The power of the Pasha was at first very extensive; but has, by the intrigues and ambition of the Beys, been gradually reduced almost to a cipher.
His jurisdiction was rather civil than military. He was always president of the Diwan, which was held in the castle where he resided. But that council now commonly meets in the palace of one of the chief Beys, except when a firmân or mandate is received from Constantinople, when the Beys are summoned to the castle to hear the commands of the Porte. The few who attend, as soon as the reading is finished, answer, as is usual, Esmâna wa taâna, “We have heard, and we obey.” On leaving the castle, their general voice is Esmâna wa awsîna, “We have heard, and shall disobey.”
In the year 1791, Salah Aga, a slave of Murad Bey, was deputed from the government of Egypt to negotiate their peace with the Porte.—He carried presents of horses, rich stuffs, &c. A spontaneous tribute, which the Porte was in no condition to enforce, implied obligation on the part of the latter.—He was well received, and afterwards was appointed Waquîl es Sultân, “Agent or Attorney to the Sultan in Kahira.” It is probable this office was given him to incline him to second the efforts of the Court in disuniting the Beys; but it was ineffectual. These had formerly experienced the evils of division, and now were united by common interest, grown rich, and well provided with slaves. So that, as I have understood, no tribute has since that time found its way to Constantinople.
As the Beys are chosen from among the Mamlûks, it may be proper to begin with some account of that extraordinary class of men. They remain, as they have ever been, military[9] slaves imported from Georgia, Circassia, and Mingrelia. A few have been prisoners, taken from the Austrians and Russians, who have exchanged their religion for an establishment. The Beys give general orders to their agents at Constantinople, to purchase a certain number every year, and many are brought to Egypt by private merchants on speculation. When the supply proves insufficient, or many have been expended, black slaves from the interior of Africa are substituted, and if found docile, are armed and accoutred like the rest.
Particular attention is paid to the education of these favoured slaves. They are instructed in every exercise of agility or strength, and are in general distinguished by the grace and beauty of their persons. The gratitude of the disciples is equal to the favour of their masters, whom they never quit in the hour of danger. If they have a disposition for learning they are taught the use of letters; and some of them are excellent scribes: but the greater part neither can read nor write, a striking example of which deficiency is observable in Murad Bey himself.
The inferior Mamlûks constantly appear in the military dress, and are commonly armed with a pair of pistols, a sabre, and a dagger. They wear a peculiar cap of a greenish hue, around which is wreathed a turban[10]. The rest of their dress resembles that of other Mohammedan citizens, and is restricted to no particular colour: but another singularity is their large drawers of thick Venetian cloth, of a crimson colour, to which are attached their slippers of red leather. On horseback they add to their arms a pair of large horse-pistols, and the Dubbûs or battle-axe. In battle many of them wear an open helmet, and the antient ring armour of interwoven links of steel, worn under part of their dress, and thus concealed. These are dear, sometimes costing five hundred piastres, or about forty pounds. Some of them are made at Constantinople, others in Persia. Their horses are of the finest Arabian breeds, and are often purchased at three or four purses, 150l. to 200l. sterling.
They have no pay, as they eat at a table in the house of their master, the Bey, Cashef, or other officer. Any military officer may purchase a slave, who becomes ipso facto a Mamlûk. The name, from Malek to possess, implies merely a person who is the property of another. After a proper education, the candidate thus constituted a Mamlûk, receives a present of a horse and arms from his master, together with a suit of clothes, which is renewed ever year in the month Ramadân. The generosity of their masters, and rewards or extortions from others, afford them supplies of money either for avarice or debauchery. Some of them, admitted to peculiar favour by the Beys, as chasnadars or pursebearers, &c. acquire great wealth. They are rather gay and thoughtless, than insolent; fond of shew, and unprincipled in their means of acquiring it. They seldom marry till they acquire some office.
Though born of Christian parents, they seem highly satisfied with their condition; which they have been known to refuse to exchange for freedom. The majority are regarded by the Arabs as little strict in the principles or duties of Mohammedism.
It is worthy of remark, that though the Mamlûks in general be strong and personable men, yet the few who marry very seldom have children. As the son even of a Bey is not honoured with any particular consideration, the women perhaps procure abortions. However this be, of eighteen Beys, whose history I particularly knew, only two had any children living.
Hardy, capable of every fatigue, of undaunted courage, and eminent skill in horsemanship and the use of the sabre, the Mamlûks may be regarded as by far the best troops in the East. But in a regular battle, conducted by manœuvres, and large or rapid movements, they are equally inferior to European troops.