Carpets, whether knotted or flat woven (kilim) are among the best known art forms produced by the Turks from time immemorial.There are environmental, sociological, economic, and religious reasons for the widespread art of carpet weaving among the Turkish people from Central Asia to Turkey.
The geographical regions where Turks have lived throughout thecenturies lie in the temperate zone. Temperature fluctuations between day and night, summer and winter may vary greatly. Turks-nomadicor pastoral, agrarian or town-dwellers, living in tents or insumptuous houses in large cities-have protected themselves from the extremes of the cold weather by covering the floors, and sometimes walls and doorways, with carpets. The carpets are always handmade of wool or sometimes cotton, with occasional additions of silk.These carpets are natural barriers against the cold. The flatwoven kilims which are frequently embroidered are used as blankets,curtains, and covers over sofas or as cushion covers.
In general, Turks take their shoes off upon entering a house.Thus, the dust and dirt of the outdoors are not tracked inside.The floor coverings remain clean, and the inhabitants of the house,if need be, can comfortably rest on the floor. In the traditional households, women and girls take up carpet and kilim weaving as a hobby as well as a means of earning money. Even technological advances which promoted factory-made carpets could not hamper the production of rug weaving at cottage-industry level. Although synthetic dyes have been in use for the last 150 years, handmade carpets are still considered far superior to industrial carpeting.
Turkish carpets are among the most sought after household items all over the world. Their rich colors, warm tones, and extraordinary patterns with traditional motifs have contributed to the status that Turkish carpets have maintained since the 13th century. MarcoPolo, who traveled through Anatolia in the late 13th century, commented on the beauty and artistry of the carpets. A number of carpets from this period, known as the Seljuk carpets, were discovered in several mosques in central Anatolia. These were under many layers of subsequently placed carpets. The Seljuk carpetsare today in the museums in Konya and Istanbul. It is very exciting to imagine that we may be looking at the very same carpets that Marco Polo praised in the year 1272.
Turkish carpets in the 15th and 16th centuries are best known through European paintings. For example, in the works of Lotto(15th century Italian painter) and Holbein (16th century Germanpainter), Turkish carpets are seen under the feet of the Virgin Mary, or in secular paintings, on tables. In the 17th century, when the Netherlands became a powerful mercantile country, Turkish carpets graced many Dutch homes. The Dutch painter Vermeer represented Turkish carpets predominantly to indicate the high economic and social status of the persons in his paintings. "Turkey carpets,"as they were known, were too valuable to be put on floors, exceptunder the feet of the Holy Mother and royalty.
Anyone who enters a mosque has to take off his/her shoes. The mosque is the common house of a Muslim community, therefore, shoes are cast off before the door. Moreover, the ritual of prayer requires the faithful to kneel and touch the ground with one's forehead in humility before God. There are no chairs or benches in a mosque,only carpets. A Turkish mosque is often covered "from wall to wall" with several layers of carpets. To deed a carpet to a mosque is an act of piety and many Muslims do so. Prayer carpets that are small enough to be carried easily accompany many Muslim travelers. The Muslim, wherever he or she is, upon determining the direction of the Ka'aba in Mecca, lays down the prayer carpet and through the ritual of prayers communicates directly with God.
The Turkish carpets have exuberant colors, motifs, and patterns.No two carpets are the same; each one is a creation from a new.Because traditionally women have woven the carpets, this is oneart form that is rarely appreciated as being the work of a known or a specific artist. Nevertheless, the Turkish women silently continue to create some of the most stunning examples of works of art to be distributed all over Turkey and the world.
World Famous True Silk Carpets
Hereke Carpets which are an inseparable part of our national cultural accumulation are woven in the town of Hereke from where their name is driven and in the Izmit Bay region. Hereke carpets are recognised by this name in the carpets literature and they have an extraordinary place among world carpets.
These carpets which form a special group in our carpet weaving art and which are known by the name of "Palace carpets", were woven in workshops within the royal palace or belonging to the court during Ottoman period and they were made for the Sultans and their close circles. The court subvened looms the first examples of which we find during the Seljuk period, were established in Usak, Gordes, Cairo, Bursa and Istanbul in 15th, 16th and 17th centuries. The Hereke factory which was installed as a royal plant in accordance with Ottoman industrial policy in 19th century, started to work on textiles, but later carpet weaving took the dominance. These carpets made for the palaces and great mansions, were designed by court artists and made in various workshops. The artisans organised within "Artisan lodges" have reached a unity in styles and motifs. Later carpet designers have created new designs that conformed with royal tastes and authentic Hereke designs and compositions have derived from those.
Although "Palace", "Yoruk" and "Turkmenian" carpets have the same functional characteristics, they totally differ from each other in their styles. Stylised designs dominate tribal carpets, whereas naturalism is prevalent in Palace rugs due to the technological possibilities which gives way to more complex designs and motifs In our day, Hereke carpets which are the best and finest silk rugs in the world, have gained a great fame because of these characteristics. The standard norm for the number of knots in 1cm2 is 10x10=100. Since the number of knots in 1cm2 is considered as the criterion for the fineness of the carpet, they form the standard norm of the kind of carpet in question. In recent years the standard fineness has been developed through technological novelties and has reached the number of 24x24=576. Carpets with this characteristics, look like magnificent cloths with their fine weaving. All of these work, are the pride of Turkish carpetry and masterpieces of collective workmanship.
The Silk Prayer Carpet in Mevlana Museum
Among the masterpieces in Konya Mevlana Museum is a silk prayer carpet which has to be seen, to be appreciated. Many visitors to the museum have heard of its fame before they come; or they say to each other:
"Have you seen the carpet with 144 knots to each square centimetre? It's supposed to be the finest woven carpet in the world."
The silk prayer carpet is well known, and it is one of the most popular works in the Mevlana Museum. Whatever its value may be, those who see it gaze in wonder.
The silk Prayer Carpet is exhibited in a wall case left of the altar niche in the Mescid of Mevlana Museum. It measures 175 by 111 cm. and was woven with wool, silk and silver thread. The colours used are black, red, navy blue and yellow, and the narrow borders are decorated with rumi motifs. Its wide border is decorated with flowers and roses, on each side is written two couplets in Persian. At the top of the carpet is a picture of the Kaabe in Mecca, and the bottom are flowers and hatayi motifs.
That is the description of the prayer carpet. But when, where and by whom was it woven, and how did it get to Mevlana's Tomb? Before answering this it is necessary to look at the poem in Persian written on the carpet: "This prayer carpet was woven with the help of that high being who followed the path of the prophets, carefully completed near the grave of the children of the prophet. It was laid in the place of worship of the exalted shah who is the protector of canonical law, and the shadow of God. This shah is such a prince of religion that he is as great as Alexander and thousands of Alexanders are his subjects and slaves."
As this poem tells us this Prayer Carpet was woven near the grave of the children of the prophet. This is Kerbela, where the grave of the Prophet Mohammad's grandson Huseyin is situated. Although the name of this ruler is not written on the carpet, in a museum directory published in 1930 it is written: "This Prayer Carpet was presented to the Tomb of Mevlana by an Ottoman sultan upon his return from a journey to Iran."
The name which immediately springs to mind is Yavuz Sultan Selim, because he had always felt a great interest in the Tomb of Mevlana in Konya, and visited it on several occasions between his journeys to Egypt and Iran. At each visit to the Tomb the sultan would bring some gifts or have something made for the Tomb. He had fountains constructed, and water brought from the region of Dutlu. Just as he visited Konya on April 24, 1516 around the time of his campaign against the Persian Shah Ismail, so he was again in Konya on June 26, 1516 before he set out on his Egyptian campaign. A manuscript by Yusuf Dede in Mevlana Museum tells about the valuable presents given by Sultan Selim to the Mevlana Tomb, when he visited Konya on his way back from campaign, such as lamps, grave cloths, and other valuable objects. It is documented that the silk prayer carpet in the museum today was presented at this time by Yavuz Sultan Selim. It must have been woven in Kerbela for the shah to use during his worship. This means that the prayer carpet is at least 460 years old.
The most interesting thing about the carpet is the fact that it has writing on it. Writing was first used as a decorative element in carpet design during the time of the Anatolian Seljuks. The carpets woven in Konya during the Seljuk period often had decorative Cafic writing on the borders. These are the first examples of inscribed carpets. In later periods the technique spread from Konya to Anatolia and from here to Iran, and after the 15th century this systematic development led to a style of carpet decorated with writing which formed a special group in the eastern art of carpet making. In the 17th century carpets decorated with couplets began to be seen frequently. These carpets were usually woven for palaces or mosques, and examples of them can be seen in museums both in Turkey and abroad. The silk written prayer carpet in the Tomb of Mevlana, the gift of Yavuz Sultan Selim, is one of this group, but the oldest and finest among them. The fact that the carpet was never displayed, but immediately put away in a box can be seen from the worn lines where it was folded. In 1927 when the Tomb was opened as a museum this prayer carpet was removed from the box and displayed in a glass case.
According to experts on carpets, the Silk Prayer Carpet has 144 knots per square centimetre, thus making a total of 2 million 197 thousand knots in all. It is estimated that the carpet took five years to weave.
The Silk Prayer Carpet shines like lamps illuminating the mystic atmosphere of the Mevlana Museum, and every day hundreds and thousands of visitors stop to gaze at it The utmost care is taken to preserve the shining, unfaded colours of the carpet which is like a bouquet of flowers among the other prayer carpets on exhibit. For the carpet the hands which wove it and the sultans which knelt on it are like a dream, but now it must be living happier days in Mevlana Museum.
Iznik and Iznik Tiles
Iznik is located on the banks of the lake of the same name in the province of Bursa in the north-western part of Anatolia. In antiquity it lay within the borders of the Bithynian region. One legend says that the town was established on the return of the God Dionysus from India. According to another legend, Iznik was colonized by the soldiers who escorted Alexander the Great (356-323 B.C.) during his conquests.When Antigonas Monophthalmus founded the city in 316 B.C., there was already a settlement of the Bottiaei people here, called Elikore, but Antigonas called the town Antigoneia after himself. After the battle of Ipsus (301 B.C.), one of Alexander’s generals, Lysimachus (360-281 B.C.), took the city and named it after his wife Nikaia, the daughter of the Macedonian leader, Antipatros. Throughout the centuries the name Nikaia went through slight phonetic changes, becoming first Nicea and eventually Iznik in Turkish times.In the course of its history from 316 B.C. to the present-day, Iznik presents a picture of a city which has undergone great cultural and architectural changes. In the true sense of the word, Iznik is an archaeological and historical art laboratory of the Romans, Byzantines, Seljuk and Ottoman Turks.Following the recent excavations of Iznik kilns on the site, Prof. Aslanapa and Prof. Altun have clearly observed that the Ottoman ceramics in Iznik had a Seljuk background. The latest research and analysis have revealed that the white pasted hard ceramic consists of the same material as the soft porcelain used in the Ottoman Period. At first, blue and white were the prevailing colors in the pots and wall tiles in this category. During the 16th century, the turquoise was introduced. The embossed red of the wall tiles of the mihrab of Süleymaniye Mosque (1555) marks the peak of Ottoman tiles and ceramics. During the Ottoman era, the Iznik tiles and pottery were exported to other countries via the Island of Rhodes, which was then under Turkish rule.Evliya Çelebi, the famous Turkish traveller, mentions the existence of 300 workshops in Iznik during the 17th century. This number, also justified by the excavations, gives us an idea of the importance of tile production in this town. Various reasons have been put forward with regard to the decline of tile production in Iznik. The most widely accepted theory is that the demand from Istanbul for the use of these tiles in major public buildings such as mosques and palaces had fallen during the period of decline of the empire. In the beginning of the 20th century, the population of Iznik was composed of Turks as well as small ethnic minorities such as Greek and Armenians involved in farming and silk production.During the Turkish war of Independence, Iznik went through turbulent times. The town was invaded by Greeks in September 1920, and towards the final stages of the war it was burnt to the ground by the defeated invaders and the inhabitants had to flee. With the declaration of the Turkish Republic, Iznik became home for an influx of Turkish immigrants from Greece and Thrace.
Meerschaum
What Is Meerschaum?Meerschaum, contrary to popular belief, is not the fossilized remains of sea creatures, but a mineral: Hydrous Magnesium Silcate, it is found from 30 to 450 feet below the surface of the earth near the town of Eskişehir, Türkiye.Why Is Meerschaum Used For Pipes?Meerschaum’s magnesium content provides strength while the hydrogen and oxygen contribute porosity. As one of nature’s lightest and most porous substances, Meerschaum is a natural filter. This natural absorbency causes the pipe to slowly change colour, eventually turning rich brown colour.
Music
Turkey, rich in musical heritage, has developed this art in two areas, Turkish classical and Turkish folk music. When describing Turkish music today it is generally said that Ottoman composers availed themselves of the rich musical heritage found in the cultural centers of the Abbasid and the Timurogullari, where Turkish, Araband Iranian musicians performed and created music known as Ottoman court music. This music was based on mode and human voices.
The mode and musical instruments of Turkish music can be found in all middle-east countries. However, with the passing of time, there have been changes in the mode from region to region. Although written sources indicate 600 modes, only 212 have survived to our day. These can be divided as follows:
Simple modes,
Combined modes,
Modes with changing pitch.
Through the centuries many instruments have been used in Turkish music, such as the ud, tanbur, kemence, ney, kanun, kudum, bendir, def, halile, lavta, santur, rebap, musikar, cenk and sinelkeman.The various types of Turkish music differing in modes and pitch include tunes and spirituals and are classified as kar, murabba beste, agir semai, yuruk semai, sarki, pesrev, saz semai, taksim, gazel, ilahi and kaside.
Turkish music is also graded under the four headings below:
Non-religious music (with or without words),
Military music,
Mosque music,
Islamic mystic music.
The history of Turkish music, especially in regard to melodic variations, can be divided into four periods. The first is the formation which goes back to the years 1360-1453, when the Turks adopted Islam. After the conquest of Istanbul, but prior to the period of classical music, Ottoman music was influenced by Byzantine music, mainly in the years 1640-1712. The greatest proponents of the Ottoman style after the exemplary classical music created by Itri were Ebubekir Aga, Tab'i Mustafa Efendi, Kucuk Mehmet Aga, Sadulla Aga, Padisha III Selim and Ismail Dede Efendi. The period from 1955 onwards has been designated as the reform period.
