Word Origin Salary: late 13c., "compensation, payment," whether periodical, for regular service or for a specific service; from Anglo-French salarie, Old French salaire "wages, pay, reward," from Latin salarium "salary, stipend, pension," originally "salt-money, soldier's allowance for the purchase of salt," noun use of neuter of adjective salarius "pertaining to salt," from sal (genitive salis) "salt" Old English sealt "salt" (n.; also as an adjective, "salty, briny"), from Proto-Germanic *saltom (cognates: Old Saxon, Old Norse, Old Frisian, Gothic salt, Dutch zout, German Salz), from PIE *sal- "salt" (cognates: Greek hals "salt, sea," Latin sal, Old Church Slavonic soli, Old Irish salann, Welsh halen "salt").
Excerpt from Render unto the Sultan: Power, Authority, and the Greek Orthodox Church in the Early Ottoman Centuries[2] | Tom Papademetriou OUP Oxford, Jan 19, 2015, 272 pages
See also: Greeks in the Ottoman Economy and Finances 1453-1500 | Halil Inalcik, University of Chicago
" ... lt has been suggested that there is, in fact, a parallel between peasant status as classified in the praktika and the Ottoman tahrirs, and further that feudal taxes and labor services from Byzantine times survived under the Ottomans...
...ln 1474 Yani Kantakouzenos, his brother Yorgi, Nichola Dandjovil, and Lika farmed out in partnership rhe silver and gold mines in the province of vuk, or upper Serbia, for a total sum of 14 million akga (or about 290,000 Venetian gold ducats) for six years. In the previous year, the contractors were Yani Kantakouzenos of Novobrdo, Yorgi Ivrana, Toma Kantakouzenos (all of Serres), and Palaiologos (of Istanbul) acting as partners.35 Later in 1476, they were replaced by a new group of partners: Yani and Yorgi Kantakouzenos, Vuk and Knez Yuvan, and Andriya. In 1477 all of them were executed because rhei' failed to pay sums under the contract. On the other hand, the mines of Kratovo in the province of Kilstendil were farmed our by Yani Palaiologos of Istanbul in partnership with Istipa Blasica, Istepan Lesh, and Dimitri son of Konstantin in 1473 for a total sum of 1.6 million akga. Accordingto the survey of 1455, this Yani Palaiologos lived in Galata, where he owned large residences...
In competition with Muslim or Jewish publicans, the Greek businessmen were also active as the contractors of the important monopolies of salt production and distribution in the Balkanns and the Aegean and Black Sea costs in this period. These monopolies were, as a rule, farmed out with the revenues of the fisheries in the neighborhood. Demetrios Palaiologos, the last despot of the Morea, was also involved in this business, According ro an ottoman register of tax farms "Kir Demetrius Tekfur" possessed the poll tax and other state revenues of Aenos on the basis of timar. But from July 11.,1469, onward, a partnership of three Jewish publicans, Eleazar son of Yakub of Salonika, Avraham son of Eleazar of Nicopolis, and Musa son of Ismail of Vidin, took over the job... "
Mavi Boncuk |
Pomorie was founded by the Ancient Greeks under the name Anchialos (Greek: Αγχίαλος), deriving from Ancient Greek "anchi-" ("near, close to") and "als-" (either "salt" or a poetic and uncommon word for "sea"). In Latin, this was rendered as Anchialus. The Bulgars called the town Tuthom, though it's more common name in Bulgarian was Анхиало, Anhialo based on the Greek name. During the Ottoman rule, the town was called Ahyolu[1]. In 1934 the town was renamed to Pomorie, from the Bulgarian "po-" (in this context "by, next to") and "more" ("sea"), corresponding to one of the two etymologies of the original Greek name.
