The Caramuratades could stand their distress no longer. They argued that either Christianity was not true or it ought to put them in a better position. They resolved to give it one chance more, and to try to conciliate the Divine Being by the most rigid fasts. If He did not listen to them, then they would feel assured that He did not wish them to remain Christians. The chief priest protested against the impiety of this resolution, but the Caramuratades would not listen to him. They observed Lent with the most vigorous severity, and prayed much. No improvement followed in their lot ; and accordingly., on Easter day, they told the priests to retire, accused the sacred images of being indifferent to their distress, and in one body went over to the faith of Islam. A very few indeed refused to join their brethren, but they had to retire with the priests. At an earlier period, from 1620 to 1650, the Christian population of a part of Albania fell from 350,000 to 50,000 ; and to the present day a portion of the Albanians have remained firmly attached to Islamism, and have been the readiest toals in the hands of the Turkish Government, while the other portion have stood by the Greeks in their struggles for independence, and have done great and valuable service to the cause. In fact, so great was the inclination of the Greeks to adopt Mahometanism through the combined motives already mentioned that the sultans were alarmed lest they should have no tribute-paying people at all, and accordingly they became kindlier in their treatment of the rayahs or subject Christians, and did much to reconcile them to their government. Another mode in which the Greeks passed over to Islamism has been already noticed. Even before the taking of Constantinople Orkhan had ordained that the children of Christians should be taken from them, should be specially trained for military service, and should enjoy such privileges and immunities that they would feel them selves specially bound to the sultan. The practice was continued and extended by Mahomet II. Every fifth Christian child had to be surrendered to the service of the sultan. All connexion with his parents was cut off, and he was set apart and trained for warfare. In this way was formed the corps of the Janissaries. The Janissaries were not at first permitted to marry. Their ranks were constantly recruited from the Christian children. History speaks in the highest terms of the discipline and courage of this body of troops while it flourished, The Janissaries forgot altogether, if they ever knew, their homes and their hearths, and they were equally savage to Turk and Christian in their devotion to the sultan. This hateful sacrifice imposed upon the Christians gradually came to be regarded as an honour. The parents knew that their children were to be removed from the degradation of Christian slavery, and were to occupy the best positions that were open to Mahometans, and the Turks themselves so much envied the honour for their children that they bargained with the Greeks to take their children and give them for Janissaries instead of their own. A change took place at length in the composition of the Janissaries. They were allowed to marry; by degrees a position in the body became heredi tary ; and thence is dated the falling off of the corps. The tribute children were no longer required, and in the reign of Mahomet IV. (1649-1687) the tribute ceased. In all these instances the Greeks were practically lost to their own nation. They disappeared from the nation of Greeks and Christians and became Turks and Mahometans. At the same time we cannot help supposing that by this intermixture a new element of progress, or at any rate of restlessness, was thus introduced into the dominant race.
But the Greeks attained to positions of eminence in which they were not compelled to abandon their nationality. Between the Turks and the Greeks existed irreconcilable differences. Not only was their religion different, but they differed widely in their social customs. There was no hope of amalgamating the two races. The Turks could only convert or exterminate the Christians. They did not venture to dream that they could convert all the Greeks by persuasion, and forcible conversion after the age of twelve was forbidden by the Koran. The only other alternative was extermination, and one of the sultans came to the resolution to destroy every Christian. But the Turks saw that such a policy was ruinous to themselves. Every Christian paid a poll-tax from which every Turk was exempt. The Christians cultivated the lands for the benefit of the Turks. The Christians were the drudges of the Turks. The next best thing to extermination then was to get as much out of the Christians as possible while coming as little as possible into personal contact with them. This was the plan adopted. Immediately on the conquest of Constantinople, Mahomet spread the Turkish system of administration over the whole of Greece. The Turkish warriors received lands during their life on condition of being ready to serve in w^ar. These had captains who received the lifereut of larger portions of land, and finally pashas acted as military and civil rulers of still larger portions. All these were ready to keep the Greeks in subjection, and crush every effort at rebellion, and they guaranteed the taxes to the sultan. Turkish courts of justice were also established. But Mahomet II. did not disturb the Greek modes of civil administration which he found in force. They merely became subject to his purposes, and appeal could always be made from a Greek to an Ottoman institution. Mahomet II. especially made use of the Greek clergy as his tools for keeping the Greek people quiet and submissive in paying taxes. The Greek emperor had perished in the sack of Constantinople, and the nobles had either fallen or fled or been butchered shortly after. But the Greek Church still remained. The Greek people were devoted to their church. Their quarrels with the pope had only strengthened their attachment to it. Here was an instrument that Mahomet thought might be of great use. Accordingly he made the patriarch of Constantinople the representative of the entire Greek people. He gave him privileges and honours, but he made him responsible for the conduct of the Greeks. The Greek clergy had long before taken an active part in the administration of justice. The bishops had the decision of all questions connected with marriages and wills. They were consulted by their people not merely in spiritual but in nearly all civil matters. The sultan had hold of this clerical influence through the patriarch. He practically appointed the patriarch, the patriarch appointed the bishops. All the great officials of the church thus held their positions under the sanction of the sultan, and could be removed by him, There is no doubt that patriarch and bishops and higher clergy, thus playing the humiliating part of keeping their fellow-countrymen in due subjection to the Porte, did not and could not display very high virtues. They soon contracted all the vices which defile men who have to play a double part; they were true neither to the sultan nor to the Greeks ; and they were animated generally by a mean and selfish ambition. By degrees the patriarchate came to be bought from the sultan by higher and higher prices. The patriarch made up his losses by selling the bishoprics, and simony thus became universally prevalent. Notwithstanding all these drawbacks the maintenance of the Greek Church helped to keep the Greeks together, and when a better time came, the high positions which the clergy held enabled them to accomplish much for the spread of enlightenment and the awakening of true national feeling. Even in the darkest times patriarchs appeared who were capable of the greatest sacrifices for their church and nation, and in