Intended reforms in the field of music during the Republican period led to debates on the subjects of European, Turkish, polyphonic and monophonic music. During this period composers who were noted for their work included Refik Fersan, Cevdet Cagla, Sadettin Kaynak, Selahattin Pinar, Suphi Ziya Ozbekkan, Lem'i Atli, Rauf Yekta, Suphi Ezgi, Huseyin Saadettin Arel and others.
Currently, three groups represent Turkish music. The first group favors polyphonic music. The second group prefers an individual interpretation of classical music. Numbered among this group were the Nevzat Atlig chorus, Bekir Sidki Sezgin, Meral Ugurlu, Niyzi Sayin, Necdet Yasar, Ihsan Ozgen, Erol Deran, Cinucen Tanrikorur and others. The third group preserves traditional ties coupledwith high quality and includes Yalcin Tura, Mutlu Torun, Ruhi Ayangil and others of the "new wave."
Turkish music is a product of Turkish thoughts and feelings and of migrations and changing geographical positions. It expresses the changes in the ways of life of the Turkish people throughout history.
Ballads and songs are especially important. Turkish folk music encompasses all natural and communal events. It branches out into "Kirik Hava" and "Uzun Hava" and makes use of wind, string, and rhythm instruments.
From 1926 onwards various state enterprises have conducted research into Turkish folk music.
In 1826, Sultan Mahmut II attempted to modernize the Turkish Army and organize a military band similar to the bands of western armies, and in 1828 the Imperial Band was founded.
After the proclamation of the Republic, the orchestra was renamed the Riyaseti Cumhur Musiki Heyeti, and in 1958 it was again renamed the Presidential Symphony Orchestra, its current title. The Music Teachers Academy was opened in 1924 and the Ankara State Conservatory in 1936. Today there are conservatories in both Istanbul and Izmir.
The flow of pop music from the west has also influenced Turkey, and since the 1960's Turkey has followed world trends and produced artists in this field of music.
Laminated Paper in Calligraphy
The dictionary definition of the Turkish word murakka "patchwork" or "collage". The term was applied to a thin, stiff, unbendable cardboard obtained by layering a number of sheets of paper with their grains perpendicular to one another, using a technique similar to that of plywood today. The finished paper on which calligraphers produced their work was then affixed on top of this, after which the work was framed and decorated. The term murakka was also employed for albums which consisted of joining together a few small samples of calligraphy know as kit'a (section).
Today, the heavy paper known as cardboard was unavailable from paper sellers, and as a result it was prepared with great effort by book binders who were engaged in book crafts. Using a special technique, this cardboard manufactured by layering sheets of paper one on top of another was as flexible and as tense as a bow.
Manufacture of cardboard in this way was referred to as "tensing cardboard".
Tensing Cardboard
Collage by Mir Ali in the talik style.(Süleymaniye Library)
In tensing cardboard, the type of paper is of great importance. Paper which becomes deformed when it gets wet is never employed. The paper used for this purpose must be strong. The fact that the fibbers of paper show a tendency to become lax and lengthen predominantly in one direction is a natural result of its manufacture. This tendency to become lax or lengthen in one direction is referred to as the paper's grain. Paper which becomes lax and lengthens returns to its former length when it dries. It is just on this aspect of paper that cardboard is tensed.
The paper which is to be converted into cardboard is prepared by being cut into different sizes of length and width, one according to the other. The piece of paper among these with the smallest dimensions represents the useful area. As the number of layers in the cardboard increases, so does its strength and thickness. Once bookbinders have learned how many layers of paper are required, they prepare it according to order.
Both sides of each paper cut in different measurements is dampened with a wet sponge. Then without immediately drying it is rolled up to encourage it to become lax and made to wait for fifteen minutes. This waiting period is known as "tempering the paper".
Collage done in the talik style.(Süleymaniye Library)
This sheets of paper are affixed one on top of another in order from the smallest to the largest on a smooth, flat board which lacks any knots. In the past, the wood of the linden tree was preferred for this board. The dimensions of the board must be greater than those of the largest sheet of paper used.
In layering the paper, a number of matters need attention, Unless precautions are taken according to the paper pulp, the composition of the ink, whether the calligraphy is new or old, and whether or not there have been corrections, and one simply affixes the paper at random, one will be destroying the work.
Descriptive collage done in the sekerzade style.(Suleymaniye Library)
A flour or cornstarch mixture is preferred in the layering of the paper since the possibility of separation exists when the paper is dampened. Cornstarch is mixed with water and cooked until it achieves the texture of a pudding, and then should be left to "rest" for a few days. To prevent damage by worms and similar vermin, a bit of alum was also added to the cornstarch. After the mixture is cooled, it is strained to eliminate any lumps, and is thus ready for use. The smallest piece of paper which is still damp is spread out and placed on the center of the board. A very thin layer of the paste mixture is spread over the upper surface and worked thoroughly into the paper. Adhesive is spread over one side of the next larger sheet of paper at another place, and taking care that no air intervenes, the larger sheet is very slowly placed over the one below. In this layering process, care is shown in placing the second sheet so that it overlaps the first by an equal amount in every direction. In this way, the second sheet is attached both to the first and to the board by means of the excess around it edge. Another sheet is placed over the second and then rubbed by hand to remove any excess intervening paste or air bubbles. If the same process is desired for several layers, these are affixed in the same way. Following this, the cardboard is left to dry in the shade to allow the moisture to evap orate. It is essential here that the paste be equally distributed everywhere. If this is not ensured, the more rapidly drying areas will warp, while there will be cracks in the paper where it does not dry. In tensing cardboard, the order of pasting the paper may also take place from largest to smallest, in an order reverse of that described above. In that case however only the bottommost sheet should be affixed to the board by its overlapping edges.
Collage done by Sheik Hamdullah in A.H. 901 in the nesihstyle.(Süleymaniye Library)
After the cardboard has thoroughly dried, a thin layer of the same paste is then applied to the reverse of the paper containing the calligraphy, and this is affixed by centring it on the tensed cardboard. After this has all dried, ornamentation takes place by one skilled in that art, or the work is affixed to marbled paper. If any air remains trapped during the tensing, this must be removed before drying by piercing the locations with a needle, other wise that spot will remain unglued. All this care notwithstanding, a wavy surface is observed in some types of cardboard on account of incompatibility in the paper. This is known as "lumpy cardboard."
Album Collages
All the sections which are to become part of the collage are tensed as usual and layered, then illumination is carried out. All the sections are cut to the same dimensions and placed side by side. They are surrounded on three sides by a thin strip of leather or cloth and affixed to one another. This also prevents the edges of the sections from being damaged.
This double section is attached at the bottom to another double section which is also bound with a leather or cloth strip. After all the sections have been connected the collage is bound in the classical way. Collages made in this way are known as "Flat Collages", "Book Collages", or simply "Collages".
If two adjacent sections are attached to one another only at the bottom, then it ill be possible to open all the sections at once and see them and then to fold them again in a zigzag. Collages of this type are known as "Accordion Collages".
The reason that collage were preferred starting from the 15th Century onward must be that they lasted for a long time and they made it possible for various bits of writing to be collated. Collages were also made as albums of miniatures and illumination, but we see that it was most often carried out for the art of calligraphy. Collages also made it possible for calligraphy models, eulogies, prayers, holy verses, and hadith to be placed in an orderly pagination arrangement. The signatures of the calligraphers are generally to be found at the end.
We find sülüs, nesih, muhakkak, tevki, talik, and reyhani styles in collages. Below lines written in the sülüs, muhakkak, and nesih, reyhani, and rikaa styles using a finer nib. It is possible that a holy verse, hadith, or word begun in one section might terminate in the middle. In that case, these would be continued in the next section.
In addition to this, there are also collages which consist of composites of sections which have nothing to do with one another and which are done by different calligraphers. These are known as "Compilation Collages".
The collages adorning our museums and libraries with both their calligraphy and their decorations await the research and attention of their enthusiasts.
Source: Antika, The Turkish Journal Of Collectable Art , May1986 Issue:14by : Z. Cihan Özsayiner
Turkish Folklore
Folk Literature
Composed of "Tekke" and "Asik," works of literary worth, often anonymous and passed down from generation to generation.These include epics, legends, folk poems, ballads, elegies, folk songs, riddles, folk tales anecdotes, proverbs, expressions and rhymes.
Folk Heroes
Nasrettin HocaA 13th century humorist and sage from Aksehir. His witticisms are known throughout Turkey and often appear in conversation.
KaragozA jester, said to have lived in Bursa in the 14th century and now immortalized as a shadow puppet. Karagoz is a rough man of the people who uses his ribald wit to get the better of his pompous friend, Hacivat. The puppets are made from gaily painted, translucent animal skins and are projected onto a white screen.
Yunus EmreThe 13th century philosopher poet, one of Turkey's national treasures, promoted basic themes of universal love, friendship, brotherliness and divine Justice. His simple and pure writing is relevant and thought-provoking to this day.
KorogluA 15th century folk poet, Koroglu was a role model for his contemporaries and a hero of his time. His adventures have been recounted for centuries and perhaps now with more interest than ever. Koroglu was one of the first people to pioneer the ideal of unconditional help for the poor and down trodden. He was also spoke out against government control and harrassment.
Folk Dances
Folk dances have different characteristics based on region and location and are generally engaged in during weddings, journeys to the mountains in the summer, when sending sons off to military service and during religious and national holidays. The best known folk dances are:
HoronThis Black Sea dance is performed by men only, dressed in black with silver trimmings. The dancers link arms and quiver to the vibrations of the kemence, a primitive type of violin.
Kasik OyunuThe Spoon Dance is performed from Konya to Silifke and consists of gaily dressed male and female dancers clicking out the dance rhythm with a pair of wooden spoons in each hand.
Kilic KalkanThe Sword and Shield Dance of Bursa represents the Ottoman conquest of the city. It is performed by men only, dressed in early Ottoman battle dress, who dance to the sound of clashing swords and shields withoout music.
ZeybekIn this Aegean dance, colorfully dressed male dancers, called 'efe', symbolize courage and heroism.
Folk Music
A whirling dervishes performance
The lively Turkish folk music, which originated on the steppes of Asia, is in complete contrast to the refined Turkish classical music of the Ottoman court. Until recently, folk music was not written down, and the traditions have been kept alive by the 'asiklar', or Turkish troubadours. Distinct from Turkish folk music is Ottoman military music, now performed by the 'mehter takimi' (Janissary Band) in Istanbul, which originated in Central Asia, and is played with kettle drums, clarinets, cymbals and bells. The mystical music of the Whirling Dervishes is dominated by the haunting sound of the reed pipe or 'ney', and can be heard in Konya during the Mevlana Festival in December.
Performing Arts
There are six varieties of traditional Turkish performing arts: Village PlaysPlays are put on in accordance with rural traditions on special days, weddings and holidays.
MeddahA kind of one-act dramatic play where the narrator also imitates the various characters in the play.
Karagoz Traditional show theatre, where the shadows of human and animal figures, cut out of leather and colored, are thrown onto a white curtain using a light source behind it.
Orta OyunIn style and theme resembles Karagoz, but is performed by real actors
Tuluat TheaterA mixture of Orta Oyun and western theater.
Miniature Arts
The basic characteristics of form, design, colour and representation in Turkish art developed primarily in the realm of miniature painting. The Turkish miniature style was influenced by many trends and developed over the centuries from the empires of Central Asia to the Seljuks and from the foundation of the Ottoman Empire to the conquest of Istanbul and the Tulip era.
It was during the Seljuk era that miniature painting attained the stature of national art. It was during this period that Nakishane (schools of embroidery) were established. An exchange of miniature artists about the same time between Turkey and Iran further influenced these arts in both countries.
The Ottoman style in miniatures made itself evident in the 15th century, leading to the production of classic examples in the 16th Century.
The romantic scenes of landscaping in Persian miniatures were simplified in Ottoman miniature by the reducing detailed landscape scenes to plain backgrounds. Human figures, buildings, and other main elements of the subject predominated. In classical Turkish miniatures, lines are straight, colours are vivid and the style is narrative. Miniature art is known fo its strongly-built heroes, simplicity, selection of themes from real life and the powerful concept of colour. The most important studies on miniature painting after the Republican era began were carried out by Ord. Prof. Süheyl Ünver.
Courses are supported by the Ministry of Culture with a view towards popularizing the art. Work on miniatures is carried out in Istanbul, Ankara, Konya, Izmir, and Kütahya provinces.
