4.4.3: Ming China and the Gunpowder Empires

 Learning Objectives

By the end of this section, you will be able to:

• Explain the role of military slavery in the Ottoman Empire
• Describe Ming dynasty China in the fifteenth century and its responses to foreign influences

While Timur and his descendants continued an aristocratic world order that dated back to the Mongols, the Ming dynasty in China and the Ottoman empire in the eastern Mediterranean represented a new and important phenomenon: the so-called "gunpowder empires." These empires employed a larger central government bureaucracy that collected tax revenue to fund a powerful army loyal only to the central government, rather than to princes and a hereditary aristocracy. Guns and cannon were powerful and relatively new weapons, but they were expensive to build, so governments that could tax their populations and accumulate revenue gained an important advantage. This was one of many social and political changes that laid the foundation for the "early modern" era, which saw massive economic and population growth, voyages of exploration, and the beginning of Spanish colonization of the Americas.

From Military Slavery to Military Conscription

Military slavery was central to the Cairo-based "Mamluk" sultanate that had ruled Egypt, Palestine, and Syria. The Mamluk amirs bought enslaved non-Muslim Mongols and Circassians from distant regions in slave markets. Recall that this was permitted under Islamic law, whereas enslaving other Muslims or protected minorities under Muslim rule was not permitted. The Ottomans in the fourteenth century did not have the commercial wealth of Cairo. Especially after invading the Balkans, however, the Ottomans did have a large population of Christian peasants. The sultans soon turned to gathering Christian children from European lands under their rule, in order to counter the power of the Turkish nobles who controlled the army and the state’s administration.

In a system known as the devshirme (“gathering”), Ottoman agents recruited Christian boys as part of the tax imposed on their European subjects (Figure 17.20). Approximately every three to five years, agents of the sultan took boys, ideally aged between eight and ten, to serve the Ottoman state. They were taught to speak Turkish and brought to Istanbul where they were educated and made to convert to Islam. When they became adolescents, they were trained to become scribes, palace administrators, or soldiers. Those selected to serve in the palace at the end of their training often rose to occupy important positions, including Grand Vizier. In addition, many were awarded timars in exchange for their service and had the opportunity to become wealthy.

Figure 17.20 The Devshirme. In this Ottoman miniature painting from 1558, Christian parents look on as their sons are led away to be enslaved by the sultan. The children carry a few personal possessions in sacks over their shoulders as the seated Ottoman official registers them. (credit: “Janissary Recruitment in the Balkans” by Ali Amir Beg/Wikimedia Commons, Public Domain)

The majority of boys were trained as soldiers, some of whom became members of the elite infantry corps called the Janissaries (from the Turkish words yeni cheri, or “new soldier”). They accompanied the sultan into battle and served as his household guard. Like the mamluks, the Janissaries were expected to be loyal to their master, the Ottoman sultan. In fact, the sultans believed the Janissaries would prove more dependable than the noble vassals, because they were entirely dependent upon the sultans for their status and privileges, and because they had been cut off from the biological families to whom they might otherwise have owed their first loyalty. The risk of trusting in the Turkish nobility had become clear at the Battle of Ankara when Bayezid I’s Turkish vassals fled, abandoning him to the Mongols.

In Their Own Words

Memoirs of a Janissary

The account that follows is by a Serbian named Konstantin Mihailović. Born in 1430, he was taken as a child to be trained as a Janissary and recorded his experiences in a book, Memoirs of a Janissary, written between 1490 and 1501.