After the Ottoman conquest of the Balkans in the 14th century, Anchialos remained a Byzantine bulwark until submission in 1453 together with Constantinople. Whilst under Ottoman administration, it became the centre of a kaza also encompassing the area around Sozopol as "Ahyolu". It was the centre of an eparchy of the Patriarchate of Constantinople and continued to act as a cultural, religious, economic and administrative centre of the region until the early 19th century, as many noble Byzantine families settled after 1453. Two Patriarchs of Constantinople stem from the city—Michael III of Anchialus (1170–1178) and Jeremias II Tranos (1572–1579, 1580–1584, 1587–1595). Already before 1819 many prominent locals joined the Greek patriotic organization Filiki Eteria. At the outbreak of the Greek War of Independence (1821) a part of the town's representatives, priests as well as the Orthodox bishop Eugenios were executed by the Ottoman authorities. During the Russo-Turkish War of 1828-1829 Anchialos was captured by the Russian forces on 11 July 1829 and held for a year. At the time it was mainly inhabited by Greeks,[9] with minorities of Bulgarians and Turks,[8] had a population of 5,000-6,000, six Orthodox churches and a mosque. After the Russian forces withdrew the whole of what is today Eastern Bulgaria gradually depopulated, with many people fleeing to the Christian lands to the north. Pomorie's St George's Monastery was founded in 1856. It was a kaza centre in İslimye sanjak of Edirne Province before 1878 as "Ahyolu". Anchialos was liberated from Ottoman rule on 27 January 1878 and became part of Eastern Rumelia as a kaza centre in Burgaz sanjak until Bulgaria unified in 1886.
The town accommodated many Bulgarian refugees from Eastern Thrace, mainly from around Lozengrad after World War I, who replaced the Greeks who had fled in the first decade of the 20th century; in 1906 they founded Nea Anchialos in Greece. During the 19th and 20th century it gradually lost most of its importance in the southern Bulgarian Black Sea Coast at the expense of rapidly developing Burgas. It established itself as a centre of wine and salt production and was renamed Pomorie in 1934.
[1] Ahyolu , Rumeli Eyaleti içinde idari yapılanmalara göre; Vize Sancağı, İslimiye Sancağı, Silistre Sancağına bir kaza idi.
Sultan 2. Selim devrinde,1569 hazırlanan, Rumeli Eyaleti Kanunnamelerinden olan Silistre Sancağı Kanunnameleri içinde Ahyolu Kazası ile ilgili kısım; “Kanunnâne-i Nefs-i Ahyolu” da bulunmaktadır. Klas... kanunnamelerden olan bu “Ahyolu Kanunnamesi” burada uygulanacak olan vergi sistemi üzerinedir. Vergi alınan; mal ve ürünleri incelediğimizde Ahyolu pazarının durumumu, Ahyolu’nda ve çevresinde yetişen ürünleri görürüz. Ahyolu ve çevresinde üretilen ve yetiştirilen malları şöyle sıralayabiliriz: Arpa, buğday, pirinç, tuz, balık, demir, kumaş, meyve, bal ve yağ, koyun, keçi, at, katır, merkep, öküz, inek, domuz, şarap, şıra, kuru ot, odun, odun kömürü. Ahyolu etrafı bağlık olduğu için, burası çok önemli gıda maddelerinin üretim merkeziydi. Özellikle sirke ve pekmezi çok meşhurdu. Tatlandırıcı olarak, bal ve pekmezden başka şeyin bilinmediği devirlerde, daha ucuz ve daha kolay ve çok elde edilir mir gıda maddesi olduğunda, pekmez ve buna bağlı olarak üretilen ağda, askerî mutfağa verilirdi.
Eskiden, “tuz” en kolay elde edilen ve hemen hemen her yerde kullanıldığı için son derece değerli bir madde olduğundan, devlet tekelinde üretilir ve alım satımı, nakli çeşitli “Tuz Yasaknameleri” ile düzenlenirdi. “Ahyolu Memlehası”(Tuzlası) da devlet kontrolü altında üretim yapardı.
