PREFACE.
The most high God, who hath willed that the race of the children of Adam should endure from the time of Adam, even unto the day of judgment, hath, by the mysterious decrees of his Divine Providence, created an Emperor of the world, to administer with justice the affairs of the whole company of his servants, and to protect them from their enemies.[[47]]
It is by repelling hostile violence that the affairs of the world are maintained in due order; since the Divine Majesty hath subjected the earth to government in such a manner that it is divided into many regions, each of them should have its own Sovereign, and that the places subject to each Sovereign, and the servants of God whom they contain, should find in their rulers (each according to the power he possesses, and the age in which he lives) a protection and security from the malice and treachery of their hostile neighbours and other enemies.
As those States which guard against dishonour, and by daily improving and confirming their system of government, obtain in these respects a superiority over the neighbouring nations, have flourished accordingly; in like manner, decay and destruction have been the lot of such as in these points have been inferior to the countries adjoining them; because it is the invariable nature of the children of Adam to lengthen the hand against the dominion and wealth of the weak and indolent.
It is said in the history which treats of the terms of peace concluded by the sublime person who has received the mercy of God[[48]], that those States which from carelessness did not take proper precautions to guard against the violence of strangers, have remained without either honour or reputation, and dependent upon others. Or even from the consequence of their negligence, having fallen entirely into the hands of foreigners, their kings have become subjects, and their rich men poor. It is a principle to be observed by those who rule governments, and are men of understanding and penetration, that, “even if your enemy is an ant, you should use every effort against him;” that conformably to this proverb, they may not suffer themselves to be brought into calamity, by the treacherous machinations of the neighbouring States, and other hostile nations.
The purpose of this preface is as follows:—In the period which elapsed from the year 1150 to the year 1182 of the Hejira, the greatest part of those who had seen service before the conclusion of the wars, went to the confines of nonexistence.[[49]] And those who had not seen service, having never travelled an hour’s journey from home, were entirely ignorant of the affairs of the enemies of religion.[[50]] It followed that the greater part of the inhabitants of the Sublime Empire[[51]] lived in an easy, careless manner, and had never experienced the vicissitudes of fortune. The corruption and disorder that prevailed in the discipline of our troops during the Russian war which broke out in the year 1182[[52]], gave rise to the confusion in which the world has been involved from that time to this, a space of near forty years. Although the truth of this is evident to a few men of sagacity and penetration, who, remaining from the former generation, may be enumerated out of the vulgar herd, yet, on account of the situation in which the world is, and the circumstances of the times, most of them are obliged, in their discourse, to appear to agree with the opinions of the people at large.
For some time past, a rabble composed of the dregs of the populace, setting themselves up for judges of the times, and assembling in the coffee-houses, barbers’ shops, and taverns, have, in vain speeches, unbecoming their station, indulged themselves in the liberty of abusing and calumniating the Sublime Government; and as they have not been visited by the punishment which they deserve, people of this sort have thence been emboldened to say whatever they please. This system has often brought the Sublime Government into trouble.
In the times of Suleÿman Khan Kannuni[[53]] the Just, a few ignorant men who did not approve of the new system then promulgated, having got together in one place, railed against the Sublime Government, uttering whatever tedious and absurd speeches came uppermost in their mouths. This circumstance coming to the knowledge of the Emperor, he cut off the ears and tongues both of the railers and listeners, and nailed them, for an example to the world, on the upper porch of a small gate near the palace of Sultan Bayazid. As this place was a thoroughfare for the public, all those who with their eyes contemplated the sight, learned to restrain their tongues. At that time, as at the present period, the greater part of the vulgar, in their ingratitude for benefits conferred, resembled the children of Ismael. This sort of rabble being ignorant that from themselves springs the corruption of the world, give their opinions on affairs as though they had by inspiration received intuitive knowledge of them, and taking no blame to themselves, as though their own inertness was not the cause of such misfortunes, have rendered themselves the devil’s laughing stock. As no public examples are made of them, owing to the lenity which now prevails, and to certain considerations, the temper of these times is neither fit for peace or war, and is incapable of rendering service to government and religion. Nevertheless, that the world may not remain empty, a company of hogs, corrupt and degraded like those who preceded them, assemble in taverns, coffee-houses, and brothels, in order to abuse and vilify the Sublime Government. This perverse race are outwardly Mussulmans[[54]], yet have they not the least idea of religious purity, and are indeed a collection of baccals[[55]], boatmen, fishermen, porters, coffee-house keepers, and such like persons.[[56]] Although it would be requisite to punish many of them for opening their mouths on state matters, and to make public examples of them for the purpose of restoring order to the world, yet the force of necessity obliges the government to overlook their faults.
A treatise which should contain an accurate account of the consequences produced by the insolence and folly of the vulgar of this day, and especially a correct statement of some events which ought to be made public, having been required of us from the highest quarter, we have undertaken to write it in a style which is simple, and easy to be understood. Under the Divine favor, those who study this book with sentiments of religion, will thereby be enabled to make themselves acquainted with the present condition of the world.
SECTION I.
An Explanation of the Causes which have occasioned Trouble in the World.
“This institution of the Nizam-y-Gedid has caused the established order of the world to be disturbed, and has given cause to the insolent conduct of the mountaineers in the country of Rumelia.” Such are the expressions employed by a set of contentious and ignorant men, incapable of learning reason. I have sometimes questioned such persons, saying as follows:—“Ho, friend! allow me in the first place to ask you a question. What is this institution against which you make such continual and senseless outcry? First know precisely what it is, and then continue to oppose it. If there be reason in what you say, I am open to conviction, and am ready to concede the point in dispute.” On hearing this, all they could say was, that what they call the Nizam-y-Gedid, is a body of troops trained and exercised; beyond which, and a mere profession of their aversion to it, they plainly showed that they knew nothing about the matter. Although I saw that an attempt to make this kind of rabble understand public affairs, is like trying to make a camel leap over a ditch, I proceeded to put some questions that occurred to me, as follows:—“Shall I give you some account of the troubles which occurred in the world before the Nizam-y-Gedid existed, during the reigns of their highnesses the former Ottoman Sultans, who have found mercy from God? Such as the disturbances raised in Anatolia by the Gellalli[[57]], and the insolence of Sarry Beÿ Oglou in the reign of Sultan Mahmoud, and especially the events which passed in Egypt, occasioned by Sacka-Yorghi Alli-Beÿ, the son of a glass-blower; and the affairs of Emir-Daher, of Abou-Vahib, all of which happened during the reign of Sultan Moustapha; and the calamities inflicted by the unemployed Levendis,[[58]] who turned the province of Anatolia upside down; and the continued bad success which attended the arms of the followers of Islam, for the space of seven years, during the Muscovite war, which began in the year 1182; the defeats which our great armies suffered every year, with the loss of so many thousand tents, such abundance of camp equipage, treasure, artillery, bombs, and military stores, sufficient for the consumption of many years, and so great a loss of our troops, either taken, drowned, or killed, and the capture as well of our small forts and retrenched posts, as of our large fortresses, some of which were reduced by famine and others by force; and the impossibility of delivering so many thousand women and children whom they contained, and who, still remaining in captivity, pass their lives in tears. These are things, the bitter remembrance of which can never be erased from our hearts. Some of these calamitous events may be found in our annals, and some have happened in our days. Pray was the Nizam-y-Gedid the cause of all these disorders and disgraceful occurrences? It did not exist at that time, and yet you see that confusion was already introduced, and the regular order of things interrupted. Is then the Nizam-y-Gedid the only cause of revolution? On what does your dispute now rest, and what answer can you give to my question?” After I had thus spoken, some of them who were disposed to hear reason yielded to conviction, and remained abashed, having nothing to answer. But some others, less reasonable, who knew nothing of the things which I had spoken, answered thus:—“What need I know about the troubles that have formerly happened in the world? I am well aware that those which now prevail are caused by the Nizam-y-Gedid.” To these ignorant and pertinacious adversaries, I again addressed myself in these terms:—“Disturbances having broken out in the regions of France, the people eat each other’s flesh[[59]], and the Crals[[60]] having declared war against them, for the space of exactly fifteen years, battles have been fought without intermission, so that the country of France has been turned upside down, and the inhabitants have drank each other’s blood, and poured it out in the streets like a torrent, and have, until this day, with the fury of dogs, changed their country into a slaughter-house for swine. Behold such troubles are not confined to[[61]] Frenghistan alone. Neither India, nor China, Arabia, Persia, nor the new world[[62]], are at present exempt from confusion and carnage. These things being so, is their source to be attributed to the Nizam-y-Gedid? We may observe, likewise, that although trouble and bloodshed prevail in Rumelia, yet, thanks be to God, Anatolia is free from these calamities (may the ears of Satan be stopped with lead[[63]]). Shall we say, then, that the fatal contagion of the Nizam-y-Gedid is confined to Rumelia, and that it has not infected Anatolia; or rather have not these things proceeded from the decrees of Providence? Should not that consideration strike us? After reflecting and meditating on what I have said, what reply can you make?”—“Good God!” says my opponent, “I thought Rumelia alone had been disturbed.”—“Then,” I replied, “if you are ignorant that every part of the world is thus convulsed, and such things happen when there is no Nizam-y-Gedid, and disturb the tranquillity of the universe, you should not, by any means, impute the origin of dissension to that establishment.”
By thus addressing them, I succeeded, by Divine favour, in bringing many of them to conviction. With respect to those persons, who, although they are acquainted with the true origin of such events, and the course of worldly affairs, and understand and know the commands of the great Prophet (on whom be salvation and the peace of God), yet persevere in their perverse opposition; and who, because they were formerly authors of sedition, are ashamed to belie their words, and therefore maintain the dispute, and uphold contention; who, having originally calumniated the corps of cannoneers of the Nizam-y-Gedid, and abuse those who were the authors of it, uttering speeches which do not become their lips, on a subject above their comprehension; with respect, I say, to such persons, who, although they themselves confessed that the excellence of these new troops was seen in the French war, and that to their good conduct many of us owed our escape from captivity, yet afterwards forgetting this avowal, are not ashamed to indulge in extravagant abuse of them, it remains only, that at the five stated times of prayer, we beseech the Divine Providence to grant them understanding, and a knowledge of the right way, that they may distinguish good from evil, and acknowledge the power of the Sublime Government with whose bread they are fed; and that thus, by a sincere union of hearts in the way of truth and justice, we may obtain complete success over the enemies of the state and of our religion. Thus did I manage my dispute and conference with those adversaries who attributed to the Nizam-y-Gedid the troubles of the world. Long and tedious indeed it was; yet by the favour of the Divine Majesty, and the protection of the great Prophet of miraculous memory, many of the opponents, who were at first unwilling to hear reason, have been convinced, and brought to entertain a just idea of those affairs; and using their efforts to convince others, have entered into the congregation of well-wishers to government.
SECTION II.
An Explanation of the Causes which gave rise to the Establishment of this Nizam-y-Gedid, about which so much noise has been made.
Be it known to men of understanding, that after the conclusion of peace with the Muscovite infidels, in the year 1206[[64]], when ambassadors were passing to and fro, at the time that the prisoners were released, diligent enquiry was made of many persons who had been in the hands of the Russians, with regard to the power and condition of the enemies of our faith. In the city called Petersburgh, which is the residence of the Russian sovereign, are to be found men of all nations. Among these was a certain infidel, formerly an Ottoman Rayah, but fixed, by his employments, in the Russian states; a man extremely rich, and a complete master of the art of deceit, acute and lively in speech, and devoid of shame and modesty.
