The Continental Monthly, Vol 3 No 3, March 1863

The Continental Monthly, Vol 3 No 3, March 1863
Various

Various

The Continental Monthly, Vol 3 No 3, March 1863 / Devoted To Literature And National Policy

TURKEY

The decline of the Turkish Empire has furnished an eloquent theme for historians, who have ever made it the 'point and commendation of their tale.' Judging from its decline, they have predicted its fall. Half a century ago, the historian of the middle ages expected with an assurance that 'none can deem extravagant,' the approaching subversion of the Ottoman power. Although deprived of some of its richest possessions and defeated in many a well-fought field, the house of Othman still stands—amid crumbling monarchies and subjugated countries; the crescent still glitters on the Bosphorus, and still the 'tottering arch of conquest spans the ample region from Bagdad to Belgrade.'

Yet, how sadly changed is Turkey from her former self—how varied the fortunes of her classic fields! The physical features of the country are the same as in the days of Solyman the Magnificent; the same noble rivers water the fertile valleys, and the same torrents sweep down the mountain sides; the waves of the Ægean and Mediterranean wash the same shores, fertile in vines and olive trees; the same heaven smiles over the tombs of the storied brave—but here no longer is the abode of the rulers and lawgivers of one half the world.

It has been said, and with some degree of truth, that the Turks are encamped, not settled in Europe. In their political and social institutions they have never comported themselves as if they anticipated to make it their continuing home. Their oriental legends relate how the belief arose in the very hour of conquest that the standard of the Cross should at some future day be carried to the Bosphorus, and that the European portion of the empire would he regained by Christians. From this superstitious belief they selected the Asiatic shore for the burial of true Mussulmans; nor was it altogether a fanciful belief, for in the sudden rise of Russia, Turkey foresaw the harbinger of her fall, and recognized in Muscovite warriors the antagonists of fate.

A nation to be long-lived must rise higher and higher in the scale of civilization; must approach nearer and nearer its meridian, but never culminate. The Athenians reached the zenith of their glory in the age of Pericles, and lost in fifty years what they had acquired in centuries. The Turks attained their meridian greatness in the reign of Solyman the Magnificent—from which time dates their decline.

If we make a comparison between Turkey and her formidable neighbor, Russia, we shall find that the latter adopted, while the former resisted reforms. Turkey was in the fulness of her power when Russia had not yet a name. The spirit of the Ottomans was remarkably exclusive. They regarded themselves as a separate and distinct people; they were conquerors, and as such thought themselves a superior race—men who were to teach and not to learn. In their intercourse with other nations, they borrowed nothing, and out of themselves looked for nothing. Their feeling of national glory was not extinguished by national degradation, but cherished through ages of slavery and shame. But the world is a world of progress. A nation cannot remain stationary; she must advance or retrograde. Turkey is not what she was, while Russia, with the rest of Christendom, has advanced; her faults grew with her strength, but did not die with her decay. It will not be sufficient for her merely to regain her former power; she must overtake Christendom in the progress made during her decadence. Her spirit of vitality is not yet extinct; it wants guidance and development to strengthen and elevate it. There is still hope of reforming the Turkish empire without that baptism of blood which many have urged and are still urging. Indeed, Lord Palmerston declared in Parliament that Turkey has made a more rapid advance and been improved more during the last ten years (he made this statement in 1854, and Turkey has been rapidly progressing since) than any other country in Europe.

Before considering the question of reform, it will be necessary to take a cursory view of Turkish history and character.

