America's First War on Terror

Discussion in 'Middle East - General' started by -Cp, May 4, 2006.

  1. -Cp

    -Cp Senior Member

    Sep 23, 2004
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    Thomas Jefferson and John Adams, then serving as American ambassadors to France and Britain, respectively, met in 1786 in London with the Tripolitan Ambassador to Britain, Sidi Haji Abdul Rahman Adja. These future American presidents were attempting to negotiate a peace treaty which would spare the United States the ravages of jihad piracy—murder, enslavement (with ransoming for redemption), and expropriation of valuable commercial assets—emanating from the Barbary states (modern Morocco, Algeria, Tunisia, and Libya, known collectively in Arabic as the Maghrib). During their discussions, they questioned Ambassador Adja as to the source of the unprovoked animus directed at the nascent United States republic. Jefferson and Adams, in their subsequent report to the Continental Congress, recorded the Tripolitan Ambassador’s justification:

    … that it was founded on the Laws of their Prophet, that it was written in their Koran, that all nations who should not have acknowledged their authority were sinners, that it was their right and duty to make war upon them wherever they could be found, and to make slaves of all they could take as Prisoners, and that every Musselman who should be slain in Battle was sure to go to Paradise.

    Thus as Joshua London’s Victory in Tripoli elaborates in lucid prose, an aggressive jihad was already being waged against the United States almost 200 years prior to America becoming a dominant international power in the Middle East. Moreover, these jihad depredations targeting America antedated the earliest vestiges of the Zionist movement by a century, and the formal creation of Israel by 162 years—exploding the ahistorical canard that American support for the modern Jewish state is a prerequisite for jihadist attacks on the United States.

    Jihad at Sea—An Overview

    Barbary jihad piracy was merely a 16th through 19th century manifestation of the naval razzias characteristic of Islamic imperialism since its emergence (pp.41-43) in the 7th and 8th centuries. For example, although the Abbasid state (750-1250) “orientalized” the Caliphate, and lacked naval power of any importance, in the west, Muslim forces (i.e., decentralized, “organic formations”), continued the Islamic expansion by maritime warfare. Throughout the 9th and 10th centuries, Berbers and Arabs from Spain and North Africa launched raids along the coastal regions of France, Italy, Sicily, and in the Greek archipelago.

    Francisco Gabrieli has described how these naval razzias were concordant with jihad, yet antithetical to the modern rule of law. He also emphasized their capacity for conquest, or, even when “disorganized”, triumphal rapine and destruction:

    According to present-day concepts of international relations, such activities amounted to piracy, but they correspond perfectly to jihad, an Islamic religious duty. The conquest of Crete, in the east, and a good portion of the corsair warfare along the Provencal and Italian coasts, in the West, are among the most conspicuous instances of such “private initiative” which contributed to Arab domination in the Mediterranean.

    …In the second half of the ninth century, a large number of Saracen (Muslim) raids occurred throughout Southern and Central Italy, but we do not get the impression of their ever having been part of a plan or organized conquest, as Musa’s, Tariq’s, and Asad’s campaigns had been in Spain and Sicily. Their only object seems to have been destruction and looting which was also the object of the armed groups faced by Charles on the Balat ash-Shuhada near Poitiers.

    …The no less classical themes of Arabic war poetry, the hamasah sanctified by jihad, ring out in the recollections and boasts of Ibn Hamdis, the Sicilian Abu Firas, who exalts the military successes of Islam on Calabrian soil, the landing of Muslim troops at Reggio and their exploits against the patricians whom they cut to pieces or put to flight.