Ahyolu Ova ve yaylalarında mîrî camışlar ve atlar yetiştirilir, sefer emri üzerine bunlar orduya teslim edilirdi. Evlad-ı Fatihan’ın baktığı; “Esbkeşân Mukataası”, yani at çiftlikleri, askeri hizmetler için kurulmuştu.
1785 de Ahyolu Kalesi etrafı ve stratejik yerleri savunmaya yönelik tabyalar inşa ettirilerek, toplar yerleştirildi. Muhtemel düşman tecavüzlerine karşı, tedbirler alındı.1835 de Ahyolu’nda ordu depoları olarak, büyük eşya mahzenleri yaptırıldı.(On bir adet anbar)
Ahyolu’na bağlı köyler:
Ahlatlı Kebir, Ahlatlı Sağir, Ahtapolu, Akbazlı, Akyazı, Alagün(Alagöne), Alanifrak, Alanya, Atnaş, Ayayani, Ayatodori, Balakviran, Bergos İskelesi, Cuma Viran, Çalabık, Derze, Dülgerli, Elmalı-i Sagir, Eski Paslı, Evrenos, Firak-ı Kebir, Firance, Firuz, Gabremenik, Gerçımenik, Göktepe, Harmanlık, Haseki, Hoca Ömer, İskef, Karaabalılar, Karanlıkdere, Karatepe, Karatoprak, Karaviran, Kılançöz, Kırharman, Kırkçalı, Kolboli, Konak, Korşo, Kosti, Mehriz, Mersalı, Moraleş, Orgari, Ortaköy, Osmanlı, Polos, Poturnak, Prengoz, Rum, Sarı Musa, Sarmaşık, Sergos, Sure Yolu, Üsküplü, Vasilikoz, Vaye, Vizice, Yenice, Zabirne
Ahyolu Yöneticileri:
Kadı Müslihiddin 1591
Kadı Hüsam 1592
Kadı Bayram 1652
Kadı Mustafa bin İbrahim 1694
Naib Ahmed bin Mehmed 1694
Kadı İsmail 1697
Kadı Sunullah 1708
Naib Abdullah 1714
Kadı Abdullah 1716
Kadı Mehmed 1716
Kadı Abdullah1716
Naib Hasan1718
Kadı Mehmed 1718
Kadı Abdulvahab 1718
Kadı Süleyman 1722
Naib Ali 1723
Kadı Şaban1725
Kadı Ömer 1726
Naib Abdullah 1728
Naib Feyzullah 1730
Kadı Abdurrahman 1730
Kadı Hacı Mehmed 1784
Ayan Molla Haseki Ağa 1805
Ayan Çilesizzade Mustafa Ağa 1809(1812 de idam)
Kadı Osman 1825
Naib Abdürrahim Ali 1826
Muhafız Hacı Yusuf Muhlis Paşa 1827
Voyvoda Mehmed Emin Ağa 1831
Müdür Seyid Yusuf Murad Bey 1846
Müdür Turhan Bey 1847
Müdür Hacı Mustafa Ağa 1848
Müdür Süleyman Salim Efendi 1849
Müdür Raşid Ağa zade Refik Efendi 1849
Ahyolu Kazası, 1849 da İslimiye ilhan edildi.
