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... were provisions made for the freedwoman. She could leave her patron and marry, but only with his consent. Islamic law provided a number of ways in which a slave could be set free.
One was manumission, accomplished by a formal declaration on the part of the master and recorded in a certificate. This certificate was given to the liberated slave. The manumission of a slave included the offspring of that slave. If there was any uncertainty about an act of manumission, the slave has the benefit of the doubt. Another method is a written agreement by which the master grants liberty in return for a fixed sum. Once such an agreement had been reached, the master no longer held charge over the slave.
The slave was still subject to certain legal disabilities, but was virtually free. Agreements such as these could be terminated by the slave but not by the master. Children born to the slave after the contract are born free. A master could also bind himself to liberate a slave at some specified future time. He may also bind his heirs to liberate a slave after his death.
In addition to manumission based on the will of the master, there were various legal causes which may lead to liberation. The most common was a legal judgment by a qadi ordering a master to emancipate a slave whom he had mistreated. There was also the case of the umm wall, a slave woman who bears a son to her master. This woman could not be sold and upon her masters death was freed.
In Greco-Roman slavery, there is some evidence to suggest that female slaves were manumitted more often than males and marriageable females were manumitted most often of all. The principal reason for this is thought to be marriage. Some slaves in Greece were upwardly mobile. These slaves were not bound to servitude for life. All slaves were not outsiders of the community. In fact, some slaves actually had better standing and were privy to better things that some free men were not privy to.
Middle-level, managerial slaves held visible positions. Because they had connections with powerful people based on their position, there were opportunities for social advancement that some of the free poor did not have. There are also examples of slaves in the Roman context that amounted great wealth, obtained freedom, and became the head of the treasury. There were different types of slaves in Rome. One type of slave slave, the aquatic, were slaves who carried water for bathing into the female apartments. They were also called aquarioli, These slaves were held in great contempt and did not fit into society such as slaves of Caesar.
It is also said that this name applied also to slaves who had the care of the fountains and ponds in gardens. The aquatic were also public officers who attended to the aqueducts. There was another class of slaves known as anteambulones. These were slaves who were to go before their masters, in order to make way for them through the crowd. They usually called out to the crowd.
If this were not sufficient to clear the way, they used their hands and elbows to make way. A story is even told of a slave that accosted a Roman knight in order to make way for the master. Because the slave touched the knight, the master was accosted by the knight. While some slaves lived life better than the free poor, others were confined to what was known as an ergastulum. This was a private prison attached to most Roman farms. The slaves were made to work in chains.
The prison appears to have been usually under ground, and was lighted by narrow windows. The windows were too high from the ground to be touched by the hand. The slaves confined in an ergastulum were also employed to cultivate the fields in chains. Slaves who had displeased their masters were punished by imprisonment in the ergastulum. This same prison housed all slaves who could not be depended on. A trustworthy slave was placed in charge of the ergastulum, and was called ergastularius.
These prisons arose in as a result of the conquest of Italy by the Romans, and the great number of barbarous slaves who were employed to cultivate the conquered lands. In the time of Hadrian and Antoninus, many laws were made to ameliorate the condition of slaves. Hadrian abolished the ergastuala because it was subject to great abuse when used by tyrannical masters. Though slavery was maintained, the Islamic dispensation enormously improved the position of the slave. These slaves were not considered merely chattels, but also human beings with a certain religious rights. This warranted social status and with certain quasi-legal rights.
The early caliphs who ruled the Islamic community after the death of the Prophet also introduced some further reforms of a humanitarian tendency. The enslavement of free Muslims was soon discouraged and eventually prohibited. Many people seek to define slavery in an attempt to justify the slavery of the New World. While there were cases of harsh treatment of slaves, the condition of their enslavement was not based on the color of their skin. Most slaves in Greco-Roman and African cases were entitled to some rights and were treated as more than chattels or property. While it may not be possible to define slavery using one term that applies to all instances of slavery, slavery can be defined if each instance is looked upon separately.
The correct term may not be slavery, but in all cases, one person is subject to the will of another. Bibliography: Bibliography Aristotle, Politics, Translated by T. A. Sinclair.
England: Penguin Classics, 1962. Boese, W. E. , A Study of the Slave Trade and the Sources of Slaves in the Roman Republic and the Early Roman Empire. University of Washington, 1973. Bradley, K. R. "On the Roman Slave Supply and Slavebreeding in Classical Slavery, Edited by M.
I. Finlay. London, 1987. Crawford, M. , "Republican Denarii in Romania: the Suppression of Piracy and the Slave-Trade." JRS 67 (1977), 117 - 24. Hopkins, K. , Conquerors and Slaves: Sociological Studies in Roman History, Volume 1.