19 Ekim 2008 Pazar
fights in land of wars
Jereed, or “çavgan,” is a traditional game which has been played by Turks for many centuries. Turks brought this horse-riding game with them in their journey from Central Asia to Anatolia. For Turks, the horse was both sacred and indispensable. All the days of their lives were spent in the company of horses. Koumiss (kimiz), which means horses’ milk, was their staple drink. For the Turks, jereed was both a great ceremony and a sports competition. Later, in the 16th century, it came to be considered a war game by the Ottoman Turks. In the 19th century, it became the largest sports show and game of the Ottoman state and its palaces. Mahmut II banned jereed in 1826 for its status as a dangerous game. But despite this, thurse game continued to spread to all the parts of the empire as an important Ottoman war game. Until 40 or 50 years ago, the game was still widely played across Anatolia, but later its scope shrank to only the areas of Balikesir, Sögüt, Konya, Kars, Erzurum and Bayburt. And now, for over two decades, the game has retreated across the sands of time into only Konya and Balikesir. Yet to this day, almost everywhere around the country, young men in villages continue to play jereed on the occasions of weddings and holidays. This sport, along with wrestling, continues to be a contest of bravery in all corners of Turkey. The zurna, a reed instrument something like an oboe, is played along with drums at the jereed field to grab people’s attention. The tradition of jereed is still alive in Iran, Afghanistan, Turkmenistan and other Asian countries inhabited by people of Turkish origin. Today in Turkey, the game is still played on the second Sunday in September in Sögüt at the Ertugrul Gazi (veterans’) ceremonies and in Erzurum, Kars and Bayburt to mark various other occasions. In 1972, a Jereed Festival was organized in Konya by the Konya Tourism Association. Jereed teams from Erzurum and Bayburt participated and gave sterling performances at the festival. There are efforts current underway to restart the jereed tradition in Konya. In a jereed game, there are two teams. These two teams are placed in rows of 6, 8 or 12 players in a field as much as 70 or 120 meters in length. Jereed players, dressed in regional costumes, mount their horses. With their right hand they hold the first jereed – a long stick – they will throw while holding other jereeds in their left hand. One rider from each side rushes forth towards the opposite side until they are within 30-40 meters of the other side. Then one player shouts the name of a player from the other team, challenging him to enter the game. He then throws the jereed with his right hand to that player. Later he turns around and he spurs his horse towards his own row. The challenged player from the opposing team follows him and throws a jereed at the player who is running away. Another player from the first row comes out and meets the returning rider. The player from the second row starts riding quickly to his row and takes his former place. This time his rival chases him and throws a jereed at him. The game continues in this manner. Players who succeed in hitting a player from the opposing team with a jereed win a point, but they lose a point if the jereed hits the horse instead of the player. The jereed players can make several different evasive manoeuvres in order to avoid being hit by players from the other team. The rider leans towards either side of the horse, under the horse’s stomach or even its neck. Some players score points by hitting the other team’s player three or four times before that player manages to escape and take his place back in his row. Occasionally players are injured when they are hit on the head, eyes or ears. There are even some cases, albeit rare, where such injuries have resulted in death. A player who dies in the course of a game is considered to have perished in battle, so his surviving relatives don’t seek redress against the other player. Fathers even boast about their sons who lost their lives while taking part in the game. Initially, the jereeds were made out of date or oak trees. They measured 70-100 centimetres long and were 2-3 centimetres wide. Later, in order to minimize the risk of fatalities during play, wood from poplar trees came into favour in making jereeds. The two ends of the sticks were cut into a cylindrical shape and made round. The wood’s bark is also removed so as not to injure the person it hits. The game’s spectators yell and shout in order to encourage the players and their horses. If two relatives are playing in a game, they are not placed on rival teams, but on the same one. Young men have to respect this decision of the older men, and the older men respect this tradition. At the end of a jereed game, a council formed by former jereed players decide which team will be named the winner. The organizers of the game host dinners and hands out awards to the victors. The game of jereed was first introduced to Anatolia by Alpaslan, and later it spread to European and Arab countries. In the 17th century, the game started to be played in France, Germany and other countries on the continent. The Konya Tourism Association once again put this national battle game into the spotlight by organizing a Jereed Festival in September of 1972. Here are some terms used in the game of jereed: Degnek, dignek, deynek: Other names for jereed in certain regions. Cirit havasi: Sections or the entirety of the music played during the game on the drums and zurna. At oyunu (Game of the Horse): What jereed is called in the areas of Tunceli and Mus. At oynatma havasi: Before the jereed game begins, this is a special music with a particular rhythm played to make the horses trot and dance. Rahvan: This is a special gait of the horse when the horse moves the two feet on either side of its body in unison, as if running with two feet. This way, it doesn’t shake the rider. Tirisa kalkmak: The name for a running style in which the horse moves the two feet on opposite, diagonal sides of the body in unison. This is a fast gait which shakes the rider. Dörtnal (Four horseshoes): The fastest running speed of the horse. Hücum dörtnal (Four horseshoes attack): Riding a horse at full speed towards a target. Adeta: The regular gait of a walking horse. Aheste: When the horse walks slowly, putting weight on his hips. At basi (horse’s head): Used to describe two horses running nearly even, or neck-and-neck. At cambazi (horse daredevil): A player who makes a great show of riding skills on the horse. At oynatmak: Showing your skills with jereed. Sipahi, sipah, ispahi: This was the name given to a group of horse-riding soldiers in the Janissaries. Good jereed players or good horse riders are also given this nickname in some areas. Seymen olmak: Wearing local costumes at a wedding in Ankara or the surrounding area. Osmanli (Ottoman): Horse rider, cavalryman. Menzil: During jereed, players who are lined up on their horses. Alan (field): Jeered playing field. Sehit (martyr): The name given to players who are killed during the game. Acemi (rookie, someone who new to a profession, someone lacking skill): A player is called an acemi if the jereed he throws hits the horse rather than the player of the opposing team
Kirkpinar Wrestling
The History of Kirkpinar Various stories are told to explain how Kirkpinar wrestling started some 641 years ago. The following tale is the one most widely told: In 1346, during military expeditions led by Orhan Gazi to conquer Rumelia (the part of the Ottoman Empire which lay in Europe), his brother Süleyman Pasa marched with 40 soldiers to Domuzhisar, which was then in the hands of the Byzantines. They raided and conquered the Domuzhisar, or Domuz Fortress. After also conquering other fortresses, the group of 40 soldiers who formed the advance guard returned, and they came to rest in Samona, which is today in Greece. There, these 40 soldiers began to wrestle. After hours of wrestling, two brothers named Ali and Selim both proved unable to defeat the other.On a Hidrellez day (a festival held on May 6 to celebrate the beginning of summer), these two brothers started wrestling again. The wrestling match lasted the entire day but still neither man could defeat his brother, so the contest continued throughout the night illuminated by candle and torch light. In the end, however, both of the brothers ran short of both breath and energy and so they died. At the spot where the two men had perished, where there was a fig tree, their friends laid them to rest. Then many years later they came to visit the tree.At that very place where the two brothers were buried, they found a great river flowing. Following this the people of the region start calling the area “Kirkpinar” (Forty Springs). This was at the green pastoral area of the Greek village of Samona. At the end of the Balkan wars and World War I, the Kirkpinar Wrestling Contest started to be held at the place called Virantekke, which is located between Edirne and Mustafapasa. After the foundation of the Turkish Republic, since 1924 the contests have been held in Edirne’s Sarayiçi area. Until 1928, agas (landlords) organized the Kirkpinar Wrestling Contest and they entertained the guests and gave awards to the winners. However, due to economic troubles in the country, people became reluctant to volunteer to become agas. So, starting in 1928, the Turkish Red Crescent (Kizilay) and the Child Protection Society (Çocuk Esirgeme Kurumu) took over the duties of putting together the wrestling contests. In 1946, the Edirne Municipality started organizing the Kirkpinar Wrestling Contest, and in this year also Edirne Mayor Tahsin Sipka added the contest’s organization to the municipality’s official duties.
Pehlivan “Pehlivan” is a Persian word normally meaning brave, but it also has a number of secondary meanings: officer, governor, a physically large man or a person who tells the truth. Throughout history the word has been used with a variety of meanings. The Seljuks used to employ the word to refer to heroic warriors, accomplished shooters and wrestlers. In the 16th century, it was used exclusively for athletes, and this practice continued to the end of the reign of Sultan Mahmut II. The entire Turkish nation, including women and children, loves wrestling, and they respect wrestlers for their roots in the culture of warriors and heroism. People love pehlivans because they are physically stronger than everyone else, as well as muscular, healthy-looking, and brave, and because they have strong characters and you can trust their word. In Ottoman times, wrestling contests were held as a part of festivals and weddings or as a way to raise funds for groups promoting
Camel Wrestling
It is said that the first camel wrestling competition was held in the village of Hidirbeyli in Aydin’s Incirliova township about two centuries ago. However, A. Münis Armagan gives a different account in his book Bati Anadolu Tarihinde Ilginç Olaylar (Interesting Incidents in Western Anatolian History), in the chapter on the “End of the Camels.” Armagan writes that camel wrestling was done in the time of Mahmut II, in Tire and its surroundings. Although the origin of camel wrestling cannot be placed exactly, it is believed that it started during nomadic times. People interested in camel wrestling or camel owners say that the nomads used to have their camels wrestle as part of the competition between caravan owners. Today, camel wrestling is popular mostly in Aydin. It is also seen in the cities of Izmir, Manisa, Mugla and Denizli in the Aegean region, Balikesir and Çanakkale in the Marmara region and Burdur, and Isparta and Antalya in the Mediterranean region. Although camel wrestling has certain rules, these rules may vary from area to area. Unlike other sports, camel wrestling does not require a special field or spectators. Most of the time, organizations active in areas such as; education, culture, health, sports or social welfare holds camel wrestling competitions as fundraisers. In some areas, municipalities also help to organize the event so as to bring order and discipline to the competitions. The proceeds earned from camel wrestling, after costs are deducted, are used for certain purposes. Neither pari-mutuel arrangements nor betting are allowed. Only male camels can wrestle in these contests, and then only those born to female camels with a single hump (dromedary or “yoz” camels) or those with double humps (Bactrian or “buhur” camels). As a class, these wrestling males are called “tülü” camels. These camels are bred especially for wrestling, which means that the ancestors of these wrestling camels were wrestlers themselves. These camels are bred with a great deal of care and are trained for wrestling. The contests are held in the winter months of December, January, February and March when the tülüs are in heat. Every wrestling camel must have a name. Sometimes the camel’s owner gives it a name, and sometimes the spectators find a name for the camel inspired by how it behaves during wrestling matches. Some camels are named after popular characters from TV shows, such as American detective Columbo and Sahintepesi. Other examples of camel names are Dozer, Gezer, Sarizeybek, Yörükali, Almanyali, Ceylan, Felek, Ali Tülü, Talanci, Karka Kartali, Suat, Zümrüt, Menderes, Firat, Takmakol, Soför, Civan, Karamurat, and Yarimdünya. The name of the competing camel is written on a piece of embroidered cloth called a pes hung behind the saddle, which is called the “havut.” Beneath the camel’s name is written the word Masallah (May God protect him). One day before the wrestling contest, the camels are decked out in a manner prescribed by tradition. They are then walked through the streets accompanied by music played on the drums and zurna. This is a spectacle which everyone should see at least once. When you come into the town before a tournament, you can hear the zeybek music played with the drums and zurna and the sounds of bells dangling from the camels. The dressed-up camels are worth seeing. You could never tire of watching them. The entire town takes on a carnival atmosphere. Large crowds gather in front of the kahvehanes, the tea houses where men (but not women) go to play cards or backgammon. Camel wrestling fans get involved in boisterous discussions about the camels set to compete. The camel owners are easy to spot due to their distinctive dress: cornered caps, traditional scarves around the neck, jackets, special trousers and accordion-like boots. Some camel wrestling enthusiasts who don’t actually own camels also dress in similar outfits. Some fans sit around TV sets to watch earlier wrestling contests which were videotaped. On the evening before the camel wresting contests, a “Hali Gecesi” (Rug Night) occasion is held with the attendance of camel owners and other guests. This is the sort of festivity where people meet new friends and old acquaintances strengthen their bonds of friendship. They eat, drink, sing songs native to their particular region, dance, entertain their guests and also sell rugs at an auction. This “Hali Gecesi” is definitely organized on the night before the wrestling. People prepare food beforehand and they eagerly await the wrestling competitions the next day. The day of wrestling In the wee hours of the meeting, crowds of people start flocking to the wrestling field while the camel owners try to find a good spot in the fields where their camels can face each other, those who want to watch the matches grab good place for themselves and their families. They cook meat on a barbecue spit. By about 9 or 10 o’clock, the camel wrestling fans have filled the field. Street sellers set up their stands and tables around the field where they offer a wide variety of food, drinks and souvenirs, while drummers and zurna players play traditional tunes. Inspired by the music, some people dance the traditional zeybek dance. During all this hullabaloo, loudspeakers blare the names of the camels set to compete, thus signalling the beginning of the contests proper. Now the activity around the field moves to focus inside the field of competition. Camel owners bring their camels into the wrestling area. First the camels walk a lap around the field, after which they start wrestling usually between 9 and 10 o’clock. The cazgir; the person who announces wrestlers or the wrestling camels – calls out the camels’ names. The cazgir reads poems praising each camel, adding colour to the contest. This cazgir, just as in two-legged wrestling contests, is the most important and colourful person in the competition. He treats the camel wrestling match just like a sports announcer acting as commentator to a soccer match. Within the wrestling organization, there is a refereeing council formed by a chief referee, middle referee and table referee, as well as an urganci (a person who deals with ropes), people responsible for tying camels’ mouths, and a person who checks the camels’ mouths after they are tied. Camel wrestling is held in four categories, namely Foot, Middle, Under the Head and Head. A camel can win in any of three ways: -by making the other camel retreat, -by making the other camel scream, -or by making the other camel fall. In the first road to victory, one camel sends his rival into retreat with just his fearsome appearance. In the second, one camel overpowers the other so much that he makes him scream. In the third, one camel cunningly manoeuvres the other to make him fall down. The winning camel goes and sits on his vanquished competitor. Another way victory can be secured is when the camel’s owner takes his fighter out of the contest in order to prevent him from being hurt. The camel owner throws a rope on the ground indicating that he is withdrawing from the contest. The other camel is declared the winner. And sometimes the game ends in a tie. Below are some terms used to refer to tricks and manoeuvres employed during wrestling: Bag, Çengel, Çatal, Makas, Kol Atmasi, Musat Çengel, Tam Bag, Yarim Bag, Düz Çengel, Tekçi, and Kol Kaldirma. The contest’s organizers try to pit camels who excel at different tricks to make the matches more exiting. Every camel wrestles with a tülü from his own class. Camels that wrestle from the right are called “rightist,” camels that wrestle from the left are called “leftist,” camels that trip the other by using foot tricks are called “çengelci,” camels that take their rival’s head under their chest and then try to sit are called “bagci,” and camels which push their rivals to make them beat a retreat are called “tekçi.” The winning camel stands with his four feet together and greets the audience in a proud, boastful manner. He accepts a rug as his award and then exits the wrestling field. The camel which loses, on the other hand, looks embarrassed and keeps quiet. A camel wrestles just once per day and each wrestling match lasts for 10 or 15 minutes. These rules exist to prevent the camels from being too badly hurt or even dying as well as to protect their well-being. The games are conducted both with discipline and a strong nod to tradition. At the end of the contest, the owners of the winning camels and their trainers (sarvan) look joyful and camel wrestling fans return to their homes with the satisfaction of having watched exciting camel wrestling matches all day long. The camel wrestling contests that are usually held during winter in the Aegean region have become a winter festival there.
Kirkpinar Wrestling
The History of Kirkpinar Various stories are told to explain how Kirkpinar wrestling started some 641 years ago. The following tale is the one most widely told: In 1346, during military expeditions led by Orhan Gazi to conquer Rumelia (the part of the Ottoman Empire which lay in Europe), his brother Süleyman Pasa marched with 40 soldiers to Domuzhisar, which was then in the hands of the Byzantines. They raided and conquered the Domuzhisar, or Domuz Fortress. After also conquering other fortresses, the group of 40 soldiers who formed the advance guard returned, and they came to rest in Samona, which is today in Greece. There, these 40 soldiers began to wrestle. After hours of wrestling, two brothers named Ali and Selim both proved unable to defeat the other.On a Hidrellez day (a festival held on May 6 to celebrate the beginning of summer), these two brothers started wrestling again. The wrestling match lasted the entire day but still neither man could defeat his brother, so the contest continued throughout the night illuminated by candle and torch light. In the end, however, both of the brothers ran short of both breath and energy and so they died. At the spot where the two men had perished, where there was a fig tree, their friends laid them to rest. Then many years later they came to visit the tree.At that very place where the two brothers were buried, they found a great river flowing. Following this the people of the region start calling the area “Kirkpinar” (Forty Springs). This was at the green pastoral area of the Greek village of Samona. At the end of the Balkan wars and World War I, the Kirkpinar Wrestling Contest started to be held at the place called Virantekke, which is located between Edirne and Mustafapasa. After the foundation of the Turkish Republic, since 1924 the contests have been held in Edirne’s Sarayiçi area. Until 1928, agas (landlords) organized the Kirkpinar Wrestling Contest and they entertained the guests and gave awards to the winners. However, due to economic troubles in the country, people became reluctant to volunteer to become agas. So, starting in 1928, the Turkish Red Crescent (Kizilay) and the Child Protection Society (Çocuk Esirgeme Kurumu) took over the duties of putting together the wrestling contests. In 1946, the Edirne Municipality started organizing the Kirkpinar Wrestling Contest, and in this year also Edirne Mayor Tahsin Sipka added the contest’s organization to the municipality’s official duties.
