court in Jerusalem, where a mixed Muslim and Christian jury acquitted him of murder but ordered him to pay a large sum in compensation to the beggar’s family.bc Lyde returned to England in a deranged mental state: he had delusions of himself as Christ. The ringleaders of the Muslim riots were never brought to trial, and attacks on Christians in the area continued for many months. In August 1856 the violence spread from Nablus to Gaza. In February 1857 Finn reported that 300 Christians were ‘still living in a state of terror in Gaza’, for ‘no one could control the Muslim fanatics’, and the Christians would not testify for fear of reprisals.23
Faced with the prospect of this sort of violence almost anywhere, the Ottoman authorities dragged their heels over implementing the new laws of religious toleration in the Hatt-i Hümayun. Stratford Canning was increasingly frustrated with the Porte. ‘Turkish ministers are very little disposed to meet the demands of Her Majesty’s Government on the subject of religious persecution,’ he wrote to Clarendon. ‘They pretend to entertain apprehensions of popular discontent among the Mussulmans, if they were to give way.’ Turkish participation in the Crimean War had led to a resurgence of ‘Muslim triumphalism’, Stratford reported. As a result of the war, the Turks had become more protective of their sovereignty, and more resentful of Western intervention into their affairs. There was a new generation of Tanzimat reformers at the head of the Turkish government who were more secure in their personal position and less dependent on the patronage of foreign powers and ambassadors than Reshid’s generation of reformers had been before the Crimean War; they could afford to be more cautious and more practical in their implementation of reforms, carrying out the economic and political requirements of the Western powers but not hurrying to fulfil the religious promises contained in the Hatt-i Hümayun. Throughout his last year as ambassador, Stratford urged the Turkish leaders to be more serious about the protection of the Christians in the Ottoman Empire: it was the price, he told them, that Turkey had to pay for British and French help in the Crimean War. He was particularly exercised by the continued execution of Muslims for converting to Christianity, despite the Sultan’s promises to secure the Christians from religious persecution and abolish the ‘barbarous practice of putting seceders to death’. Citing numerous cases of Christian converts being driven from their homes and killed, Stratford wrote to the Porte on 23 December 1856:
The great European powers can never consent to perpetuate by the triumphs of their fleets and armies the enforcement in Turkey of a law [apostasy], which is not only a standing insult to them, but a source of cruel persecution to their fellow Christians. They are entitled to demand, the British Government distinctly demands, that the Mohamedean who turns Christian shall be as free from every kind of punishment on that account as the Christian who embraces the Mohamodean faith.24
Yet by the time of his return to London the next year, very little had been done by the Porte to satisfy the demands of the European governments. ‘Among the Christians,’ Finn reported in July 1857, ‘a strong feeling of discontent is on the increase because of the slowness of the Turkish government to implement religious toleration.’
