to the Germans. After much vacillation, the Deutsche Bank agreed in March 1914 to accept
a junior position in a British-dominated consortium.
49
If one looks at trade statistics of the prewar decades, it becomes obvious that the Germans
were making headway in that field, but by 1914 they were still far from having a dominant
position in the Ottoman Empire. In 1913, Germany ranked fourth (behind Britain, France
and Austria-Hungary) as a market for Turkish exports and was in third place (behind Britain
and Austria-Hungary) as a source of Turkish imports. Moreover, even though it was
growing, trade with the Ottoman Empire still constituted only a very modest segment of
Germany’s worldwide commercial activities. In 1912, for instance, only about 1.3 per cent
of all German exports went to Turkey, and only 0.7 per cent of all German imports came
from that country. The figures for 1913 were quite similar: German exports to Turkey,
worth 98.4 million Goldmark, consisted (in order of value) of woollen cloth, cotton cloth,
cartridges, machinery, wheat flour and other items. Imports from Turkey consisted mainly
of tobacco, raisins, woollen rugs, nuts, raw cotton and the like.
50
While the traditional literature on international relations prior to 1914 has usually, and
with some justification, focused on governmental policies and the activities of economic-
interest groups, an assessment of Germany’s relations with the Ottoman Empire must
include at least a number of German religious, cultural and other special-interest groups
which were active in the sultan’s realm during that period.
Both the Protestants and the Roman Catholics of Germany were represented in the
Ottoman Empire by numerous missionaries, nurses, social workers and teachers. The
Kaiserswerth Deaconesses, for instance, had been active in the Holy Land since the mid-
nineteenth century, and the Jerusalems-Verein (Jerusalem Association) by 1902 maintained
eight schools with over 400 pupils. Schools, orphanages, dispensaries and hospitals, both
in the Holy Land and in other parts of the Ottoman Empire, were also supported by the
Evangelischer Bund (Protestant League), the Deutsche Orient-Mission (German Orient
Mission), which was particularly active among the Armenians, the Roman Catholic
Palästinaverein (Palestine Association) and a number of other religious organisations.
51
To many German Jews the affairs of the Ottoman Empire took on new significance as
well. Following the creation of the Zionist movement in the 1890s, several German citizens
of Jewish background would soon play major roles in the promotion of the cause. Indeed,
following Theodor Herzl’s death in 1904, the central office of the World Zionist
Organisation (WZO) was moved to Cologne (where its new president, Lithuanian-born
David Wolffsohn, was active in the timber business) and later, in 1911, to Berlin, where
Professor Otto Warburg, a botanist, carried on as chairman of the organisation.
52
In 1908
the WZO sent a young Prussian lawyer, Arthur Ruppin, to Jaffa as director of its Palestine
office. His labours there were difficult but also very successful;
53
indeed, Jewish settlement
in Palestine probably owes more to him than to anyone else.
54
Also active in the Holy Land
was the Hilfsverein der deutschen Juden (Aid Association of German Jews), founded in
1901 by the cotton magnate James Simon and the prominent journalist Paul Nathan. A
willing instrument of German cultural propaganda in Eastern Europe and the Middle East,
the Hilfsverein sponsored educational programmes among Jews in which at least part of
the instruction would be conducted in the German language. Support of that medium of
instruction eventually, in 1912, led the Hilfsverein into a nasty confrontation with
114 THE GREAT POWERS AND THE END OF THE OTTOMAN EMPIRE