Académique Documents
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* An earlier version of this essay was read at the final meeting of the international
seminar Order and Anarchy: the Management of Urban Space and Society in the
Islamic World at Ben-Gurion University of the Negev, Israel, on June 8, 1997. I would
like to thank the participants for their thoughtful comments. I am also grateful to Prof.
Gerber, my Ph.D. advisor, to Prof. Layish and to Prof. Powers for their valuable com-
ments regarding an earlier version of this essay. Any remaining shortcomings are my
responsibility.
1
The city of Salonica served as one of the most important localities in Ottoman
Rumeli. Its distinction was based largely on its favorable location on the shores of the
Thermaic Gulf and on the crossroads between the Balkans and Istanbul. Various Euro-
pean sources provide estimates of Salonicas population during the eighteenth century
these range from 40,000 to 80,000 people. For the different estimates, see: N.K. MOUT-
SOPOULOS, Thessaloniki 1900-1917 (Thessaloniki, 1980): 21-23. The most detailed
research regarding Ottoman Salonica is that of Vassilis DEMITRIADES. See his Topogra-
fia tjv Qessalonikjv Kata tjn Epoxj tjv Tourkokratiav (Thessaloniki, 1983). On the
countryside of Salonica during the so-called Tourkokratia, see: Id., Forologikev
Katjgoriev twn Xwriwn tjv Qessalonikjv Kata tjn Tourkokratia, Make-
donika, (1980): 411-459. Another important research regarding eighteenth-century
Salonica is Svoronoss book, which relies mostly on European sources and thus reflects
their point of view and interests; N.G. SVORONOS, Le commerce de Salonique au XVIIIe
man kadi as both a judicial and administrative official, and as such, they
provide us with a vast amount of information regarding the urban life of the
city. Among the sicil documents, one can find accounts of murder, assault
and battery, robbery, burglary, poisoning, adultery, and other crimes2.
What kind of information can be discerned from these criminal records?
The court clerks registered in a legal and epitomized language the
name and religion of the plaintiff and the defendant, sometimes adding
information regarding their domicile and profession. Then followed a
summary of details that were considered relevant by the eriat in help-
ing the kadi reach his verdict: the charge, the location of the alleged
crime, the weapon or other means used by the accused, the existence of
intention to kill or to wound, and the existence of witnesses to the
crime3. Other vital details for the researcher, such as the motives for the
crime, or the litigants explanations, as presented in their own language,
regarding the circumstances of committing offense, are almost totally
excluded.
An exceptional case is that of the widow of Dimitri4, an arms dealer
(tfegci) in one of Salonicas markets. In her appearance before the kadi,
sicle (Paris, 1956). On the last century of Ottoman rule in Salonica, see: Gilles VEIN-
STEIN, ed., Salonique, 1850-1918. La ville des Juifs et le rveil des Balkans (Paris,
1992); Meropi ANASTASSIADOU, Salonique, 1830-1912. Une ville ottomane lge des
Rformes (Leiden, 1997). The sicil of Salonica is preserved today in the Historical
Archives of Thessaloniki. I am indebted to the staff of that Archives for their invalubale
help and patience. On the sicil of Salonica, see: Iwannou BASDRABELLJ, Istorika Arx-
eia Makedoniav: Arxeion Qesalonikjv (1695-1912), 1 (Thessaloniki, 1952).
2
In the past, the sicil drew the attention of scholars as a source for a better under-
standing of the criminal law and its application. Quite a few researchers focused on nine-
teenth-century Egypt and examined the possible tensions between the traditional sys-
tem and reform legislation of the nineteenth century. On the application of criminal law
in the eriat courts before the nineteenth century, see: Galal H. EL-NAHAL, The judicial
administration of Ottoman Egypt in the seventeenth century (Minneapolis and Chicago,
1979): 25-35; H. GERBER, State, society and Islam (Albany, 1994): 32-35, 48, 49, 42,
68. On penal law in nineteenth-century Egypt, see: Gabriel BAER, The transition from
traditional to Western criminal law in Turkey and Egypt, Studia Islamica, 45 (1977):
139-158; Ehud Toledano, Law, practice, and social reality: A theft case in Cairo,
1854, Asian and African Studies, 17 (1983): 153-173; Rudolph PETERS, Murder on
the Nile: Homicide trials in nineteenth-century Egyptian Sharia Courts, Die Welt des
Islam, 30 (1990): 95-115; id., Islamic and secular criminal law in nineteenth century
Egypt: The role and function of the qadi, Islamic Law and Society, 4, 1 (1997): 70-90.
