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