Hattusa , the capital of the Hittites takes place in the list of World Heritage determined by UNESCO (United Nations,

Educational, Scientific &Cultural Organization). As of December 2009 the list contains 890 wealth respectively as 689 cultural,176 natural and 25 mixed. Turkey is presented in the list of World Inheritance with 9 wealth as Historical Areas of Istanbul, Archeological

Area of Troy, Pamukkale - Hierapolis, Xanthos - Letoon, Safranbolu, National Park of Greme and Kapadokya, Nemrut Mountain, Divrii Grand Mosque & Darifas (Hospital) in addition to Hattusa. Hattusa tablets of cuneiform script formed of 30.000 samples found in Istanbul Archeological Museum and Ankara Civilization of Anatolian Museum was taken into the list of UNESCO memory of world.

Istanbul

Safranbolu

Truva, anakkale Pamukkale Hierapolis, Denizli

Hattusa, orum

Divrii Ulu Mosque and Darifas, Sivas Nemrut Da, Adyaman

Xanthos Letoon, Antalya Mula

Kapadokya, Nevehir

CONTENTS
ORUM: THE PLACE WHERE CIVILIZATION WAS BORN HISTORY - - - - - - - - - - - - - - - - - - - - - - - -12
THE ORIGIN OF THE NAME, ORUM - - - - - - - - - - - - - - - - - - -14 HITTITE PERIOD - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -17 POLITICAL HISTORY OF THE REGION - - - - - - - - - - - - - - - - - -17 HITTITE LANGUAGE - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -25 HITTITE RELIGION - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -26 STATE ADMINISTRATION - - - - - - - - - - - - - - - - - - - - - - - - - -27 THE BATTLE OF KADESH AND THE PEACE TREATY - - - - - - - -27 THE TEXT OF KADESH PACT - - - - - - - - - - - - - - - - - - - - - - - -28 THE POST-HITTITE PERIOD - - - - - - - - - - - - - - - - - - - - - - - - -32

GEOGRAPHICAL CHARACTERISTICS - - - -36 ORUM STEP BY STEP - - - - - - - - - - - - -42

BYK GLLCEK HY (MOUND) - - - - - - - - - - - - - - - - -44 KUSARAY HY (MOUND) - - - - - - - - - - - - - - - - - - - - - -44 HACIMUSA HY (MOUND) - - - - - - - - - - - - - - - - - - - - - -44 ORUM KALES (CASTLE) - - - - - - - - - - - - - - - - - - - - - - - - - -45 KALE CAM (MOSQUE) - - - - - - - - - - - - - - - - - - - - - - - - - - - -45 ORUM MUSEUM - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -46 ORUM ULU CAM (THE GREAT MOSQUE) - - - - - - - - - - - - -48 HIDIRLIK CAM (MOSQUE) - - - - - - - - - - - - - - - - - - - - - - - - -49 VEL PAA / ABDLBAK PAA CAM (MOSQUE) - - - - - - - -50 KULAKSIZ CAM (MOSQUE) - - - - - - - - - - - - - - - - - - - - - - - - -51 NAYETULLAH CAM (MOSQUE) - - - - - - - - - - - - - - - - - - - - - -51 PAA HAMAMI (HAMMAM) - - - - - - - - - - - - - - - - - - - - - - - - -52 AL PAA HAMAMI / YEN HAMAM (HAMMAM) - - - - - - - - - -52 VEL PAA HANI (INN) - - - - - - - - - - - - - - - - - - - - - - - - - - - -52 PAA EMES (FOUNTAIN) - - - - - - - - - - - - - - - - - - - - - - - -53 contents

ABAZA EMES (FOUNTAIN) - - - - - - - - - - - - - - - - - - - - - - - -53 STKLAL LKOKULU (PRIMARY SCHOOL) - - - - - - - - - - - - - -54 ORUM MUNICIPALITY BUILDING - - - - - - - - - - - - - - - - - - -54 TRADITIONAL DOMICIL ARCHITECTURE - - - - - - - - - - - - - - - -54 KTPLER KONAI (MANSION) - - - - - - - - - - - - - - - - - - - - - -55 VEL PAA KONAI (MANSION) - - - - - - - - - - - - - - - - - - - - - -56 ALAYBEY SOKAK (STREET) - - - - - - - - - - - - - - - - - - - - - - - - -57 ESKCLER / DKCLER ARISI (BAZAAR) - - - - - - - - - - - - - -57 ORUM CLOCK TOWER - - - - - - - - - - - - - - - - - - - - - - - - - - - -57 PROMENADES - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -58 HAMAMLIAY VILLAGE THERMAL SPRING - - - - - - - - - - - - -58