    A proto-typical Muslim naval razzia occurred in 846 when a fleet of Arab jihadists arrived at the mouth of the Tiber, made their way to Rome (p. 421), sacked the city, and carried away from the basilica of St. Peter all of the gold and silver it contained. But perhaps the largest and most infamous of the naval jihad campaigns during this period was the sack and pillage of Thessaloniki in 904. During July, 904, under the command of the Muslim convert Leo of Tripoli, more than ten thousand Cretan Arabs, Syrians, and North Africans briefly sieged, and then captured Thessaloniki, slaughtering and enslaving its inhabitants (some 22,000 slaves were taken), and causing great physical destruction to the city. John Cameniates provided an eyewitness account of these events, recorded in his chronicle. Cameniates, his elderly father, and his brother, taken prisoner while they tried to escape by the ramparts, were spared their lives because they promised their captors a large amount of money. They were marched as prisoners through the city, and thus witnessed the terrible carnage of their fellow townspeople. Cameniates narrative reveals that (p. 604):

    The Thessalonians tried to escape through the streets, pursued by the Saracens, who were unleashed like wild beasts. In their panic, men. women, the elderly, and children, fell into each other’s arms to give each other one last kiss. The enemy hit with no mercy. Parents were killed while trying to defend their children. No one was spared: women, children, the elderly, all were immediately pierced by the sword. The poor wretches ran through the town, or tried to hide inside the caves; some of them, believing they could find refuge inside a church, would seek shelter inside, while others tried to scale the walls of the ramparts, from where they jumped into the void and crashed to the ground. Nuns, petrified with fear, with their hair disheveled, tried to escape, and ended up by the thousands in the hands of the barbarians, who killed the older ones, and sent the younger and more attractive ones into captivity and dishonor… The Saracens also massacred the unfortunate people who had sought refuge inside churches.

    Halil Inalcik has placed the 14th century Aegean sea naval razzias of the Turkish maritime emirates in the context of jihad, citing, for example, the chapter of the Dusturname of Enveri concerning the actions of the emirate of Aydin. Elizabeth Zachariadou describes the consternation of contemporary 14th century Latin and Byzantine chroniclers observing the “spectacle” of Turkish emirs, “…who were proud only because they were able to lead their ferocious soldiers” in such predatory attacks. These raids—designed to pillage property and abduct captives for sale in slave markets—although merely ignoble piracy or brigandage from the perspective of the Christian chroniclers, nevertheless, as Zachariadou notes, were,

    …for the Muslim Turks, a Holy War (Jihad), a praiseworthy and legitimate occupation, leading directly to Paradise.

    Gregory Palamus, a Metropolitan of Thessalonica during the 14th century, wrote this commentary while living as a captive amongst the Turks in 1354, confirming (albeit with astonishment) that indeed the Turks attributed their victories over the Byzantines to their (the Muslims) love of God:

    For these impious people, hated by God and infamous, boast of having got the better of the Romans by their love of God…they live by the bow, the sword and debauchery, finding pleasure in taking slaves, devoting themselves to murder, pillage, spoil…and not only do they commit these crimes, but even—what an aberration—they believe that God approves of them. This is what I think of them, now that I know precisely about their way of life.

    More than 650 years later, and a continent (and oceans) away, C. Snouck Hurgronje reported (in 1906) that similar acts of jihad piracy were still being performed against non-Muslims (both indigenous populations, and Western traders) by the Muslim Acehnese of the Indonesian archipelago:

    From Mohammedanism (which for centuries she [i.e., Aceh] is reputed to have accepted) she really only learnt a large number of dogmas relating to hatred of the infidel without any of their mitigating concomitants; so the Acehnese made a regular business of piracy and man-hunting at the expense of the neighboring non-Mohammedan countries and islands, and considered that they were justified in any act of treachery or violence to European (and latterly to American) traders who came in search of pepper, the staple product of the country. Complaints of robbery and murder on board ships trading in Acehnese parts thus grew to be chronic.

