Mr.

Chantra Vanna Potts

The second part of the assignment will be an in-class discussion within groups. Discuss with
classmates the types of information presented in the primary source. Keep in mind that Ottoman
sultans conscripted janissaries from the devirme, or blood tax, and trained them as elite royal
guards and diplomats. Be sure to record the groups conclusions on a separate sheet of paper and
prepare to share them to the class.

In the final phase of the assignment, thinking on the list of information that we developed in the
second portion, answer the following questions
What appears to be the primary duties of the janissaries?
How are the ranks of janissaries and other public servants determined?
How did the sultan insure the loyalty of janissaries and other public officials?
What is the connection of janissaries to migration?
At the end of class, turn in an answer sheet on a separate piece of paper, having answered the
questions as a group.

Ogier Ghiselin de Busbecq: The Turkish Letters, 1555-1562

Busbecq, a Fleming, was the ambassador of the Holy Roman Emperor at the Sublime Porte (the Turkish
Sultan's court in Constantinople) from 1555-62. His letters provide important foreign accounts of the
Ottoman state. Because Busbecq was trying to bring about reform at home, he did not dwell on the very
real problems with Ottoman government.
At Buda I made my first acquaintance with the Janissaries; this is the name by which the Turks call the
infantry of the royal guard. The Turkish state has 12,000 of these troops when the corps is at its full
strength. They are scattered through every part of the empire, either to garrison the forts against the
enemy, or to protect the Christians and Jews from the violence of the mob. There is no district with any
considerable amount of population, no borough or city, which has not a detachment of Janissaries to
protect the Christians, Jews, and other helpless people from outrage and wrong.
A garrison of Janissaries is always stationed in the citadel of Buda. The dress of these men consists of a
robe reaching down to the ankles, while, to cover their heads, they employ a cowl which, by their
account, was originally a cloak sleeve, part of which contains the head, while the remainder hangs down
and flaps against the neck. On their forehead is placed a silver gilt cone of considerable height, studded
with stones of no great value.
These Janissaries generally came to me in pairs. When they were admitted to my dining room they first
made a bow, and then came quickly up to me, all but running, and touched my dress or hand, as if they
intended to kiss it. After this they would thrust into my hand a nosegay of' the hyacinth or narcissus; then
they would run back to the door almost as quickly as they came, taking care not to turn their backs, for
this, according to their code, would be a serious breach of etiquette. After reaching the door, they would
stand respectfully with their arms crossed, and their eyes bent on the ground, looking more like monks
than warriors. On receiving a few small coins (which was what they wanted) they bowed again, thanked
me in loud tones, and went off blessing me for my kindness. To tell you the truth, if I had not been told
beforehand that they were Janissaries, I should, without hesitation, have taken them for members of some
order of Turkish monks, or brethren of some Moslem college. Yet these are the famous Janissaries, whose
approach inspires terror everywhere.
The Turkish monarch going to war takes with him over 400 camels and nearly as many baggage mules, of
which a great part are loaded with rice and other kinds of' grain. These mules and camels also serve to
carry tents and armour, and likewise tools and munitions for the campaign. . . . The invading army
carefully abstains from encroaching on its magazines at the outset; as they are well aware that when the
season for campaigning draws to a close, they will have to retreat over districts wasted by the enemy, or
scraped bare by countless hordes of men and droves of hungry animals, as if they had been devastated by
locusts; accordingly they reserve their stores as much as possible for this emergency. Then the Sultan's
magazines are opened, and a ration just sufficient to sustain life is daily weighed out to the Janissaries and
other troops of the royal household. The rest of the army is badly off, unless they have provided some
supplies at their own expense. . . . On such occasions they take out a few spoonfuls of flour and put them
into water, adding some butter, and seasoning the mess with salt and spices; these ingredients are boiled,
and a large bowl of gruel is thus obtained. Of this they eat once or twice a day, according to the quantity
they have, without any bread, unless they have brought some biscuit with them.... Sometimes they have
recourse to horseflesh; dead horses are of course plentiful in their great hosts, and such beasts as are in
good condition when they die furnish a meal not to be despised by famished soldiers.
From this you will see that it is the patience, self-denial and thrift of the Turkish soldier that enable him to
face the most trying circumstances and come safely out of' the dangers that surround him. What a contrast
to our men! Christian soldiers on a campaign refuse to put up with their ordinary food, and call for
thrushes, becaficos [a small bird esteemed a dainty, as it feeds on figs and grapes], and suchlike dainty

dishes! ... It makes me shudder to think of what the result of a struggle between such different systems
must be; one of us must prevail and the other be destroyed, at any rate we cannot both exist ]in safety. On
their side is the vast wealth of their empire, unimpaired resources, experience and practice in arms, a
veteran soldiery, an uninterrupted series of victories, readiness to endure hardships, union, order,
discipline, thrift and watchfulness. On ours are found an empty exchequer, luxurious habits, exhausted
resources, broken spirits, a raw and insubordinate soldiery, and greedy quarrels; there is no regard for
discipline, license runs riot, the men indulge in drunkenness and debauchery, and worst of all, the enemy
are accustomed to victory, we to defeat. Can we doubt what the result must be? The only obstacle is
Persia, whose position on his rear forces the invader to take precautions. The fear of Persia gives us a
respite, but it is only for a time.
No distinction is attached to birth among the Turks; the deference to be paid to a man is measured by the
position he holds in the public service. There is no fighting for precedence; a man's place is marked out
by the duties he discharges. In making his appointments the Sultan pays no regard to any pretensions on
the score of wealth or rank, nor does he take into consideration recommendations or popularity, he
considers each case on its own merits, and examines carefully into the character, ability, and disposition
of the man whose promotion is in question. It is by merit that men rise in the service, a system which
ensures that posts should only be assigned to the competent. Each man in Turkey carries in his own hand
his ancestry and his position in life, which he may make or mar as he will. Those who receive the highest
offices from the Sultan are for the most part the sons of shepherds or herdsmen, and so far from being
ashamed of their parentage, they actually glory in it, and consider it a matter of boasting that they owe
nothing to the accident of birth; for they do not believe that high qualities are either natural or hereditary,
nor do they think that they can be handed down from father to son, but that they are partly the gift of'
God, and partly the result of good training, great industry, and unwearied zeal; arguing that high qualities
do not descend from a father to his son or heir, any more than a talent for music, mathematics, or the like;
and that the mind does not derive its origin from the father, so that the son should necessarily be like the
father in character, our emanates from heaven, and is thence infused into the human body. Among the
Turks, therefore, honours, high posts, and judgeships are the rewards of great ability and good service. If
a man be dishonest, or lazy, or careless, he remains at the bottom of the ladder, an object of contempt; for
such qualities there are no honours in Turkey!
This is the reason that they are successful in their undertakings, that they lord it over others, and are daily
extending the bounds of their empire. These are not our ideas, with us there is no opening left for merit;
birth is the standard for everything; the prestige of birth is the sole key to advancement in the public
service.
Source: C. T. Forster and F. H. B. Daniel, eds., The Life and Letters of Ogier Ghiselin de Busbecq, volume
1 (London: Kegan Paul, 1881).