This man, who was at that time become an ambassador[[65]] said one day to the[[66]]sovereign, in a familiar society of Franks[[67]], “Why should you give yourself the trouble of carrying on long and obstinate wars with the Ottomans? If your design be to take Constantinople, why should you, by carrying on operations on the land side, struggle with so many difficulties? Nothing is more easy than the capture of Constantinople.” On the sovereign’s desiring to know which was this easy method, the wicked person answered as follows:—“The Cralyä[[68]] having formerly carried on two or three successful wars, and possessed herself of the kingdom of the Crimea, equipped a fleet on the Black Sea, and after annihilating the Tartar nation, and taking many forts and castles, reduced to her obedience the rayahs of the White Sea[[69]] and many trading communities, it would be easy, by following up a certain plan, to accomplish in two days the conquest of Constantinople, which need only be attacked by a single streight.” The Cralyä, pleased with this suggestion, said, “If you prove yourself useful in rendering me that service, I will appoint you King of Constantinople for the term of your life, in the same way that I appointed a king over the country of Poland.” The person then spoke again thus:—“None of all the Ottoman troops are now ready to take the field: those of Anatolia are employed in cultivating the land, and smoking their pipes; such as inhabit Constantinople are either busied in carrying on various trades, or at least are not subject to any good discipline. Were they to assemble troops with the greatest possible expedition, they would require at least a month for that purpose. Behold, the water used for drinking in so great a city, comes from certain reservoirs which are without it.[[70]] It is not, therefore, expedient for us to carry on a troublesome war with ships and troops by sea and by land. We need only dispatch to the Crimea all the Russian ships that are in the White Sea, and there, filling with troops all our vessels, large and small, we will disembark them suddenly without the channel of the Black Sea, in the district that contains the reservoirs, the walls of which we will beat down with our cannon and[[71]]destroy. In one hour this may be effected. On the waters running out, the consequence will be a great tumult at Constantinople, the news being every where spread that the Russians have destroyed the reservoirs of water, that they are about to assault Constantinople with all their forces, and that their ulterior projects are not known. In the space of one day the want of water will produce confusion among them, which will be augmented by our zealous partisans of the Greek nation. The troops which are in Constantinople, instead of marching immediately against us, will pillage the public treasures, and those of their emperor, ministers, and rich men; and putting their booty hastily on board such boats and vessels as they find at hand, will endeavour to fly to Anatolia and elsewhere. The residue of the inhabitants, who remain at Constantinople, being left to themselves in this calamity, and overwhelmed with astonishment, having no water to bake bread, or to drink, will, in the course of two days, be reduced to the last extremity. So that the Russian troops, gradually advancing and entering the city, will make themselves entire masters of it.”
The Sublime Government having received intelligence of this conversation, and of the decision taken in consequence of it[[72]], the infernal treachery of the aforesaid wicked person, seemed really to have conceived a feasible project. Water sleeps, and enemy is sleepless.[[73]] It is especially to be considered, that the distance from the peninsula of the Crimea to the channel of the Black Sea, is such, that a ship may cross it without altering a sail; and whatever confidence we may place in our own strength, yet, God forbid that so cunning an enemy should find us in an unguarded posture; particularly since we are instructed by the example of so many States, that owed their loss of reputation and ruin to the want of care in observing the machinations of their enemies, and in neglecting to provide in proper time efficient troops and military stores. From this source their calamities have arisen, as is written and set forth, as well in other histories, as in that which treats of the misfortune of the Sublime Person, who has received the mercy of[[74]]God, and of the peace which he concluded. The Russian infidels having withal greatly improved the state of their dominions within the space of seventy or eighty years, and manifested their thirst of glory by their arrogant and insolent interference in the interior affairs of other States, and having annexed several foreign countries to their own dominions, especially the kingdom of Poland, we must not, by any means, consider ourselves secure from so treacherous and deceitful a nation. Besides all this, the upright and provident ministers of the Sublime Government, who are aware of the evil designs of the enemy, having represented to the Emperor, (who is at the summit of power, and inhabits the mansions of wisdom and understanding,) that if such an attempt as that suggested to the Cralyä by the before-mentioned reprobate, should actually take place against the reservoirs, (which God forbid!) as there had been no care taken to provide either money or troops, it would be utterly impossible to dispatch with expedition against the enemy forces that were under no discipline, or to repulse them with such soldiers; and that the people of the Empire of Islam, reposing entirely on the protection of Providence, would not make the least resistance. That therefore, as it was a maxim established that in an urgent case, when some remedy must be sought, resources must be found in the whole body of those who are attached to government, without consulting the lower orders; there was no other method of dispelling and removing the danger we have spoken of above, but by keeping a body of troops on foot ready for service. It was also taken into consideration, that even if the description of force required for the purpose really existed at Constantinople; yet in case of any danger arising on the side of the reservoirs in the way we have mentioned, (which Heaven forbid!) as the intelligence must be conveyed from thence to Constantinople, and as the troops must assemble, it would require five days at least before they could reach their destination. May God protect and guard us! “The serpent kills a man in Egypt whilst the Teryak[[75]] is coming from Venice,” as the proverb says.
With regard to the apprehensions entertained for the reservoirs, it appeared in every case indispensably necessary, that on that side a body of troops should be kept in readiness in some fixed station, and provided with requisite supply of artillery, ammunition, and military stores; and such troops as should not, like the rest of our forces, be composed of sellers of pastry, boatmen, fishermen, coffee-house keepers, baccals, and others who are engaged in the thirty-two trades, but of well disciplined men, who would take care to have their cannon and muskets ready for service, and on an urgent occasion, would be prepared in the space of half an hour to engage the troops and artillery of the enemy; to repulse them, and retaliate on them their own hostile devices. After these points had been taken into serious consideration, some men were in the first place dispatched to the corps of the Janissaries for the purpose of selecting from thence some young and chosen soldiers, whom they were to discipline and train to the use of arms. Upon this, our bravoes who are engaged in the thirty-two trades, considering that if they were obliged to attend punctually to the exercise of cannon and small arms, they would be occupied with that instead of their private affairs, and would be brought into trouble, no longer receiving their pay once in three months gratuitously, and without doing any thing for it, began to ponder the matter, stroaking their beards and mustachios, and to vent their discontent by saying, “We are not made for this sort of work, and we will have nothing to do with it.” Whatever pains were taken to enlighten their understandings, they obstinately persisted, addressing each other by these or similar terms, “Ho! Alli Sacka Baba, Oda Bashi, Bash Karakouloukgee![[76]] what say you to this business? the exercise of the Nizam-y-Gedid is now introduced; henceforth no pay is to be had without service, and what they call exercise is a very troublesome service; it is true that drawing up in a line makes a better show; but if they send us to war, we can fire our muskets, and then charging sword in hand, we can put the Russians to flight and storm their camp. May Heaven preserve from decay our corps and our chiefs! we shall then take our pay when it is issued, and pass our time agreeably.” Such were their expressions, as though they could by frigid reasoning, and senseless allusions, induce the Sublime Government to abandon this enterprise, when the experience of two wars had proved, beyond dispute, both the total inefficiency of their services, and the feeble condition of the Mahometan community.
With respect to the apprehensions entertained of the destruction of those fine reservoirs by the Russian infidels, the first step which was taken for the purpose of procuring speedy and effectual means of guarding against so devilish a piece of treachery, consisted in an ordinance for levying a body of Bostangees[[77]], who were to be quartered at the Levend-Chifflick, a military post newly established at no great distance from the reservoirs, in order that in an urgent crisis when we fly for refuge to Divine protection, they might be ready for service in a very short space of time. But the most important point is this: that the new levied troops, instead of engaging in trade, should remain day and night in their quarters, applying themselves daily to military exercises, and keeping their arms, cannon, muskets, and warlike implements of every description necessary for immediate service; thus practising a discipline suitable to their appellation of soldiers of the new regulation. To complete all, every Orta[[78]] led an Imam[[79]] attached to it for the due performance of religious worship, that nothing requisite might be omitted. Besides this, numerous batteries are established on the shores of the canal of the Black Sea[[80]], well furnished with artillery, and a sufficient number of gunners were appointed to serve them, and to oppose any attempt which might be made by the enemies of our faith, to force the passage of the said canal. As the perfect discipline of the garrisons of those forts, rendered the passage of a ship altogether impracticable, the enemies of our faith clearly saw that the attempt must end in their destruction; and thus, under the Divine favour, their wicked projects, which we have already related,were rendered fruitless and abortive.
The continual and daily progress which these new soldiers have been making in discipline and order, and the excellent conduct and steady valour which a handful of our regular troops displayed at Alexandria, Cairo, and Acre, have caused the hearts of the foes of our religion to melt within them, on seeing and hearing these things. We trust, that by the favour of Heaven, when this description of our force called Nizam-y-Gedid shall have become sufficiently numerous, terror and consternation will take possession of the hearts of the Russians, the Germans, and the other enemies of our faith and Empire, to such a degree, that they will no longer think of imposing on the Sublime Government hard and insolent conditions; and that, lastly, this institution of regular soldiers, proceeding from the habitation of the great Spirit which rules over our faith and Empire, will perpetuate the duration of the Sublime Government even to the end of the world, and will give us victory over all our enemies.
It has happened to me a thousand times to find myself engaged in dispute with a crowd of contentious fools, who say, “Is there any occasion for these new troops of the Nyzam-y-Gedid? At the time that the Ottoman race conquered the world with the sabre, there were no such forces. Let the enemy present himself, and we will lay our hands on our sabres, and at a single charge make piece-meal of them. Only let us see the intentions of our enemy, we will storm their camp, sword in hand, upset their Cral from his throne, trample his crown under our feet, and penetrate even to the most distant of their countries.”
To these bravoes I thus addressed myself: “Hark ye, comrade! do you know that ever since the year 1146 I, as well as my father, have served with all my might in the corps of Janissaries, and have been engaged in several wars, and have seen the world both hot and cold, and feeding from the world’s basket, have passed through the hoop of the elements.[[81]] Having moreover been a prisoner in the hands of the enemies of religion, I became fully acquainted with their deceit and treachery, their discipline, and the successes which they have obtained over the Sublime Government. It has thus been easy for me to gain an intimate knowledge of many things, the truth of which cannot be easily understood from the mere perusal of our annals. As I am now eighty-seven years of age, if all those affairs that have passed since the year 82, with which I am thoroughly conversant, were to be written, they would fill several volumes. There are, however, certain events taken as well from history as from what has fallen under my own observation, which I wish to relate to you; and as my discourse shall be free from malevolence and bad passions, I trust in God that you will hear me with satisfaction, and will one day bless me.”
SECTION III.