Pehlivan “Pehlivan” is a Persian word normally meaning brave, but it also has a number of secondary meanings: officer, governor, a physically large man or a person who tells the truth. Throughout history the word has been used with a variety of meanings. The Seljuks used to employ the word to refer to heroic warriors, accomplished shooters and wrestlers. In the 16th century, it was used exclusively for athletes, and this practice continued to the end of the reign of Sultan Mahmut II. The entire Turkish nation, including women and children, loves wrestling, and they respect wrestlers for their roots in the culture of warriors and heroism. People love pehlivans because they are physically stronger than everyone else, as well as muscular, healthy-looking, and brave, and because they have strong characters and you can trust their word. In Ottoman times, wrestling contests were held as a part of festivals and weddings or as a way to raise funds for groups promoting
Camel Wrestling
It is said that the first camel wrestling competition was held in the village of Hidirbeyli in Aydin’s Incirliova township about two centuries ago. However, A. Münis Armagan gives a different account in his book Bati Anadolu Tarihinde Ilginç Olaylar (Interesting Incidents in Western Anatolian History), in the chapter on the “End of the Camels.” Armagan writes that camel wrestling was done in the time of Mahmut II, in Tire and its surroundings. Although the origin of camel wrestling cannot be placed exactly, it is believed that it started during nomadic times. People interested in camel wrestling or camel owners say that the nomads used to have their camels wrestle as part of the competition between caravan owners. Today, camel wrestling is popular mostly in Aydin. It is also seen in the cities of Izmir, Manisa, Mugla and Denizli in the Aegean region, Balikesir and Çanakkale in the Marmara region and Burdur, and Isparta and Antalya in the Mediterranean region. Although camel wrestling has certain rules, these rules may vary from area to area. Unlike other sports, camel wrestling does not require a special field or spectators. Most of the time, organizations active in areas such as; education, culture, health, sports or social welfare holds camel wrestling competitions as fundraisers. In some areas, municipalities also help to organize the event so as to bring order and discipline to the competitions. The proceeds earned from camel wrestling, after costs are deducted, are used for certain purposes. Neither pari-mutuel arrangements nor betting are allowed. Only male camels can wrestle in these contests, and then only those born to female camels with a single hump (dromedary or “yoz” camels) or those with double humps (Bactrian or “buhur” camels). As a class, these wrestling males are called “tülü” camels. These camels are bred especially for wrestling, which means that the ancestors of these wrestling camels were wrestlers themselves. These camels are bred with a great deal of care and are trained for wrestling. The contests are held in the winter months of December, January, February and March when the tülüs are in heat. Every wrestling camel must have a name. Sometimes the camel’s owner gives it a name, and sometimes the spectators find a name for the camel inspired by how it behaves during wrestling matches. Some camels are named after popular characters from TV shows, such as American detective Columbo and Sahintepesi. Other examples of camel names are Dozer, Gezer, Sarizeybek, Yörükali, Almanyali, Ceylan, Felek, Ali Tülü, Talanci, Karka Kartali, Suat, Zümrüt, Menderes, Firat, Takmakol, Soför, Civan, Karamurat, and Yarimdünya. The name of the competing camel is written on a piece of embroidered cloth called a pes hung behind the saddle, which is called the “havut.” Beneath the camel’s name is written the word Masallah (May God protect him). One day before the wrestling contest, the camels are decked out in a manner prescribed by tradition. They are then walked through the streets accompanied by music played on the drums and zurna. This is a spectacle which everyone should see at least once. When you come into the town before a tournament, you can hear the zeybek music played with the drums and zurna and the sounds of bells dangling from the camels. The dressed-up camels are worth seeing. You could never tire of watching them. The entire town takes on a carnival atmosphere. Large crowds gather in front of the kahvehanes, the tea houses where men (but not women) go to play cards or backgammon. Camel wrestling fans get involved in boisterous discussions about the camels set to compete. The camel owners are easy to spot due to their distinctive dress: cornered caps, traditional scarves around the neck, jackets, special trousers and accordion-like boots. Some camel wrestling enthusiasts who don’t actually own camels also dress in similar outfits. Some fans sit around TV sets to watch earlier wrestling contests which were videotaped. On the evening before the camel wresting contests, a “Hali Gecesi” (Rug Night) occasion is held with the attendance of camel owners and other guests. This is the sort of festivity where people meet new friends and old acquaintances strengthen their bonds of friendship. They eat, drink, sing songs native to their particular region, dance, entertain their guests and also sell rugs at an auction. This “Hali Gecesi” is definitely organized on the night before the wrestling. People prepare food beforehand and they eagerly await the wrestling competitions the next day. The day of wrestling In the wee hours of the meeting, crowds of people start flocking to the wrestling field while the camel owners try to find a good spot in the fields where their camels can face each other, those who want to watch the matches grab good place for themselves and their families. They cook meat on a barbecue spit. By about 9 or 10 o’clock, the camel wrestling fans have filled the field. Street sellers set up their stands and tables around the field where they offer a wide variety of food, drinks and souvenirs, while drummers and zurna players play traditional tunes. Inspired by the music, some people dance the traditional zeybek dance. During all this hullabaloo, loudspeakers blare the names of the camels set to compete, thus signalling the beginning of the contests proper. Now the activity around the field moves to focus inside the field of competition. Camel owners bring their camels into the wrestling area. First the camels walk a lap around the field, after which they start wrestling usually between 9 and 10 o’clock. The cazgir; the person who announces wrestlers or the wrestling camels – calls out the camels’ names. The cazgir reads poems praising each camel, adding colour to the contest. This cazgir, just as in two-legged wrestling contests, is the most important and colourful person in the competition. He treats the camel wrestling match just like a sports announcer acting as commentator to a soccer match. Within the wrestling organization, there is a refereeing council formed by a chief referee, middle referee and table referee, as well as an urganci (a person who deals with ropes), people responsible for tying camels’ mouths, and a person who checks the camels’ mouths after they are tied. Camel wrestling is held in four categories, namely Foot, Middle, Under the Head and Head. A camel can win in any of three ways: -by making the other camel retreat, -by making the other camel scream, -or by making the other camel fall. In the first road to victory, one camel sends his rival into retreat with just his fearsome appearance. In the second, one camel overpowers the other so much that he makes him scream. In the third, one camel cunningly manoeuvres the other to make him fall down. The winning camel goes and sits on his vanquished competitor. Another way victory can be secured is when the camel’s owner takes his fighter out of the contest in order to prevent him from being hurt. The camel owner throws a rope on the ground indicating that he is withdrawing from the contest. The other camel is declared the winner. And sometimes the game ends in a tie. Below are some terms used to refer to tricks and manoeuvres employed during wrestling: Bag, Çengel, Çatal, Makas, Kol Atmasi, Musat Çengel, Tam Bag, Yarim Bag, Düz Çengel, Tekçi, and Kol Kaldirma. The contest’s organizers try to pit camels who excel at different tricks to make the matches more exiting. Every camel wrestles with a tülü from his own class. Camels that wrestle from the right are called “rightist,” camels that wrestle from the left are called “leftist,” camels that trip the other by using foot tricks are called “çengelci,” camels that take their rival’s head under their chest and then try to sit are called “bagci,” and camels which push their rivals to make them beat a retreat are called “tekçi.” The winning camel stands with his four feet together and greets the audience in a proud, boastful manner. He accepts a rug as his award and then exits the wrestling field. The camel which loses, on the other hand, looks embarrassed and keeps quiet. A camel wrestles just once per day and each wrestling match lasts for 10 or 15 minutes. These rules exist to prevent the camels from being too badly hurt or even dying as well as to protect their well-being. The games are conducted both with discipline and a strong nod to tradition. At the end of the contest, the owners of the winning camels and their trainers (sarvan) look joyful and camel wrestling fans return to their homes with the satisfaction of having watched exciting camel wrestling matches all day long. The camel wrestling contests that are usually held during winter in the Aegean region have become a winter festival there.
highlights of anatolia
ISTANBUL
AYASOFYA
The Basilica of Hagia Sophia was constructed by Roman Emperor Justinian in 537 AD. This was the largest church in the Christian world for a thousand years.Its immense dome rises nearly 200 feet above the ground and its diameter spans more than 100 feet. The mosaics covering the walls are among the most important works of art that have survived to this day of the Byzantine era.
Large round buildings had been successfully covered by domes before, but Hagia Sophia had a rectangular floor plan, and covering a large rectangular structure by a huge central dome was being tried for the first time in history. The dome collapsed and repaired many times.
The Ottomans converted the basilica to a mosque in the 15 th century after the conquest of Istanbul. Recognizing its historic and universal importance, the Turkish Government turned it into a museum in 1935
SULTANAHMET MOSQUE
Sultanahmet Mosque is the most famous monument in both the Turkish and the Islamic worlds. It was built in the classic Turkish architectural style between 1609-1616 by the architect Mehmet. The building is more familiarly known as the Blue Mosque because of its magnificent interior paneling of more than 20,000 blue and white Iznik tiles.
The inside is a single immense space into which the light pours from 260 windows. The dome 141 feet high, is supported by four enormous circular pillars 16 feet in diameter and are known as elephant feet. As it is located across Hagia Sophia, the mosque was designed to be as large and as magnificent as this Byzantine structure.
TOPKAPI PALACE
Topkapi Palace is certainly the most important historical site to be visited in Istanbul. It is one of the most frequently visited museums of Europe and is the most visited one in Turkey. The Palace served as the administrative center of the Ottoman Empire for nearly 400 years between the 15th and 19th centuries. Its principal parts were finished in 1478, then altered and enlarged by new additions in the reign of each succeeding sultan. The Palace was abandoned in 1855 when Sultan Abdülmecit I, 31st Sultan of the Ottoman Empire, moved to the new Palace of Dolmabahçe. In 1924, it was turned into a museum upon the orders of Atatürk.
Palace is a complex of buildings spread out over one of the seven hills of Istanbul. It consists of courtyards serving different purposes which are separated from each other by monumental gates. Pavilions, each used for different purpose, surround these courtyards. The total area of the Palace is twice the area of Vatican and half of Monaco in size.
Besides being the official residence of the Sultan, the Topkapi Palace served as the headquarters of the government. It also housed the state treasury and the archives. The mint, as well as the highest educational institution were located on the Palace grounds.
On exhibitions are the imperial collections of crystal, silver and Chinese porcelain; imperial handmade costumes worn by the sultans and their families, the famous jewels of the treasury; the richest collection of clocks in the world; the sacred relics of Islam including the swords of Muhammed, his bow and his mantle; priceless collection of miniatures and many other priceless objects. One of the largest diamonds in the world, the Spoonseller Diamond, is displayed in a special showcase in the hall. The rooms are exquisitely decorated and tiled.
DOLMABAHÇE PALACE
Dolmabahçe Palace, built in the mid-19th century by Sultan Abdülmecit 1, stretches for 600 meters along the European shore of the Bosphorus. The palace has survived intact with its original decorations, furniture, silk carpets, curtains and everything else. It is said that 14 tons of gold and 40 tons of silver were used for the decoration of the palace.
The palace contains 285 rooms, 43 salons and six baths. Its walls and ceilings are covered with paintings by the famous artists of that age. Rare handmade art objects from Europe and the Far East decorate every room in the palace. The ballroom is the largest of its kind in the world. A 4.5 ton giant-sized crystal chandelier with 750 bulbs hangs from the 120 feet high dome. The floors are parquet, of exceptional quality and are laid with high-quality silk carpets, hand-woven in the Imperial Factory of Hereke.
Atatürk used to stay in this palace when he visited Istanbul. He died here in 1938. All the clocks in the palace were stopped at 9:05 am, the time of his death, in memory of this great Türk.
The Palace which is a museum today is open on certain days of the week, and it is one of those historic places in Istanbul that must be visited.
KARIYE MUSEUM ( The Chora Church )
The Kariye Museum is, after Hagia Sophia, the most important Byzantine monument in Istanbul. The existing building was built towards the end of the 11th century and dedicated to Christ the Savior.
After the Turkish conquest, the church remained deserted for a time, and was turned into a mosque in 1511 by addition of a minaret. It became a museum in 1948 and its frescoes were cleaned and restored by the American Institute of Byzantine Research.
The walls are decorated with superb 14th century mosaics, illustrating scenes from the life of Christ and the Virgin Mary. These are the finest masterpieces of Christian religious art to be found anywhere in the world. Paintings, rocks and architectural designs seen in the background make the pictures three-dimensional. The scenes are made with special care for them to look daily, lively and ordinary. The scenes are enriched with explicating stories near them.
ELSEWHERE IN TURKEY
TROY
Ancient city of Troy is located 30 km south west of Çanakkale province in the Marmara Region of Turkey. This is one of the most important historical cities of Anatolia. Archeological excavations have revealed nine separate periods of settlement at this site, including ruins of city walls, house foundations, a temple and a theater. The earliest settlement dates from five thousand years ago and the last coincided with the late Roman period. Famous Trojan wars, depicted in Homer’s epic Iliad took place here at about 1200 BC. A symbolic wooden horse at this site commemorates this legendary war.
EPHESUS
The ruins of Ephesus is one of the world’s greatest archaeological sites. It is located 75 km south of Izmir.In Hellenistic times, Ephesus became the most densely populated city in Anatolia with a population of more than 200 000. The city reached the peak of its glory under the Roman rule and became a very important centre of trade and commerce. A majority of the monuments that exist now date to that period. It was also the leading political and intellectual centre, with the second school of philosophy in the Aegean. The Temple of Artemis at Ephesus was one of the seven wonders of the ancient world.