And from there the Emperor [the Ottoman Sultan] marched and surrounded a city which they call Novo Brdo, “Mountain of Silver and Gold,” and having attacked it, conquered it, but by means of an agreement: he promised to let them keep their possessions and also not to enslave their young women and boys . . . . Having arrived in the city the Turks ordered all the householders with their families, both males and females, to go out of the city through the small gate to a ditch, leaving their possessions in the houses. And so it happened that they went one after another, and the Emperor himself standing before the small gate sorted out the boys on one side and the females on the other, and the men along the ditch on one side and the women on the other side. All those among the men who were the most important and distinguished he ordered decapitated. The remainder he ordered released to the city. As for their possessions, nothing of theirs was harmed. The boys were 320 in number and the females 74. The females he distributed among the heathens, but he took the boys for himself into the Janissaries, and sent them beyond the sea to Anatolia, where their preserve is.

I was also taken in that city with my two brothers, and wherever the Turks to whom we were entrusted drove us in a band, and wherever we came to forests or mountains, there we always thought about killing the Turks and running away by ourselves among the mountains, but our youth did not permit us to do that; for I myself with nineteen others ran away from them in the night from a village called Samokovo. Then the whole region pursued us, and having caught and bound us, they beat us and tortured us and dragged us behind horses. It is a wonder that our soul remained in us. Then others vouched for us, and my two brothers, that we would not permit this anymore, and so they peacefully led us across the sea.

—Konstantin Mihailović, Memoirs of a Janissary

• How does Mihailović feel about the Ottomans? Why does he feel this way?
• How loyal a Janissary was he likely to have been? Why?
• While the Janissaries were elite members of Ottoman society, they remained enslaved people. What sense does this excerpt and the rest of the chapter give you of the Janissary experience?

The Janissaries held high status in Ottoman society. Although many parents protested the taking of their children and sometimes rebelled against the system, others who hoped to provide their sons with a means of advancing in society reportedly bribed Ottoman officials to select them. Some Muslim parents, whose sons were not subject to the devshirme, supposedly even lied about their religion to secure a spot for them in the sultan’s service.

The sultans also kept other kinds of enslaved people. Christian women from foreign lands were purchased in slave markets, and others were given to the sultan as gifts or taken as prisoners of war. They were placed in the sultan’s harem, where they lived among his children and female relatives and served the ladies of the court as attendants. Women in the harem were ranked according to a strict hierarchy in which they could advance based on talent and length of service. The minority chosen to become sexual partners of the sultan were also elevated, especially if they bore him children. Some became the mothers of future sultans and were given the title “lady.” They might hold great power. While some of these women held great power, most remained servants, and after a few years of service, they were usually released from their duties and married to palace officials. Guarding the Ottoman harem were enslaved eunuchs, castrated men who were usually purchased in slave markets in Africa and whose perceived differences in sexuality led them to be assigned made them well suited to important roles such as managing the household of the ruler and other nobles. Despite their enslaved status, the control these men exerted over the harem gave them great power.

Although the mamluks and enslaved men and women who served the Ottoman sultan were considered among the elite of their societies and occupied relatively privileged positions, people other than sultans owned enslaved people who performed hard physical labor on farms or as domestic servants. They might be poorly fed and clothed and were neither paid nor educated. They also could not expect to gain their freedom. As property, they could be pawned or sold at their owner’s whim, and regardless of age, they might be sexually abused. The experiences of these people were far more typical and representative of the enslaved, including Africans enslaved in the Americas beginning in the sixteenth century, than were those of the mamluks, the Janissaries, or the women of the Ottoman harem.

The Mamluk Sultanate after the Plague

Link to Learning

Although the Mamluk Sultanate is known primarily for the military prowess of its armies, Mamluk society also produced unique architecture and prized works of art. You can learn more about Mamluk art and architecture(opens in new window) at the Metropolitan Museum of Art website.