The subject that we are now to treat is as follows:—
At the accession to the throne of that flower of Emperors, Sultan Suleÿman Kannuni, the science of firing with quickness artillery in position, making use of muskets, and practising such like military exercises, and of defeating large armies with a very small body of troops, was not known amongst the foreign states of Europe and other nations. In this state of things they carried on wars against us; and in such contests the pious enthusiasm of the soldiers of Islam caused the gales of victory and conquest to blow on the side of the Sublime Government. Sometimes, also, they were on that of the enemy. It came to pass by a disposition of Divine Providence, that His Highness Sultan Suleÿman having for some years following continually met with bad success in his wars against the Germans, and perceiving that his defeats were owing to the unskilfulness and want of discipline of our soldiers, employed himself in creating a corps of regular troops[[82]], and inscribing recruits for that purpose. Immediately a number of idle and ignorant vagabonds, who disapproved of this institution of troops, quarters, and military regulations, began to murmur, saying, “Was the world originally conquered by the Janissaries? No; it was subdued by the Segbans, and other valiant companies.[[83]] What sort of corps is this? and what is the meaning of these dresses? What strange things are the water-carriers, cooks, and servants, with their various dresses and titles!” By disseminating these seditious speeches, they entirely corrupted the minds of those soldiers who had been, or were to be enrolled in the new corps of Janissaries. So that, for instance, if an hundred recruits had their names inscribed to-day, to-morrow two hundred would desert.
His Highness the said Emperor, reflecting on what passed, and considering the favour which had been granted by Divine Providence to our magnificent Lord[[84]]; understanding also that every age was gifted with some polar star of intellectual excellence, discovered that there existed at that period from among the sons and successors of Hagee Bektash, the polar star of the times. The Emperor having caused this personage to be brought to him from Anatolia, spoke to him of the new corps which he had formed for the purpose of snatching victory from the infidels, and giving it to the people of Islam, and demanded the prayers of this Sheich, that the soldiers enrolled in the corps, instead of deserting, might display constancy and firmness. The said personage having therefore prayed, from that day forth the recruits no longer fled, but looking upon themselves as the children of Hagee-Bektash, firmly persevered in their service; and thus, when expeditions were undertaken against the enemy by these regular troops, who were kept closely to the pitch of discipline necessary at that time, the happy influence as well of the Emperor of Islam who is the chief of religious conquerors, as of the aforesaid holy personage, had so beneficial an effect, that they overthrew the armies of the enemies of the faith, and gained such signal advantages, that were we to describe them at large, our discourse would be too prolix. Before much time had elapsed, the enemy being broken and routed, and perceiving by experience the advantages of this discipline, obtained peace with a thousand entreaties. Hereupon all the Crals[[85]] being seized with consternation, after communicating with each other, held a council in a place appointed, to which they invited men of wisdom and experience. The conclusion they came to was this: “The Ottoman Emperor having introduced an admirable system into his army, and established a corps for the express purpose of keeping it up, we shall no longer be able to keep face with such well disciplined troops: as the soldiers of the Islam are naturally brave, they will fall in among us, sword in hand, and make a speedy end of us; and as the opinion which they hold that those who die in war are martyrs, and go immediately to Paradise, makes them fight with great zeal, it is evident that if we do not establish good and sufficient military regulations, the Ottomans will conquer the whole of Europe, and oblige us all to pay the Haratsh. It is our business therefore to find some method of preventing those soldiers from closing with us.” They concluded their conference by forming a masterly project, and inventing a method of using with expedition their cannon, muskets, and other instruments of war, and prohibiting their troops from engaging in commerce, they obliged them to pass their whole time in learning military exercises, in which they made such progress that it became at last impossible to break their ranks. In truth, it is well known to those who are acquainted with history, that in the wars which have taken place since the invention of this new system of tactics, the Ottomans have been most frequently worsted, because they found it impossible to make use of their sabres among the infidels as they wished to do; for their regular troops keep in a compact body, pressing their feet together that their order of battle may not be broken; and their cannon being polished like one of[[86]]Marcovich’s watches, they load twelve times in a minute, and make the bullets rain like musket balls; thus they keep up an unintermitted discharge of artillery and small arms. When the Islamites make an attack upon them with infantry or cavalry, the enemies of our faith observe a profound silence, till the soldiers of Islam are come close up to their front, and then at once giving fire to some hundred carriage-guns, and to seventy or eighty thousand muskets, overturn our men in heaps without so much as receiving a bloody nose. When they have thus by a few volleys caused thousands of the people of Islam to drink the sherbet of martyrdom, the surviving remnant are wont to fly. Our troops perceiving how skilful the enemy are in the use of fire-arms, and seeing many thousand men slain in the space of half an hour, while they are unable to avenge themselves on their opponents, have necessarily begun to lose courage. But although the wicked infidels, exerting their whole strength, have with great prudence and boldness invented so masterly an art of war, yet the soldiers of Islam, who have not been able to make any stand against them, may justly assert that the fault does not belong to themselves; for since the enemy sends us eighty thousand charges of grape before a thousand of our men have time to fire their muskets, it is certain that resistance in such a case is beyond their power. Thus during the period which elapsed before the reign of his Highness Sultan Mustapha Khan, although we were sometimes victorious and sometimes vanquished, yet success was, for the most part, on the side of the infidels.
By explaining all this, and by giving answers founded on the knowledge of passing events, I have succeeded in convincing many persons, who by falsehood endeavoured to support the unjust opposition of the partisans of the Janissaries. What remains to be mentioned is this: His Highness Sultan Mahmoud, having enquired the reason of the successes of the infidels, and the defeats of the people of Islam, a dissertation, treating of the way to victory, and entitled “The Origin of Discipline,” was composed and published; and as it afforded satisfaction to the Emperor, copies of it were disseminated amongst the public. I have, in the year 1206, undertaken to write a description of the new troops, being encouraged thereto by the favour which the Emperor has been pleased to bestow both on the motive and the work; but as, by the mercy of Heaven, I have reached the extreme period of life, it is very uncertain whether I shall be able to finish the execution of it.
SECTION IV.
“Since you cannot reconcile your minds to the new system of exercise, and say that it is useless, allow me in reply to put this question to you: Was there a wall run up between you and the infidels during the Russian war which broke out in the reign of Sultan Mustapha Khan? When you had consumed as much meat and white bread as would have been sufficient for two hundred thousand men, why did you, while the infidels were in your sight, turn and fly, instead of engaging them after you had raised a commotion on the pay, rations, and exceptions from service? You well know that I was present with you at that time. In the following year you committed, on your march to the army, sundry crimes and excesses; burning and ruining the houses in which you were lodged, both of Mussulmans and tributary subjects, and lengthening your hands against their children and daughters. When you arrived at the camp, you plainly showed what ability you possessed for war, never having ventured in any situation to engage or oppose the enemy, even so much as with the sound of your voices; and after having spent your time as you did the former year, in disputing about pay, &c. you departed, spoiling your brothers in religion, and showing no fear or reverence, either for God or man. Prove to us, if you can, that at any time, or in any place, you have rendered the least service to the Emperor. Such being the state you were in for the space of six or seven years, you at length became the cause of the Muscovites concluding a treaty with us on their own terms, inasmuch as through your misconduct they were enabled to penetrate into our territories. And to conclude all, it is owing to you that such a province as the Crimea, the seat of a Khan, hath remained in the hands of the infidels.—In the late war with the Russians, which followed the one we have been speaking of, several thousand soldiers of the corps of the Janissaries were detached with speed on the side of Otchakow, with the hope that you would effect something before the military forces of the Russians could arrive from a distance of seven or eight hundred hours’ march.[[87]] On that occasion you paid no attention to your officers or to the governor of Otchakow, but of your own counsel went to attack a little entrenched port called Kibburun, where, being engaged by a small body of Russian troops appointed to defend that quarter, you could not resist them, but returned to Otchakow, after losing a great number of men. The Muscovites then besieged the fortress of Otchakow, remaining before it during the season of winter, snow, and extreme cold, whilst you crept into holes within the place, and did not dare to venture out. Thus you were the occasion of the enemy’s taking by assault, and by force of arms, so strong and firm a bulwark of Islamism, together with all its inhabitants, who were made prisoners. And to you it is owing that so many thousand persons, with their wives, daughters, and young children, fell into the hands of the Russians. In other places you were equally unable to resist. As the superiority which the practice of military exercise gives to the infidels in war is clearly evident, as well as the deficiency of the people of Islam in several points connected with military science, is not the obstinacy with which you oppose the introduction of this exercise, purely a treason against our religion and empire?” When I had thus set forth and laid before them their actual condition, such of them as were disposed to reason ceased their clamour, and answered thus: “Truly His Highness Sultan Mahmoud was about to appoint a deputation for the purpose of establishing this exercise, according to the principles laid down in the treatise entitled ‘The Origin of the Institution of Discipline;’ but as longer life was not granted to him, the deputation was not named. If at that period good order had been established, we should not have been beaten by the infidels.” In these words they made confession of the truth; but some answered differently, saying, “In the corps of Janissaries I receive twenty-five aspers; if these troops of the Nizam-y-Gedid should increase in number, and become serviceable, I am afraid that as the Janissaries will no longer enjoy any consideration, I shall not be able to draw my pay. If I knew for certain that no loss would accrue to me from it, I would say, God grant that all the people in the world may become soldiers of the Nizam-y-Gedid.” These people expressed their true sentiments. Others again spoke thus: “If we abolish the new regulation (although we know that it is likely to be serviceable, and that our other undisciplined forces will never be of the least avail) the enemy will celebrate the event with the rejoicings of a marriage-feast, and encroaching on our territories more and more, will confirm their victory by imposing on the Sublime Government hard and disgraceful conditions; and to conclude, as there will be no means of opposing the enemies of our faith on any side, the power of the Sublime Government will decline from day to day. If, under the Divine favour, these troops who are clothed with the garments of discipline, should be augmented until they amount to the number required, and stationed in the fortresses upon the Russian and German frontiers, as well as in other parts of the empire, we very well know that, in a time of trouble and of war, they will not be disconcerted like our raw soldiers, but will stand firm and unshaken in the midst of carnage. We will prove the truth of our words by this example: If, on a stormy day, a vessel be manned with persons utterly ignorant of sea affairs, the ship will undoubtedly sink, and all on board will perish; but if the crew are acquainted with navigation, however great may be the storm which they encounter, they will, by the grace of God, obtain a deliverance from it. Can there be any room to doubt that a few persons who have for fifteen or twenty years exercised the art of war, and have learnt sundry military stratagems, will obtain an easy victory over many thousand unpractised soldiers, overthrowing them, and bringing them into captivity?” In such terms as these many of them avowed their assent and conviction. It ought to be generally known that, whilst many thousands of our undisciplined forces were unable to obtain the least advantage in the war which they waged at Alexandria and Cairo against the reprobates of France, our gunners and regular infantry, although few in number, bravely combating the infidels and defeated them incessantly; and the flight of a single individual of that corps was never seen nor heard of. As their valour was conspicuous to all, many of those who had carped at them saw and acknowledged their error, saying “these are the troops who will render effectual service, and we have sinned in calumniating them.” His Highness Gezar-Pashah seeing the greatness of soul which these men displayed in war, and with what heroic courage they became martyrs, while not a single individual thought of flight, spoke thus: “Truly before I knew what sort of men these were, I was wont to abuse them; but if after this I do so again, may my tongue be dried in my mouth.” This we have heard from persons who were present at the time that he said it. If we possess any understanding or sense of rectitude, and be able to distinguish good from evil, we may perceive and comprehend how important and necessary the services of these troops have been; and also that, with the exception of this sort of regular soldiers, the residue of our forces have only served to create confusion and occasion famine, in our camps, frontier fortresses, and other military posts. There are certain expressions current amongst the enemies of our faith which our ears heard in the time of our captivity. They say thus: “The greater is the number of troops sent by the Ottomans into the field, the better are we pleased; because if they are very numerous, their magazines will be exhausted, and they will disperse before two months have passed; and if your raw soldiers march against us, the greater part of them will be mowed down by our grape shot, and the remainder will fly.” Behold, we have seen with our eyes that this saying is exactly conformable to truth. The following is another of their expressions: “If, for instance, in an army of one hundred thousand Ottomans, there could be found an hundred well trained men, we should, in computing their numbers, only reckon those hundred, without taking the others into our calculation, because we know that one soldier thoroughly exercised, is equal to one thousand raw and ignorant men.” It is a certain fact, that we have seen in the wars persons who, having never in the course of their lives taken a gun in their hands before, but spent all their time in the exercise of some trade, and knew not what they were about, but first put the ball into their muskets, and then the powder above it. It has been sometimes proved by experience, that as these people know not how to handle their ammunition, it would be better that they should leave the army rather than remain with it; because, being of no use, they do harm by the disorder which they create. Some of our raw soldiers who do not know the proper charge of powder, by putting too great a quantity into their guns, cause them to burst, and thus maim, or even kill both themselves and those who stand near them; and many of our unpractised horsemen who, when mounted on their steeds, fancy themselves the heroes of the age, and would not deign to give a salutation even to their own fathers, when they draw their sabres in action, wound the heads of their own horses, and thus cover themselves and their beasts with blood; this awkwardness of theirs cause those who see it to utter ejaculations of surprise. In short, it is evident to men of understanding, that as the talents of reading, writing, riding on horseback, shooting with the bow, playing on an instrument, and other similar acquirements, will not come spontaneously to persons unskilled, and uninstructed in them; so likewise victory cannot be obtained without a knowledge of the art of war, which is a particular, and noble branch of science, independent of others.