3
For the Islamic law regarding homicide and assault, see: J.N.D. ANDERSON, Homi-
cide in Islamic law, Bulletin of the School of Oriental and African Studies, 13 (1949-
51): 811-828.
4
On Christian names in the Ottoman register of Salonica tax-payers in 1835, see:
Meropi ANASTASSIADOU, Yanni, Nikola, Lifder et les autres Le profil dmographique
THE ADMINISTRATION OF CRIMINAL JUSTICE IN OTTOMAN SELANIK 187
[27 July 1741], 184 cases were brought before the local kadi, of which,
only thirteen were crime-related. Does this low number reflect the level
of crime? I think that the answer is negative. The low number of regis-
tered criminal cases may have its basis in any or all of the following
explanations: (1) The eriat court was only one of several institutions
that handled crime in Salonica. Many other disputes were settled by
informal arbitration or were adjudicated by someone other than the kadi.
We cannot discern from our sources what was the relative portion of
crimes handled by the kadi; (2) Some groups in eighteenth-century
Salonica were reluctant to apply to the eriat court in criminal cases,
preferring their own internal mechanisms9; (3) Some of the criminal
cases recorded in the sicil of Salonica are quite severe in nature for
one thing, there is a relatively high proportion of military personnel
(asker) among those accused for crime10. Given the fact that the mili-
tary personnel, who were charged with keeping public order, were
among those who committed acts of violence in broad daylight, we
might conclude that eighteenth-century Salonica was actually quite
unsafe, despite its low level of recorded crime11.
This premise is further strengthened by the security measures taken in
the city. All of the one thousand and five hundred shopkeepers in
the citys markets had to pay a monthly tax to the siphs who held the
timr of the head of the nights watchmen (ser-i assn timrna
9
The most recognizable element in the local population that refrained from appealing
to the kadi in criminal cases was the Jewish population. Jews came to court in order to sue
criminals only if the criminal was not a Jew. I found only one case when both litigants in
a criminal case were Jews. It is worth mentioning that even in this exceptional case the
accused was an outsider a Jew from Izmir. See: sicil 36/94, 18 Cemaziylevvel 1138
[1726]. On the Jewish conditional judicial autonomy in the various communities, see
J.R. HACKER, Jewish Autonomy in the Ottoman Empire: Its Scope and Limits. Jewish
Courts from The Sixteenth to the Eighteenth Centuries, in Avigdor Levy, ed., The Jews
of the Ottoman Empire, (Princeton, 1994): 153-203.
10
See some examples: sicil 18/240, 17 Zilhicce 1121 [1710]; 28/2, Evail Zilkade
1128 [1716]; 33/110, 27 Rebiylevvel 1136 [1724]; 42/7, Cemaziylevvel 1142 [1730];
57/49, 21 Cemaziylevvel 1152 [1740]; 71/68, 8 Recep 1161 [1748]. A similar impres-
sion is gleaned from reports written by the French consul in Salonica. One of the recorded
sever crimes was the murder of Ragusas vice-consul in Salonica by janissaries in 1759.
See: N.G. SVORONOS, op. cit.: 59-60, 177-178.
11
See also Faroqhis assessment in her The Life and Death of Outlaws in orum,
in Ingeborg BALDAUF, Suraiya FAROQHI & Rudolf VESELY, eds., Armagan Festschrift fr
Andreas Tietze (Prague, 1994), rep. in her, Coping with the State: Political conflict and
crime in the Ottoman Empire, (Istanbul, 1995): 145: Among the townsmen, the crimes
which found their way into judges registers also were suprisingly few in number. Even
if we assume that Ottoman subjects were unusually law-abiding, the crime rate calculated
on the basis of the kadi registers appears impossibly low.
THE ADMINISTRATION OF CRIMINAL JUSTICE IN OTTOMAN SELANIK 189
mutasarrf olan siphler). Part of the tax revenues was spent as salaries
to watchmen (psbn), and for lighting expenses. Special dues were
levied from warehouses owners. However, the taverns owners had to
pay the highest sum in order to secure the safety of their despicable
establishments. The siphs revenues were even augmented by fines
inflicted on people caught roaming in the markets during the nights12.