In the late fourteenth century, a new Mamluk 'dynasty' came to power—the Burji, also named for the location of its mamluk barracks. The Burji sultans were mamluks of primarily Circassian and Georgian origin, unlike the Turks of the Bahri 'dynasty.' The first Burji sultan, al-Zahir Barquq, assumed the throne in 1382. Almost immediately, plots emerged to remove him, one headed by the caliph who hoped to rule in his own right and another by Turkish tribes in Syria. Both attempts were defeated, but the peace did not last long. In 1399, 1434, and 1437, soldiers rioted in the streets of Cairo. Sometimes the riots began as conflicts between rival mamluk factions that spread to the streets and involved civilians. At other times, soldiers rioted when they had not been paid. In 1441, riots were sparked by food shortages and the perception that the grain trade, from which government officials profited, was inefficient and the prices unfair. Merchants’ stores were plundered by angry mobs. In the second half of the fifteenth century, mamluk-initiated chaos erupted nearly every year as soldiers fought in the streets and attacked the homes of the wealthy and government officials. Even religious scholars were not safe.

Unable to maintain order in their own capital, Mamluk rulers also had to confront rebellions in more far-flung parts of their domain. The Mamluks had difficulty establishing control over Syrian Arabs and the nomadic and seminomadic Bedouin tribes of Upper Egypt. Bedouin rebels were punished severely; men were impaled or burned alive, while women and children were enslaved. The heads of rebels were placed on the gates of Cairo as a warning against future revolts. Syrian Arabs were punished less harshly because their assistance was needed to repel attacks by Mongols and the Ottomans.

Although they remained an elite class in Egypt until 1811, the Mamluks found their sovereignty over the region threatened when they lost control of Syria to the Ottomans in 1516. The Ottoman sultan Selim I then conquered Cairo in 1517. Rather than depose the Mamluks, however, the Ottomans allowed them to rule their old domains on their conquerors’ behalf, though true power lay with the Ottomans in Istanbul.

Ming China and Its Neighbors

The ascendance of the Turks and the decline of Mongol rule in western Asia in the thirteenth century were soon followed by the decline of Mongol dominance in East Asia as well. By the second half of the thirteenth century, China found itself beset by problems. The Yuan dynasty emperor Kublai Khan waged a series of expensive campaigns against the kingdoms of Burma (now Myanmar), Annam, and Champa in Southeast Asia, and Java in the Indian Ocean. Two attempts to invade Japan failed, and revolts against Mongol rule erupted.

One of these revolts was the Ispah Rebellion, which began in Quanzhou. A major port city in southeastern China’s Fujian Province, Quanzhou was on the Maritime Silk Road, an ocean trading route that connected China to other trading ports in Southeast Asia, the Indian Ocean, India, the Arabian Peninsula, East Africa, and Egypt. Along this route, highly sought-after Chinese goods like porcelain and silk flowed westward to Europe, Africa, India, and western Asia.

Quanzhou had a population of more than two million, making it the largest port in China and likely in the world in the thirteenth century. Most of the population were foreign-born merchants from Arabia, Persia, India, Armenia, and other lands. The Muslims who lived in Quanzhou were among the many Arabs, Persians, and Turks from western and central Asia who had come to China to trade or to serve the Yuan government. Though they encouraged Muslims from elsewhere in Asia to settle in China, Yuan officials often discriminated against them, forbidding the butchering of animals according to Islamic law and interfering with Muslim marriage laws and efforts by the Muslim community to govern themselves. In 1357, Muslims in Quanzhou rose against the Mongols. The rebellion was not crushed until 1367.

Attempts to suppress such revolts, which continued after the death of Kublai, drained the treasury, as had Kublai’s unsuccessful military campaigns. His successors often mismanaged the treasury and sometimes held the throne for only brief periods of time. By the first half of the fourteenth century, natural disasters were compounding the difficulties China already faced. Droughts and floods led to food shortages and famines. Inflation and scarcity combined to raise the price of food beyond the reach of many peasants. Unusually cold weather worsened people’s suffering, and from the 1330s through the 1350s, epidemics swept through various parts of the country, killing millions. Bandits roamed the countryside, and the army made little effort to hunt down the numerous outlaws who preyed on the populace.