SUNGURLU - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -59
BOYALI HYK (MOUND) - - - - - - - - - - - - - - - - - - - - - - - - - -60 ULU CAM (THE GREAT MOSQUE) - - - - - - - - - - - - - - - - - - - -61 KAVUT KY CAM (MOSQUE) - - - - - - - - - - - - - - - - - - - - -61 SUNGUROLU HAMAMI (HAMMAM) - - - - - - - - - - - - - - - - - -61 DEMREYH KY TRBES (TOMB) - - - - - - - - - - - - - - - - - -61 CLOCK TOWER - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -61

BOAZKALE - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -63
BOAZKALE TOUR PLAN - - - - - - - - - - - - - - - - - - - - - - - - - - -64 BOAZKY / HATTUSA ANCIENT CITY - - - - - - - - - - - - - - - - -65 HATTUSA THE LOWER CITY - - - - - - - - - - - - - - - - - - - - - - -69 GREAT TEMPLE (TEMPLE NUMBER 1) - - - - - - - - - - - - - - - - - -69 RESIDENTIAL HOUSES - - - - - - - - - - - - - - - - - - - - - - - - - - - - -70 THE RECONSTRUCTION OF THE HITTITE CITY WALLS - - - - - -71 HATTUSA THE UPPER CITY - - - - - - - - - - - - - - - - - - - - - - - - -71 THE LION GATE - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -71 YERKAPI (GATE) - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -73 THE SPHINX GATE - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -73 THE TEMPLE QUARTER - - - - - - - - - - - - - - - - - - - - - - - - - - - - -74 contents

CONTENTS

CONTENTS
KINGS GATE - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -74 CHAMBER 1 & CHAMBER 2 - - - - - - - - - - - - - - - - - - - - - - - - - -75 GNEYKALE (SOUTHERN CITADEL) - - - - - - - - - - - - - - - - - - -76 NANTA - NANTEPE - - - - - - - - - - - - - - - - - - - - - - - - - - -77 BYKKALE (ROYAL CITADEL) - - - - - - - - - - - - - - - - - - - - - -77 BYKKAYA (BIG ROCK) - - - - - - - - - - - - - - - - - - - - - - - - - - -78 YAZILIKAYA ROCK TEMPLE - - - - - - - - - - - - - - - - - - - - - - - - - -79 CHAMBER A - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -80 CHAMBER B - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -83 BOAZKY MUSEUM - - - - - - - - - - - - - - - - - - - - - - - - - - - - -84

ALACA - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -85
ALACAHYK - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -86 THE ALACAHYK MUSEUM - - - - - - - - - - - - - - - - - - - - - - - -90 ESKYAPAR - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -90 PAZARLI HISTORICAL SITE - - - - - - - - - - - - - - - - - - - - - - - - - -90 ESK CAM / ARI CAM (MOSQUE) - - - - - - - - - - - - - - - - -91 YEN CAM (MOSQUE) - - - - - - - - - - - - - - - - - - - - - - - - - - - - -91 ALTINTA KY CAM (MOSQUE) - - - - - - - - - - - - - - - - - - - -91 MAHMUDYE (KALEHSAR) KY BUILDING COMPLEX - - - - -91 HSEYN GAZ KLLYES (BUILDING COMPLEX) - - - - - - - - -92

ORTAKY - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -93
ORTAKY - SAPINUVA ANCIENT CITY - - - - - - - - - - - - - - - - -94 NCESU CANYON - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -97 ROCK RELIEF OF GODDESS KYBELE - - - - - - - - - - - - - - - - - - -97

MECTZ - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -99
ELVAN ELEB MOSQUE, DERVISH K-LODGE AND TOMB -100 BEKE / FGAN THERMAL SPRING - - - - - - - - - - - - - - - - - - - -100 contents

UURLUDA - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -101
RESULOLU EARLY BRONZE AGE SETTLEMENT AND GRAVEYARD - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -102

SKLP - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -103
SKLP KALES (CASTLE) - - - - - - - - - - - - - - - - - - - - - - - - - -104 SKLP ROCK TOMBS - - - - - - - - - - - - - - - - - - - - - - - - - - - - -105 EYH MUHDDN- YAVS CAM (MOSQUE) - - - - - - - - - - - -105 EVLK KY CAM & TRBES (MOSQUE & TOMB) - - - - - -105 BYK / ULU CAM (THE GREAT MOSQUE) - - - - - - - - - - - -106 HACI AL EMES I (FOUNTAIN) - - - - - - - - - - - - - - - - - - - -106 HACI AL EMES II (FOUNTAIN) - - - - - - - - - - - - - - - - - - -106 TRADITIONAL DOMICIL ARCHITECTURE - - - - - - - - - - - - - - -107 PLATEAUS - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -107 ELMABEL PROMENADE - - - - - - - - - - - - - - - - - - - - - - - - - - -107