Local felons were not the only peril; Salonica, as a major economic
center that owed its existence to its vital port, attracted migrants
mostly Albanians looking for potential work in the port or in the
markets. Those migrants were seen as a constant threat to public order.
Decrees were issued to remove these unwanted Albanian Muslims
and Christians alike back to their villages in order to reestablish
safety in the cities13. Other migrants who benefited from the support of
patrons in the city, were more fortunate. The Albanian porters from the
kaza of Elbasan managed to encroach on the local Jewish and Muslim
territory in the port, with the support from the head of the custom-house
and the local merchants. The local authorities had to restrict themselves
to the demand that one of the porters elders would stand surety (kafl)
to the good conduct of all group members14. Such measure was actually
put into use in the case of another group of migrant Albanian porters.
The later took advantage of their being lodged in the tobacco storehouse
belonging to the custom, in order to loot the custom revenues from the
custom main storehouse15.
Another measure of security was the total separation between the port
area and the city. A single passage: the Coast Gate (Yal kaps) con-
nected two differently administered areas; one was the port area, where
strangers were concentrated. The other one was the walled city, an area
in which some form of control was kept through the mediation of guilds,
neighborhoods or religious organizations. The separation was main-
tained by a guard of armed janissaries called yasaklar. However, it is
evident that those guards did not hesitate to use their favorable position
in order to extort the passengers16.
12
See: sicil 8/37, without a date.
13
See, for example: sicil 44/34, Evahir Ramazan 1143 [1731]. On Albanians
migrants, see: Suraiya FAROQHI, Towns and townsmen of Ottoman Anatolia. Trade,
crafts and food production in an urban setting, 1520-1650 (Cambridge, Mass. 1984):
271-272.
14
See: sicil 29/146, 8 Rebiylevvel 1131 [1719].
15
See: sicil 86/27, 18 Safer 1168 [1754].
16
See: sicil 16/164, 8 Zilhicce 1120 [1709]; 59/69, 5 Muharrem 1154 [1741].
190 EYAL GINIO
THE KADI
The kadi was one of the most important figures in the Ottoman city.
He served as the judge in the eriat court and as the administrator of the
kaza20. In Salonica, the kadi had two main functions with regard to
crime: that of registering declarations and issuing judgments. He was
also empowered under certain circumstances to review verdicts
that had been handed down by the local governor or by kadis of smaller
neighboring cities.
The most common function of the kadi in connection with crime was
to register declarations and to hand over notary deeds for possible use in
the future. People came to the kadi in order to receive notary deeds that
might serve them as evidence in the future, provided they could also
bring two witnesses. In some cases, both sides to a dispute applied to a
kadi, usually as a means of validating an out-of-court settlement. The
following case can serve as an example: Manuel b. Angel and his two
brothers and two sisters, villagers from the kaza of Vrdr-i Segr, deliv-
ered a declaration before the kadi and in the presence of other zimmis21
from their village. They told the kadi that the zimmis had grabbed their
mother and had taken her forcibly to the local treasurer (hazinedar). She
was then severely beaten, and as a direct consequence she fell ill and
died. The brothers had sued the zimmis for the death of their mother, but
then mediators stepped in to secure a compromise. The brothers were
now asking the court to register the compromise and its mutual accep-
tance. Their request was fulfilled by the kadi22.
the following criminal claim which disclose details on popular celebrating during Ramazan
nights: a widow sued a man called Osman Aga for causing her husbands death. She claimed
that the defendant had inserted opium to her husbands throat during one of the nights of
Ramazan after he had broken his fast. As a result her husband died after two days. The defen-
dant argued that the husband had swallowed the opium of his own will after receiving it from
one of the dervishes of the mevlana order. See: sicil 6/109, 23 evval 1111 [1700].
20
R. JENNINGS,Kadi, court, and legal procedure in seventeenth-century Ottoman
Kayseri, Studia Islamica, 48 (1978): 137-142; H. GERBER, Sharia, Kanun and custom
in the Ottoman law: The court records of the seventeenth-century Bursa, International
Journal of Turkish Studies, 2,1 (1981): 133-135.
21
The term zimmi was used in Salonica mainly with connection to Christians.
22
See: sicil 58/59, 19 aban 1153 [1741]. For similar examples, see: sicil 6/147, 3 Zil-
hicce 1111 [1699]; 36/42, 28 Zilhicce 1137 [1725]; 42/3, 6 Cemaziylevvel 1142 [1730].