Ephesus also emerged as one of the main centers of early Christianity. St. Paul remained in the city for three years during his third missionary journey (53-57).The Apostle John also came to Ephesus to live and was finally buried here. Ephesus was one of the Seven Churches mentioned in his book of Revelation.Tradition has it that St.John brought Virgin Mary to Ephesus after Christ’s crucifixion and that she lived and died in a small wooden house located about three miles away in the forested mountain above Ephesus at the age of 101. In the year 431 the Third Ecumenical Council was held in the Basilica of the Virgin Mary in Ephesus. In the following century, Emperor Justinian(527-565) built a massive church at the spot where St John was believed to have been buried. It became an important site of pilgrimage throughout the Middle Ages.
The city ruins include the agora, theater, gymnasium, stadium, Church of the Virgin Mary, Temple of Serapis, Temple of Hadrian, Fountain of Trajan, Scholasticia Baths, Temple of Domitian and terrace houses that once belonged to rich Ephesians, as well as the Celsus Library. The Cathedral of St. John is on the Ayasuluk hill above the city.
The Celsus Library (shown in the picture) is the most impressive building of them all. According to inscriptions in Latin and Greek on the wings of the front steps, the Library was erected in AD 110 by the Consul G.J.Aquila for his father, G.J.Celsus Polemaeanus, formerly Roman Consul and governor of the Asian province.The library was completed in AD 135 by his heirs. Its façade was two-tiered; the interior consisted of a single large hall, measuring 10x16 m, comprising the Celsus library itself. The burial chamber under the floor contains the marble sarcophagus of Celsus in an excellent state of preservation.
The reading room destroyed in a fire in the second half of the 3rd century, but the façade did not suffer damage. For a time, the library was left filled with the resulting debris. About AD 400, the area in front of the building was converted into a pool. The façade served a decorative purpose, with its beautiful silhouette mirrored in the water.
The monumental façade as it stands today is the result of restoration work begun in the 1970s, completed and the whole opened to the public in 1978.
APHRODISIAS
The impressive remains of this once-splendid city are situated on a high plateau, within Aydin Province. As its name suggests, Aphrodisias was named after Aphrodite, a goddess of nature, love and fertility and was the site of one of her most famous sanctuaries.
Although the history of Aphrodisias stretches farther back in time, it rose to prominence in the first century BC and enjoyed a long period of prosperity. Besides being a significant religious site, it was also a cultural and intellectul center to which students and scholars flocked from all over the ancient Hellenistic world. With an excellent marble supply, perhaps the finest available anywhere, the city became the center of a school of sculpture that flourished for a period of six hundred years.Many of its marvelous works of art are now housed in the local museum.
The Temple of Aphrodite was the focal point of the city in antiquity, as it still is today with its fourteen standing columns. The stadium, located in the northern end of the city, is probably the best preserved structure of this type in the Mediterranean. It could accommodate as many as 30,000 people. The theater, odeon (concert-hall), Bishop’s Palace, Baths of Hadrian are among other ruins.
East of the temple, one of the most attractive landmarks of Aphrodisias is a decorative gateway (in the picture) datable to the middle of the second century. It consisted of four rows of four columns and its main access was from the east, with a front row of spirally-fluted Corinthian columns facing a main north-south street.Its sixteen columns have been repaired and re-erected and upper portions partly replaced.
PERGAMON
Pergamon (or Pergamum), once a great center of culture, survives as one of Turkey’s finest archeological sites. It is located 100 km north of Izmir.The city experienced its golden age until the end of the 3rd century AD during Hellenistic and Roman times. In the Acropolis, above the modern town, are the remains of the library, a steep and impressive theatre, the temples of Trajan and Dionysos, the monumental Altar of Zeus, the sanctuary of Demeter, a gymnasium and the Agora. The Asclepion, located to the southwest of the lower city, was a medical center dedicated to the god of health, Asclepios. Patients were treated with water and mud baths, with massages and with medicinal herbs. The center also had a small theather, a library, a sacred fountain, temples as well as two meeting rooms and lavatories for women and for men.
The site of Pergamon was first excavated by the German archaeologists between 1878 and 1886. It was during this time that the magnificient reliefs of the Altar of Zeus were discovered and carried to Berlin and now displayed in Berlin Museum.
Ancient authors tell us that the Pergamon library at one time contained 200 000 volumes. Mark Anthony carted them off to Egypt as a gift for Cleopatra, to replace the ones that had been lost when the Alexandrian library was burned during Caesar’s campaign. In the middle of the library’s main reading room is the podium on which there stood at one time the 3.5 meter high statue of Athena that is now in the Berlin Museum.
CAPPADOCIA
The ancient region of Cappadocia lies in Central Anatolia between the cities of Nevsehir, Kayseri and Nigde. Three million years ago, violent eruptions of the nearby volcanoes covered the surrounding plateau with a deep layer of solidified mud, ash and lava. The winds, rivers and rains have eroded this soft volcanic rock into hundreds of strangely shaped pillars, cones and fairy chimneys, creating a vast outdoor museum of stone sculptures in an incredible variety of shapes, layering, textures and colors.
Since the most ancient of times, men have been carving dwellings in this soft rock; the early Christians made countless cave churches, chapels and monasteries. There are more than 200 churches in Capadocia scattered through the valleys, with their impressive frescoes and art works.
The most amazing speciality of Cappadocia is the underground cities which are still being discovered. The ones in Kaymakli and in Derinkuyu are the most famous ones. These cities with 8-9 floors underground have been completely carved in volcanic tuff and were used by Christians as places to retreat to and live in until danger from their enemies had passed. The narrow tunnels which could be blocked by millstones at times of escape, the ventilation systems, and the hidden rooms of these cities show a perfect planning and construction. But the absence of inscriptions and decorations of any kind makes it difficult for the art historians to determine the dates of construction.
The horses and the stud farms of Cappadocia have been famous throughout history. The word Cappadocia comes from the word “Catpaducia” meaning “the land of beautiful horses”.
MEVLEVI CONVENT AND MUSEUM
Founder of the Mevlevi Order known in the West as the Whirling Dervishes, Muhammed Celaleddin lived in Konya from 1228 until his death in 1273. He was given the name Mevlana (Our High Master) by his followers.
The nearly 6500 m2 land, on which the convent lies, used to be a rose garden belonging to Seljuk Sultan Alaaddin Keykubat. He gave the area to Mevlana’s father, Bahaddin Veled. as a gift. Bahaddin Veled was buried here in accordance with his will. From that day on, this place became a popular visiting spot. The building of the tomb began in 1274, only after the burial of Mevlana beside his father. In 1396, the tomb was covered by a cone shaped dome decorated by exquisite turquiose tiles.
The building has gone through many modifications during different periods in history and it has turned into a collection of buildings, an institution. In 1926, the Mevlana Convent opened as a museum. The artifacts presented to the convent throughout the centuries are on display. The most interesting section of the museum is under the green dome where the sarcophagi of Mevlana and his son, Sultan Veled, stand. The museum contains 65 sarcophagi of the members of Mevlana’s family and his followers. On display are hand-written copiess of the sayings and books about Mevlana and Mevlevi order, musical instruments, metal glass and wooden objects, carpets and kilims. In the former dervish cells, the garments of the order are exhibited.
PAMUKKALE
This sight of spectacular beauty is located in the inner Aegean region. The terraces over 300 feet in height composed of layers of the accumulated limestone sediment have been gradually formed in the course of the ages. For thousands of years a deep underground spring on the hills above has been pouring out streams of hot, mineral-saturated water.As the water has flowed down the mountainside, the water’s rich mineral content has coated them in a smooth layer of white calcareous rock. Since these white slopes resemble castles when observed from the plain, the area is called Pamukkale which means cotton castle in Turkish. Several Roman emperors came to bathe in these thermal pools. The area is still one of the leading hot springs in Turkey
SAFRANBOLU
Safranbolu is a small town in the Western Black Sea Region. Some of the most beautiful traditional old homes, unique in Turkey for their outstanding design and construction are found here. Some of them have been restored and are now used as hotels
MT.NEMRUT
Antiochos I, ruler of the Commagene Kingdom in the first century BC, built himself this funeral monument on top of Mount Nemrut in eastern Turkey. It consists of a tumulus and a dozen gigantic statues representing Antiochus I, eagles, lions and ancient gods. Lion and eagle statues were used as the guardians. The tumulus is 50 m high and 150 m. in diameter. Although the inscriptions at the back of the thrones on east and west terraces record that Antiochos I had chosen the hierothesion as his sacred last resting place or a place where his body will sleep for endless eternity, sysmic research did not show any grave chamber or large cavity in the tumulus. The average height of the statues is 26-33 feet. These are made of stone, too heavy and large to be carried to the muesum and remain where they were originally erected. Time has inflicted heavy damage on the sculptures- their bodies sit with their beautifully carved heads at their feet.
SANLI URFA- HALIL RAHMAN MOSQUE
This province in southeast Turkey is known as the “city of Prophets”, because the Prophets Job, Abraham and Suayb, whose names are mentioned in the holy books and who lived before the emergence of the three monotheistic religions- Judaism, Christianity and Islam – resided here. According to Muslim tradition, Prophet Abraham was born in a cave on the northern side of Sanli Urfa castle. Today the cave is a pilgrimage site.
There is a fish lake in the center of Sanli Urfa filled with sacred fish and surrounded by Halil Rahman Mosque. According to legends, Abraham believed in a single god and tried to spread this belief. For his refusal to follow the worship of idols, Abraham was condemned to be burned.The cruel King Nimrod had Abraham launched from a catapult from the city’s citadel to fall into a pile of burning wood. God intervened and turned the fire into water and the wood into fish, which make up water and fish in the pool.
ISTANBUL, SAFRANBOLU, MT.NEMRUT, TROY, PAMUKKALE AND CAPPADOCIA ARE REGISTERED ON THE WORLD HERITAGE LIST TO HELP PRESERVE THEM FOR FUTURE GENERATIONS.
FAMOUS ISLAMIC RELICS
The Islamic sacred relics were brought to Istanbul after the seizure of the Hejaz, grew in number and were for centuries preserved with great care. Although the Islamic sacred relics were at the beginning, considered as the material remains inherited from the Prophet Muhammad, the first four caliphs and the companions of the Prophet, the contents of these remains expanded to include gifts presented to Muslim holy places.The number of relics originating in the Prophet's time are very few.
With the entry of Selim the First into Cairo, as a result of the Egyptian Campaign (1517), the territories belonging to the Mamluks, and those under their control, passed on to the Ottomans. The Emirate of Mecca, under the control of the Mamluks, recognized Ottoman sovereignty. The Hejaz thus fell into the hands of the Ottomans, under the same status as that enjoyed during the Mamluk rule.Known as the "Emir of Mecca", Abu Nümey, came to Cairo on the third or fifth of July 1517, accompanied by the notables of Mecca, the Islamic sacred relics and the key to the Kaaba. Selim I sent the Islamic sacred relics, which had been presented to him, to Istanbul.
The transfer of the Islamic sacred relics to Istanbul was not limited to the time of Yavuz Sultan Selim (1512-1520). Over the centuries, the number of items categorized as Islamic sacred relics gradually increased; collections were enriched until the collapse of the Ottoman Empire by the addition of new relics brought to Istanbul. Some of the Islamic sacred relics, which had been kept in the Prophet's Tomb, in mosques in different cities, in tombs and in the hands of individuals, were transferred to Istanbul when deemed appropriate. Precious Qur'ans and other valuable objects, which the Ottoman sultans and other leading figures of the Islamic world were presented with as gifts, were also recognized as sacred relics.
At the present time, the most well known relics, constituting a voluminous collection, are the "Hirka-i Serif" or "Hirka-i Saadet" (mantle of the Prophet) and the "Sancak-i Serif" (the flag of the Prophet)
Among them, the "Hirka-i Saadet" is a black woolen jacket, measuring 124 cm, with wide sleeves and a cream-colored wool lining. An examination by the textile experts of the Topkapi Palace has concluded that this cloth is a product of the Prophet's time. The Hirka-i Saadet was brought to Istanbul after the Mongolian invasion in 1258. The Has Oda, presumably built by Fatih Sultan Mehmed, was allocated for the keeping of Islamic sacred relics by Yavuz Sultan Selim. The most prestigious of the relics being the jacket, this room was called the "Hirka-i Saadet Dairesi".
Among other important relics, the following can be found: a piece of the Prophet Muhammad's tooth, broken off during the battle of Uhud; hairs of the Prophet Muhammad's beard; six footprints on stone and brick believed to belong to the Prophet; the black flag of the Prophet Muhammad; the Rod of the Prophet Moses; the Saucepan of the Prophet Abraham carved from a bluish piece of stone; letters sent by the Prophet Muhammad to certain rulers and individuals to invite them to Islam; Qur'anic verses written on leather, presumably by early scribes; an empty broken bottle, green in colour which was believed to be used for washing the body of the Prophet after his death.; the prayer mat of Hazreti Fatma; the key and locks of the Kaaba; swords which belonged to Prophet David, Prophet Muhammad, the first four caliphs and the companions and disciples of the Prophet. There are also countless Qur'ans in the Hirka-i Saadet Hall. Among them is one written on gazelle leather is considered to correspond to the period of Caliph Osman's rule.
The Ottoman Sultans held the sacred relics with great care. The sultans frequently visited the Hirka-i Saadet, particulary on Fridays and holy nights. During military campaigns and on special days, the sultans used to visit the Hirka-i Saadet Hall first, perform the salat and pray here. On accession to the throne, the new sultan would first visit this hall, perform two rakats of salat, pray and accept the oath of allegiance from the functionaries of the royal ward, and then go out to participate in the ceremony. From the 18th century on, these visits, which held a special status within the protocol of the Ottoman state, were regularly paid on the fifteenth day of the month of Ramadan, after the noon prayer.
After the abolition of the sultanate on 1 November 1922, both the custom of visiting the Hirka-i Saadet as well as the recitation of the Qur'an in the Hirka-i Saadet Hall day and night came to a halt. When the Topkapi Palace was converted into a museum on 3 April 1924 following the proclamation of the Republic, the Has Oda was closed to the public until 1962, after which date the hall became a tourist sight, devoid of spiritual meaning.
AYASOFYA
The Basilica of Hagia Sophia was constructed by Roman Emperor Justinian in 537 AD. This was the largest church in the Christian world for a thousand years.Its immense dome rises nearly 200 feet above the ground and its diameter spans more than 100 feet. The mosaics covering the walls are among the most important works of art that have survived to this day of the Byzantine era.
