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Greif A. (1989) Reputation and Coalitions in Medieval Trade
Greif A. (1989) Reputation and Coalitions in Medieval Trade
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Reputation and Coalitions in Medieval
Trade: Evidence on the Maghribi
Traders
AVNER GREIF
857
858 Greif
documents from the Fustat geniza are not the only geniza documents
that have survived, they are identifiedsimply as the geniza because of
their value and volume.
Adler Collection, Jewish Theological Seminary of America, New York; INA is the Institute
Norodov Azii, Leningrad;Mosseriis the privatecollectionof Jack Mosseri;Oxfordis the Oxford
library,England;TS is the Taylor-SchechterCollection,UniversityLibrary,Cambridge,England;
ULC is the UniversityLibrary,Cambridge,England(exclusive of the TS collection).Manyof the
documentshave been publishedby Goitein, Moshe Gil, and others. For published,translated,or
quoteddocumentsI cite the publishedsourceafterthe referenceto the document.For example,TS
xx.xxx, a, 11.24-25, Goitein,EconomicFoundations,p. 727 is a referenceto document# xx.xxx
in the Taylor-Schechtercollection, side a, lines 24-25, that was publishedin Goitein, Economic
Foundations, p. 727.
" The entry "Fatimids" in Houtsma, Encyclopedia of Islam. Moshe Gil, Palestine During the
First Muslim Period (634-1099) (in Hebrew and Arabic), (Tel Aviv, 1983), vol. 1, pp. 257-58;
Goitein, Economic Foundations, pp. 29-35, 266-72; S. D. Goitein, Letters of Medieval Jewish
Traders (Princeton, 1973), pp. 10-1 1; and A. R. Lewis, Naval Power and Trade in the Mediter-
ranean, A.D. 500-1100(Princeton,1951),pp. 189ff. Customswere imposed, but their levels were
limitedby competitionbetween tradecenters. How tradeembargoesforced cancellationof a tariff
is presentedin A. Greif, "ReputationandCoalitionsin MedievalTrade:Evidencesfromthe Geniza
Documents," MS, NorthwesternUniversity, 1989.
12 Goitein, EconomicFoundations,pp. 309 ff.; Goitein, Letters, p. 112, n. 5; Moshe Gil, "The
Jews in Sicily Under the MuslimRule in the Light of the Geniza Documents," MS, Tel Aviv
University, 1983[also published(in Italian)in Italia Judaica, (Rome, 1983)],p. 27, n. 30; TS 16.7,
b, 1. 5. For Europe, where the situationwas ratherdifferent,see Gras, Business and Capitalism,
pp. 40, 43, 76, and de Roover, "The Organizationof Trade,"pp. 48, 58 ff. For a discussionof mail
delivery, see Goitein, EconomicFoundations,pp. 191, 281-95.
13 Goitein, Economic Foundations, pp. 157, 187, 192ff.
Maghribi Traders 861
destination.14 Within the ship the goods were not well sheltered and
were often damagedin transit. Furthermore,as the captain of the ship
was not responsiblefor packing,loading, and unloadingthe goods, there
was always the possibility that he or the crew would pilfer the goods.15
Although prices within each trade center were determinedcompeti-
tively, they were subject to large variations. The natureof the commu-
nication and transportationtechnologies and in particularthe length of
time it took to deliver goods, and the limited capacity of the buyers to
ship goods, made supply and demandin each trade center ratherrigid.
Any demand or supply shock thus led to a sharp change in prices. The
price of flax in Sfax (Tunisia)around 1059, for example, fell from 70 to
40 dinarswithin a short period of time. The price of lead rose from 8 to
14 quarter-dinarsfollowing the arrivalof 25 ships of buyers in Mazara
(Sicily).16
Because all of the countries between Spain and South Arabiaformed
a closely knit trading area, changes affecting business in one country
were felt abroad. The general principles regulatingthe fluctuation of
prices were well known to eleventh-century merchants, who tried to
gather informationand to update their business decisions accordingly.