192 EYAL GINIO
and the financial sphere, by quoting a second legal source, that of al-
Bazzaz (d. 1423), who grouped criminal and financial cases among the
category of disputes whose legal consequences must be carried out.
According to al-Bazzaz, the aforementioned mfti Brhaneddin had
noted a reservation concerning cases in which there was a general con-
sent that the defendant had been far away from the scene where the
legally significant act had occurred30.
In another case, a man charged with murder was acquitted by the kadi
on the ground of self-defense (tahlis-i nefs). The legal heirs of Osman
bee sued Ahmet bee for the murder of their legator. The defendant
claimed that he had been subject to malevolence (bugz) and enmity
(adavet) from his victims side. In the defendants words his victim was
just waiting and watching for an opportunity to kill him (katlm mteras-
sad ve mterakkab olup). The awaited occasion came and the said vic-
tim assaulted the defendant with a lethal weapon having clearly the
intention to kill him. The latter did not have any other possibility to res-
cue himself but to kill his aggressor (tarik-i har ile nefsini tahlis
mmkn olmamagla). The defendant was exonerated after presenting to
the kadi a fetva issued by the local mfti, Abdllah efendi31. In another
case the mftis opinion was required in order to determine the liability
of an aggressor to pay blood-money (diyet)32 to his victim: a man
assaulted another man during a quarrel (kavga) in which the victim was
accidentally involved. The aggressor had severely injured him in his arm
and chopped off his ear. As a result he was not able to work any more.
The victim asked the court to impose blood-money on the aggressor.
The kadi responded to his request and meted out the blood-money fine,
after he had consulted a fetva, presented by the victim33.
These cases are significant for the insight they offer into the relation-
ship between the local kadi and the mfti. The final judgment was given
in court by the kadi. But it was the mfti who both interpreted the law
and who constituted the legal authority upon which the kadi relied,
whenever necessary.
30
Sicil 91/1, 14 evval 1170 [1757].
31
Text: Zeyd Amrn zerine katl kasdla let-i harbla hcum ettiginde Amr tarik-i
har ile nefsini tahlis mmkn olmamagla Zeydi katl ile Amra taaruz olunrmu? cevap:
ba savabnda olmaz. See: sicil 86/38, 6 Rebiylhir 1168 [1755].
32
On blood-money in Islamic law, see: J. SCHACHT, op. cit.: 185-186.
33
The fetva text was not quoted in the document. See: sicil 29/81, 4 Zilhicce 1129.
[1717].
THE ADMINISTRATION OF CRIMINAL JUSTICE IN OTTOMAN SELANIK 195
Some of the cases in the sicil indicate that tenbih should be under-
stood as a mere warning. Thus, for example, the kadi of Siroz (Serres35)
complained to the Sublime Porteee that local guards posted at the city
gates (yasaklar) had assaulted a local Christian with a knife. As he lay
dying, the victim managed to declare the identity of his assailants before
the kadi. Out of fear, no one dared to testify in court against the felons.
The kadi resolved that the citys notables (ayan) would be questioned
regarding the general behavior of the guards. The notables verified that
the guards regularly extorted money from Jewish merchants and others.
Although, they had been warned many times by the eriat court, they
had refused to desist (mntebih olmayp). Upon hearing this, the Sub-
lime Porte decided to imprison them until they atoned36.
In another instance, the Muslim population, as they were defined in
the petition, turned to the Sublime Porte and complained that certain
people were using the open area of the local Muslim cemetery as a ped-
dling ground. Graves were being trampled, and the honor of the dead
was being abused. According to the petitioners, the malefactors had been
warned (tenbih olunmu) by the kadi through a letter (mrasele), but
they refused to comply (mntebih olmayp). The desperate population
decided to complain to the Sublime Porte so that suitable measures
could be put into force37.
In another case, the naip of Agustos (Naoussa) complained that the
local military units of sekban were constantly violating the public order.
The naip had warned them in the past but in vain. Not only were the sek-
ban embittering the lives of the local population; they were also, under
cover of darkness, looting the local eriat court (mehkama)38.