While the monarchs of Constantinople were waging war with Persia, and both empires were tottering; while the Christian religion gave rise to different sects, hating each other with intense and fanatical hatred, a silent power was rising among the Turks, which was destined to subvert empires and found a new religion. Their original seat was among the Altai mountains, where they were employed by their masters in working iron mines. They rose in rebellion, threw off their allegiance, and made incursions into Persia and China, proving themselves formidable enemies. From being a weak and enslaved people they became the allies and conquerors of the Byzantine emperors. 'With the Koran in one hand,' says Macaulay, 'and the sword in the other, they went forth conquering and converting eastward to the Bay of Bengal, and westward to the Pillars of Hercules.' They became a terror to the nations that had beheld with contempt their rising greatness. Amid the expiring glories of the Roman world they made Constantinople the capital of their empire. It was all that the oriental imagination could desire. Rendered by its fortifications impregnable, and situated on the Bosphorus, whose dark blue waters flow between shores of unrivalled beauty, where nature and art had reared their grandest monuments, it surpassed in wealth and grandeur Nineveh and Babylon.

From this stronghold, which had been the cradle of Christianity, and which had witnessed the dying struggle of the Roman empire, the conquerors, maddened with the victories and crowned with the wealth which years of perpetual war had heaped upon them, mustered their armies and sallied forth. They subjugated many countries, but copied none of their virtues; and to-day their degenerate descendants still retain most of their original traits of character. Their religious sense is deep, but theirs is a religion which blunts and stupefies the intellectual faculties, and makes man fit only to perform a score of prostrations each day. It inspires courage in war, but it also teaches blind resignation to defeat and disgrace: it teaches morality, but sensuality and ferocity are not inconsistent with its doctrines. Eat, drink, smoke—indulge all the passions to-day, for immortality begins to-morrow! No Turk is so high that he has not a master, none so low that he has not a slave; the grand vizier kisses the sultan's foot, the pasha kisses the vizier's, the bey the pasha's, and so on. Yet their many virtues half redeem their faults. They are proverbial for their hospitality, and charity, which 'covereth a multitude of sins,' is an oriental virtue. They have, too, great love of nationality. The beggar who seeks alms of the Turk with cries and entreaties, will not ask a single para of the Frank (a name applied to all foreigners).

Turkey in Europe, though smaller in extent than the Asiatic division of the empire, is by far the wealthier and more important. It extends from Russia to the Adriatic, and from Hungary to the Euxine sea, the command of which it shares jointly with Russia. The Straits of Constantinople, the Dardanelles, and the Sea of Marmora are free to all friendly nations. The situation of the country, its numerous and safe harbors, are all favorable to commerce. There is every variety of climate, and the soil in every part of the empire is fertile, and, when cultivated, yields productions in the greatest abundance. The agricultural, like the manufacturing industry, owing to the indolence of the people, is much neglected. This indolence is, in a great measure, the result of oppression. Before Russia extended her protection over the provinces, the Turks left agriculture to their tributaries, whom, when wealthy and prosperous, they plundered.

Let us now consider the causes which led to the decline of the empire. In the reign of Solyman, poetry, science, and art flourished. New privileges were conferred upon the ministers of religion; the Janissaries received increased pay; the coffers of the empire were filled to overflowing; the condition of the rayas was ameliorated; security to life, honor, and property was given to all, without distinction of creed or race. But even then there were causes at work destined to effect a decline. The sultan in person was ever at the head of his troops. Thus the vizier, or prime minister, who remained in the capital, became, by degrees, a more influential personage than 'the grand seignior' himself. The intrigues of the eunuchs in the imperial harem began to exert their baneful influences on the administration. The seraglio—in which many hundred females are immured, the most beautiful that can be found in the contiguous realms of Europe and Asia, wherever the Turk bears sway—from being the most beautiful appendage, became the moving spring of the Ottoman Porte. The inmates formed a faction hostile to the ministers of religion. The administration was transferred to Greeks, Jews, and Armenians, who filled the treasury of the sultan and enriched themselves by impoverishing the people, who, since they could no longer enjoy the fruits of their labor, became indolent. The army was more eager for booty and captives than for glory; slaves were multiplied; the higher classes revelled in wealth and luxury, while the poorer classes with difficulty obtained a livelihood.