Cambridge, 1978. Kpytoff, Igor and Miers, Suzanne, African Slavery as an Institution of Marginality in Slavery and Africa: Historical and Anthropological Perspectives, ed. Suzanne Miers and Igor Kpytoff, Madison: University of Wisconsin Press, 1976. Lewis, Bernard, Race and Slavery in the Middle East. Oxford University Press 1994. Madden, John Slavery in the Roman Empire Numbers and Origins.
Galway: University College. Martin, Dale, Slavery as Salvation: The Metaphor of Slavery in Pauline Christianity. New Haven: Yale University Press, 1990. Murray, John, A Dictionary of Greek and Roman Antiquities, London: 1875. Sikainga, Ahmad Slavery and Muslim Jurisprudence in Morrocco in Slavery and Abolition, Special Issue: Slavery and Colonial Rule in Africa, ed. Suzanne Miers and Martin Klein.
THE AMAZING ANCIENT WORLD OF WESTERN CIVILIZATION: web Westermann, W. L. , The Slave Systems of Greek and Roman Antiquity. Philadelphia, 1955. Wiedemann, T. E. J. , Slavery, Greece and Rome.
Oxford, 1987 Bibliography Aristotle, Politics, Translated by T. A. Sinclair. England: Penguin Classics, 1962. Boese, W. E. , A Study of the Slave Trade and the Sources of Slaves in the Roman Republic and the Early Roman Empire.
University of Washington, 1973. Bradley, K. R. "On the Roman Slave Supply and Slavebreeding in Classical Slavery, Edited by M. I. Finlay. London, 1987.
Crawford, M. , "Republican Denarii in Romania: the Suppression of Piracy and the Slave-Trade." JRS 67 (1977), 117 - 24. Hopkins, K. , Conquerors and Slaves: Sociological Studies in Roman History, Volume 1. Cambridge, 1978. Kpytoff, Igor and Miers, Suzanne, African Slavery as an Institution of Marginality in Slavery and Africa: Historical and Anthropological Perspectives, ed. Suzanne Miers and Igor Kpytoff, Madison: University of Wisconsin Press, 1976. Lewis, Bernard, Race and Slavery in the Middle East.
Oxford University Press 1994. Madden, John Slavery in the Roman Empire Numbers and Origins. Galway: University College. Martin, Dale, Slavery as Salvation: The Metaphor of Slavery in Pauline Christianity. New Haven: Yale University Press, 1990. Murray, John, A Dictionary of Greek and Roman Antiquities, London: 1875.
Sikainga, Ahmad Slavery and Muslim Jurisprudence in Morrocco in Slavery and Abolition, Special Issue: Slavery and Colonial Rule in Africa, ed. Suzanne Miers and Martin Klein. THE AMAZING ANCIENT WORLD OF WESTERN CIVILIZATION: web Westermann, W. L. , The Slave Systems of Greek and Roman Antiquity. Philadelphia, 1955. Wiedemann, T.
E. J. , Slavery, Greece and Rome. Oxford, 1987 Bibliography Aristotle, Politics, Translated by T. A. Sinclair. England: Penguin Classics, 1962.
Boese, W. E. , A Study of the Slave Trade and the Sources of Slaves in the Roman Republic and the Early Roman Empire. University of Washington, 1973. Bradley, K. R. "On the Roman Slave Supply and Slavebreeding in Classical Slavery, Edited by M. I.
Finlay. London, 1987. Crawford, M. , "Republican Denarii in Romania: the Suppression of Piracy and the Slave-Trade." JRS 67 (1977), 117 - 24. Hopkins, K. , Conquerors and Slaves: Sociological Studies in Roman History, Volume 1. Cambridge, 1978. Kpytoff, Igor and Miers, Suzanne, African Slavery as an Institution of Marginality in Slavery and Africa: Historical and Anthropological Perspectives, ed.
Suzanne Miers and Igor Kpytoff, Madison: University of Wisconsin Press, 1976. Lewis, Bernard, Race and Slavery in the Middle East. Oxford University Press 1994. Madden, John Slavery in the Roman Empire Numbers and Origins. Galway: University College. Martin, Dale, Slavery as Salvation: The Metaphor of Slavery in Pauline Christianity.
New Haven: Yale University Press, 1990. Murray, John, A Dictionary of Greek and Roman Antiquities, London: 1875. Sikainga, Ahmad Slavery and Muslim Jurisprudence in Morrocco in Slavery and Abolition, Special Issue: Slavery and Colonial Rule in Africa, ed. Suzanne Miers and Martin Klein. THE AMAZING ANCIENT WORLD OF WESTERN CIVILIZATION: web Westermann, W. L. , The Slave Systems of Greek and Roman Antiquity.
Philadelphia, 1955. Wiedemann, T. E. J. , Slavery, Greece and Rome.
Oxford, 1987
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