    Jihad Piracy and the Barbary States

    The Barbary jihad piracy which confronted America soon after our nation was established (i.e., between 1786-1815), was an enduring, formidable enterprise. During the 16th and 17th centuries, as many Europeans were captured, sold, and enslaved by the Barbary corsairs as were West Africans made captive and shipped for plantation labor in the Americas by European slave traders. Robert Davis’ methodical enumeration indicates that between one, and one and one-quarter million white European Christians were enslaved by the Barbary Muslims from 1530 through 1780. White Gold, Giles Milton’s remarkable account of Cornish cabin boy Thomas Pellow, captured by Barbary corsairs in 1716, also documents how earlier 17th century jihad razzias had extended to England [p. 13, “By the end of the dreadful summer of 1625, the mayor of Plymouth reckoned that 1,000 skiffs had been destroyed, and a similar number of villagers carried off into slavery”], Wales, southern Ireland [p.16, “In 1631…200 Islamic soldiers…sailed to the village of Baltimore, storming ashore with swords drawn and catching the villagers totally by surprise. (They) carried off 237 men, women, and children and took them to Algiers…The French padre Pierre Dan was in the city (Algiers) at the time…He witnessed the sale of the captives in the slave auction. ‘It was a pitiful sight to see them exposed in the market…Women were separated from their husbands and the children from their fathers…on one side a husband was sold; on the other his wife; and her daughter was torn from her arms without the hope that they’d ever see each other again’.”], and even Reykjavik, Iceland!

    Alberto Guglielmotti (vol. 3, La Guerra dei Pirati, 1500-1560) included this description of the severe commercial and social devastation wrought upon the Mediterranean littoral of southern Europe by these jihad razzias (English translation, p. 24):

    Everyone…could see with their own eyes the desolation of the Spanish, French, and Italian coasts, thanks to the pertinacious infestation of these pirates: the wretched beaches, the abandoned islands, the shacks [reduced to] ashes, the fishermen in flight, and the vessels of the Barbarian rovers loitering about on the sea.

    And the epigraph from Padre Biaggio di Turena which introduces Davis’ recent monograph (p. xxiv) on Barbary slavery, depicts the plight of the captives:

    In twenty years of wearisome work as a missionary in Aleppo, Baghdad, Grand Cairo, and Suez on the Red Sea, I have seen the infinite miseries of the poor Christians oppressed by the barbarian cruelty of Mohammedans.

    America and the Barbary Jihadists

    Joshua London's compelling narrative of America's political and military efforts during the Barbary wars highlights—appositely—the experiences of William Eaton. Eaton's triumphs and travails during his tenure as consul to Tunis (1799-1803), and later U.S. naval agent to the Barbary states, mirrored those of the young American nation he served.

    Born on February 23, 1764 in Woodstock, Connecticut, the highly intelligent and strong-willed Eaton, when 16 years old, ran away from home, subsequently lying about his age to join Washington's Continental Army. He rose to the rank of sergeant in the Continental Army, which he served until 1783. Eaton graduated Dartmouth in 1790, and in 1791 was chosen clerk of the Massachusetts House of Delegates, where he remained until 1797, while he also served (beginning in 1792) the U.S. Army as both a fighter and negotiator during the frontier campaigns against the American Indians. Later, Eaton assisted then Secretary of War Timothy Pickering's espionage/treason investigations. When Pickering became Secretary of State, he chose Eaton to serve as U.S. consul to Tunis, initially under President John Adams.

    Eaton’s consular journal (reproduced by London, on p. 63) recorded these brutally honest and comical impressions of his first diplomatic encounter (on February 22, 1799) with Dey Bobba Mustafa of Algiers, which would make the craven State Department mandarins of today, wince:

    …we took off our shoes and entering the cave (for so it seemed), with small apertures of light with iron gates, we were shown to a huge, shaggy beast, sitting on his rump upon a low bench covered with a cushion of embroidered velvet, with his hind legs gathered up like a tailor, or a bear. On our approach to him, he reached out his forepaw as if to receive something to eat. Our guide exclaimed, “Kiss the Dey’s hand!” The consul general bowed very elegantly, and kissed it, and we followed his example in succession. The animal seemed at that moment to be in a harmless mode; he grinned several times, but made very little noise. Having performed this ceremony, and standing a few moments in silent agony, we had leave to take our shoes and other property, and leave the den without any other injury than the humility of being obliged in this involuntary manner, to violate the second commandment of God and offend common decency. Can any man believe that this elevated brute has seven kings of Europe, two republics, and a continent tributary to him when his whole naval force is not equal to two line-of-battle ships? It is so.

    Read the rest at:
  2. Annie

    Annie Diamond Member

    Nov 22, 2003
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    You must spread some Reputation around before giving it to -Cp again. Really, you must stop with the sweet nothings in my ear, it's embarrassing!

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