Large round buildings had been successfully covered by domes before, but Hagia Sophia had a rectangular floor plan, and covering a large rectangular structure by a huge central dome was being tried for the first time in history. The dome collapsed and repaired many times.
The Ottomans converted the basilica to a mosque in the 15 th century after the conquest of Istanbul. Recognizing its historic and universal importance, the Turkish Government turned it into a museum in 1935
SULTANAHMET MOSQUE
Sultanahmet Mosque is the most famous monument in both the Turkish and the Islamic worlds. It was built in the classic Turkish architectural style between 1609-1616 by the architect Mehmet. The building is more familiarly known as the Blue Mosque because of its magnificent interior paneling of more than 20,000 blue and white Iznik tiles.
The inside is a single immense space into which the light pours from 260 windows. The dome 141 feet high, is supported by four enormous circular pillars 16 feet in diameter and are known as elephant feet. As it is located across Hagia Sophia, the mosque was designed to be as large and as magnificent as this Byzantine structure.
TOPKAPI PALACE
Topkapi Palace is certainly the most important historical site to be visited in Istanbul. It is one of the most frequently visited museums of Europe and is the most visited one in Turkey. The Palace served as the administrative center of the Ottoman Empire for nearly 400 years between the 15th and 19th centuries. Its principal parts were finished in 1478, then altered and enlarged by new additions in the reign of each succeeding sultan. The Palace was abandoned in 1855 when Sultan Abdülmecit I, 31st Sultan of the Ottoman Empire, moved to the new Palace of Dolmabahçe. In 1924, it was turned into a museum upon the orders of Atatürk.
Palace is a complex of buildings spread out over one of the seven hills of Istanbul. It consists of courtyards serving different purposes which are separated from each other by monumental gates. Pavilions, each used for different purpose, surround these courtyards. The total area of the Palace is twice the area of Vatican and half of Monaco in size.
Besides being the official residence of the Sultan, the Topkapi Palace served as the headquarters of the government. It also housed the state treasury and the archives. The mint, as well as the highest educational institution were located on the Palace grounds.
On exhibitions are the imperial collections of crystal, silver and Chinese porcelain; imperial handmade costumes worn by the sultans and their families, the famous jewels of the treasury; the richest collection of clocks in the world; the sacred relics of Islam including the swords of Muhammed, his bow and his mantle; priceless collection of miniatures and many other priceless objects. One of the largest diamonds in the world, the Spoonseller Diamond, is displayed in a special showcase in the hall. The rooms are exquisitely decorated and tiled.
DOLMABAHÇE PALACE
Dolmabahçe Palace, built in the mid-19th century by Sultan Abdülmecit 1, stretches for 600 meters along the European shore of the Bosphorus. The palace has survived intact with its original decorations, furniture, silk carpets, curtains and everything else. It is said that 14 tons of gold and 40 tons of silver were used for the decoration of the palace.
The palace contains 285 rooms, 43 salons and six baths. Its walls and ceilings are covered with paintings by the famous artists of that age. Rare handmade art objects from Europe and the Far East decorate every room in the palace. The ballroom is the largest of its kind in the world. A 4.5 ton giant-sized crystal chandelier with 750 bulbs hangs from the 120 feet high dome. The floors are parquet, of exceptional quality and are laid with high-quality silk carpets, hand-woven in the Imperial Factory of Hereke.
Atatürk used to stay in this palace when he visited Istanbul. He died here in 1938. All the clocks in the palace were stopped at 9:05 am, the time of his death, in memory of this great Türk.
The Palace which is a museum today is open on certain days of the week, and it is one of those historic places in Istanbul that must be visited.
KARIYE MUSEUM ( The Chora Church )
The Kariye Museum is, after Hagia Sophia, the most important Byzantine monument in Istanbul. The existing building was built towards the end of the 11th century and dedicated to Christ the Savior.
After the Turkish conquest, the church remained deserted for a time, and was turned into a mosque in 1511 by addition of a minaret. It became a museum in 1948 and its frescoes were cleaned and restored by the American Institute of Byzantine Research.
The walls are decorated with superb 14th century mosaics, illustrating scenes from the life of Christ and the Virgin Mary. These are the finest masterpieces of Christian religious art to be found anywhere in the world. Paintings, rocks and architectural designs seen in the background make the pictures three-dimensional. The scenes are made with special care for them to look daily, lively and ordinary. The scenes are enriched with explicating stories near them.
ELSEWHERE IN TURKEY
TROY
Ancient city of Troy is located 30 km south west of Çanakkale province in the Marmara Region of Turkey. This is one of the most important historical cities of Anatolia. Archeological excavations have revealed nine separate periods of settlement at this site, including ruins of city walls, house foundations, a temple and a theater. The earliest settlement dates from five thousand years ago and the last coincided with the late Roman period. Famous Trojan wars, depicted in Homer’s epic Iliad took place here at about 1200 BC. A symbolic wooden horse at this site commemorates this legendary war.
EPHESUS
The ruins of Ephesus is one of the world’s greatest archaeological sites. It is located 75 km south of Izmir.In Hellenistic times, Ephesus became the most densely populated city in Anatolia with a population of more than 200 000. The city reached the peak of its glory under the Roman rule and became a very important centre of trade and commerce. A majority of the monuments that exist now date to that period. It was also the leading political and intellectual centre, with the second school of philosophy in the Aegean. The Temple of Artemis at Ephesus was one of the seven wonders of the ancient world.
Ephesus also emerged as one of the main centers of early Christianity. St. Paul remained in the city for three years during his third missionary journey (53-57).The Apostle John also came to Ephesus to live and was finally buried here. Ephesus was one of the Seven Churches mentioned in his book of Revelation.Tradition has it that St.John brought Virgin Mary to Ephesus after Christ’s crucifixion and that she lived and died in a small wooden house located about three miles away in the forested mountain above Ephesus at the age of 101. In the year 431 the Third Ecumenical Council was held in the Basilica of the Virgin Mary in Ephesus. In the following century, Emperor Justinian(527-565) built a massive church at the spot where St John was believed to have been buried. It became an important site of pilgrimage throughout the Middle Ages.
The city ruins include the agora, theater, gymnasium, stadium, Church of the Virgin Mary, Temple of Serapis, Temple of Hadrian, Fountain of Trajan, Scholasticia Baths, Temple of Domitian and terrace houses that once belonged to rich Ephesians, as well as the Celsus Library. The Cathedral of St. John is on the Ayasuluk hill above the city.
The Celsus Library (shown in the picture) is the most impressive building of them all. According to inscriptions in Latin and Greek on the wings of the front steps, the Library was erected in AD 110 by the Consul G.J.Aquila for his father, G.J.Celsus Polemaeanus, formerly Roman Consul and governor of the Asian province.The library was completed in AD 135 by his heirs. Its façade was two-tiered; the interior consisted of a single large hall, measuring 10x16 m, comprising the Celsus library itself. The burial chamber under the floor contains the marble sarcophagus of Celsus in an excellent state of preservation.
The reading room destroyed in a fire in the second half of the 3rd century, but the façade did not suffer damage. For a time, the library was left filled with the resulting debris. About AD 400, the area in front of the building was converted into a pool. The façade served a decorative purpose, with its beautiful silhouette mirrored in the water.
The monumental façade as it stands today is the result of restoration work begun in the 1970s, completed and the whole opened to the public in 1978.
APHRODISIAS
The impressive remains of this once-splendid city are situated on a high plateau, within Aydin Province. As its name suggests, Aphrodisias was named after Aphrodite, a goddess of nature, love and fertility and was the site of one of her most famous sanctuaries.
Although the history of Aphrodisias stretches farther back in time, it rose to prominence in the first century BC and enjoyed a long period of prosperity. Besides being a significant religious site, it was also a cultural and intellectul center to which students and scholars flocked from all over the ancient Hellenistic world. With an excellent marble supply, perhaps the finest available anywhere, the city became the center of a school of sculpture that flourished for a period of six hundred years.Many of its marvelous works of art are now housed in the local museum.
The Temple of Aphrodite was the focal point of the city in antiquity, as it still is today with its fourteen standing columns. The stadium, located in the northern end of the city, is probably the best preserved structure of this type in the Mediterranean. It could accommodate as many as 30,000 people. The theater, odeon (concert-hall), Bishop’s Palace, Baths of Hadrian are among other ruins.
East of the temple, one of the most attractive landmarks of Aphrodisias is a decorative gateway (in the picture) datable to the middle of the second century. It consisted of four rows of four columns and its main access was from the east, with a front row of spirally-fluted Corinthian columns facing a main north-south street.Its sixteen columns have been repaired and re-erected and upper portions partly replaced.
PERGAMON
Pergamon (or Pergamum), once a great center of culture, survives as one of Turkey’s finest archeological sites. It is located 100 km north of Izmir.The city experienced its golden age until the end of the 3rd century AD during Hellenistic and Roman times. In the Acropolis, above the modern town, are the remains of the library, a steep and impressive theatre, the temples of Trajan and Dionysos, the monumental Altar of Zeus, the sanctuary of Demeter, a gymnasium and the Agora. The Asclepion, located to the southwest of the lower city, was a medical center dedicated to the god of health, Asclepios. Patients were treated with water and mud baths, with massages and with medicinal herbs. The center also had a small theather, a library, a sacred fountain, temples as well as two meeting rooms and lavatories for women and for men.
The site of Pergamon was first excavated by the German archaeologists between 1878 and 1886. It was during this time that the magnificient reliefs of the Altar of Zeus were discovered and carried to Berlin and now displayed in Berlin Museum.
Ancient authors tell us that the Pergamon library at one time contained 200 000 volumes. Mark Anthony carted them off to Egypt as a gift for Cleopatra, to replace the ones that had been lost when the Alexandrian library was burned during Caesar’s campaign. In the middle of the library’s main reading room is the podium on which there stood at one time the 3.5 meter high statue of Athena that is now in the Berlin Museum.
CAPPADOCIA
The ancient region of Cappadocia lies in Central Anatolia between the cities of Nevsehir, Kayseri and Nigde. Three million years ago, violent eruptions of the nearby volcanoes covered the surrounding plateau with a deep layer of solidified mud, ash and lava. The winds, rivers and rains have eroded this soft volcanic rock into hundreds of strangely shaped pillars, cones and fairy chimneys, creating a vast outdoor museum of stone sculptures in an incredible variety of shapes, layering, textures and colors.
Since the most ancient of times, men have been carving dwellings in this soft rock; the early Christians made countless cave churches, chapels and monasteries. There are more than 200 churches in Capadocia scattered through the valleys, with their impressive frescoes and art works.
The most amazing speciality of Cappadocia is the underground cities which are still being discovered. The ones in Kaymakli and in Derinkuyu are the most famous ones. These cities with 8-9 floors underground have been completely carved in volcanic tuff and were used by Christians as places to retreat to and live in until danger from their enemies had passed. The narrow tunnels which could be blocked by millstones at times of escape, the ventilation systems, and the hidden rooms of these cities show a perfect planning and construction. But the absence of inscriptions and decorations of any kind makes it difficult for the art historians to determine the dates of construction.
The horses and the stud farms of Cappadocia have been famous throughout history. The word Cappadocia comes from the word “Catpaducia” meaning “the land of beautiful horses”.
MEVLEVI CONVENT AND MUSEUM
Founder of the Mevlevi Order known in the West as the Whirling Dervishes, Muhammed Celaleddin lived in Konya from 1228 until his death in 1273. He was given the name Mevlana (Our High Master) by his followers.
The nearly 6500 m2 land, on which the convent lies, used to be a rose garden belonging to Seljuk Sultan Alaaddin Keykubat. He gave the area to Mevlana’s father, Bahaddin Veled. as a gift. Bahaddin Veled was buried here in accordance with his will. From that day on, this place became a popular visiting spot. The building of the tomb began in 1274, only after the burial of Mevlana beside his father. In 1396, the tomb was covered by a cone shaped dome decorated by exquisite turquiose tiles.
The building has gone through many modifications during different periods in history and it has turned into a collection of buildings, an institution. In 1926, the Mevlana Convent opened as a museum. The artifacts presented to the convent throughout the centuries are on display. The most interesting section of the museum is under the green dome where the sarcophagi of Mevlana and his son, Sultan Veled, stand. The museum contains 65 sarcophagi of the members of Mevlana’s family and his followers. On display are hand-written copiess of the sayings and books about Mevlana and Mevlevi order, musical instruments, metal glass and wooden objects, carpets and kilims. In the former dervish cells, the garments of the order are exhibited.
PAMUKKALE
This sight of spectacular beauty is located in the inner Aegean region. The terraces over 300 feet in height composed of layers of the accumulated limestone sediment have been gradually formed in the course of the ages. For thousands of years a deep underground spring on the hills above has been pouring out streams of hot, mineral-saturated water.As the water has flowed down the mountainside, the water’s rich mineral content has coated them in a smooth layer of white calcareous rock. Since these white slopes resemble castles when observed from the plain, the area is called Pamukkale which means cotton castle in Turkish. Several Roman emperors came to bathe in these thermal pools. The area is still one of the leading hot springs in Turkey
SAFRANBOLU
Safranbolu is a small town in the Western Black Sea Region. Some of the most beautiful traditional old homes, unique in Turkey for their outstanding design and construction are found here. Some of them have been restored and are now used as hotels
MT.NEMRUT
Antiochos I, ruler of the Commagene Kingdom in the first century BC, built himself this funeral monument on top of Mount Nemrut in eastern Turkey. It consists of a tumulus and a dozen gigantic statues representing Antiochus I, eagles, lions and ancient gods. Lion and eagle statues were used as the guardians. The tumulus is 50 m high and 150 m. in diameter. Although the inscriptions at the back of the thrones on east and west terraces record that Antiochos I had chosen the hierothesion as his sacred last resting place or a place where his body will sleep for endless eternity, sysmic research did not show any grave chamber or large cavity in the tumulus. The average height of the statues is 26-33 feet. These are made of stone, too heavy and large to be carried to the muesum and remain where they were originally erected. Time has inflicted heavy damage on the sculptures- their bodies sit with their beautifully carved heads at their feet.
SANLI URFA- HALIL RAHMAN MOSQUE
This province in southeast Turkey is known as the “city of Prophets”, because the Prophets Job, Abraham and Suayb, whose names are mentioned in the holy books and who lived before the emergence of the three monotheistic religions- Judaism, Christianity and Islam – resided here. According to Muslim tradition, Prophet Abraham was born in a cave on the northern side of Sanli Urfa castle. Today the cave is a pilgrimage site.