Müdür İsmail Efendi 1850
Müdür Seyid Yusuf Murad Bey 1851
Müdür Mehmed Hurşid Efendi 1852
Müdür Hacı Mehmed Ağa 1853
Müdür Hacı Ahmed Efendi 1853
Müdür Mehmed Bey 1854
Müdür Hacı Ali Rıza Efendi 1855
Müdür Hacı Ali Kemal Efendi 1857
Müdür Halil Efendi 1857
Müdür Ali Efendi 1857
Müdür Abdülsettar Efendi 1858
Müdür Hami Efendi 1859
Müdür İsmail Efendi 1861
Müdür Azmi Efendi 1861
Müdür Hüseyin Rüştü Efendi 1863
Müdür İbrahim Efendi 1864
Müdür Hasib Bey 1866
Kaymakam Tayyar Paşa 1868
Müdür Aydoslu Hasan Efendi 1881
Ahyolu’nda Camiler, Vakıflar, Çiftlikler:
Sultan Süleyman Han Cami
Haseki Sultan Cami
Çarşı Cami
Sultan Beyazıd Cami Evkafı
Nokta Kayalı Ciftliği
Çakır Taş Çiftliği
Selatin-i Cengiziyye Ciftlikleri
Ahyolu Tuzlasından Salyane alan Kırım Sultanları:
Mehmed Giray zade Ahmed Giray Sultan
Toktamış Giray
Saadet Giray
Murad Giray
Mehmed Giray
Mahmud Giray
Selim Giray
Sahib Giray
Mübarek Giray
Kırım Hanlarına yıllıkları tuz olarak veriliyor, bu tuz satılıp parası gönderiliyordu. Meselâ; 1715 de Kırım Han’ı için 40 000 kile, Kalgay Sultan için 9 000 kile tuz 20 gemi ile İstanbul’a gönderilmiş, burada satılarak elde edilen para Han’ın “mutfak masrafı” olarak gönderilmişti.
* 1759 un aralık ayındın başlarında Ahyolu’nda “emsali görülmemiş”, çok şiddetli bir fırtına meydana geldi. Bu fırtına, Ahyolu Memlihası(tuzlası)nın bütün setlerini tamamen yıktı.
* Ahyolu etrafı, gül yağı bakımından, çok kaliteli gülleri olan, gülistanlarla(gül bahçeleri) çevrili idi. 1819 da Ahyolu gülistanlarından, İbrail Kalesi’ne “roza çubuğu”(gül fidanı) mübayaa edilmişti.
* 1839 da Ahyolu’nda büyük bir kuraklık oldu. Mahsuller tarlalarda kurudu. Bağlar perişan oldu.
* 1858 de Ahyolu çarşısında çıkan yangın, pek çok dükkânı ve evi kül etti. Bu yangın, Ahyolu esnafına büyük darbe vurduğundan, halkın bir kısmı Ahyolu’nu terk etmeğe başladı.
SOURCE [2] The received wisdom about the nature of the Greek Orthodox Church in the Ottoman Empire is that Sultan Mehmed II reestablished the Patriarchate of Constantinople as both a political and a religious authority to govern the post-Byzantine Greek community. However, relations between the Church hierarchy and Turkish masters extend further back in history, and closer scrutiny of these relations reveals that the Church hierarchy in Anatolia had long experience dealing with Turkish emirs by focusing on economic arrangements. Decried as scandalous, these arrangements became the modus vivendi for bishops in the Turkish emirates. Primarily concerned with the economic arrangements between the Ottoman state and the institution of the Greek Orthodox Church from the mid-fifteenth to the sixteenth century, Render Unto the Sultan argues that the Ottoman state considered the Greek Orthodox ecclesiastical hierarchy primarily as tax farmers (mültezim) for cash income derived from the church's widespread holdings. The Ottoman state granted individuals the right to take their positions as hierarchs in return for yearly payments to the state. Relying on members of the Greek economic elite (archons) to purchase the ecclesiastical tax farm (iltizam), hierarchical positions became subject to the same forces of competition that other Ottoman administrative offices faced. This led to colorful episodes and multiple challenges to ecclesiastical authority throughout Ottoman lands. Tom Papademetriou demonstrates that minority communities and institutions in the Ottoman Empire, up to now, have been considered either from within the community, or from outside, from the Ottoman perspective. This new approach allows us to consider internal Greek Orthodox communal concerns, but from within the larger Ottoman social and economic context. Render Unto the Sultan challenges the long established concept of the 'Millet System', the historical model in which the religious leader served both a civil as well as a religious authority. From the Ottoman state's perspective, the hierarchy was there to serve the religious and economic function rather than the political one.
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