When one merchant learned that a large flax crop was expected in
Egypt, he advised his business associate in Tunisiato sell all the flax he
had as quickly as possible. The latter chose to sail to Sicily with the flax
since he had been informedthat the prices there were higher.In 1061the
price of wheat in Tunisia rose sharply when it became known that the
Normans had conquered Messina (Sicily).17
The geniza documents utilized for this study relate mainly to a group
known as the Maghribitraders.These were Jewish traderswho lived in
the Abbasid caliphate (centered in Baghdad)until the first half of the
tenth century, when they emigrated to North Africa (a part of the
Maghrib,the Muslimworld's West), mainly to Tunisia. This region was
prosperingat that time under the rule of the Fatimid caliphate. Later,
duringthe eleventh century, one finds Maghribitraderswho emigrated
14 Ibid., pp. 273 ff.; terminationin Libya insteadof Sicily: TS 20.152, a, 11.24-25, Gil, Palestine,
vol. 2, p. 727.
15
See, for example, Bodl. MS Heb. c28, f. 61, a, 1. 6-7, Gil, TheJews in Sicily, pp. 126-33. On
pilfering,see Bodl. MS Heb. c28, f. 61, a, 1. 12-13, Gil, TheJews in Sicily, pp. 126-33;Goitein,
EconomicFoundations,p. 157.On damage,see Bodl. MS Heb. a3, f. 13, Goitein,Letters, p. 122.
16 Dropsie 389, a, 11.4-5, b, 11.27-28, Gil, The Jews in Sicily, pp. 113-25. See also Goitein,
from Tunisiato Spain, Sicily, Egypt, and Palestine. Some of them went
as far as Byzantium and eastern Europe.18
The Maghribitraders were largely middle class. Although some of
them invested in merchandiseworth at least several thousandsdinars-
a considerable sum for a period in which middle-class household
expenditures per month averaged less than three dinars-most were
involved in business ventures worth no more than a few hundreddinars.
The numberof traderswho operated duringthe eleventh century is not
known; the several dozens of traders mentioned in the geniza clearly
represent only a partiallisting.19
Although the Maghribi immigrantsintegrated into existing Jewish
communities, they also retaineda strong sense of identityand solidarity
among themselves.20In their letters they refer to themselves as "our
people, the Maghribis,the travelers [traders]"or "our people."21 The
distinct identity of the Maghribitraderswithin the Jewish communities
is also suggested by letters written by Jews other than the Maghribi
traders. In 1030 a letter from Fustat to the head of the yeshiva in
Jerusalem happily reports that some Maghribishave joined the Fustat
yeshiva's synagogue. Twenty-four years later, in a report sent to
Jerusalem concerning the condition of that synagogue, the "Maghribi
people" are still mentioned as a separate group.22
It is importantto note that the Maghribitraders did not establish a
separatereligious-ethniccommunityapartfrom the Jewish community.
Nor did they represent a "natural" group, which binds together
individualsin all (or at least most) importantaspects of theirlives.23The
bonds of a natural group usually discourage dishonest conduct. A
Maghribitrader, living far away from most the other Maghribitraders
and within a large and well-organizedJewish community,could, in fact,
become totally integrated into this larger social group and could
abandon his special ties with the Maghribitraders.24Indeed, when a
18 Goitein,EconomicFoundations,pp. 156-59, 186-92;Gil, Palestine, vol. 1, pp. 200 ff.; Moshe
Gil, "The RadhaniteMerchantsand the Land of the Radahan,"Journal of the Economic and
Social History of the Orient, 17 (Sept. 1974),pp. 299-328.
'" Goitein, Economic Foundations,pp. 214 ff.; Gil, Palestine, vol. 1, pp. 200 ff. Goitein argues
that middle-classfamily monthly expenditureswere two dinars(EconomicFoundations, p. 46),
while Gil argues they were about three dinars(TheJews in Sicily, p. 91).
20 Moshe Gil, The Tustars:TheFamily and the Sect (Tel Aviv, 1971),pp. 12-15;Gil, Palestine,
vol. 1, p. 215; and Goitein, EconomicFoundations,pp. 30-34, 148, 157.