It would be strange, indeed, if in an empire so extensive and with an immense and motley population, we did not find it difficult to introduce reforms, and instruct the people in the arts of more civilized nations, and remove old abuses, guarded by the fanaticism of the clergy. Political reforms can be made only by those in high places of authority; and to be sanctioned by the prejudiced and infatuated Ottoman they must assume the garb of religion. The sultan himself, wielding the sceptre over millions of subjects, uniting in his own person all the powers of the state, claiming to reign by divine commission, and profanely styling himself the shadow of God—even he dares not venture to vary one iota from the teachings of the Koran and the Sunnah.

Selim III was the first royal reformer. While Europe was shaken to its very centre, and the continental monarchs trembled on their thrones, he applied himself assiduously to those civil and military reforms, which his successors promoted, and without which Turkey could not have maintained her position as a European power. Selim made a new organization of the army, made innovations in the judicial and administrative branches of the government, changed the system of taxation, and gave a decidedly new organization to the divan, where reform was most needed. He also attempted to make innovations in the financial department, but by depreciating the coin, in order to fill an exhausted treasury, signally failed. He deposed the then reigning hospodars of the Moldo-Wallachian provinces, and established others more favorable to his work of reform. Russia and England remonstrated at this measure, and war was declared. The Turkish army was defeated and driven across the Danube. The Janissaries, ignorantly attributing their defeat to Selim's reforms in military discipline, rose in rebellion. The well-meant but too mild sultan fell a victim to their violence, and was succeeded by Mustapha, who had instigated the insurgents to revolt. His short reign is signalized by the vigorous measures he took to destroy Selim's reforms. Shortly after his accession to the throne, the defeat of the Turkish fleet by the Russians spread consternation and terror through the capital. It was at this critical juncture that an Asiatic pasha, a friend of the deposed sultan, advanced with a powerful army, and laid siege to Constantinople, which yielded to him after a vigorous resistance of one year. Mahmoud ascended the throne. From Selim, his cousin, he had learned the lamentable condition of the empire and the necessity of reform. He had no sooner ascended the throne, than the Janissaries began to manifest a feverish anxiety for revolt. No time was to be lost; and Mahmoud acted with that energy which was one of the few redeeming traits of his character. Mustapha, the murderer of Selim and the destroyer of the work of a lifetime, was put to death; his son and wives shared his fate. Mahmoud was now firmly established. He was the last scion of the Othman race, and as such was vested with sacrosancta potestas. He resolved to annihilate the unruly corps and anathematize their name. He engaged the services of their aga, or commander-in-chief, to whom he made known his plans. His next step was to issue an order commanding each regiment to furnish one hundred and fifty men to be drilled after the manner of European soldiers. The friends of Mahmoud asked: 'Is he mad?' The soldiers exclaimed: 'Bismillah! he wants to make infidels of us. Does he think we are no better than infidel dogs?' The Janissaries reversed their kettles (the signal of revolt) in the Byzantine hippodrome, and calling upon their patron saint, proceeded to attack the royal palace. But Mahmoud was prepared to receive them. All his other troops, artillery, marines, and infantry, were under arms and at his command. The ulemas pronounced a curse of eternal dissolution upon the insurgents. Mahmoud unfurled the sacred standard of the prophet, and called on his people for assistance. A hundred cannon opened fire upon their barracks, and in an hour twenty-five thousand Janissaries were mowed down by grapeshot and scimitars. Their bodies broke the lingering fast of the hungry dogs, or were cast into the Bosphorus, and hurried by its rapid currents into the Sea of Marmora. The annihilation of the Janissaries took place in 1826.