A similar outcome can be discerned from a dispute between Jewish
and Christian neighbors regarding a construction of a wall. Some Jews
living in houses adjoining to the building of the Ayo-Mina monastery,
sued the dwellers of the said monastery for erecting a new wall which
blocked those Jews windows. The Jews asked the court to order the
removal of the adjunct wall. In their response, the Christians justified
35
In this paper I have used the Ottoman names of various central localities, noting
their present names, if identifiable, in parentheses. The identification of Ottoman names
with present-day counterparts is based on: Daniel PANZAC, La population de la Mac-
doine au XIXe sicle (1820-1912), Revue du Monde musulman et de la Mditerrane, 66
(1992-1994): 130-134.
36
Sicil 18/219, 15 evval l121 [1709].
37
Sicil 15/140, Evail Ramazan 1118 [1707].
38
Sicil 30/85, Evail Ramazan 1130 [1718].
THE ADMINISTRATION OF CRIMINAL JUSTICE IN OTTOMAN SELANIK 197
their raising of a new wall, referring to the fact that the Jews had been
the first to append a new construction to their house, thereby opening
new windows overlooking the monastery. According to the Christians,
the Jews habit was to mock and to jeer (suhret ve istihza) at the Chris-
tians, during the latters festive days (cemiyetlerimiz aymnda) and to
hurl garbage from their windows into the monastery court. The Chris-
tians argued that the Seriat court had warned the Jews repeatedly (mar-
ratan bad uhra) to obstruct their windows but in vain the Jews were
reluctant to obey. The Christians contended that since the eriat court
had not been able to enforce its warning, the kadi granted them a legal
permission to construct the said wall39.
Finally, a kadi submitted a petition regarding some villagers from
Katrin (Katerini), who were accused of breaking into several local
houses, raping virgins and killing innocent people. Although the charges
were proven in court, the kadi declared that he was not able to take the
necessary measures to punish the villagers40.
The only evidence relating to a kadis warning that was followed by a
specific sanction to be implemented, is with regard to a threat to neigh-
borhood security. The accusation was filed mainly against prostitutes,
who were blamed for violating their neighbors security by inviting sus-
pected alien men to their houses. After the women had been convicted,
they were warned by the kadi to leave (ihra) the neighborhood41.
Another feature of the relationship between the kadi and other judicial
officials was his power to review judgments issued either by the gover-
nor or by a kadi or naip of a subordinated or neighboring locality42. Doc-
39
Sicil 6/34 15 aban 1111 [1700].
40
Sicil 30/113, [1132, 1719-1720].
41
Did the women actually left their houses? I found only one case in which a woman,
who was convicted for violation of her neighbors security, came with the proximity of a
day and transferred her rights in a house in the neighborhood to her brother. See: sicil
65/38, 24 Safer 1156 [1743]. On prostitution as a crime in the Ottoman Empire, see:
Colin IMBER, Zin in Ottoman Law, Contributions lHistoire conomique et sociale
de lEmpire ottoman. Collection Turcica, 3 (1981): 59-92.
42
Shapiro noted that Islam was exceptional for not adopting the principle of judicial
appeal which is an instrument by which a central regime could maintain its control over
subordinate officials. In the absence of appeal, the judgment of the kadi was final and
irrevocable. Shapiro observed that the Ottomans actually had a thrust toward centraliza-
tion and hierarchical organization of judicial personnel and thus adopted the judicial
review Sultans themselves occasionally served as the supreme font of justice; their
imperial council functioned as both administrative cabinet and in a sense as a supreme
court that received complaints against the unjust acts of local kadis. Another less legit-
imate means of appeal was for a dissatisfied litigant to turn to a different or provincial
198 EYAL GINIO
kadi. In such instances, Shapiro claimed, the result was a retrial: For each of the courts
involved, the trial was a trial de novo rather than a review of what had been adjudi-
cated below. See: Martin SHAPIRO, Islam and appeal, California Law Review, 68, 2
(1980): 351-353, 363-368. Powers argued that Shapiros conclusions were misled by
other Islamicists. Powers claimed that hierarchical organization was a regular feature of
Muslim polities and that these polities appear to have developed a rudimentary, informal
appellate structures in which the court of the chief qadi of the capital city served as a
court of review for the decisions of local and provincial judges. Classical Islam left open
the possibility of a reversal in cases in which a kadi lacked jurisdiction to pass judgment
or if engaged in the improper use of independent reasoning. See: David S. POWERS, On
judicial review in Islamic law, Law and Society Review, 26, 2 (1992): 317.
43
Sicil 30/90, Evahir Cemaziylhir 1131 [1719].
44
Sicil 58/59, 17 aban 1153 [1740].