BAYAT - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -109
EMRBEY CAM (MOSQUE) - - - - - - - - - - - - - - - - - - - - - - - - -110 KUNDUZLU AND KUCAMEN PLATEAUS - - - - - - - - - - - - -110

OUZLAR - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -111 LAN - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -113

LAN KAPILIKAYA MONUMENTAL ROCK TOMB - - - - - - - - -114

DODURGA - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -115 OSMANCIK - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -117

OSMANCIK / KANDBER KALES (CASTLE) - - - - - - - - - - - - -119 KOYUNBABA TRBES (TOMB) - - - - - - - - - - - - - - - - - - - - - -119 contents

CONTENTS

CONTENTS
KOCA MEHMET PAA / MARET CAM (MOSQUE) - - - - - - -120 AKEMSEDDN MOSQUE & MADRASAH - - - - - - - - - - - - - - -120 KOCA MEHMET PAA HAMAMI (HAMMAM) - - - - - - - - - - - -120 BALTACI MEHMET PAA EMES (FOUNTAIN) - - - - - - - - - -121 KOYUNBABA KPRS (BRIDGE) - - - - - - - - - - - - - - - - - - - -121 BAPINAR KARACA PLATEAU - - - - - - - - - - - - - - - - - - - - - - -121

KARGI

- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -123

MHR HATUN CAM (MOSQUE) - - - - - - - - - - - - - - - - - - - -124 MHR HATUN HAMAMI (HAMMAM) - - - - - - - - - - - - - - - - - -124 OUZ CAM (MOSQUE) - - - - - - - - - - - - - - - - - - - - - - - - - - -124 SNAN PAA KLLYES (BUILDING COMPLEX) - - - - - - - - -124 HACIHAMZA KALES (CASTLE) - - - - - - - - - - - - - - - - - - - - - -125 KARGI PLATEAU - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -125 ABDULLAH PLATEAU - - - - - - - - - - - - - - - - - - - - - - - - - - - - -126 TRADITIONAL DOMICIL ARCHITECTURE - - - - - - - - - - - - - - -126

TRADITIONAL CULTURE - - - - - - - - - - - -128

HANDICRAFTS - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -131 TRADITIONAL ATTIRE - - - - - - - - - - - - - - - - - - - - - - - - - - - - -133 TRADITIONAL FOLK DANCES - - - - - - - - - - - - - - - - - - - - - - -137 TRADITIONAL CUISINE - - - - - - - - - - - - - - - - - - - - - - - - - - - -138 LEBLEB (ROASTED CHICKPEAS) - - - - - - - - - - - - - - - - - - - - -142 VERBAL CULTURE - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -143

CHRONOLOGY - - - - - - - - - - - - - - - - - - -153 BIBLIOGRAPHY - - - - - - - - - - - - - - - - - -154 USEFUL INFORMATION - - - - - - - - - - - -155 MAPS

contents

orum Clock Tower

King Tudhaliya IV

ORUM: THE PLACE WHERE CIVILIZATION WAS BORN

orum is in an important crossing point between Capital Ankara, the biggest city of Anatolia and Samsun the harbor city consequently in Black Sea region. Since prehistoric ages, this geographical position has made orum highly important, and provided development in orums cultural and economic fields. Our town is also located as a bridge from past to future with five thousand years history as well as being a geographical bridge. orum has never lost its importance in the continuing historical period since Bronze Age (3000-2000 BC). Our town being under the sovereignty of Hittite, Pgrygia, Hellenistic, Rome, Byzantine, Seljuk and Ottoman is positioned as an open air museum. Hattusa capital of Hittites listed in the Worlds Cultural Heritage by UNESCO, deserves the title of Open Air Museum with Yazlkaya Open Air Temple, Sphinx Gate, Relief of Double Headed Eagle, Potern Gate, Hittite Dam in Alacahyk, mosques, mansions, bridges and clock towers. The museums of orum are spectacular places to visit and see. New orum Museum, being in a historical building is amongst the important museums in the re-

gion and in all over the country with historical works exhibited in a contemporary view in 10.000 m2 closed and open fields. Our town spotlights with scenic beauties as well as historical wealth and beauties. There are several plateaus in Karg, Osmanck, Boyat and skilip districts, which are suitable for camping and performing many activities with its untouched nature, plenty of water sources and high potential profile in terms of tourism, and in addition to this, apart from nature wonders in Ortaky district, the ncesu Canyon, with its length of 12 km, is hosting a historical beauty named Kybele Relief belonging to Hellenistic period. You may feast yourself with traditional orum dishes in Historical mansions during your visit and experiencing these scenic and historical beauties; you may as well take orum Leblebisi (Roasted Chickpeas) with you as gift when leaving. To get more satisfaction with your trip and taste the flavour, surely youll be glad if you give a short break while crossing the bridge between Black Sea and Central Anatolia.