It is more than probable that Mahmoud could have effected a salutary reform in the military system without resorting to extreme violence. He was naturally of a cruel disposition, and was also deficient in prudence and moderation. He gave the Janissaries cause to revolt; he made frivolous innovations in their long-cherished customs, by commanding them to shave their beards and forbidding them to wear the turban, a beautiful headdress, an ornament at once national and religious. These measures excited the disgust of all 'true believers,' while his enemies called him an infidel, and his warmest supporters and the strongest advocates of reform despaired of success. Innovations are expedient only when they remove evil, and when men are prepared to receive them. Command a Turk to shave his beard—by which he swears—the idol of his life. As well bid him cut off his right arm or pluck out an eye—he would obey one as soon as the other. The impolicy of changing the customs and dress of a half-civilized, warlike nation, has been made obvious in many instances—none more impressive than the mutiny of the Anglo-Indian army at Velore in 1806.

Mahmoud in destroying the Janissaries took for his model Peter the Great. Never were two sovereigns more unlike each other. Peter, generous and humane, leaving his throne and travelling in disguise to educate himself, stands in bold contrast with the parsimonious and cruel sultan. Moreover, Mahmoud's was a more difficult undertaking. The Strelitzes whom the czar annihilated were unsupported, were famous by no illustrious victory, and had not an enthusiastic religious feeling. The Janissaries, on the other hand, had strong family interests; they, too, had decided the fate of the empire at the battle of Varna, where their bravery established the Ottoman power, whose brightest triumphs were clustered around their names; they had fought many a bloody battle, and had never turned their backs to the foe; their leader was chosen from their own ranks, and no nobility controlled their ambition or prevented them from receiving the honor due to enterprise and valor; they held the sultan in check; the ulemas gave sanction to their laws, and they in turn sustained the authority of the ulemas with their swords. As long as they experienced no change in their discipline and customs they were invincible. But they too had participated in the universal degeneracy. Like the Prætorian bands of Rome, they had become the absolute masters of the empire. They pulled down and set up sultans at their will; their valor had departed, but their unconquerable pride remained as part of their heritage. Their ranks were filled with crowds of Greeks, Jews, and Moslems, without discipline and without order. Many who had purchased the privilege of being numbered in this formidable body, lived outside of the barracks, and assembled only on pay day or in times of tumult and rebellion. They despised all laws, civil and religious, and were a constant source of annoyance to the people, whose lives and property were at their mercy. Such were the subjects upon whom Mahmoud was to operate. In the destruction of the Strelitzes and the Janissaries, Peter and Mahmoud may be compared to two physicians: one practises on a healthy savage, while the other attempts to cut out a malignant cancer reaching the vitals, from the pampered sensualist. In annihilating these troops, as in his other reforms, Mahmoud began where he should have ended his labors; he mistook the end for the means.

Had he stopped with this act of violence, his supporters might defend him on the doubtful ground of expediency; but he did not stop here. For centuries the tyranny of the sultans had been restrained by the derebeys, or lords of the valleys. They had been confirmed in the possession of their lands by Mohammed II, from which time they had continued to pay tribute to the sultan, and furnished him with quotas of troops. The sultan had no control over their lives or property. The subjects who tilled the productive lands of the valleys were suitably rewarded for their labor. The happiest and wealthiest peasants of the empire were found among the vassals of the beys, to whom they showed great devotion. These feudal lords, at a moment's warning, could summon twenty thousand men before their palace gates. They furnished the greater part of the sultan's cavalry force in war; and, unlike the pashas, had never raised the standard of rebellion; they had never wished for revolutions, and had never sanctioned insurrections. The possession of their property was guaranteed to them by inheritance, and they had no need of money with which to bribe the Sublime Porte.