There are indeed certain considerations which may induce us to pardon those calumniators of the Nizam-y-Gedid, who are any wise connected with the old corps; but do those persons who are by no means attached to them, and who know the difference between alum and[[88]]sugar, and between good and evil, show any sense in daring to abuse so noble a science? Their perverseness and obstinacy are astonishing, seeing that, notwithstanding the taste which the infidel race has always had of our raw troops, they do not allow it to be sufficiently proved, that if a war should break out, these ignorant beasts pressing together in masses of one or two thousand men, will be unable to resist the tactic of the enemy.
SECTION V.
Containing a relation of the footing on which the old corps of troops originally were, and of their present state.
Since so unreasonable a dissension prevails between our old and new troops, we have undertaken a disquisition on the organization of the first of these corps. The public are well aware of the conduct observed by our old corps of troops when they march out to war, or return from it; but if any persons should be ignorant of this, we will thus explain it to them. At the time that His Highness Sultan Suleÿman Khan set on foot these forces, the soldiers whose names were inscribed on the muster-roll conducted themselves on their marches with the most perfect propriety; and at the places through which they passed, whether they moved by land or by water, did not take so much as the value of an asper, either from rich or poor, mussulman or Rayah; neither did they eat a single egg without paying for it, nor injured the honour of any one. Truly the said troops, yielding implicit obedience to the orders of the emperor of the times, and of their other commanders, performed their duty well, and wronged no man in any respect. In their military expeditions they were wont to subdue forts and countries, and to ruin the reputation of the infidels, and thus to elevate the glory, fame, and power of the emperor of exalted splendour, and as they were thought worthy of the prayers of his Highness and of the people of the true faith, the whole world held them as objects of praise, and all men desired their honour. As they were so highly respected a body, they did not admit into their ranks men of obscure race, such as Franks, Greeks, Armenians, Jews, or gypsies, or persons belonging to any other inglorious nation. Being men of true courage, they repressed these as well as all other insolent and shameless persons, and those of the description of robbers. As the enemies of our religion were not pleased with their excellent regulations, they found means to introduce into their ranks very cunning spies for the purpose of sowing dissension amongst them. These spies gradually creeping in amongst the soldiers under pretence of being comrades, insinuated themselves like Satan, and began by degrees to set on foot practices, tending to corrupt the valour implanted in their hearts, and their zeal for religion. “Comrades (said they) the pay which we receive from government is seven aspers, and they point out to us Paradise as the reward of martyrdom; they will certainly cause us all to be slaughtered by the infidels; we have not two lives, why then should we be destroyed for seven aspers, and without reason?” Having, by similar and repeated insinuations, corrupted the minds of the faithful soldiers, these began to care no longer about the concerns they were intended for, and saying at last, “Useless and destructive expeditions are only proper for the Russian infidels, let us leave it to their soldiers to feed upon dry biscuits, as for us we will return home and eat fine Baklava.”[[89]] Thus they forgot the stream of benefits in which they were immersed, and the kind treatment and protection that they had experienced. As there was nobody, either in the corps or out of it, who spoke reason to them, they came in process of time to do whatever they liked, plundering the places that they traversed on their march, burning and destroying the houses both of Mussulmans and Rayahs, and stretching forth their hands against the honour of their families. Besides all this, although the whole body of men who compose an hundred and ninety six Ortas, being quartered altogether in one residence, ought to have no differences one with the other; yet hatred and dissension rose to such a pitch amongst them, that they no longer considered those who did not belong to their own Orta, as brothers in religion, but, without dissembling their sentiments, exchanged bullets, and drank each others blood; and in the villages, forcing open the houses of the poor, committed murder, which disorder still prevailing, as none of them are safe from the others either in war or peace, their well regulated system of discipline hath perished and gone to decay. They pass their days in propagating seventy thousand false reports, saying, “When we were opposed to the infidels, they did not allow us to give them battle; if we had obtained permission, we could without trouble have overthrown the crals from their thrones; but the ministers of our government conspiring with the Ghiaours[[90]] cause us to be slain and taken prisoners, and, receiving from the Russian infidels casks of gold, deliver up the country to them.”
On a day of battle, as soon as they have heard from a distance the noise of a cannonade, and have seen a few hats, the Mussulman spies who are in their ranks begin to exclaim aloud: “Community of Mahomet, why do you stay here? the Ghiaours have forced our camp, the troops in front of us have turned their faces this way; we shall be pursued and made prisoners.” As these cries spread in succession through the army, even the very regiments which since their original institution never surrendered their kettles to the enemy[[91]], and which are at that moment sacrificing a thousand martyrs in their defence, now estimating their own lives at the price which the others set upon theirs, abandon in the space of half an hour their tents, camp equipage, kettles, and baggage of every sort, and repairing straight to the imperial camp, plunder the treasure, effects, and military chest, and then adorning their heads with the trophies of their pillage, walk about in small parties with a presumptuous air, as though these were inscriptions which made good their pretence of having beaten the enemy, and overturned their cral. As they are all mixed and confounded together, there is no way of distinguishing those who fight with true patriotism from those who do not, and there are amongst them certain adversaries who begin the attack against the orders of their Vezier, Agha, Pashahs, and other officers. When, however, the action is engaged, it is not possible to make them stand their ground for half a minute, and the following example is a clear proof of it. During the reign of his Highness Sultan Moustapha, in the year of the battle of Kartal, when an hundred and fifty thousand soldiers of Islam were opposed to the infidels, whilst his excellency, Cogia Abdee Pashah (who hath attained to the mercy of God,) was engaged in combat on the field of battle, at which time the people of Islam were not very hard pressed, a mounted spy, dressed like a Chiaoush, rode hastily along the rear of the entrenchments of the Janissaries, and cried aloud: “Janissaries, why do you remain here? the Ghiaours have turned our rear!” having said these words, he put spurs to his horse and departed. Before he was out of sight, the whole camp of janissaries, without examining whether he had spoken truth or falsehood, at once betook themselves to a precipitate flight. The infidels, availing themselves of the opportunity, pursued them, and were on the point of completing their destruction; but his excellency, whom we mentioned above, saved them by vigorously charging the infidels with another corps; but while he thus checked the enemy, the fugitives never thought so much as rallying or coming to his assistance, neither did they stop to take breath, until they arrived on the banks of the Danube, amongst the tents which contained the treasure. As they did not see the enemy at their backs, they ought to have retraced their steps, instead of which, they plundered the baggage and treasure of the imperial camp, and not being able to cross the river in open boats, they threw themselves into the river, so that one third of them, or perhaps more, were swallowed up in the Danube. Some, who could not swim, climbed up the willow-trees upon the banks of the Danube, and many lay hid among the reeds and flags; but when the enemy arrived and perceived them, they were all put to death by fire and sword. It was exactly three days before the whole army of the infidels came up, when they made themselves masters of all the artillery, ammunition, and military stores of various descriptions, which our bravoes, who were unable to carry them off, had left on the banks of the Danube.