THE ADMINISTRATION OF CRIMINAL JUSTICE IN OTTOMAN SELANIK 199
45
See: sicil 18/40, 26 Cemaziylevvel 1120 [1708]; 36/71, 11 Rebiylevvel 1138
[1725].
46
See: sicil 76/16, 28 aban 1163 [1750]. For other examples, see below in the gov-
ernors section.
47
On this historical occurrence, see: Stanford J. SHAW, History of the Ottoman
Empire and modern Turkey (Cambridge, Mass.1976), 1: 231-233; Xeni BALOTI, Jour-
nal de la campagne que le grand vizir Ali Pacha a faite en 1715 pour la conqute de la
More selon le journal de Benjamin Brue, tudes balkaniques, 26, 3 (1990): 19-30.
48
Sicil 29/123, 18 Zilhicce 1130 [1718].
200 EYAL GINIO
child, but the young child had again been taken by force from the father,
while the latter, Pano, was collecting the ransom-money from the
monasteries in the vicinity of Salonica. The ambassador added that
Hseyn was notorious for his evil deeds and cruelty. After the Sultan
had been informed that the said allegations against Hseyn were true, he
issued a ferman ordering that the child be returned to his father49. The
kadi, who resented the Sultans resolution, implored for the decision
retraction. The kadi mentioned that the father had not succeeded to
prove in court the sale of the young child. The kadi also raised the issue
of conversion; according to him, the act of conversion was approved by
the court. As a result, rendering the child into the hands of an unbeliever
would be impossible. He informed the Sultan that many Muslims had
been asked on Hseyns behavior, and all of them testified that it was
above reproach. The Sultan accepted the kadis reservation and altered
his decision accordingly50.
THE GOVERNOR
49
Sicil 30/58, 3 Cemaziylevvel 1131 [1719].
50
Sicil 30/81, Evasit Cemaziylevvel 1131 [1719].
51
R. JENNINGS, Limitations on the judicial powers of the kadi in seventeenth-century
Ottoman Kayseri, Studia Islamica, 50 (1979): 154.
52
Jennings noted, for example, that in seventeenth-century Kayseri the governor had
a limited involvement in the judicial process, as most of his time was devoted to military
activity outside the province. Some governors never actually lived in their province but
were satisfied with entrusting their authority to local agents. Jennings also called attention
to the fact that criminal trials were rarely conducted by the kadi in the presence of the
governor or his representatives, though he found no explanation in the documents regard-
ing the role of the governor in such proceedings. See: R. JENNINGS, art. cit.: 136, 159. In
seventeenth-century Trabzon, the governors restricted themselves to taking part in trials
in which asker were involved. See: ibid: 162-163. Gerber observed that in seventeenth-
century Bursa, governors concentrated on military matters in their province, notably deal-
ing with large-scale brigandage. See: H. GERBER, Sharia, Kanun, art. cit.: 133-134.
Marcus showed that in eighteenth-century Aleppo, governors were considered to be inde-
pendent administrative judges that is, not accountable to the eriat court and as
THE ADMINISTRATION OF CRIMINAL JUSTICE IN OTTOMAN SELANIK 201
61
Sicil 25/87, 4 Muharrem 1128 [1715].
62
Sicil 29/93, 27 Rebiylhir 1130 [1718].
63
See, for a possible indicator, the list of revenues belonging to the accounts of the
charitable foundation of the Hasseki Sultan from the sixteenth-century. Singer, who pub-
lished the list, found among the incomes thirty-three instances of wrong-doing which
were recorded for fines in a four months period. The fines were inflicted by executive
officers on villagers who inhabited villages that belonged to the said endowment. See:
D. STEWART, B. JOHANSEN, A. SINGER, Law and society in Islam (Princeton, 1996): 137-
144.
64
H. GERBER, op. cit.: 64-65.
65
U. HEYD, op. cit.: 64-65.
204 EYAL GINIO
The final key agents in the Salonician legal structure are the media-
tors. Out-of-court mediation is well-known and documented from all
parts of the Ottoman Empire69. Yet the mechanism of mediation (tavas-
sut) remains largely obscure. In the sicil of Salonica the court clerks did
not inscribe the names of the mediators or provide information concern-
ing how they were chosen or how they went about negotiating a com-
promise (sulh70), but only recorded the essence of the compromise. From
66
Sicil 76/14, 22 aban 1163 [1750]. For similar cases, see: 18/40, 20 Cemazi-
ylevvel 1120 [1708]; 36/71, 11 Rebiylevvel 1138 [1725]; 57/57, 25 evval 1152
[1740].