Mahmoud was bent on depriving them of their wealth and curtailing their privileges. They were rich, did not bribe him, and held hereditary possessions. These were unpardonable crimes in the sight of this exemplary reformer. The beys, who never dealt in treachery, were unsuspicious of others, and fell an easy prey. The peasants ceased to cultivate the lands from which they could no longer profit; and many of the wealthiest possessions became desolate. We must not think it strange, therefore, that the military power was prostrated, when, after having annihilated the Janissaries, Mahmoud deprived the derebeys of their ancient authority; for the military power of the empire rested chiefly in these two bodies. These innovations were made in the midst of a destructive Greek war, and at a time when the Danube and the Balkan were no longer formidable barriers to the Muscovite descendants of Ivan the Terrible, who brought back memories of the past, and threatened to avenge deeply treasured wrongs. Even at this critical period, when his army was annihilated, his fleet defeated, and the legions of Russia within a few days' march of Constantinople, Mahmoud threatened to feed his horses at the high altar of St. Peter's, and proclaim the religion of the prophet in the Muscovite capital. A threat that savored more of the seraglio than of the throne!

His next step was to assail the privileges of the great provincial cities, the inhabitants of which elected from their own number ayans, or magistrates, distinguished for their wisdom and virtue. These magistrates had much influence among the people; they had always resisted exorbitant taxes and unjust decrees; their protection was extended to Mussulmans and Christians without distinction. Their power of veto was almost as effective as that of the tribuni plebis of Rome; they could point back to Solyman, the Solon of his time, as the author of their protective system. But their power originated with the people. To this Mahmoud would not submit. All power must emanate from him, the all-wise and innovating sultan, who raised the low and humbled the great, not as they were honest or corrupt, but as they fawned upon him, or refused to yield implicit obedience to his nod.

In their endeavors to institute a new financial system, the predecessors of Mahmoud reduced the standard of money gradually, in order not to produce a panic. But he wished to accomplish in one day the work of years. He issued a decree commanding the people to bring all their coin, gold and silver, to their respective governors—where they would receive less than half its value! He threatened the refractory with death. The capital resounded with the dreaded cry of rebellion; and the exasperated multitude that had surrounded the royal palace was not appeased until it witnessed the public execution of the mint officers, whose only crime was obedience to their master. This impolitic measure in the financial department impoverished the people, and left the treasury still empty. Foreign speculators bought the money—the circulation of which had become illegal—and resold it to the sultan for sterling value!

Shortly after this he expelled about thirty thousand Christians from the capital, which they had embellished and enriched by their labor. Their fidelity had never been doubted. For this despicable act—their expulsion—Mahmoud could adduce no better reason than that 'it was solely on political grounds.' Strange politics this, for a sovereign, who professed to have the magnanimity of Christian rulers! On the expulsion of the Christians, Russia commenced hostilities, and a war followed, in which the sultan paid dearly for his rashness.

In short, Mahmoud could not have given a better lesson to his subjects than by reforming himself. He was cruel beyond measure—if the grand seignior can ever be so called, who is taught that he may lop off a score of heads each day 'for divine inspiration.' Still if he had been as thoroughly skilled as he professed to have been, he should have shown himself a humane as well as an innovating sovereign. Those who assisted him in his reforms, he rewarded with the bowstring. His character was blackened by ingratitude, an instinctive vice in oriental rulers. Obstinate as he was suspicious, deceitful as he was cunning, he could not rule his own passions, much less could he control the corrupt morals of his people. He was to an extraordinary degree avaricious, a quality everywhere odious, but especially in a land where generosity measures love—where in the highest and in the lowest stations liberality is the moving spring. While he mistook parsimony for economy, he did not scruple to make war on trifling pretexts and waste his amassed treasures in a hopeless cause.

In every attempted reform he wounded Ottoman pride and prejudice. Unlike his cousin, he did not humor the faults of the people while making innovations; he neither amused them with imposing shows, nor flattered them by the pompous spectacle of his appearance in public—in one word, he wanted the tact of a reformer. Selim, while he increased the navy and established manufactories, built gorgeous palaces, and by his magnificence dazzled the people, who were blind to his real designs; they even permitted him to set up printing presses in the large cities, on receiving assurance that the Koran would not be submitted to the unholy process of squeezing!