21 "Ashabana," translatedabove as "our people," also means "coreligionists." It is thus
sometime difficultto determinewhetherthe writerof a particularletter meant Jews or Maghribi
traders.See, for example, Bodl. MS Heb. d 66, f. 12, 11.20-21, Gil, Palestine, vol. 3, p. 318; DK
XV, b, 1. 15 and TS 12 J 25, 1. 39, Gil, Palestine, vol. 3, pp. 182, 222. In many letters the meaning
is clear. See, for example, DK 13, section G, and F, Goitein,Letters, p. 32; TS Box Misc. 25, f.
106, a, 1. 9, Gil, Palestine, vol. 2, p. 734.
22
TS 13J 26, f. 24, b, 11.3-5 andTS Box Misc 25, f. 106,1.9, Gil, Palestine, vol. 2, pp. 601, 734.
23
Sombart,"Medievaland Modem CommercialEnterprise,"p. 36.
24
Gil, Palestine, vol. 1, pp. 219, 450-51. Clearly, when people interact they may get some
satisfactionfrom the interactionitself. Fear of losing this satisfactionmay reduce misconductto
Maghribi Traders 863
some degree. Tradersdid interactover time and shareda commonreligionand history (see Gil,
Palestine, vol. 1, p. 223, and Goitein,EconomicFoundations,p. 149). However, the point is that
each traderwas far away frommost of the othertraders,had commercialrelationswith only some
of them, and belongedto anothersocial group-the Jewish community.
25 Bodl. MS Heb a3, f. 26, Goitein, Letters, pp. 96 ff.
26
See below for a discussionof formsof businessassociationemployedby the Maghribitraders.
27 For diversificationover trade centers, see, for example, Bodl. MS Heb. a3, f.26, Goitein,
Letters, p. 100. (five different centers); over goods, see, for example, Goitein, Economic
Foundations,pp. 153ff.; over time, see, for example, DK 22, b, 1. 13, Gil, TheJews in Sicily, pp.
96-106; TS 12.5r, TS 20.152, Bodl. MS Heb. a3, f. 9, Gil, Palestine, vol. 2, pp. 721 ff. See also
Goitein, Economic Foundations, p. 201; N. A. Stillman, "East-West Relations in the Islamic
Mediterraneanin the Early Eleventh Century" (Ph.D. diss., The University of Pennsylvania,
1970);M. Michael, "The Archives of Naharayben Nissim, Businessmanand Public Figure in
Eleventh Century Egypt (in Hebrew and Arabic)" (Ph.D. diss., The Hebrew University,
Jerusalem,1965).Merchantsalso diversifiedacross shipments,see, for example, TS 10 J 19, 11.7
ff., S. D. Goitein, "JewishTradein the Mediterraneanin the Beginningof the EleventhCentury(in
Hebrew)," Tarbiz,36 (July 1967),pp. 378-80. For a storyof a Muslimtraderwho lost all his fortune
in a single shipwreck, see A. E. Lieber, "Eastern Business Practices and Medieval European
Commerce," Economic History Review, 21 (Aug. 1968), p. 231, n. 1. For business associates'
expertise, see Goitein, Economic Foundations, pp. 155 ff.
28 For example, Jacob ben Isma'il of Sicily had at least five partnershipsat the same time; see
A. Greif, "Sicilian Jews During the Muslim Period (827-1061)(in Hebrew and Arabic)" (M.A.
thesis, Tel Aviv University, 1985), p. 133. For a discussion of the risk allocation role of the
commenda, see A. L. Udovitch, Partnership and Profit in Medieval Islam (Princeton, 1970), and
Goitein, Economic Foundations, p. 171.
29 See, ULC Or 1080J 42, Goitein, Letters, pp. 93-94; and Greif, "SicilianJews," pp. 141ff.
864 Greif
whom to sell the goods and for what price and at what credit terms.