A number of religious sects arose foretelling the end of days. One of these was the White Lotus, a sect of Buddhism that announced the coming of a new Buddha and thus a new age (Figure 17.22). Seizing on the White Lotus prophecy, a secret peasant society named the Red Turbans called for the overthrow of Mongol rule and the return of the Song dynasty. Armed rebellion broke out in 1351. In 1352, a young wandering Buddhist monk named Zhu Yuanzhang joined the Red Turbans and married the daughter of one of its leaders. In 1356, his forces captured the southern Chinese city of Nanjing. After eliminating his rivals within the Red Turbans, in 1368 Zhu defeated the last Yuan emperor, who then abandoned China. Zhu destroyed the Yuan palace in the capital of Dadu (Beijing), proclaimed himself emperor with the name of Hongwu, meaning vast and martial, and dubbed his new dynasty the Ming (“bright”).

Figure 17.22 The White Lotus Society. The White Lotus Society, a meeting of which is depicted in ink on this fifteenth-century paper handscroll, was originally established in China to spread the teachings of a novel sect of Buddhism that foresaw the coming of a new age. (credit: “White Lotus Society” by Unknown/John Stewart Kennedy Fund, 1913/The Metropolitan Museum of Art, Public Domain)

Hongwu began by enforcing his power and bolstering China’s security as the Ming dynasty’s first emperor (Figure 17.23). Although he tried to resolve social disparities by abolishing slavery and increasing taxes on the wealthy, the cost of his army put a significant strain on the Chinese economy. He was never able to fully bridge the gap between rich and poor, and his attempts to protect China from invasion and rebellion led to repressive domestic policies. Nevertheless, with the restoration of agricultural productivity and political stability, the early Ming era was a time of significant wealth and power for China.

Figure 17.23 Zhu Yuanzhang. This hanging scroll silk painting of the fourteenth century is an official court portrait of the first emperor of the Ming dynasty. It is about 8 feet high by about 5 feet wide. (credit: “Official court painting of the Hongwu Emperor” by Unknown/Wikimedia Commons, Public Domain)

Hongwu’s reign was marked by efforts to consolidate his own power, to protect himself from attack, and to reassert and expand Chinese influence. He eliminated the office of chief minister so that he might govern without interference, established a force of secret police, and ordered the execution of thousands of people who he believed disagreed with his polices. He also acted swiftly to stamp out rebellions. A revolt by the Miao ethnic group in Hunan Province in the southwest was crushed. The Kingdom of Dali, where Mongol forces had taken refuge in what is now Yunnan Province in the southeast, was defeated and the region incorporated into China. In 1387, Ming forces invaded Manchuria in the northeast, where Mongols loyal to the Yuan dynasty had also established a foothold. To protect the borders in underpopulated areas, Hongwu made military service in these regions hereditary. He forced the mass relocation of peasants from the south to augment the population in parts of central and northern China that had been hard hit by crop failures and epidemics.

Hongwu’s efforts to expand Chinese power continued under his successor, his son Zhu Di, known as the Yongle emperor. From 1406 to 1427, Chinese forces tried unsuccessfully to invade and subdue the kingdom of Vietnam, and to counter the continuing Mongol threat, the Great Wall of China was repaired and lengthened. In other ways, though, Zhu Di reversed his father’s policies. Hongwu had wanted to isolate China from dangerous foreign influences and so had forbidden nearly all maritime trade. The Yongle emperor strove instead to establish relations with foreign lands in order to make their rulers aware of China’s wealth and power. To this end, he dispatched Admiral Zheng He on seven naval expeditions between 1405 and 1433. Chinese fleets consisting of thousands of ships sailed to Southeast Asia, India, Arabia, and East Africa. Zheng He presented foreign rulers with gifts of porcelain, silk, and gold to impress upon them the splendor of the Ming dynasty, and he returned with tribute for the emperor in the form of ivory and exotic animals such as zebras and ostriches.