Mahmoud thought, or pretended to think, that he could reform the empire by imitating only the vices of Christianity, and manifesting a contempt for Moslem virtues. While he drank wine—and in many other breaches of the teachings of the sacred book provoked the faithful—his proclamations breathed a most orthodox and fanatical spirit. He was a sceptic; neither Mussulman nor Christian, but surprisingly inconsistent and capricious. His, we fear, were 'hangman's hands,' and 'not ordained to build a temple unto peace.'

Under Solyman the Magnificent, at once the most warlike monarch and munificent patron of literature and art, the constitution of the Janissaries was wise and effective. The children of Christians, taken by the Turks in war or in their predatory incursions, were exposed in the public markets of Constantinople, whence any person was at liberty to take them into his service, on making a contract with the government to return them at the demand of the sultan. These children were instructed in Islamism, and were trained by manly exercise and labor, calculated to strengthen the body and give elasticity to the spirits. From these hardy orphans the ranks of the Janissaries were recruited. They came eagerly to the camp; for they had been taught to regard it as the theatre of their future glory. From earliest infancy they looked forward with joy to the time when they should be numbered among those brave soldiers, whose arms had maintained for a long series of years the supremacy of the crescent. There was no rank, no dignity in the Turkish army to which a Janissary could not aspire—a strong incentive to the display of bravery. Such was the constitution of the army when it was the most powerful in Europe: then it gained its victories, not by force of numbers, but by superior military discipline and valor. In the middle of the nineteenth century the capture of Christian children was abandoned. The land forces degenerated into a wretchedly organized army of less than three hundred thousand men, drafted from the lowest classes. Mothers put their children to death that they might be spared the pangs of seeing them torn away to pass their days in scenes of shame and dissipation.

Not till the army had become a laughing stock to the weakest European power did the sultans perceive the necessity of military reform. Selim III established a school for artillery and naval officers, and engaged Europeans, especially Frenchmen, as instructors in military science. We can readily comprehend the degeneracy of the Turkish army, when we remember that since the establishment of the school at Sulitzi for engineers, the Turks have learned from foreign teachers military tactics of which their own ancestors were the inventors, and which had been forgotten, although full accounts of them lay hidden in musty volumes in their military archives.

Foreign officers were at first regarded with contempt by Turkish soldiers, whose unconquerable pride has ever proved a great impediment to the regeneration of the empire. Moslem talent was not equal to the exigencies that arose from the impolitic measures of Mahmoud. We find a parallel case in Russia. Had Peter trusted to Muscovite genius to form and command the troops which superseded the Strelitzes, Charles XII would have quartered in the Kremlin.

Kutchuk Husseyin, the relative and favorite of Selim, made valuable additions to the navy in which his master took such pride. Husseyin, who had the welfare of his country at heart, was liberal and disinterested. Vested with the office of captain pasha, he sent to Greece for architects and engineers, with whose assistance he fortified Stamboul, Sinope, and Rhodes; he built arsenals and extensive docks, which he supplied with the necessary equipments of a powerful fleet. In a short time, twenty sail of the line, constructed on the newest European models, rode at anchor within sight of his palace. He also erected barracks for the troops, and greatly improved the naval school. The sudden death of Selim paralyzed the navy, which soon resumed its accustomed languor.

The events of 1821, in which the Turkish fleet was defeated by armed merchant vessels of Greece, gave a fresh impulse to the navy. Experienced officers were placed in command, who, as they grew in strength, grew in confidence, and trusted more to their own resources than to the protection of Allah. Six years after the defeat, the navy was in a state of greater practical efficiency than at any other time. After a protracted struggle of five years it had gained the undisputed supremacy of the Archipelago; and had it not been for the disastrous defeat at Navarino, it would have proved equal, if not superior, to the Russian fleet in the Black sea. The Turkish navy, to-day, numbers about sixty war vessels, six of which are ships of the line, and six steam frigates, built partly at London and Toulon.