67
Sicil 2/42, 13 Rebiylhir 1108 [1696].
68
Sicil 6/105 25 Ramazan 1111 [1700].
69
See some examples from Bursa, Kayseri, Cairo, and Aleppo: U. HEYD, op. cit.:
247-248; R. JENNINGS, art. cit.: 147-148; G.H. EL-NAHAL, op. cit.: 19-20; A. MARCUS,
op. cit.: 109-111.
70
On sulh in Islamic penal law, see: J. SCHACHT, op. cit.: 181.
THE ADMINISTRATION OF CRIMINAL JUSTICE IN OTTOMAN SELANIK 205
their summaries, we can discern that the mediators exclusive role was
to attempt and put an end to the dispute through the bringing about the
relinquishment of a claim in exchange for a payment (bedel-i sulh). It is
worth noting that the payment did not reflect admission of guilt; on the
contrary, the defendant paid the sum while denying his guilt (an al-
inkr).
Most of the criminal offenses registered in the sicil of Salonica were
resolved through mediation. The sicil also records the successful media-
tion of quarrels originating in delayed payment of wages71, medical neg-
ligence72, controversy about ownership73, division of tax-paying74, viola-
tion of morality75, dissolution of betrothal agreements (nisan) between
Christians76, and payment of the dower (mehr) before a marriage was
consummated77.
The resolution of disputes through mediation was widespread not only
among Muslims but also among Christians, and between Muslims and
Christians. In most cases in which Jews resolved disputes through medi-
ation, the other party was Christian, or less commonly, Muslim78. All
strata of society had recourse to mediation. Even the former mfti of
Salonica went to the mediators in order to solve a dispute with his
mother-in-law regarding the dower payment for her daughter after their
marriage had been dissolved prior to consummation79.
Who were the mediators? Given the total absence of letters of nomi-
nation (berat), we can assume that they did not belong to the profes-
sional staff of the local court. However, I was able to find two cases in
which the mediation process was registered in the sicil. In one instance,
the kadi of Salonica served as a mediator after he had received a ferman
commanding him to judge a case brought by the notables of Karaferiye
(Verroia) among them the local kadi against the voyvoda of Katrin.
71
See, for example: sicil 25/7, 4 Cemaziylevvel 1127 [1715]; 36/17, 20 aban 1137
[1725]; 58/6, 12 Rebiylevvel 1153 [1740].
72
See for example a case in which a father sued a barber for totally cutting his minor
sons outer end of the penis (hasfe), while performing the circumcision (hitn). The claim
was redrawn after a compromise had been concluded. See: sicil 18/114, 2 Safer 1121
[1709].
73
Sicil 52A/32, 28 Cemaziylevvel 1149 [1736].
74
Sicil 29/218, 10 aban 1132 [1720].
75
Sicil 12/8, 13 Recep 1116 [1704].
76
Sicil 81/43, 25 Safer 1165 [1752].
77
Sicil 12/106, 7 Zilhicce 1116 [1705].
78
See, for example: sicil 85/4, 13 Zilkade 1166 [1753].
79
Sicil 12/106, 7 Zilhicce 1116 [1705].
206 EYAL GINIO
While in court, the notables of Karaferiye had declared that because the
complainers from Karaferiye were now absent from court, they preferred
that the eriat court function as a mediator (meclis-i sulh). Their request
was admitted and a compromise was reached. In the second case, it was
the kethda of the local governor who served as a mediator in a particu-
larly spectacular dispute. A very wealthy man, Abdlbaki aga, had van-
ished on his way to Istanbul together with his entourage; he had been
traveling there in order to pay the advance on his several tax-farms
(mukataas). It was discovered that they had been murdered by their
hosts while staying in four local hans near Salonica. Following the
assassination, the manslayers looted large sums of money found on the
victim. After the murderers had been caught, the looted money was not
found. Abdlbakis heirs then took an unprecedented legal step: they
sued the agents (vekil)80 of all the residents of the kaza of Salonica,
excluding the four murderers who had already been convicted. The
agents denied having looted the money. Eventually, a compromise was
concluded in the private house of the said kethda81. It is noteworthy
that in both cases the mediators were highly esteemed people whose
authority, no doubt, was a result of their prestige.