Zhu Di also established diplomatic relations with Shah Rukh, the son and heir of Timur, as well as with rulers in the Philippines and the Indian Ocean. China had no direct contact with the Ottoman state, however. When he ascended the throne, Hongwu sent an announcement to the Byzantine emperor, who he believed was still in power in Constantinople. After this, however, there was no correspondence or direct contact between the two states for at least a century.

The Yongle emperor moved the capital of China from Nanjing to Beijing, in the center of which he began construction of the new Forbidden City, a walled compound consisting of palaces, temples, and gardens for use by the emperor and the members of his household. In 1420, he also ordered the building of an elaborate tomb north of Beijing, where other members of the dynasty also built final resting places for themselves (Figure 17.24). All these structures conveyed an image of China’s power, wealth, and magnificence.

Figure 17.24 Ming Tombs. Ming dynasty emperors built thirteen tombs at the foot of the Jundu Mountains near Beijing, shown here in a nineteenth-century ink and watercolor image. The three red arches in the lower left mark the beginning of the Spirit Way, a four-mile road that runs through the valley. (credit: “Ming shi san ling tu” by Arthur W. Hummel/Library of Congress, Geography and Map Division, Public Domain)

Beyond the Book

The Forbidden City

The construction of the Forbidden City (Figure 17.25) in the center of Beijing began in the reign of the Yongle emperor. Within its walls were gardens, palaces, and temples. Guards at its gates carefully limited access to only the important people who lived and worked inside it. The main entrance was the Meridian Gate, which had five separate gateways. The central one was reserved for exclusive use by the emperor with only two exceptions: the empress could use the central gate on her wedding day, as could men who had successfully passed the imperial examinations for entering into state service as an administrator.

The Ming emperors held court in the Hall of Supreme Harmony. During the Ming dynasty, the emperor lived in the Palace of Heavenly Purity, while the empress lived nearby in the smaller Palace of Earthly Tranquility. To either side of these palaces were the six western palaces and the six eastern palaces where the emperor’s consorts lived.

Figure 17.25 The Forbidden City. This map of central Beijing shows the location of the palace complex known as the Forbidden City, now a national museum. Note how the layout and names of important buildings and other structures within the compound compare to those of the surrounding area. (credit: modification of work “Map of Forbidden City, 1987” by Nathan Hughes Hamilton/Flickr, CC BY 2.0)

• Examine the layout of the Forbidden City and the names of its palaces, gates, and other structures. What does this compound tell you about the values of the Ming dynasty?
• Can you think of any complexes that are similar to the Forbidden City? If so, what and where are they?

Despite their wealth and power, the Ming emperors could still find themselves helpless in the face of Mongol aggression. The Yongle emperor tried unsuccessfully to subdue the Oirats, the westernmost of the Mongol tribes, who lived in what is now western Mongolia and the Altai region of Siberia. In 1449, the Oirat leader Esen took the twenty-one-year-old Ming emperor Yingzong hostage after the Mongol army defeated a much larger Chinese military force at the Battle of Tumu Fortress. The Ming responded by demoting Yingzong to the rank of “retired emperor” and placed his younger half-brother on the throne instead.

Esen’s efforts to return Yingzong to Beijing—after conveniently marrying the captive emperor to his daughter—failed, and Mongol efforts to take Beijing by force were repulsed. Yingzong remained a prisoner of the Oirat until a member of his court ransomed him and returned him to Beijing, where he was placed under house arrest in a palace in the Forbidden City by his half-brother, who had no intention of giving up the throne. It was another seven years before Yingzong managed to unseat (and kill) his half-brother and reclaim his throne.

Yingzong was forced to confront Mongol forces again in 1461 when the Chinese general Cao Qin attempted a coup with the assistance of Mongol soldiers. The emperor was saved only when a timely downpour foiled efforts to burn the gates that blocked the rebels’ entry to the Forbidden City.