The standing army in times of peace consists of 150,000 regulars; 60,000 auxiliaries (such as the Egyptian forces); and those of the northern provinces, 110,000; with a corps de reserve of 150,000—an aggregate of 470,000 men. The army is recruited by lot and conscription (as in France), and not as formerly, by arbitrary compulsion. Christians are excluded from service in the infidel ranks, but pay a military tax. Partial infringements, however, have been made in this exclusion, by employing Armenians in the marine service and at the arsenals. Active service in the army continues for a period of seven years; and the discharged soldiers belong to the reserved force for five years more. The organization of the corps de reserve is the same as that of the regular army. Their arms and equipments are kept in the state arsenals, and are produced only when the soldiers are called out, which takes place once a year, after the harvest season. During one month, the members of this corps de reserve lead a military life, and receive regular pay.

The army is divided into six divisions of 25,000 each. The artillery is modelled after the most approved Prussian system, while the infantry and cavalry drill according to French tactics, and use French accoutrements and arms. Thus, Turkey, with a standing army of 150,000 men, can muster a force of nearly 500,000 at a few hours' notice; provided, however, she has money to pay the troops, for the religious prejudices of the Osmanlee do not tolerate the system of loans. So that Turkey, though she has neither the formidable land force of France nor the navy of England, is not crushed by the weight of a public debt, the principal of which can never be paid. This military system is the result of the labors of Rija Pasha and Redschid Pasha, by turn rivals and colleagues, disputing on matters of secondary importance, but ever cordially cooperating in the regeneration of the empire.

More attention has been given to military than to political reforms. The intolerant Moslem spirit manifests direct opposition to all innovation in the administration. As their fathers were, so they wish to be. Before the time of Selim no reform movements of importance had been made in the administrative branches. For five centuries the sultans had received, as an aphorism in their political education, that the subjects existed for the good of the sultan, and not the sultan for the welfare of the people. Selim proclaimed the rights of his subjects and their supremacy; and his words were confirmed by his deeds.

The administrative system was purely oriental, and bore scarcely any analogy to that of any other country. From the reign of Solyman to that of Selim—the protector (from whom there is no appeal) was kept closely confined in the seraglio walls; indeed, he was a state prisoner from his cradle to the day when he girt around him the imperial sabre. As the sultan reigned by divine commission, no education was considered good enough for him. Moreover, since his power was absolute, it had been received as a recognized principle of state policy that he should be as ignorant as possible, in order that he might prove more faithful to the will of Allah. Selim banished these antiquated notions, and instituted a new system—not that he lessened his own power, but established representative bodies to assist him in making laws, and tribunals to pass judgment upon and execute them.

The sultan is assisted by a divan; or council of ministers, and others, who are nominated to that dignity by himself. The grand vizier presides over this body, and is responsible for all measures adopted by it.

The legislative as well as the military system is borrowed from the French; but the sultan is the source of all law, civil and military; he is the summit, while the municipal institutions are the base, of the political fabric. In theory at least, these institutions are established on the broadest principles of freedom. Each community, like the communes of France, sends an aga, or representative, to the supreme council. By the famous ordinance of Gulhana, Mussulmans, Jews, and Christians are represented, without distinction, in proportion to their number.

The administration of the interior belongs to the prime minister, who appoints civil governors to take charge of the general administration. The pashas had hitherto been both civil and military officers; purchased their appointments at extravagant prices, and repaid themselves by extortions practised upon the unfortunate subjects over whom they ruled. The appointment of civil governors removed this old abuse, and left the pashas vested only with military power. Each of the military chiefs has command of one of the six divisions of which the army is composed. All these officers receive a fixed salary; and the people, no longer subject to their avarice and tyranny, pay regular rates of taxation.