Towards the conclusion of the Russian war, which had succeeded the one we have been speaking of, when Cogia Jussuf Pashah was Grand Vezier for the second time, all the officers of the corps, and the Janissary-Agha coming up to the Vezier in a body, made to him this representation: “Although we have upwards of one hundred and twenty thousand men, yet eight thousand of the Russian troops, crossing to the higher side of the Danube and attacking us, have completely routed our army. It is utterly impossible for us, with our regular troops, to make head against such welldisciplined forces as those of the Ghiaours; therefore, if you intend to make peace with them, do it without delay. While our soldiers continue ignorant of these new military manœuvres, we are not destined to become victorious, from this time even to the day of judgment.” The astonished Vezier said in answer to this strong representation, “How can I lay these points before the Emperor?” To this they replied, “We will ourselves cause a petition to be drawn up and presented to him.” At the same time, they caused an humble representation to be written out by me, and delivered it to the Vezier. It was dispatched to the Emperor, and his Highness became convinced of their inability of obtaining success in future. When peace was made, in consequence, the Sublime Government, considering that the Janissaries themselves had declared that their state of discipline rendered them unfit to oppose the tactics of the enemies, thought itself obliged to use every effort to introduce into the corps of Janissaries a regular system of exercise, hoping by that means to retrieve their affairs, to avert defeat, to open the way to victory, and to obtain security from hostile machinations. The Janissaries, however, contrary to reason and expectation, would not receive this project, and absolutely rejected it. But as it became evident that, if it were abandoned to oblivion, things would become worse, and the infidel race would certainly encroach more and more, and as the conversation which had taken place at Petersburgh relative to the reservoirs, was then generally known, a body of musketeers was formed from among the Bostangees, and quartered in the barracks newly constructed at the Levend-Chifflick. As when His Highness Sultan Suleÿman set on foot the corps of Janissaries, the new recruits deserted next day, so in the present instance a number of worthless persons set up an opposition in defence of the Janissaries, although these were no otherwise connected with it than by the simple reception of pay, and began to whisper to each other, “Hark ye! a hearth[[92]] is set open for the Nizam-y-Gedid; if these new troops, who are practising military evolutions, should perform any good service in war, the institution of Janissaries will become obsolete, and our muster-roll will be erased from the list.” They suggested also, that as the men who were inscribed in the corps of the Nizam-y-Gedid performed an exercise similar to that of the Ghiaours, the Mussulman faith is thereby injured. Although these blockheads had never before given themselves any concern about our faith or government, and indeed knew nothing of what belongs to Mussulman purity; yet, on the present occasion, they showed a mighty anxiety for religion, and by that means prevented many persons from inscribing their names, and encouraged many who were already engaged to desert. Behold! how inscrutable are the decrees of Divine Providence! When the war with France broke out, at which time these forces consisted only of three or four thousand men, the new gunners and musketeers were appointed to serve at Cairo and Acre. The said troops committed no excesses, either on board the vessels in which they were transported, or in the places of their destination whither they repaired, nor robbed any man of the value of an asper; but both in going and coming, conducted themselves with propriety and modesty. If any persons have either seen or heard of their having committed the least fault, we challenge them to declare it. When by the favour of Divine Providence they arrived at Acre, the French infidels, who had for sixty-three days pressed very closely Gezar-Pashah and the inhabitants of the place, were within a hair’s breadth of making themselves entirely masters of it; for they had already entered that which is called the Sublime bastion within the fortress; but the troops of the Nizam-y-Gedid, valiantly exerting their military skill, in one day slaughtered the infidels to such a degree, that in no part of Europe did the French nation ever receive so disgraceful an overthrow; and no man in the world is ignorant that the said fortress and its inhabitants were delivered by their courage. Is not this also a proof of their utility, past and future? Wherever they have been opposed to the infidels, although few in number, they never turned their faces back, but broke the enemy, or were themselves broken; and as not one of them dared to mention the word flight, they have always, in exact obedience to the will of the great and mighty Prophet, punctually discharged the duties which appertain to a holy war, and a steady zeal for the faith. If there is any falsehood in my words, let any one prove it; I am extremely willing that he should do so, otherwise, for God’s sake, let every body listen to reason. When our undisciplined forces in Egypt found themselves unable to make head against the cavalry or infantry of the French infidels, they retired for protection behind the ranks of our regular troops, who alone stood their ground, and by that means saved themselves from the impending danger. Moreover, in the year 1217 they were sent against the Mountaineers who had rebelled in Rumelia. Since that insolent race first showed themselves, several Veziers and other officers had been sent against them without effect.[[93]] Having formed the wicked design of destroying the Nizam-y-Gedid institution from its roots, they now exerted their whole strength and gave battle. Although the regular troops had with them neither their cannon, howitzers, or mounted men, and were engaged in the midst of a severe winter, snow, rain, and mud, and though the rebels were strongly posted in a town, they nevertheless marched up to the attack, and without regarding the advantageous position of the insurgents, while they were themselves up to the knees in mud and water, they knocked down half of the rebels like rotten pears, sending their souls to hell, and obliged the rest to fly. In a short time the field of action was covered with the vile carcases of the rebels, and those who were taken alive reported that they called out to each other, “Ah! comrade, these troops which they call Nizam-y-Gedid, are not what we took them for.” In these exclamations they betrayed the sense of their own inferiority. Every one knows that at last these rascals, unable to make a stand on any side, climbed the mountains by night, and fled. To this we may add, that although the banditti tried by every means to introduce a spy into the ranks of the new soldiers, they could not succeed, because, by the regulations of those forces, an officer is appointed to command every ten privates, and these officers who have an opportunity of seeing constantly, as well their own men as those who are on the right and left, are acquainted with them all, and in the line they never quit each other’s sides; if, therefore, a stranger from without should get in amongst them, in what condition would he find himself, being exposed in the middle; like a broom in a court-yard, he delivers his collar to the first man that takes him.
Just and intelligent men may readily understand how easily the Sublime Government can organise these troops, from this circumstance, that it is utterly impossible for any person, whether Mussulman or infidel, by passing to and fro to examine the state of these troops, and learn where they are going, and what they are about to undertake, without being discovered and punished. The advantages of the new corps, and their superiority over the old are infinite; were we to write them all down, we should fill several volumes. In order, however, to make the people comprehend well, we will point out to them another of these advantages. The soldiers of our ancient corps, are not at all clothed alike; from this diversity of garment, the following bad effect results: if, in time of war, any of them should desert from the army, as there are no marks by which we can distinguish whether the deserters belong to the troops, or whether they are tradesmen, or servants, they have thereby the opportunities of escaping without being known. Whereas the new troops have a particular uniform of their own, so that the stragglers would be soon discovered. Hence it results, that in a large camp of the new troops, every man will be forced to remain fixed in his company, and steady in the performance of his duty, whether he would or no, since it is impossible to desert without greatly incurring the danger of punishment.
Another of their advantages is this: our old forces, when in presence of the enemy, do not remain drawn up in a line, but stand confusedly and promiscuously like a crowd in a place of diversion. Some load their muskets, and fire once, some twice, or oftener, just as they think proper, whilst others being at their wits’ end, and not knowing what they are about turn from side to side like fabulous story-tellers.[[94]] If in consequence of any movement which they perceive on the side of the enemy, the officers endeavour to make the troops fall back a little, some will obey them, others will not, every one does just as he likes. If they wish to retire a little, the soldiers make that a pretence for flying to the distance of some days’ journey.
But the new troops remain drawn up in line as though they were at prayers, the rear ranks being exactly parallel with the front, and consisting of the same number of companies, neither more nor less, so that, when it is necessary, they turn with as much precision as a watch. The whole body, consisting of many thousand men, observe attentively the signals given them by the two fuglemen who explain by signs the commands of the officers, and not one dares so much as to turn his head. Thus the orders of the officers being communicated without the least noise, they stand firm, and lend an attentive ear, whilst not a word issues from their mouths. If, for instance, the officer whose business it is to give the command, makes the signal for attention, the whole body are ready in an instant, and not one of them dares to stand idle, or to make any noise, or to look another way, thus they are equally prepared for whatever may happen. Sometimes the signal is given for them to load and discharge their muskets successively, without regarding order or slacken their fire, so as to make the balls shower like rain. If, while thus engaged, they meet with a check, the officers immediately by a signal will cause them to retire in good order, and will supply their place with fresh troops from the rear, who likewise scatter their fire in the same manner. This method of managing troops gives great facility to their operations. Sometimes they dispose a large body of men in a circular form, and then cause them to march round in such a manner, that as the circle turns the soldiers incessantly discharge their muskets on the enemy and give no respite to the combat, and having prepared their guns for a fresh discharge before they return to the same place, they fire the moment they arrive in the face of the enemy. The result of this circular formation is, that the fire and slaughter do not cease for an instant. Sometimes, when it is judged necessary, several thousand men being crowded into a narrow space, form a solid mass for the purpose of appearing to the enemy to be few in number, then by opening out, they can execute any manœuvre that they please, and sometimes, ten thousand men deploying, appear to consist of fifty or sixty thousand. At other times, when they are hard pressed, the troops receive the superior officers in the centre, and throwing themselves into the form of a square castle, pour their fire on every side, the artillery also being disposed on every face of the square, so that if the enemy should charge them even on four sides, he will be unable to make an impression. If the enemy’s cavalry should endeavour to break in upon them while they are formed in this manner, on the signal being given, the front rank men kneel altogether in an instant, and remain in that position keeping their muskets supported against their breasts, and the ranks who are in their rear stand upright and make use of their fire-arms, thus rendering it impossible for the hostile cavalry to break in and create confusion. Should it happen that the enemy is as skilful and well trained as themselves, and employs against them the same discipline, then of the two parties, that will be victorious whose chiefs are enabled, by the favour of Divine Providence, to put in practice with superior address, the new science and stratagems of war which they have learned, because the apostle of the Most High, our great prophet (on whom be the blessings and peace of God!) himself condescended to use military stratagems. This sacred tradition is thus related.
During a holy war which was carried on in the happy time of the apostle of God, (on whom be peace!) a certain valiant champion of the enemy’s army came out to offer single combat, and demanded that the glorious Alli should be opposed to him. Alli, well pleasing to God, having received the command of the Apostle, girded on his sword only, and immediately went forth alone to the place appointed for the combat. When this friend of the Most High met that infidel, he thus addressed him: “I come on foot having one sword; why come you out on horseback having two swords and two bows?” The great Alli spoke to him again, saying “let these things be so; but I come out alone to give battle on our side, why do you bring another man and come both together?” The infidel, at this question, looked about him believing that another man had followed him, when at the same instant, the great Alli, in the twinkling of an eye, made the vile head of the reprobate fly off. The death of the said wicked person having been a source of joy to the followers of Islam, the excellent Alli, meeting the great prophet on his return, related to him the admirable stratagem by means of which he had slain that wretch. This holy tradition has been vouchsafed unto us.
Although many similar stratagems have been employed at various times, by holy warriors, and leave has been granted to the spies sent forth amongst the infidels for the purpose of advancing victory to the people of Islam, to assume any sort of dress; and although the great Prophet hath given full permission and authority to do any thing which may conduce to the defeat of the infidels, yet an ignorant rabble keep chattering like parrots, some of whom do not approve of the dresses of the new troops, while others say that their exercise belongs specially to the Kiafers[[95]], and does not become Mussulmans.
With respect to the manner in which the provinces of the Sublime Government are to be defended, and the means by which the enemies of our faith are to be repressed, and the causes that have produced victory and defeat, the rabble are utterly ignorant of them, occupying themselves solely with this question, “shall we lose our pay of a few aspers?” With this, as with a fishing hook, they draw from their sack various absurdities, and prevent a number of simple and foolish men from undertaking the duties of holy warfare. In truth, is not this a sufficient reason for their being excluded from the two blessed worlds?
To sum up all in one word: it is evident to men of penetration, that there is no possibility of introducing this system into our old corps, for this reason; that as at their first institution they were regulated in a different manner, every one of them has an aversion to submitting himself to the new discipline. If, for example, any of the old troops wish to leave the camp and return, although forty thousand officers should attempt to turn them back, it is useless; they will do as they please. If only five or ten individuals should turn their faces, who has power to say to them “Stop, go not away!” the whole body forthwith following on their steps; for the most part draws breath in the tents containing the treasure and baggage of the Imperial camp.
The following is another of the advantages of the new troops. If it should happen that the enemies have obtained the victory by their superior numbers, and that the new forces were defeated, they will not, in consequence, lose courage and disperse themselves; their captains and other officers will rally them the following day or soon after, and will again march upon the enemy; and not one of their soldiers will dare to make the defeat a pretext for quitting his post. But if our old corps meet with a small check, they run, throw themselves into the water, and get drowned. Thus they become the cause of the progress of the enemies of the faith. Which thing having come to pass in our own times, twice in the Russian, and once in the Austrian war, and repeatedly in the war with the French, is manifest to the world, and wants no new proof.[[96]] Another of the advantages of the new troops is this; that when a body of them are appointed to defend any post, they establish an advanced guard round the place in order to obviate any hostile stratagems. Although this sort of vigilance and precaution was formerly observed, yet there is a world of difference between the ancient method and the new. According to the old system, it is not easy to discover strange soldiers of the enemies’ army who mix with the posts; but it is utterly impossible for strangers to pass the guards of the regular troops, and to get into a fortress which they defend; so that the army is safe from any surprise.