Frequentlythe associate also had to collect a trader'srevenues(a difficult
task in many cases) and then handle them according to the trader's
instructions.30How greatly such associates reduced the cost of trade is
suggestedby one traderwho wrote to his business associate, "all profit
occurringto me comes fromyour pocket," while anothertraderremarked
that in trade "people cannot operatewithoutpeople."31
The relations between business associates reflected in the geniza
suggest that these relations were based upon mutual trust.32Many, if
not most, of the business associations mentioned in the geniza were
conducted without relying upon the legal system. Many business
associations were not based upon legal contract. Others, althoughbased
upon legal contracts, involved additional instructions through letters
and the operationof one party at distance from the other. Nevertheless,
only a handful of documents reflect allegations about misconduct.33
To understandwhy "trust" governed the relationsbetween business
associates, one has to address a more general question, namely, what
was the institution through which the contractual relations among
business associates were organized? The starting point in addressing
this question is to identify the common denominatoramongthe forms of
business association which contributeddirectly to cost reduction.
THE EVIDENCE
Sicily canceled their agency relations with him.51In the first decade of
the eleventh century Samhun ben Da'ud, a prominent trader from
Tunisia, sent a long letter to his business associate, Joseph ben 'Awkal
of Fustat. The letter reflects the traders'awareness of the importanceof
the implicitcontractin governingtheirrelations. Joseph made this point
clear when he made his future dealings with Samhunconditional upon
his record: "If your handlingof my business is correct, then I shall send
you goods."52 Conditioningfuture relations upon past conduct-the
essence of the reputationmechanism-is well reflected here.
The use of economic ratherthan social sanctions and the existence of
an implicit contract among the coalition members are also revealed in
this letter. Joseph believed that Samhunhad not remitted his revenues
on time and imposed economic sanctions against him by not providing
him with agent's services. He ignored Samhun's request to pay two of
Samhun'screditorsin Fustat and failed even to informthen of Samhun's
request. By the time Samhun found out about it, ". . . their letters filled
with condemnationhad reached everyone." The content of these letters
caused Samhun to complain that "my reputation [or honor] is being
ruined."53
The letter also reveals why agency relations were established, and
sheds light on their nature. Economic interdependence, not social
norms regardingmutual help or altruism, motivated the parties. Sam-
hun's words suggests that agents received a "premium" through a
''wage premium" and a "capital premium." He cited two reasons for
acting as Joseph's agent. The first was his desire to receive the agent's
share in the profits. He complained that he had been inadequately
remunerated: ". . . you did not think that I should have a profit through
you of even 10 dinars. Althoughyou have made throughme ten times as
much." Elsewhere he mentions that he sold Joseph's pearls for 100
percent profit, and adds, "Should I not have taken one quarterof the
profit?"54
Samhunalso sought to maintainmutualrelationswith Joseph in order
to increase the expected value of his capital. "What I do need is the
benefitof your high position andfor you to take care on my behalf .
he writes, ". . . it is my desire to avail myself of your high standing for
those things which I send to you. . . . " Note that the ability of the
merchantto create a gap between the future utility streamof an honest
51 TS 13 J 25, f. 12; TS 12.279;see also TS 8 J 19, f. 23; all publishedby Gil, Palestine, vol. 3,
pp. 218-33.
52 Ibid., a, 1. 41.
53 Ibid., a, 11.26 ff.
54 DK 13, b, 11.12-13, 20-21, Stillman,"East-WestRelations,"pp. 267 ff., and Goitein,Letters,
pp. 26 ff.
5 Ibid., a, 1. 32 and a, 1. 43.
870 Greif
who provided the capital, and one who provided the work, in form of
travelingand selling the merchandiseoverseas.63The parties allocated
the profit and loss according to a sharingrule specified at the time the
commenda was established.