There is a fish lake in the center of Sanli Urfa filled with sacred fish and surrounded by Halil Rahman Mosque. According to legends, Abraham believed in a single god and tried to spread this belief. For his refusal to follow the worship of idols, Abraham was condemned to be burned.The cruel King Nimrod had Abraham launched from a catapult from the city’s citadel to fall into a pile of burning wood. God intervened and turned the fire into water and the wood into fish, which make up water and fish in the pool.
ISTANBUL, SAFRANBOLU, MT.NEMRUT, TROY, PAMUKKALE AND CAPPADOCIA ARE REGISTERED ON THE WORLD HERITAGE LIST TO HELP PRESERVE THEM FOR FUTURE GENERATIONS.
FAMOUS ISLAMIC RELICS
The Islamic sacred relics were brought to Istanbul after the seizure of the Hejaz, grew in number and were for centuries preserved with great care. Although the Islamic sacred relics were at the beginning, considered as the material remains inherited from the Prophet Muhammad, the first four caliphs and the companions of the Prophet, the contents of these remains expanded to include gifts presented to Muslim holy places.The number of relics originating in the Prophet's time are very few.
With the entry of Selim the First into Cairo, as a result of the Egyptian Campaign (1517), the territories belonging to the Mamluks, and those under their control, passed on to the Ottomans. The Emirate of Mecca, under the control of the Mamluks, recognized Ottoman sovereignty. The Hejaz thus fell into the hands of the Ottomans, under the same status as that enjoyed during the Mamluk rule.Known as the "Emir of Mecca", Abu Nümey, came to Cairo on the third or fifth of July 1517, accompanied by the notables of Mecca, the Islamic sacred relics and the key to the Kaaba. Selim I sent the Islamic sacred relics, which had been presented to him, to Istanbul.
The transfer of the Islamic sacred relics to Istanbul was not limited to the time of Yavuz Sultan Selim (1512-1520). Over the centuries, the number of items categorized as Islamic sacred relics gradually increased; collections were enriched until the collapse of the Ottoman Empire by the addition of new relics brought to Istanbul. Some of the Islamic sacred relics, which had been kept in the Prophet's Tomb, in mosques in different cities, in tombs and in the hands of individuals, were transferred to Istanbul when deemed appropriate. Precious Qur'ans and other valuable objects, which the Ottoman sultans and other leading figures of the Islamic world were presented with as gifts, were also recognized as sacred relics.
At the present time, the most well known relics, constituting a voluminous collection, are the "Hirka-i Serif" or "Hirka-i Saadet" (mantle of the Prophet) and the "Sancak-i Serif" (the flag of the Prophet)
Among them, the "Hirka-i Saadet" is a black woolen jacket, measuring 124 cm, with wide sleeves and a cream-colored wool lining. An examination by the textile experts of the Topkapi Palace has concluded that this cloth is a product of the Prophet's time. The Hirka-i Saadet was brought to Istanbul after the Mongolian invasion in 1258. The Has Oda, presumably built by Fatih Sultan Mehmed, was allocated for the keeping of Islamic sacred relics by Yavuz Sultan Selim. The most prestigious of the relics being the jacket, this room was called the "Hirka-i Saadet Dairesi".
Among other important relics, the following can be found: a piece of the Prophet Muhammad's tooth, broken off during the battle of Uhud; hairs of the Prophet Muhammad's beard; six footprints on stone and brick believed to belong to the Prophet; the black flag of the Prophet Muhammad; the Rod of the Prophet Moses; the Saucepan of the Prophet Abraham carved from a bluish piece of stone; letters sent by the Prophet Muhammad to certain rulers and individuals to invite them to Islam; Qur'anic verses written on leather, presumably by early scribes; an empty broken bottle, green in colour which was believed to be used for washing the body of the Prophet after his death.; the prayer mat of Hazreti Fatma; the key and locks of the Kaaba; swords which belonged to Prophet David, Prophet Muhammad, the first four caliphs and the companions and disciples of the Prophet. There are also countless Qur'ans in the Hirka-i Saadet Hall. Among them is one written on gazelle leather is considered to correspond to the period of Caliph Osman's rule.
The Ottoman Sultans held the sacred relics with great care. The sultans frequently visited the Hirka-i Saadet, particulary on Fridays and holy nights. During military campaigns and on special days, the sultans used to visit the Hirka-i Saadet Hall first, perform the salat and pray here. On accession to the throne, the new sultan would first visit this hall, perform two rakats of salat, pray and accept the oath of allegiance from the functionaries of the royal ward, and then go out to participate in the ceremony. From the 18th century on, these visits, which held a special status within the protocol of the Ottoman state, were regularly paid on the fifteenth day of the month of Ramadan, after the noon prayer.
After the abolition of the sultanate on 1 November 1922, both the custom of visiting the Hirka-i Saadet as well as the recitation of the Qur'an in the Hirka-i Saadet Hall day and night came to a halt. When the Topkapi Palace was converted into a museum on 3 April 1924 following the proclamation of the Republic, the Has Oda was closed to the public until 1962, after which date the hall became a tourist sight, devoid of spiritual meaning.
special species of my land
General Characteristics
Kangal Dog
A Kangal Shephard dog which is not seen in any part of the world has a fair reputation in Turkey and the world. Particularly in England and the USA several associations have been established by lovers of this species, and several competitions have been held. Unfortunately, while people abroad have shown great interest to Kangal species, Turkey has not done the same for recent ten-fifteen years. Kangal Shepherd dogs are very brave, quick and agile. They are quite good to women and children and quite a dissuasive weapon against bad people as they are intelligent and strong insights and are faithful to their owners. When they are scolded by their owners, they are ashamed like a child, look so sad and innocent for begging their owners to forgive the mistake. They show their feelings not only through position, behaviours, mimics and gestures, but also various toned barking. Kangal dogs are so loyal to their duties. It is said that they wait for days to keep the sheep leaving the herd without having food and water. Despite ignoring lasting for centuries, they have not lost anything from their blood qualifications or high spirit. They are highly blood noble. They never mate with any other dog species even when they are free. They were started to be trained for military use in 1975 and it has been proved that they have better and more skills than other dog species being trained for military missions for centurie.
The characteristics of a good dog: 1. Intelligence: Intermediate-high level2. Trust: should not cause damage to herd and owner3. Care: should be interested in and careful to its duty.4. Protective: have reactions to foreign people (barking-attacking)5. Power: strong enough to stop enemy (wolf-thief)6. Speed: speed enough to run after and catch enemy 7. Brave: should be brave which, in our opinion is the most important one. Because the dog not being brave cannot be effective no matter if it has the other six characteristics.
It is possible to see all those characteristics in a Kangal at the highest level. That is why Kangal is number one among the other dogs in the world. How can you have one? You can purchase young Kangal dogs fed and grown up under control of vet with full vaccination in production farm under control of Union of Taking Services to Rural Areas (Villages) of Kangal Governor Office.
Van Cat
Every domestic animal has a different characteristic. One of the cats attracting human beings' attention for centuries, having silky white fur, different colours, perfect hunting abilities and loving to play with water is Van cat. Cerebrum area is wide and indicates the intelligence of them. In addition, cerebellum is improved, which provides excellence in co-ordination. Domesticated cats are either treated as holly creatures or are fed by people at home for hunting harmful animals like mouse, rat and insects for centuries. However, people have started to take them as close friends. In recent years one of the cats attracting people's attention in Turkey or in the world is Van cat. However, as required care has not been shown so far, they face loss of the species. The number of them has been decreasing day by day and the original breeds have been lost, while they were often seen in the region and almost each house had one in the past. People of Van call the cat "Pisik". Van cats are not only seen as a pet or hunter of rats and insects but also a friend and member of the family.It is said that Van cats used to spend summer in mountain and winter in houses. Today rarely they spend summer in Erek Mountain and summer in houses. Van cats are described by the people of region as having long, white, silky fur, long body, tiger walking, fox like tail. Different colours of eyes (Diskrematopsi), intelligent, agile is clean, friendly, loves playing and faithful to its owner and therefore these characteristics make it a rare found cat. However, since 1950s, the cat has been introduced to the world by Europeans but this unique cat has not been introduced fully. One of the characteristics of Van cats is the colour of their eyes. They are classified under three groups according to the colour of their eyes: a. Both eyes blue, b. both eyes amber colour (yellow and its tones) c. One eye(dischromatopsy, one eye blue and the other amber). Blue colour of Van cats usually shows turquoise blue but amber colour shows many differences in tones. The tones are amber, light amber, yellow and green almond. Although very rare, sometimes brown colour can be seen. Blue eyed cats are classified as blue eyed short, velvet furred cats and blue eyed long silky fur cats. The colour of newly born kittens is greyish. 25 days after birth the colour of eyes starts to change, and after 40 days the colour reaches final colour. There are generally one or two black points between ears of kittens. Most of the kittens having two black points are single eyed. And this black point is taken as stamp of single eye cats. However, the black points are lost after 2 months. And sometimes they may have black hairs varying in between 8 to 30. It is known that having different colour of eyes which human beings, dogs and doves face, is genetic defect syndrome.Body weight of female Van cats is 2900 grams while males weigh 3600 grams. Van cats have mating period in February-March-June. This period lasts for up to 10 days. In case of pregnancy during this period, no other mating period is seen in the same year. Pregnancy period is 62 days. The belly starts to swallow from the first month and the cat never lets any one touch her belly. Van cats like other cats prefer to give birth in the locations far away from vision, and for this reason they start to look for isolated and dark location from the first month of the pregnancy. Immediately after birth, Plasenta of the kittens are cut by the mother. Mother cat suckles its kittens for 50-60 days. However, this period can be more or less. Van cats give birth to four kittens at one birth. The eyes of kittens are open on the 10th day. Mother licks its kittens in order to clean them and starts suckling immediately after birth. If mother deems that the location is not safe, it finds a safe place and carries the kittens there. Mother hardly leaves its kittens alone and only leaves them to meet its needs. The kittens still with close eyes react to smells other than their mother and try to protect themselves. The movement of the kittens at the beginning is like walking and crawling. Kitten brothers/sisters usually fight for milk. They usually play with each other. Playing game is an essential factor for development. The game is under control of the mother and the mother teaches its kittens how to survive. If the kitten is alone, it wants to play with its mother and if mother is not there even it can play with other animals around. The cats have a strong control over the areas they are settled in. They do not want other cats to come to their living areas. When their living places or houses are changed, they try to return to former place if they do not like the new one. Van cats get used to their new living places in 20 to 30 days. During this period, they examine the surrounding and are not interested in their owners. The cats have more cleaning sense than other animals. They are considerably curious about cleanliness of themselves and their living surrounding. After toilet, they have instinct to burying the dirt. They clean their mouths and faces with help of their paws after eating and toilet.The hunting characteristic of Van cats is superior. They hunt raats, mice, bird, flies and insects indoor and outdoor, and eat them. They never attack to poultry animals living with them in the house or out of the house.Van cats love living with human beings in family environment. If they do not have relation with human beings or have a little relationship, they start to become wild. Van cats are very affectionate, giving head butts and love bites. Especially during pregnancy they are in need of love. They are very close to their owners and love them. When they see strangers, they react and escape. They jump on the lap of the ones loving them. They are jealous of their owners showing affection to other cats and small kids. Although there is a belief that Van cats suffer from deafness problem, only 2-3% of odd eyed (Diskromatopsy) and blue eyed cats suffer from this problem. Van cats love to swim and play with water, and with this feature it is the only cat species. Van cats checks the meal if it is warm with their front paws and if the meal is warm enough they eat. It is also observed that Van cats eat melon, watermelon and some fruit. Although the fur is quite thick, they are affected by the cold.They produce some voices in order to communicate with each other and with human beings. The voices indicate their emotions. Their meowing has some varieties. Some indicates communication with human beings some indicates communication with their kittens or for their sexual activities. The sounds generated according to their needs have different intensity and frequency. Van cats meow loudly when they see their owners in the morning in order to show their happiness. When they are hungry, they go to the kitchen door and meows to indicate that they are hungry. When the food is given, they show their grates by means of touching their owner. When they need toilet they go to the door and meow in order to ask their owners to open the door. It is also observed that if the door needs to be opened, they jump to the handle and open it. The studies indicated that Van Cats respond to training very well. They understand what have been taught very quickly. They immediately learn the place where soil is put for their toilet needs, and never try other places for toilet needs. Kittens are able to learn their names when they are 2-3 months. However, it is thought that this learning means understanding the tone of the sound they are used to rather than learning the names.It is necessary to take any actions required for preservation of lovely, friendly, intelligent, faithful, beautiful and attractive Van cats and decrease of them.
Denizli Rooster
Each rooster crows at its own placeBut Denizli Rooster crows everywhere."Thanks God, I have everything here. Only one thing is missing in my life here: Cock crowing... said a rich businessman living in New York. The rooster he was talking about was Denizli rooster. While he was expressing his missing of the rooster, he was also expressing a reality of the modern world. "I was born at dawn time in Denizli while roosters were crowing.... Then I used to wake up with the same sound for many years... I was getting out of my bed with the sound of my rooster every morning at a regular time like a clock set. Let me tell you something now..... I have not heard any rooster crowing here for 21 years...The thing that modern city life has taken out off me is rooster crowing sound which is sweeter than gold sound... Contemporary city life, at the very beginning, stops the sound of rooster...""Denizli Rooster", the symbol of Denizli is a domestic species which is well known in even the farthest regions to our city with its colour and body building, harmonious long and beautiful crowing. According to some rumours, Berat roosters having long crowing were brought to Istanbul during Ottoman Empire from Albania and then brought to Denizli and crossbred with domestic chicken of Denizli and thus Denizli Rooster species was originated but it is not true. Because there are no similarities between two species when compared in terms of colour and body structure. Denizli rooster was originated automatically upon great care shown by the people living in Denizli to long crowing rooster for centuries. The colour of Denizli rooster's eyes is black and blackened with kohl. Its legs are dark grey or purple, its comb is in big axe comb, and atrium is red or white spots on red background, general colour is black and dirty white together. Sometimes wing features have brown colours. Red roosters have black-white mixture. Their alive weight is about 3-3.5 kg. They are divided into 3 groups according to their colours, body building and combs types. According to their colours they are classified into 6 groups as: DEMIRKIR, PAMUKKIR, KINALI, AL, SIYAH and KÜRKLÜ. According to their body building, they are divided into 3 types, namely: YÜKSEK BOYUN, SÜLÜN and KÜPELI. According to their combs, they are divided into 2 types: GENIS IBIK and DAR IBIK. The sound of Denizli roosters are classified according to the tone and clearness. According to sound tones they are divided into 3 groups: INCE, DAVUDI, KALIN SES. Davudi (bass) voice is between high pitched and deep voice and is the only sound close to deep voice. According to clearness, they are divided into 4 groups, namely: SAD VOICE, SHRILL VOICE, WAVY VOICE (FUNNY VOICE). Crowing of Denizli roosters is performed upon use of all abilities. Crowing is divided into 4 groups depending on body position during crowing, which are; LION CROWING, WOLF CROWING, HERO CROWING, PUS CROWING.A good Denizli Rooster must have: lively appearance, long and strong legs and neck, wide and deep chest, sharp and sloped toward head tail. The same features are true for the chicken. The crowing period of Denizli Roosters in the first year must be 20 to 25 seconds. Denizli roosters being grown up by Denizli species production unit formed under body of Director of Province Agricultural Affairs are maintained generally in 100 flocks. Breeding roosters are selected and the rests are sold according to the demands made from various parts of the country from March, April, and sales of chicks are made in March, April, may, June.