The following is a description of the manner in which these posts are arranged. When they are disposed round the camp, a certain word is given them every night as a sign; the commander-in-chief first announces in secret this word to the officers, and they communicate it privately to the officers of the corps de garde; if therefore they meet with a suspicious person, they immediately demand the parole, that is to say, the sign word for the night; and if he does not give the parole of the night, they seize and conduct him to the captain of the camp. Behold! this is the only method of discovering spies; and as it is a matter which, above all others, demands great care, they will pay special attention to it; so that until their return from any expedition, the parole of one night will never be the same as that of another, and by this means they are delivered from the plague of spies. But of all the advantages, the most material is this. If, under Divine favour, a sufficiently numerous body of these new troops should be properly disposed along the frontiers of the Sublime Empire, our enemies will find themselves opposed on every part of the boundaries of Islam, by expert artillery men, and well disciplined forces, perfectly acquainted with the rules of the art of war; nor will they, as heretofore, be able to take advantage of our unguarded posture, in order to make an attack upon us; for there are persons still alive who well know that when in the time of Sultan Mahmoud the German infidels assaulted, and at once made themselves masters of the fortress of Nissa, it required a great deal of trouble to drive them out. In fine, His Highness the Emperor, and the supporters of his power, considering that it is indispensably necessary to guard against such occurrences by striking terror into the enemies of our religion, have firmly resolved to take measures for that purpose, seeing that those enemies who were from the beginning a troublesome and insolent race, and who, in all times, had been unable to withstand the power of the people of Islam, insomuch that they were wont to frighten their bastards in the cradle by saying “The Mussulman is coming!” and many of them on seeing one Mussulman, took off their hats through excess of fear, now venture to resist us, and have with exceeding care and diligence made themselves so thoroughly masters of the use of fire-arms, that a body of some thousands of them are able to serve their cannon with as much precision and celerity as they can their muskets, firing a single piece of artillery twelve or fifteen times in a minute, and making a thousand discharges in the space of an hour. By this means they destroy the people of Islam from a distance, and prevent them from making use of their sabres. They now say, “At length we have taught the Ottoman troops what value they ought to set upon themselves; henceforth they will never set foot in our country; even the Mussulman provinces are ours.” Thus they never allow victory to incline to the side of Islam, and especially since the year 1182, they have continued to afflict the followers of Islam with most disgraceful usage, bringing under their own power so many of our tributary subjects. Nevertheless, a crowd of ignorant people of our nation never bring these things into their recollection, nor can persuade themselves that the success of the infidels for nearly the space of forty years over the people of Islam proceeds entirely from their own inability to resist their fire, and that their own frequent flights are the cause which disables us from carrying on war. These despicable wretches have never issued from the castle-gate, nor travelled a single stage from home, neither do they know what war and peace mean, nor from what cause the troubles of the world have sprung, and whence they are likely to arise in future; some of them are so ignorant of what belongs to pure religion, that in repeating a short prayer they commit mistakes from beginning to end; men in appearance only, vulgar of the lowest description, children of falsehood, who suppose that the Nizam-y-Gedid is the cause of confusion in the universe, and that if this ordinance were removed, and the old system restored, the world would be tranquil in five days.
Last year, one of those superlatively ignorant persons was appointed to the office of receiver of the revenue in one of the islands. This man, who before was continually uttering curses and execrations against the authors of the Nizam-y-Gedid, having gained five thousand piasters by the perception of the imposts, and hoping it was continued to him for another year that he might gain five thousand more, upon meeting with his friends and companions, said to them, “Ha! comrades, there is no harm in this Nizam-y-Gedid; I, indeed, at first opposed it, but it was from want of sense; for the impost upon wine is not paid by those who drink it, but is levied upon the wine which is sent to Russia, so that the money comes out of the pockets of the Russians; it were better that it was twice as much; I now understand the matter, and I make vow never to speak a word against the Nizam-y-Gedid.” See how this man, in consequence of gaining a few piasters by an institution which he had been in the habit of abusing, is not ashamed afterwards to praise it. Such, however, is the nature of all the lower orders. To sum up all in one word: if the clamour and execrations of a rabble, who makes no difference between good and evil, obliges us to abandon the said institution of new troops, (which Heaven forbid!) the enemies of our religion will find so much the more facility in invading us; and as one of their kingdoms maintains three hundred thousand regular troops, they will mount upon our necks on seeing that the Ottomans cannot discipline a hundred thousand. At that time we shall not derive the least service from those knaves who disapprove of the Nizam-y-Gedid; they will merely say that it was thus ordained; that there is no contending with destiny; and if a great calamity befalls (which Heaven avert!) they will, without making more words about the matter, become the authors of trouble and distress.
SECTION VI.
Wherein is explained the purpose for which exercise is intended.
In the time of his Highness the late Emperor, during the period of my two captivities, I have often, in the course of conversation with Russian military men, questioned them, saying, “by what secret prodigy hath it come to pass, that you Muscovites, who were formerly a very stupid and easily vanquished nation, have for some time back obtained such success over the race of Osman?” They, in reply, said, “Since you are ignorant of the causes of our superiority, you shall be made acquainted with them. The Russians, in former times, did not possess the knowledge of tactics, and were therefore beaten by their enemies. A man called Mad [[97]]Petro, having in his travels seen the world, and acquired an intimate knowledge of the advantages thereof, became Cral of Muscovy, and subjected the Russians, whether they would or no, to the restraints of discipline. In order to try what progress they had made in it, he declared war against the King of Sweden, and avenged himself of him. He then went in an expedition towards the Crimea, reduced whatever fortresses he thought proper, and began to break the power of the Tartars. Afterwards, when we concluded a treaty with you, we demanded for our Cral the title of Emperor; and as you could not oppose us, the Sultan Mahmoud Khan (of excellent memory) in writing to us, granted that title. Then in the war with Sultan Moustapha, we approached Adrianople, and made peace on our own terms. And see, in the present war, we have, with very few troops, defeated your numerous forces; and after taking the fortresses of Hotim, Bender, Ibraïl, Ismail, and Otchakoff, and conquering Moldavia and Wallachia from one extremity to the other, we passed the Danube with eight thousand men, and routed the Ottoman army consisting of fifty thousand. As you have no troops able to face ours, know that this time also, after being well beaten, you will make a worse peace than the former one.” In this manner did they answer this poor person[[98]]; and truly before much time had elapsed, it came to pass that such a treaty was concluded.
SECTION VII.
It is a difficult thing to find out the spies that go to and fro in the camps of the followers of Islam, and it is necessary to explain how much injury is done by them. As this matter requires attention above all others, let us relate some events which have happened to us, with the consequences resulting from them.
In the war with the Russians, during the reign of the late Emperor, Sultan Moustapha, two hundred thousand unknown and undisciplined troops were drawn together. In this multitude no one knew the other, and if a father had searched for his own son, he could not have found him. If each day some hundreds separated themselves and went off, no one knew it, nor even could have said to them, ‘stop! remain!’ In so disorderly a camp, the spies from the side of the infidels came and went each day and night, and acquainted the Russians with every thing that passed in our army, and the secrets of our government became known to the enemy. For this reason, whenever a forward movement of our army was resolved upon, they surprised the camp towards morning, the day before it was to be executed, and routed so large an army of the Ottoman race, without allowing them to open their eyes, all being buried in sleep. We have learned by experience, that as the infidel race are very cunning and deceitful, they have often effected, merely by wiles and stratagems, things which we never have been, nor ever will be, able to bring about with our hundred thousand men. Among all the wiles which that wicked race have put in practice, there is one extraordinary stratagem which it is worth while for us to describe. During the said war, three poor men belonging to the assembly of Janissaries, having concerted together, went out to gain some information of the Russians: after it was quite dark they seized, on the Muscovite borders, a certain Ghiaour, one of those who were employed in getting forage, and, satisfied with their success, were conducting him to the camp, when, their prisoner being a cunning hog[[99]] that understood Turkish, said to them, “Sirs! if you set me at liberty, my father, who is a rich man, will recompense you largely.” They, believing his words, conducted him back to the Russian confines, where he soon found a surreptitious pimp[[99]] whom he called father, to whom they delivered him. This man, who was also a very deceitful rogue, said to them, “I am greatly pleased at your bringing my son here and not killing him, and I am very much obliged to you.” With these and other expressions of gratitude, he gave them five ducats, and continued thus: “I have not been able to reward you as I ought to do, but allow me to show you something, and let that be another recompense.” So saying, he carried them in disguise into his own camp, and placed them at the edge of a large tent; here the comrades perceived that there was a great bustle before the tent, and that within they were weighing gold and silver coin in a large balance, and were then filling with it some casks placed near. In the tent were men habited in divers sorts of Mussulman dresses, and the casks filled with money were continually distributed amongst them. The traitor, after showing these things to the three comrades, took them to his own tent, and said to them, “Comrades! see what I have shown you. Part of this money is to go to your government, and part to the Vezier and other Generals of your army. We have purchased your country with money; the sum that has just been given is the price of Constantinople which we have bought and shall soon enter. My motive for informing you of this is that you may henceforth look to yourselves; do not remain in your camp, nor even lose time at Constantinople; but go to your own country that you may not be made prisoners. Keep all this secret, and say nothing of it in your camp.” With these words he led them back to the Ottoman confines. The comrades returned to our camp, and being all three simple fools, they gave implicit confidence to the falsehood contrived to deceive them; and whenever they met their friends and acquaintances they said to them, “Breh! what did we come here for? Our chiefs have sold their country and are now receiving the money for it: we have seen it with our own eyes; why should we stay here? all that passes is but lost labour.” By this means they struck with consternation many who were as great asses as themselves, and these spread confusion and alarm through the whole Imperial camp. Finding this pretext of going home, a great number of the troops went off and dispersed, like a flock of young partridges.
The Russian hogs, availing themselves of so favourable an opportunity, brought the devil among us. But the best of the story is, that they all laughed at us in relating it to each other, saying that in order to disperse a Turkish army, they had only to weigh a little gold in the presence of three of their men, and then send them to inform the rest of it. Thus, on account of so many ignorant fools, who understand nothing of the wiles and machinations of the enemy, it is necessary that we should give our troops such a form of discipline as may prevent similar disorders, and the danger of the spies who mix with our men and can never be discovered.
How is it possible for us without such a system, to avenge ourselves of our enemies, to defend our Empire, or to gain the least advantage? As the deep cunning of the Russian race was not at first so well known, our precious heroes of soldiers made use of such expressions. “The Muscovite infidels are dogs of fishermen, whom we can suffocate only by spitting upon them; if we each of us throw a stone, we shall destroy them all.” These Janissaries who are merely vain boasters, good only for swaggering on the pavements, falling by thousands into the hands of the Russians through their total ignorance of military affairs, at length saw and learned the power and stratagems of the enemies of our faith. But to what purpose? since the children and daughters of so many noble and pious persons of the Mahometan community have continued even to this day (a space of nearly forty years!) in the possession of the Russians; and the children whom they have produced remain depressed and afflicted, a weeping prey in the hands of soldiers, officers, and other reprobates.[[100]]
If a rabble of men, ignorant of the world, who pass their whole time in festivity and play, or in buying and selling, or in idleness, were in the first place to learn thoroughly the things which belong to purity, and then, in order to preserve their religion unsullied, were to avoid discourse with infidels and designing men, and examine whether their own observance of it did not require some correction, there is no doubt that they might attain to the summit of the good things, both of this world and of the world to come. If they contend with us, saying, “We understand questions of purity, we preserve our religion, and there is no doubt of the validity of our marriage contract[[101]]”; in that case, although what they maintain be true, yet, as the knowledge of the affairs of this world is apt to occasion many great sins, let them not lengthen their tongues on a subject of which they certainly know nothing, and to which their understandings cannot reach. If this business of the Nizam-y-Gedid seem obscure to them, let them acquire information from men who, like this humble individual[[102]], have reached their eighty-seventh year, and have gained by experience a thorough knowledge of the world, and have brought to light what things have injured, and what have turned to the profit of, the Sublime Government. Let them not talk of things void of sense, for as the troubles of man proceed from his words, so reason is given him as a defence against his words.