A partnershipbrought together two or more parties, who invested
capital and labor though not necessarily in equal shares.64The partners
became joint owners of the capital and shared profit and loss in
proportionto their share of the capital. Usually only one of them (or a
thirdparty) handledthe joint capital at a time, or each of them handled
part of the joint capital at the same time.65
The essence of a formal friendshiprelationshipwas that two traders
operatedin differenttradecenters,providingeach otherwithtradeservices
in their respectivetradecenters." Neitherreceived pecuniarycompensa-
tion. This exchange of services was not based on emotions, nor was it a
reciprocalexchange;ratherit was purelya businessmatter.67The relation-
ship was initiatedby an agreementand couldbe terminatedby eitherparty
at any time. As long as the relationwas in force, however, each partywas
boundto providehis friendwith trade services.68
63 In Jewish law, the term for the commendais "'eseq." See Maimonides,Mishne Torah,pp.
299-30. Commendais the Italianname of a similarform of partnership(collegantiain Venice). I
use this name, followingGoitein,EconomicFoundations.About commendaformsin Italy, see de
Roover, "The Organizationof Trade," pp. 45 ff., and Lopez and Raymond,Medieval Trade,p.
174.The Muslimversionof the commendaapprovedby the Jewishlegalauthorities(qiradalgoyim)
appearsin the geniza. For a discussionof the commendarelationsas reflectedin the geniza, see
Goitein,EconomicFoundations,pp. 169-80.For a discussionof Muslimcommendarelations,see
Udovitch, Partnershipand Profit. For a discussion of qirad algoyim, see Maimonides, "Re-
sponsa" (in JudeaoArabicandHebrew),in J. Blau, ed., (Jerusalem,1957),pp. 45-46. For a Jewish
commendareflectedin the geniza, see OxfordMS Heb. b.11, f.8, JacobMann, TheJews in Egypt
and in Palestine Under the Fatimid Caliphs (New York, 1970), vol. 2, pp. 29-30. For the
relationshipamongthe Western,Muslim,Jewish, and Byzantinecommenda,see A. L. Udovitch,
"At the Originsof WesternCommenda:Islam, Israel, Byzantium,"Speculum,37 (Apr. 1962),pp.
198-207, and Lieber "EasternBusiness Practices."
4 Called "shirka" ("partnership" in Arabic) or shuthafuth ("partnership" in Hebrew);
"khulta"("mixing"in Arabic),"kis wahid"("one purse" in Arabic),"baynana"("between us"
in Arabic) or "lilwasat" ("into the midst" in Arabic). See Maimonides,Mishne Torah, p. 220;
Goitein, EconomicFoundations,p. 173.
65 See DK 22, a 11.35-36, marginright,and Dropsie 389, a, 1. 30, Gil, TheJews in Sicily, pp. 96
ff.; Bodl MS Heb., a2, d 18, 11.11-15, Jacob Mann, "Responsa of the BabylonianGeonim as a
source of Jewishhistory," Jewish QuarterlyReview, 10(1919-20),pp. 139-72. For discussion, see
Goitein, Economic Foundations,p. 172;Greif, "SicilianJews," p. 133.
6 In Arabic the relationshipwas called "suhba" (companionship),"sadaqa" (friendship),or
"bida'a" (goods). See Goitein,EconomicFoundations,pp. 164-69, 183;Goitein, "JewishTrade,"
pp. 371-72; Stillman,"East-WestRelations," p. 388. The term "bida'a" also appearsin Muslim
juridicalliterature,see Udovitch, Partnershipand Profit, pp. 101ff., 134.
67 Reciprocalin the sense of the reciprocitytheory in anthropology.This theory claims that gift
exchange, where each partyis obliged to receive a gift and to returnone of an equal value, is an
ancient form of trade. See F. L. Pryor, The Originsof the Economy:A ComparativeStudy of
Distributionin Primitiveand Peasant Economies(New York, 1977),pp. 70 ff.