Sea Turtles
Sea Turtles have been around for 95 million years. Their ancestors were giant land turtles that entered the sea ages ago when the great dinosaurs lived. The first sea turtles looked little like those of today. It took millions of years for sea turtles to change, for legs to become pad-shaped flippers and for heavy, bulky bodies to flatten into lighter, streamlined shapes. The dinosaurs and the giant land turtles are gone forever; we can see only their fossil bones in museums. But, somehow, sea turtles have lived on.Seven different kinds still swim in warm and temperate oceans around the world. They spend their whole lives in the water except for the brief times the females come onto land to nest and lay their eggs. The sea turtles share the sea with fish, whales, other sea creatures and you and me. In the seas surrounding Turkey, two species of sea turtles live: Loggerheads (Caretta caretta) and Green Turtles (Chelonia mydas).
Today the main threat to the adult loggerheads lies in shrimp trawls and crab fishing nets, to which many loggerheads annually fall victim. Furthermore, adults are often injured by speedboat propellers and by swallowing fishing hooks or getting caught in nets. Internationally animal protection organizations take pains to monitor and protect the turtles' nesting grounds in Turkey,Greece, Bonaire and Costa Rica. The turtles can also be found around the Italian islands of Lampedusa and Linosa, off the coast of Sicily, and in Calabria, where it is particularly endangered. Furthermore, the turtles are known to nest on the beaches of Cyprus, especially Akamas and Alagadi Beach.[8]
Loggerhead Sea Turtle nest roped off as part of the Sea Turtle Protection Project on Hilton Head Island
In many places during the nesting season workers search the coastline to find evidence of nests. Once found a nest will be uncovered and the eggs carefully counted, if the nest is dangerously located the eggs will be moved to a better spot. Plastic fencing will be placed at or near the surface to protect the eggs from large predators such as raccoons or even dogs. The barrier used is large enough to allow the hatchlings to emerge without difficulty. The nests are checked daily for disturbances, several days after there is indication that the eggs have hatched the nest will be uncovered and the tally of hatched eggs, undeveloped eggs, and dead hatchlings will be recorded. If any hatchlings are found, they are either taken to be raised and released, or taken to research facilities. Ones that appear strong and healthy may instead be released to the ocean. Typically those that lacked the strength to hatch and climb to the surface by that point would have died otherwise.
Hatchlings require the travel from their nest to the ocean in order to build up strength for the journey ahead, so interfering by helping it to the ocean actually lowers their chances of survival.
It is listed as Endangered under both Australia's Environment Protection and Biodiversity Conservation Act 1999 and Queensland's Nature Conservation Act 1992.
Thermit Ibis (Kelaynak) Birds
From old hand writing documents, it has been determined that Thermit Ibis birds used to live in Europe since 1504. This bird, which was living in Central Europe near the Alps, was first defined by C. Gessner as Corvus Sylvaticus in 1555 in Historia Animalium and some information was given about the birds' life style. Later, it was determined that those birds, which disappeared in Europe, emigrated to Middle East countries and Africa and they still live in these countries. Thermit Ibis that come to Birecik in the middle of February settle down at rocks in the middle of March. After their procreation, their raise their young and in the middle of July they leave Birecik with their young. The reason for these birds to come to Birecik for procreation is thought to be that the calcite mineral in those rocks increased the procreation energy of birds. Thermit Ibis birds are single mate and every year they build their nest and lash out with the same couple. Mature birds are the ones that show their energy to build up a nest. It is necessary to be 5 years old, to become a mature bird. Their average life period is 25-30 years. In the beginning of 1950, the number of Thermit Ibis was more than 1000, there had been a specific decrease in the number of birds since 1954.Destruction of natural feeding environment of these birds with overuse of agricultural insecticide chemicals, hunting of these birds by the hunters in their long immigration period and cold weather conditions are the main reasons for the decrease of Thermit Ibis birds. Thermit Ibis birds follow the Lebanon - Israel way and the River Nil or Red Sea coast and cannot be observed at those places. In order to prevent the decrease in number and disappearing of the generation, Thermit Ibis Procreation Station was established in Birecik by the Generate Directorate of Forestry of the Ministry of Agriculture, Forestry and Rural Affairs in 1972. In this station, first of all two mature and nine young Thermit Ibis birds were captured by net and put into a cage, and then production started in 1977. The birds under protection are fed with meat without fat, planed carrot, boiled egg and mixture of fodder. In February 1996, 52 Hermit Ibis birds set free from procreation station to reproduction in nature. After the reproduction season, the total number reached to 75 with 23 young birds. 4 of them are given to Istanbul Bayramoglu Zoo, 5 of them are given to Atatürk Orman Çiftligi, 13 of them immigrated and 45 of them are still living in procreation station. Birecik people consider Hermit Ibis birds which they regionally call "Keçelaynak" holy. Arrival of Hermit Ibis birds to Birecik in the middle of February is interpreted by Birecik people as a sign of spring. In recent years, "Hermit Ibis Festival" is being organized in Birecik for these birds.
SOME SPECIES UNDER DANGER IN EUROPE
(Sari Kamisçin) (Acrocephalus paludicola)It is found in the large reedbeds in the shallow areas having a water level of 1cm - 10 cm during the reproduction season. They are known to prefer the marsh meadows in the river valleys for reproduction. During migration, Acrocephalus paludicola needs short grasses in the marshes and reeds in open waters. Their reproduction systems are poligamic and they combine mixed reproduction systems. The young is brought forth in 15 - 16 days. Reproduction success is very high, it is 83%. The reason of the reproduction losses is small mammals. It is rarely seen in Marmara Region, Western Mediterranean and Northeastern Anatolia in Turkey as summer immigrant. Among the wild animals in our country whose generation is becoming extinct, the first is bald ibis (Geronticus eremita). It lives in the form of a colony only in Birecik district of Urfa in Turkey. For this reason, the efforts for the protection and reproduction of bald ibis, which has a special place in the fauna of our country and closely followed by the public, have gained importance. The biggest strike is hit to the bald ibis population in between 1958 - 60. DDT is used in pesticide application by plane in South-eastern Anatolia against the desert grasshoppers getting close from Syria and Iraq. Once upon a time, a big community was formed, it is said that persons saying that "the bald ibis colony was so crowded that when they flied together, they could cover the sun" still live. Some foreign bird observers have recorded that there existed more than one thousand bald ibis nests in that region at the beginning of the 20th century. In this case, it is said that the bald ibis population at that time exceeded five thousands. As the result of DDT pesticide used, more than 700 pairs of bald ibis have died. Their number decreased year by year. Upon this, bald ibises have been taken under protection for the entire year since 1967 with the decree of Central Hunting Commission basing on the authorization given by the Law on Land Hunting numbered 3167. But their being taking under protection could not prevent the decrease in their number. As the buildings having 3-4 floors increased in front of the rocks where they made their nests, the individuals in the colony are affected.A bald ibis reproduction station is established at a location that is 1 km away from the city by General Directorate of National Parks and Hunting - Wild Life in 1978 in order to support the population in nature by reproducing the bald ibis in artificial locations. The bald ibises reproduced in the reproduction station were marked and released to the nature; although some of the released bald ibises mated with the ones returning from migration and had young, most important problem has been their staying in Birecik instead of migrating. This resulted in the birds' losing their natural behaviour and the death of the individuals staying in Birecik. Birecik Public thought the bald ibises as holy animals that show the coming spring and arranged festivals because of the coming bald ibises, but the efforts shown could not prevent the decrease in their number and the reality that every year, a smaller number than that of the migrated bald ibises returned back to Birecik and unfortunately, in 1991 not one bald ibis came to our country. These birds that make their nests in rock terraces in the form of colonies generally lay 2 - 4 eggs and incubation period is 27 - 28 days. Bald ibises feed with grasshoppers, coleopteran insects, snakes, lizards, mole crickets, etc. Reed Cock (Parphyro porphyro)Reed cock that is named as Sultan Tavugu and Gök Saz Horozu at some locations, was found only in Göksu Delta in our country, but recently it is seen in Kizilirmak Delta. This bird is native in our country. It does not migrate. Although it is said that it came to Kizilirmak Delta from the south of Hazar Sea, in our opinion it is generated in Kizilirmak Delta and began to be seen when its number increased. The generation of this bird in our country is in danger. In Göksu Delta 300 pairs, in Kizilirmak Delta 20 pairs are recorded. Reed Cock lives and makes its nest in lakes covered with reed and cattails, marshes, large canals covered with reeds and lakes. The female makes the nest with the male. The female lays 3 - 5 eggs, they set by turns. Incubation period is 28 days. The parents grow up the offspring getting out of the egg. The offspring flies in 35 - 40 days. They feed with the fresh parts of various water plants, seeds, water insects, larva, frogs, etc.
Anatolian Wild Sheep(Ovis orientalis anatolica valenciennes 1856)There are two types of wild sheep in our country. One of them lives in Eastern Anatolia Region in Hakkari, Van, Igdir and the other lives only in Konya - Bozdag both in the world and in our country. This latter type is the Anatolian wild sheep. The most significant difference between these two types of sheep is that the female of the species living in Eastern Anatolia has horns while the female of the species living in Konya - Bozdag does not have any horns. It is indicated that Anatolian wild sheep was found in the rocky area lying to Emirdaglari between Afyon - Konya and to Konya in east - south direction until 1945. Until the end of 1950s, they were seen in Karadag which is at the north of Bozdag. Until 1957, they lived around Ankara - Nallihan, in Saruyar Dam valley, between Mihaliççik - Sivrihisar towards south, in Araidbaba Mountain which is in the southeast of Sivrihisar. They are said to live in Bolkar Mountains until 1963. As the result of their being hunted unconsciously and exceedingly in 1960s, their number decreased down to 35 and they lived only in Konya Bozdag, but they are taken under protection by the Ministry of Forestry and their number increased by time.The females of the Anatolian wild sheep which have a life of 15 - 18 years have a weight of 50 kg, while the weight of the males is 75 kg for old ones. They have reddish brown color in summer and have short hair, in winter their color gets darker and black manes occur in the chest and neck parts of the males after 2 - 3 years. While the wild sheep that continuously move during the day are resting, one male sheep continuously stands guard and hits its feet to ground and makes a sound similar to whistle in case of a danger to warn other sheep. All the herd runs towards the direction where the guardian sheep goes. Under normal conditions, predatory animals such as wolfs, dogs, jackals can not catch those sheep. Their sight and smell senses are very strong and they are resistant against thirst. In autumn and winter, they take out the roots and nodules of the plants with their nails and eat them. They mate in December and bring forth young between the beginning of May and beginning of June. The young female brings forth a single offspring, while the females aged more than two bring double offspring. Their front feet are shorter than their back feet. The number per herd of the Anatolian wild sheep which live in the form of herds sometimes reach 100. In 1967, it has been seen that this value was about to disappear and this species has been taken under protection and now it lives in an area of 42.000 ha at the right and left of the main road between Konya - Aksaray at a distance of 50 km to Konya. This area includes Bozdag, Sasa Mountain, Balik Mountain and Hodulbaba Mountain and is surrounded by Divanlar Göcü, Gene, Agsakli, Yaglibayat, Bademli Gimir, Kocas, Karakaya villages. As indicated, the sheep that had a big number previously, has become rare as the result of excess hunting stress, the sheep dogs' killing the falcon offspring’s and the wolf's directing the sheep towards snow gaps and causing their death under winter conditions. Furthermore, the faces of sheep dogs with parasites contaminated the grass and tapeworms passed to the wild sheep eating that grass. Another reason for that decrease in the number of that sheep is the feeding competition that occurred as the result of feeding ten thousands of sheep in the same area. These bad conditions have been improved in favour of the sheep as the result of the works carried out by our Ministry. To summarize them, big numbers of guards, personnel and vehicles have been charged in the region, struggles have been made with the wolfs and unconfined dogs, entrance of tamed sheep is forbidden to some regions, spread of tamed sheep in those regions with dogs has been prevented during the birth and offspring periods of the wild sheep, water has been provided to the animals in hot summer months by constructing grass and fodder storage and water containers and in this way, healthy offspring’s have been obtained. In extreme winters, grass support has been provided to the area and the growing up and continuity of life of the wild sheep have been provided. In order to prevent the death of the sheep because of probable infectious diseases in the area, an area of 5 thousand ha has been surrounded with both net wire and electroshock wire to divide the sheep population into two; a big part of the sheep has been taken into this fence and diseases and parasites in these sheep have been minimized and feeding competition and wolf damages have been completely prevented. In this area, the sheep will be placed in compliance with their old living environment in a program that will provide their easily being caught. As the conditions got better, it has been determined that there are 1041 sheep in that area as the result of the counting made in the area surrounded with net and electroshock wire, by General Directorate of National Parks and Hunting - Wild Life in February 1998 with the cooperation of our Ministry and Selçuk University. Naturally, as the result of the increase in the number of the sheep in the area, the works such as the provision of fodder, water, grass, maintenance, protection, study, inventory, etc and administrative expenses will increase and there will be great need for vehicles, helicopters and trained personnel. Big amounts of money will be needed for such works and in case legal arrangement is made in accordance with the contemporary conditions, it may be possible to permit hunting in order to provide contribution to economy. As an example to show that the sheep are valuable and that their hunting value is high, two of the sheep has been hunted as the result of laboratory examination and a price of 18.500$ for one of them and 12.500 $ for the other has been taken. In case the public and the local administrations pay the necessary attention to the issue, we have to use any of our possibilities for the protection, development and proliferation of this species that has a great importance in terms of hunting tourism.
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