SECTION VIII.
Many simple persons, who do not know why the treasure of the Nizam-y-Gedid was instituted, and whence this money is collected, and to what purpose it is expended, say sometimes, “the water of the old cistern is not exhausted; why then is the new revenue made a separate treasure?”[[103]] We have already stated how difficult a thing it is to explain public affairs to people who are plunged in the darkest ignorance, and to make those who cannot read the common alphabet understand science; although we were to labour until the day of judgment, we should not succeed. If a man is capable of receiving the words of truth from his outward ears into his mind, we proceed to relate matters as they really are.
Wars have been carried on for seventy or eighty years in a rude manner, and with weak and irregular troops, during which time the followers of Islam having been often defeated, His Highness Sultan Suleÿman Kannuni thought proper to form the body of the Janissaries, whom he divided into different divisions, assigning to each their particular regiments and quarters. He considered, however, that these troops could not be assembled and kept together for the love of God only, but that it was also necessary to establish funds for the purpose of providing meat, drink, &c. for them, as well as to appoint them a pay suitable to their expenses. After consulting with the wise and experienced men of the time, he regulated the administration of the revenue in the following manner. A small part of the monies drawn from the provinces that had, by right of conquest, become subject to his illustrious predecessors, was appropriated to the subsistence of military men who served on horseback and otherwise. The Emperor appointed by the canon[[104]] that, from the annual product of the revenues, and from the sums which every one who succeeded to the farming of them, paid according to his means, as an anticipation price, provision should be made for meeting the expense incident to these corps, whether in war or in peace. After these arrangements had been made, it frequently happened that, in good times, no war took place for twenty years together, during which some of the military men who belonged to the corps, having turned old, departed in peace. As the papers granted them to enable them to draw their pay fell into the hands of their servants, relations, or comrades[[105]], it was not suffered that the allowances appointed for several thousand men should be received by persons who did not belong to the military profession, who were novices in affairs, or apprenticed to some trade. As few of them left sons capable of taking the place of their fathers, and opposing the enemies of our faith, men of war became very scarce, and it was therefore necessary to levy fresh troops, and assign new funds for their support, the old revenue being exhausted. Besides this cause of the impoverishment of the royal treasure, the price of all commodities had greatly augmented since the time that the canon was promulgated. For instance, at that period an oke of the flesh of mutton was sold for four aspers, but in the course of time it rose to twenty-five paras, and other things were dearer in proportion. Thus an increase having taken place in the price of the necessaries which were furnished to the corps at its institution, the royal funds provided for that purpose were no longer able to meet the expense of the times, and as they were nevertheless obliged to find some means of going on, the rents of the Sublime Government began to run into each other; that is to say, that in order to provide for the expense of the current year, they sold the revenue of the succeeding one, and so on. Hence resulted a deficiency in the Imperial finances. Even the treasures, which had been amassed with a great deal of trouble previous to the Russian war that broke out during the reign of the late Sultan Mustapha, were in that war entirely drained and consumed, although every thing was then very cheap when compared with present prices, and after peace, the finances could not recover themselves, but the expense still exceeded the revenue. The enemies of our religion being informed of our want of money, were thereby confirmed in their purpose, and obtained complete success. But besides the difficulties in which our government found itself involved in peaceable times, owing to the deficiency of the ordinary revenue which did not suffice for the current expenses, there have been moments during war in which it stood like a man who has both his hands tied down to his sides, and knew not which way to turn itself; for as there was no ready money, nothing could be accomplished, and nobody showed any inclination to engage in a holy war; nothing was considered but pay, rations, and the privilege of being exempted from active service.
Thus hath the want of a well-organised system of finance been clearly proved, the whole revenue of the state not being sufficient for the exigencies of these times. The following example will point out the truth of this to the people at large. Suppose the case of a man, who twenty or thirty years ago enjoyed an income of one piaster a day, and regulated his expenses accordingly, if that man continued on the same scale how could he live at present, when every thing is four or five times dearer than at that period, and make the two ends of the year meet with his piaster a day? In like manner, we may apply this consideration to the actual condition of the Sublime Government. Behold, while the royal finances are in so great a state of penury, not a single person, whether rich, poor, or tributary subject, will give a single piaster to the treasure, under the name of a voluntary contribution, towards carrying on war; and, in short, no man will go to war gratis, and at his own expense, only to please God, or for the love of the prophet or the emperor; the formation of troops proportioned to those of the enemy, and the providing of military stores, which may equal theirs, are things which must be accomplished, not by words, but by money. The truth is, that the treasury does not possess a fixed revenue sufficient to defray contingent expenses, and, to sum up all, the old revenues of the Sublime Government were calculated for the old expense; and as two hundred and forty-five years have elapsed since the publication of the canon, the expense having constantly increased whilst the revenue was never augmented, His Highness, the Emperor, has looked out for some remedy in such difficult circumstances, and has laboured to establish a revenue proportioned to the amount of expenditure of these times. But that the requisite funds might neither be taken by violence, nor derived from casual contingency, it was thought proper to draw them from the peculiar possessions of the government and the sources dependent thereon. A treasure having been with much difficulty amassed, in which were to be deposited the money raised under the title of Iradi-Gedid, the following reflections presented themselves relative to the manner in which they were to be regulated.
The produce of the imposts at the time that the canon was promulgated, was farmed out in small branches to those who bid for them the highest, and authority was granted to them to receive each a part of the tribute on their advancing a certain sum in proportion to their respective means, and on condition of their paying a thousand piasters a year to the crown besides; thus a man was able in three years to reimburse himself of the small sum which he had advanced, and then if the contract was continued to him for the course of his life, he could make a clear profit of forty or fifty thousand piasters; and perhaps of an hundred thousand if he lived long enough. The contractors continuing to give the crown only a thousand piasters after the first small sum advanced, the whole benefit of the revenue accrued to them, but the profits of the public treasure were not augmented and continued the same. A new method having, therefore, been found absolutely necessary, has been adopted, and in such a manner as to leave no person any pretext for complaint. The arrangement is this: that when the perception of an impost, which belongs by right to the treasury, falls vacant, it is no longer farmed out in consideration of a small sum, but is taken possession of on the part of the Sublime Government, and the management of it is carried on for the benefit of the new treasury; the sum which continues to be paid to the crown, as well as the profits derived from the perception of the impost, are appropriated to the pay, clothing, and allowances of the troops of the Nizam-y-Gedid, and to the special exigencies of the war department, such as the providing of cannon, ammunition, tents, camp equipage, military stores, and the expenses of the park and train of artillery.
As the accountants of the old treasury are wholly employed in the collection and management of the funds appertaining to it, a director was specially appointed for the purpose of watching over that part of the administration, and by his ability the whole has been properly regulated. These are then the advantages which result from the expense of the troops being defrayed by this new financial arrangement. The old revenue hath not been thereby prejudiced, and the charges of the new troops are provided for. This business has been conducted in so masterly a manner that no just cause is left to any one to cry out against it; and the new revenue, like the new system of discipline, being established on the best footing, causes no loss or damage to any man, but, on the contrary, tends manifestly to perpetuate, until the last day, the duration of the empire and of the people of Islam, as must be evident to all persons endowed with penetration.
When we have by so distinct an exposition rendered all these points clear, those men who are acquainted with the difference between alum and sugar, good and bad, and in whose essence is a leaven of science, will, no doubt, listen to reason, and, by Divine grace, being brought under conviction, will submit themselves to the book of God, mighty and powerful!
THE END.
Printed by Strahan and Spottiswoode,
Printers-Street, London.
[1]. A great Roman pavement is still visible in Wallachia. It begins at a small town called Caracalla, situated near the borders of the Danube, about three miles from the place where the great river Olt falls into it: and it runs up in a straight line with this river, as far as the Carpathians, where its traces are lost. It probably led to the Dacian capital, Zarmiss, which is now a Transylvanian town, and contains many ruins of Roman monuments of an inferior kind. The Latin language is almost the only one spoken by its present inhabitants.
[2]. Antonii Bonifici Asculani Rerum Hungaricarum Decades. Decad. ii. lib. 8.
[3]. Knolles’s History of Turkey, p. 204. and Tounousli’s, Ισορια Ιης βλαχιας, p. 247.
A piaster and a half is equal to an English shilling.
[4]. Knolles’s History, p. 296.
[5]. Dracula in the Wallachian language means Devil. The Wallachians were, at that time, as they are at present, used to give this as a surname to any person who rendered himself conspicuous either by courage, cruel actions, or cunning.
[6]. Although the amount of the tribute was often increased under the successive Voïvodes, the same formalities of payment existed as late as the year 1716, when various changes took place in the Wallachian government, as will be observed hereafter.
[7]. Nobles.
[8]. Christian tributary subjects.
[9]. A Ferman is a written order issued by the Grand Vezier in the Sultan’s name.
[10]. Higher clergy and nobility.
[11]. Cantimir’s History of the Ottoman Empire, p. 186.
[12]. Cantimir’s History of the Ottoman Empire, p. 451.
[13]. Cantimir’s History, p. 452.
[14]. Chamberlain.
[15]. “It has been supposed that the Turks, to console the Greek descendants of the imperial family for the loss of empire, had bestowed on them the government of the two principalities of Wallachia and Moldavia, an error which appears to have no other foundation than the assumption of the illustrious name of Cantacuzenus, by two persons of obscure family, born in Wallachia, who were raised to the administration of that principality in the seventeenth century.” Thornton’s present State of Turkey, p. 385, from Cantimir’s Ottoman Hist. p. 371.
[16]. A descendant of the Voïvode’s grandson above alluded to, is now living in Wallachia, and possesses all the landed property left by his ancestor, which gives him an annual income of upwards of 200,000 piasters. He is looked upon by his countrymen as the first and richest Boyar of Wallachia, and is acknowledged by the court of Vienna as prince of the Roman Empire, a title which, however, he cannot assume in his own country so long as the Turks are the possessors of it.
[17]. The formulæ of a Beratt will be found in the Appendix, No. 1.; it is the literal translation of the one given to the author by the present Sultan, shortly after his appointment to the official situation in the principalities. The original is written in golden letters, on a very long sheet of parchment, lined with green silk, and containing a variety of curious and rich ornaments.
[18]. Thornton’s present State of Turkey, p. 410.; and Cantimir’s Ottoman History, p. 189.
The Russian court was the first who entered into official intercourse with the Greek princes, and styled them by the title of Hospodars, from the Slavonic and Russian word Gospodin, or Lord. The Greeks, however, having the right to the title of prince from that of Beÿ conferred on them by the Sultan, on their nominations to the principalities, assume that of reigning princes, though they have only the power and prerogatives of Viceroys. They also claim that of Serene Highness, which the court of Vienna alone has consented to give them. Their subjects invariably give them that of υχηλοτατε most-high. Their sons are called by the Turkish tide of Beÿ-Zaaday, literally meaning prince’s son; their grandsons have no title.
[19]. The Prince Callimacki has sent by me a copy of his code to the university of Oxford. As Dr. Macmichael, in his “Journey from Moscow to Constantinople,” gives an account of this book, I abstain from any observations upon it.—Note of the Author.
