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.