What made litigants turn to mediators? Marcus has suggested that in
cases in which neither party can bring conclusive proof, the court
encourages a compromise through mediation82. This observation is fur-
ther reinforced by the evidence from Salonica. People had the recourse
to mediation after failing to prove their claims in accordance with the
er law, which required two eyewitnesses to the crime. Since most
crimes were committed at night, far from any potential witnesses, con-
viction was difficult. The legal heirs, who, in many cases, were left with-
out means of support, had no choice but to turn to mediators so as to
receive monetary compensation.
This assessment is supported by several declarations made by the
heirs of victims. Consider for example, the declaration made by Emhan
bint Mehmet, widow of Kara Abdlbaki and guardian of their minor
son. Emhan had sued the alleged murderers of her husband, but, finally,
opted for mediation since, I could not legally prove that they [the
defendants] were actually present near the water reservoir when the mur-
80
On the agent (vekil) in Islamic Law, see: R. JENNINGS, The office of vekil (wakil)
in seventeenth-century Ottoman courts, Studia Islamica, 42 (1975): 147-169.
81
Sicil 57/84, 16 Muharrem 1153 [1740].
82
A. MARCUS, op. cit.: 111.
THE ADMINISTRATION OF CRIMINAL JUSTICE IN OTTOMAN SELANIK 207
der was committed. Mediators have mediated between [us] as it was the
most profitable response to the minors needs from any point of
view.83
The widow of Mustafa bee justified her recourse to mediation in a
similar manner: I did not have any legal evidence regarding the above-
mentioned case. The compromise referred to is the most profitable and
appropriate for the above-mentioned two minors [her children] in every
aspect.84
The absence of er proof was not the only reason that litigants
turned to mediators. In some cases in which plaintiffs were able to prove
the defendants guilt and the kadi called for retaliation (ksas)85, they
nevertheless opted for compromise. A similar example involves the heirs
of Ysuf b. Ahmet, who were able to bring sufficient proof that Nush
b. Bekt and Abdlneb had murdered their father. The sons asked the
court for retaliation, and Abdlneb was in fact executed. At this point,
however just as the second convicted, Nush, was about to be exe-
cuted the sons agreed to mediation and dropped the claim in return
for payment86. Here, too, it seems that economic distress was the basis
for the plaintiffs seeking a compromise. Although the eriat allows for
the payment of blood-money in lieu of retaliation, Heyd found fermans
ordering kadis to impose retaliation even if the plaintiffs demanded only
blood-money87. Moreover, in all instances in which the kadis of Salonica
issued verdicts, they opted for retaliation. It seems likely that if the heirs
of the victim were poor, such punishment would not provide any relief
for their economic problems, which were aggravated by the loss of the
head of the family. Mediation offered the possibility of a much-needed
economic compensation.
A final explanation for the prevalence of mediation lies in the legal
status of the final agreement. A compromise concluded out of court was
83
Sicil 18/56, 20 Cemaziylhir 1120 [1708]. Can we argue that the mentioned quo-
tation supplies Emhans authentic voice or rather the scribes conventional phrases and
legalism? My assessment is that what we have in hand is Emhans own voice written in
a legal language. The total absence from more than hundred compromise agreements,
other than the two cases quoted in my paper, of a conventional formula regarding moti-
vation demonstrates that we can discern from those two rare cases the litigants own
reasons.
84
Sicil 85/36, 25 Cemaziylevvel 1167 [1754]. See another example: sicil 25/55, 2
aban 1127 [1715].
85
On retaliation in Islamic law, see: J. SCHACHT, op. cit.: 181.
86
Sicil 25/113, 1 Cemaziylhir 1128 [1716]. See also: 16/270, 5 Safer 1123 [1711].
87
U. HEYD, op. cit.: 250.
208 EYAL GINIO
88
The same tendency was observed by R. JENNINGS in his, Limitations of the judi-
cial powers, art. cit.: 179-181.
89
See, for example: sicil 25/7, 4 Cemazi 1127 [1715]; 58/55, 25 Recep 1153 [1740].
90
On the evolution of this term, see: Nejat GYN, Yoldaslk Deyimi Hakknda,
Journal of Turkish Studies, 20 (1996): 9-12.
91
Sicil 57/75, Cemaziylhir 1152 [1739].
THE ADMINISTRATION OF CRIMINAL JUSTICE IN OTTOMAN SELANIK 209