[20]. In page 416, of the “Present State of Turkey,” Mr. Thornton says, “The Boyars of the most ancient families, indeed, assert that they are the descendants of the Slavi, and are of a distinct race from the people who have sprung from the alliances of the Romans with the original Dacians; but the chief distinction among the nobles is their wealth and possessions. The great majority of the Wallachian and Moldavian nobility owe their creation to the Sultan’s Voïvodes; for even these ephemeral beings, these fleeting shadows of royalty, are presumed to confer by their breath a permanency of dignity,” &c. I perfectly agree with Mr. Thornton as to the latter part of this observation; but at the same time I must beg leave to say, that although I am well acquainted with all the Boyars who are considered to belong to the most ancient families, I never could discover that their claims to antiquity went beyond the period of Raddo Negro’s and Bogdan’s establishment; nor indeed are there many sufficiently conversant with the history of their country, or with any other, to know that the Slaves ever came into it, or even that a nation of that name ever existed. Those who call themselves the oldest families merely date their origin from Voïvodes, who have reigned within the last five hundred years; and upon such origin alone they form their claims to ancient nobility.
[21]. £360,000. sterling.
[22]. The same who was Captain Pashah at Constantinople in 1810–11, and distinguished himself in that station by so many acts of cruelty.
[23]. In 1811, mineralogists were sent from St. Petersburgh to explore the Carpathian mines. They discovered some large veins of gold, silver, and quicksilver: time, however, was requisite to put the work into proper train; and when it offered the best prospect of success, peace was concluded, the Russian authorities withdrew, and the mines were filled up again, to remain in their former state.
[24]. A killow (Constantinople measurement) is equal to an English bushel.
[25]. One oke is equal to 2⅘ lbs. English.
[26]. The kintal weighs 44 okes.
[27]. 40 paras make a piaster.
[28]. The Fannar is a district of Constantinople, where all the Greeks who enter the career of the principalities reside. They are thus distinguished from the other Greeks of the capital.
[29]. See Appendix, No. 2.
[30]. Thornton’s Present State of Turkey, p. 434.
[31]. A declaration of war of the Sultan must receive the sanction of the Mufti, as chief of the religion, who makes his approbation known by a manifesto called Fetvaa.
[32]. He was first interpreter to the embassy; he has since the peace entered the Russian service, and is now attached to the Emperor’s embassy at Constantinople in the same capacity.
[33]. The word “Seraglio” is generally supposed in England to apply exclusively to a palace in which the Grand Signior’s women are kept. This idea, however, is erroneous; the Sultan’s residence in town is called “Seraglio.” His women, indeed, reside also within its walls, but their apartment is called “Harem.” The seraglio occupies the whole extent of ground on which the city of Byzantium stood, and is surrounded by the original Byzantine walls.
[34]. New military institution, explained in the Appendix, No. 5.
[35]. Mr. Adair.
[36]. Sir Arthur Paget had made a fruitless attempt in 1807.
[37]. Letter addressed by the Emperors Alexander and Napoleon to the King of Great Britain, dated at Erfurth, October, 1808, and official correspondence that followed it between the ministers of foreign affairs of the three sovereigns.—Official Papers published in 1809.
[38]. The same whose premature appointment in 1805 had partly given rise to the misunderstanding at Constantinople.
[39]. Corporals.
[40]. See the Appendix, No. 3.
[41]. See the Appendix, No. 4.
[42]. Voltaire’s Philosophical Dictionary, vol. iv. p. 199.
[43]. “It may be questioned whether it ever entered into the contemplation of the Russian cabinet to ameliorate the condition of the inhabitants of Wallachia and Moldavia, since no instance can be produced of any exertion of influence on the part of the Russian consuls to alleviate the distresses of the people, to check and restrain the tyranny of the Greeks, or to promote any plan of permanent benefit to the oppressed inhabitants.”—Thornton’s Present State of Turkey, p. 435.
Mere motives of good-will on the part of the Russian cabinet, are certainly questionable; but several instances of interference have occurred. In the official note given as a declaration of war in 1789, by the Turkish government to the Russian envoy, the composition of which was then attributed to the English ambassador, Sir Robert Ainslie, one of the principal grievances alleged was the conduct of the Russian consul-general at Yassi, who, it was said, had abused the right of interference in a most insulting manner. It may be supposed that the consul had acted in conformity to instructions from his court, who sought to create motives for a rupture; but after the conclusion of pence, nearly the same line of conduct was continued by his successors: I have seen many official documents which prove it; and during my residence in the principalities, several instances have occurred, within my observation, of very active exertion on the part of Russia to keep the accustomed system of extortion in restraint, and to relieve the inhabitants from oppression; and such exertion has certainly on many occasions prevented the condition of the inhabitants from becoming worse.
[44]. Whenever the Russian or Austrian armies have entered the territory of the principalities in their wars against Turkey, the natives have immediately joined them. At the beginning of the war in 1806, Bukorest was garrisoned by about 10,000 Turks, who declared themselves determined to make a desperate stand against the Russians, and to burn the city, if they should finally see the impossibility of preventing them from taking possession of it. Some inhabitants gave information of this plan to the Russian commander-in-chief Michaelson, who immediately despatched to Bukorest a corps of 6000 men under the command of General Miloradovith, which, by forced marches arrived suddenly before that city, and three days previous to the time they were expected by the Turks. These latter were seized with consternation; all the inhabitants rose against them, and some armed with sticks, others with bricks, tongs, pokers, daggers, swords, and with every thing, in short, that came within their reach, they fell upon the poor Ottomans without mercy, and cleared the town of them as the Russians were entering it. More than 1500 Turks were left dead in the streets, and the Cossacks, who preceded the regular troops, soon reduced them to a state of nudity, in which they remained exposed to the view of the public some hours after tranquillity and order had been restored.
[45]. The treaty of Yassi signed in 1792, binds the Porte to consult the Russian ambassadors on the choice of the Hospodars, and to appoint none but such as are approved of, or recommended by, the embassy. It contains also the stipulation of their remaining seven years at the head of the principalities.
[46]. The Prince’s daughter.
[47]. The author alludes to the Sultan and the body of Orthodox Mahometans.
[48]. The late Sultan Abdullhammid.
[49]. Died.
[50]. The Christians.
[51]. Turkey.
[52]. 1770.
[53]. He is called Kannuni from the new canon, or system of military administration which he established, and is the same whom we call ‘Solyman the Magnificent.’
[54]. True believers.
[55]. Lower order of grocers.
[56]. The common Janissaries usually follow these trades.
[57]. There is a tribe of Courdes so called.
[58]. A kind of soldiers in Asia.
[59]. Oriental Metaphor.
[60]. The Christian kings are so called from the Servian word Cral or Prince. More honourable titles are given to Mahometan sovereigns, and to the King of France, who has secured to him by treaty, that of emperor.
[61]. Christian Europe.
[62]. America.
[63]. A form of deprecation, as much as to say, “May the devil take no advantage of the suggestion.”
[64]. 1792, A.D.
[65]. It would appear that this person had returned from an embassy to Turkey.
[66]. The author seems here to allude to the Empress Catherine, and to some project that had been laid before her of completing the conquest of Constantinople.
[67]. Western or European Christians.
[68]. The Empress.
[69]. The Archipelago.
[70]. These reservoirs are situated among the hills and woods between the Black Sea and Propontis, in the forests of Belgrade and Domouzdéré.
[71]. The author of the project most probably meant the taking possession of the reservoirs, and suspending the course of the waters to Constantinople.
[72]. It is believed that the Empress Catherine had formed the plan of a similar expedition, and that her death prevented its timely execution. When in 1812, the approaching war between France and Russia rendered the cessation of hostilities, on the Turkish frontiers, absolutely necessary to the future operations of the Russians against the French, it had been determined, and measures were taken accordingly, that an army composed of regular troops, marines, and militiamen, amounting to fifty thousand men, under the command of the Duke of Richelieu, should have been transported from Sevastopol in the Crimea to Domouzdéré, where its landing was to be effected under the protection of a fleet, commanded by Admiral Bailie. This army was to take possession of the reservoirs, and the Turks by whom the event would have been perfectly unexpected and unforeseen, would, no doubt, have been compelled to sign peace immediately. This bold scheme was to have been executed in case any new difficulties had arisen in the negotiations of Bukorest. It has been kept so secret, that it is doubtful whether any Turk suspects, even at the present day, its having been conceived and seriously intended.
[73]. A Turkish proverb.
[74]. The deceased Sultan.
[75]. Teryak, formerly an article of trade coming from Venice, is supposed in Turkey to be a remedy against the bite of snakes.
[76]. The titles of some superior officers amongst the Janissaries.
[77]. A corps of gardeners for the Seraglio, but at the same time the Sultan’s body-guards.
[78]. Regiment.
[79]. Mahometan priest.
[80]. The Thracian Bosphorus.
[81]. These are proverbial expression to denote the vicissitudes of fortune.
[82]. The Janissaries.
[83]. Before the institution of the Janissaries, the corps employed in war were chiefly called Segbans.
[84]. Hagee-Bektash, whose memory is reverenced by the Turks.
[85]. The Christian Sovereigns of Europe.
[86]. Markwick Markham, a London watch-maker, in great esteem with the Turks.
[87]. 7 or 800 leagues.
[88]. Men of sense.
[89]. A kind of confection sold in the streets of the principal towns in Turkey, made of paste, butter, and honey.
[90]. An epithet of disdain, bestowed upon Christians in general.
[91]. The honour of the Turkish regiments is attached to the preservation of their kettles.
[92]. The Turks call the head-quarters of a corps, as well as their posts and guards, hearths, as coffee is always made there.
[93]. In the reign of Sultan Selim, the petty governors of Thrace revolted, and committed great disorders, even menacing the neighbourhood of Constantinople. The city of Adrianople took part with them. The new troops were sent against them, but did not obtain so much success as the author is willing to attribute to them.
[94]. Men, commonly dervises, who relate stories to amuse people at coffee-houses, and who receive a pecuniary recompense from the auditors.
[95]. It also means infidel, but it has the sense of reproach or insult.
[96]. This has happened to them at Zenta, Craoul, Rimnik, Hotim, and Aboukir.
[97]. Peter the Great. The epithet of mad is in Turkey considered as a compliment to those who distinguish themselves by courage and bravery.
[98]. Meaning the Author.
[99]. Domouz, and pezevenk in Turkish, are common epithets which mark disdain.
[100]. I have seen and conversed with Turkish women in Russia, married to Russian officers who had made them prisoners, and who assured me that they were very highly satisfied with their condition, and felt not the least desire to return to Turkey.
[101]. The Turks consider the marriage contract to be so intimately connected with religion, that a man who has committed any grievous infraction of their law, is obliged to renew his profession of faith and marriage ceremony, both of which have been rendered void by it.
[102]. The Author.
[103]. This is a jeu de mots, as Hazinay means in Turkish, both cistern and treasure.
[104]. The military and financial regulations of the Sultan Suleÿman are contained in a book entitled Kanuni-Humayoun, or Imperial-Mandate.
[105]. The Janissaries can easily alienate their pay, suffering others to draw it in their name by presenting these documents.
TRANSCRIBER’S NOTES
- Silently corrected obvious typographical errors and variations in spelling.
- Retained archaic, non-standard, and uncertain spellings as printed.
- Re-indexed footnotes using numbers and collected together at the end of the last chapter.