68 This obligationis clear from letters, where traderswrote, "do not withholdfrom me your
letters .. and your requirementsso that I may deal with them, as my duty...." and "please buy
. . in returnfor my services to you." TS 13 J 25, f. 18, Goitein,EconomicFoundations,pp. 165,
Maghribi Traders 873
167. See also Dropsie 389, a, 1.5 ff., b, 1. 10-11, Gil, TheJews in Sicily, pp. 113-25. M. M. Postan,
"Partnershipin English Medieval Commerce," in Studi in Onore Di Armendo Sapori (Milan,
1957),vol. 1, pp. 532-33, suggeststhatsimilararrangementswere used in the Latinmedievalworld,
althoughthere (so he conjectures)an indirectremunerationwas given. Lopez, The Commercial
Revolution, p. 73-74, mentions a similar arrangement,called "rogadia" (by prayer) in early
Venetiantrade.
69 For a discussion of merchants'representatives,see Goitein,EconomicFoundations,pp. 186
ff.; Gil, Palestine, vol. 1, pp. 205, 230; Mann, TheJews in Egypt, pp. 29, 112;Michael, "Naharay
ben Nissim," pp. 47 ff. For a discussionof otherfactors, see Michael,"Naharayben Nissim," pp.
47 ff.; and Gil, Palestine, vol. 1, p. 503.
70 S. D. Goitein, "Mediterranean Tradein the EleventhCentury:Some Facts and Problems,"in
M. A. Cook, ed., Studies in the Economic History of the Middle East (London, 1970). Goitein,
Letters, 1973,pp. 11 ff.; Gil, Palestine, vol. 1, pp. 216 ff.
71
See, for example, de Roover, "The Organizationof Trade."
72 See, for example, the business relationsdescribedin Michael, "Naharayben Nissim," and
Stillman, "East-WestRelations."
73 De Roover, "The Organization of Trade," pp. 51 ff.; Lopez and Raymond,Medieval Trade,
pp. 174, 185-86;F. C. Lane, "FamilyPartnershipsand JointVenturesin the VenetianRepublic,"
this JOURNAL, 4 (Nov. 1944), pp. 178 ff.; and Sombart, "Medieval and Modem Commercial
Enterprise,"pp. 31 ff.
874 Greif
76 See Goitein, Letters, p. 60; S. D. Goitein, A Mediterranean Society: The Family (Los Angeles,
1978), pp. 33 ff. Goitein noted (The Family, p. 33) that ". . . both the government and public
opinion were prone to hold a father, or brother,or even more distantrelative responsiblefor a
man'scommitments,althoughstrictlaw, both IslamicandJudaic,did not recognizesuch a claim."
77 Goitein, Economic Foundations, pp. 180 ff.; Goitein, The Family, pp. 40 ff.; Gil, Palestine,
vol. 1, pp. 215 ff.
78 Thus increasingthe likelihoodthat the honest agent will receive his long-rungains.
79 A family is a naturalgroupand its membersare thus honest in their dealingswith each other
regardlessof the organizationalform of the family's wealth. That is, agency relationsbetween
familymemberscan be conductedwhen each familymemberhas his own business. My conjecture
is that the family aggregatedits capital in a family firmto facilitatethe establishmentof agency
relationsbetween the family membersand outsiders.
876 Greif
merchantfrom Palermo(Sicily) complainedthat even (!) the Rums were not ready to buy the
inferiorblack gingerthat had, therefore,to be sent to anotherEuropeancountryin the hope that
it would be sold there. Bodl. MS Heb. c 28, f. 11, 11.11-13; Dropsie 389, b, 11.6 ff., Goitein,
Economic Foundations, p. 45.
85 For a discussionof the communalrelationsand the economic motive, see Goitein,Economic
Foundations, pp. 44, 211; Goitein, Studies in the Economic History, p. 55; Greif, "Sicilian Jews,"
p. 157; TS 12.114, Simha Assaf, Texts and Studies in Jewish History (in Arabic and Hebrew)
(Jerusalem, 1946), pp. 135-37. A Maghribitrader who sailed to Amalfi does not mention any
commercialcooperationwith local Jews. See TS 8 Ja I, f. 5, Goitein, Letters, pp. 44 45.
Maghribi Traders 879
witnesses whom the merchant knew, thus enabling him to verify the
agent's report.9'
CONCLUSIONS