The reforms I have mentioned, great as they were, were only preliminary to the publishing of the hatti-scheriff of Gulhana, the magna charta and bill of rights of Turkey. The son of Mahmoud, Abdul Medjid, on ascending the throne, published this ordinance, which was to effect a reform in the internal administration more beneficial than any other, either before or after the destruction of the Janissaries. The ulemas, state officers, foreign ambassadors, and a vast multitude of subjects had assembled on the plains of Gulhana. The illustrious writings (as the name signifies) were read aloud in the presence of this solemn assembly by Redschid Pasha. The sultan, 'under the direct inspiration of the Most High and of his prophet,' desired to look for the prosperity of the empire in a good administration. The ulemas addressed a thanksgiving to heaven amid the acclamations of the assembled thousands. These reforms were threefold: The first guaranteed security to life, honor, and property; the second is a new system of taxation; the third, a remodelled plan for levying soldiers, and defining their time of service. The subject can best be illustrated by quoting a few extracts from the hatti-scheriff itself:

'The cause of every accused person shall be adjudged publicly, in conformity to our divine law, after due inquiry and investigation; and as long as sentence shall not have been regularly pronounced, no one shall, either publicly or privately, cause another to perish by prison or any other deadly means.'

'It shall not be permitted to any one to injure another, whosoever he may be.'

'Every man shall possess his own property, and shall dispose of it with the most entire liberty. Thus, for example, the innocent heirs of a criminal shall not be deprived of their legal rights, and the goods of the criminal shall not be confiscated.'

'The imperial concessions extend to all subjects, whatever may be their religion or sect; they shall reap the benefit of them without exception.'

'As to the other points, since they must be regulated by the concourse of enlightened opinion, our council of justice, with whom shall assemble, on certain days to be fixed by us, the notables of the land, shall meet together to lay down guiding laws on the points that affect the security of life, honor, and fortune, and the assessment of imposts.'

'As soon as a law shall be defined, in order to render it valid and binding, it shall be laid before us to receive our sanction, which we Will write with our imperial hand.'

'As these present institutions have no other object than to give fresh life and vigor to religion, the government, the nation, and the empire, we pledge ourselves to do nothing to counteract them. Whoever of the ulemas or chief men of the empire, or any other sort of person, shall violate these institutions, shall undergo the punishment awarded to his offence, without respect to his rank, or personal consideration and credit.'

'As all the functionaries of the government receive at the present day suitable salaries, and as those that are not sufficient shall be increased, a vigorous law shall be enacted against traffic in posts and favors, which the divine law reprobates, and which is one of the principal causes of the decline of the empire.'

As a pledge of his promise, the sultan, after having deposited the documents in the hall that contains the 'glorious mantle' of the prophet, in the presence of the ulemas and chief men, swore to them in the name of God, and administered the same oath to the priests and officers. The hatti-scheriff was published in every part of the empire, and was well received, except by a few of the retrograde party, who lived by the old abuses, and vigorously resisted all attempts at reformation.

By this ordinance, the sources of the revenue consist of the frontier customs, the tithes, and a property tax. In two of these three sources of revenue there are great abuses. In collecting the taxes, the tax gatherers make exhorbitant demands, for which (owing to the partiality of justice) there is no redress, The salguin, or land tax, is also the cause of constant complaint. It presses equally upon the richest and the poorest provinces; in consequence of which many of the most fertile districts have been deserted. The government is not ignorant of these facts. Abdul Medjid, a short time previous to his death, ordered a new registration of property to be made, which will, in a great measure, remedy this evil. This new registration caused not a little astonishment and fear among the peasants, who could not approve of persons taking an inventory of their property and their flocks. We must not be surprised at this, for a parallel case is close at hand. When the Emperor Joseph endeavored to introduce the mode of distinguishing houses in the principal streets of Vienna, by numbers instead of the antiquated mode by printed signs, the people were impressed with the idea that the numbers were affixed for the purpose of more conveniently collecting a new house tax!

The new system of farming the revenue proved especially beneficial to the Christians. Under the old regime the Turks had been greatly favored. The poll tax formerly levied on all who were not professed followers of the prophet, has been abolished.