MustafaTOPRAK Governor of orum

HISTORY

THE ORIGIN OF THE NAME, ORUM

14

orum, for which the date of establishment is unknown was called Niconion (Yankonia) is Late Antiquity. No conclusion has been determined over the researches on the source of town. It is unknown that the Trokmu branch of Galats coming from Anatolia set up in here and gave the name Trokmoi. It is set forth that the name Trokmu first turned out to be Trokmu then to be orum. The name orum was grounded on Gordios the Cappadocia Governor bounded to Mithridates Kingdom between 90 - 80 BC. The region was initially called Gordiana and the name became orum in time. It appears that the origin of the name orum is explained differently in various sources. Most of the information is not scientific but it is formed of views utilizing from various sound resemblances to orum. The word or, which forms history

the stem for orum or orumlu, means plant in the Oghuz Language, and the highest government official after the Khan in the GokturkUyghur Language and or is a Turkish word. The obelisk belonging to the Turkish Bey Kl r, erected between the years 720-725 during 2nd Gktrk Khaganate in Middle Mongolia is one of the examples containing the world or. or, which is one of the clans of Gktrk Khaganate, is mentioned as being a big community and tribes belonging to them gave the name or, where they are located. This information is supported with examples like oruh River or Brook, ora Ked, or Gate or Passage or or Country. It is known that when the Turks migrated from their motherland into Anatolia it was a custom of theirs to call settlements under their management by the names of their own clans, tribes, and administrators. Certain place

orum Genel Grnm

names in Turkey hold witness to this fact. Danimend Sultanate I having congested orum known as Nikonia , Yankiona in 1075 in spring, assigned scoutmaster Melih Ahmet Gazi as governor from the orumlu tribe of the avuldur or Alayundlu clan of the ok branch of the Oghuz. Melih Ahmet Gazi has been the first to be Turkish and Muslim governor of orum. The tribe is famous with being supplied governors by rules of Sultanates, the name orumlu of the community becoming famous was given to the town and the castle of the name Alayundlu that they belonged to, was given to two areas in the region. It is perceived that patients were healed in village clinic since tradition of village clinics have been commonly carried out in the region as public medicine and of the disease or had s specific treatment place and village clinics such like in other diseases.

In addition, it is highly likely that the orumlu tribe that entered the region before orum was conquered and earned a well-deserved name among the Byzantine also treated the or disease by means of such public clinics. The town had been called orumlu for a long time during Ottoman Empire , later on the proposition lu was dropped from it to remain orum till than. As the information above indicates, the origin of the name orum stems from a orumlu clan of the Alayundlu tribe of the ok branch of the Oghuz. orum is a Turkish name given by Turks. Such old names as Niconia, Yankoniye, Trokmu, Gordiana, Rum, and Dzorum that certain authors mention might have been names used prior of the arrival of Turks. The first residences in and around orum takes place since Chalcolitic Age (6000-3000 BC). Some dishes and materials made of copper belonging to the Chalcolitic Age have history

15

Resulolu Excavation Finds

16

been found in excavations carried out almost in all centers of the region. Moreover the existence of rich mine deposits in the region speeded up the technological evolution and played big role in the discovery of rich Kingdoms in the region. These works of the period have also been found in Alacahyk, Byk Gllcek, Boazky, Kusaray settlements kept going on from that time on. The most important Chalcolitic settlement was found in the excavations carried out in Byk Gllcek bound to orum Center. In architecture of the time, typical Anatolian houses with 2, 3 or 4 rooms, as well as hand-made black, grey, and red ceramic tiles are characteristic features. In the sa-

Bull Statuette, Early Bronze Age

me period, the use of seals became widespread and the number of idols increased. Archaeological excavations have revealed that, in and around orum, there existence of many city-states surrounded by city walls in 3000. Alacahyk is a centre that bears witness to the high level of civilization Anatolian people reached in the Early Bronze Age. Toward the end of the Bronze Age, Anatolia consisted of various multicultural tribes that lived in many citystates. One such tribe is the Hattians, who set up rich citystates during this period. The Hattians (2500-2000/1700 BC) appear as the oldest native tribe known. In the 19th and 18th centuries BC, Anatolia experienced the emergence of Assyrian Trade Colonies. In the early second millennium BC, Anatolia was a wealthy and developed site. Peoples of the Mesopotamia, aware of this, improved their trade with Anatolia by means of the Assyrian State. The Assyrians set up nine Anatolian cities as well as Karum, the city of

history

Bull Statuette, Early Bronze Age

markets. A similar city built in Boazky (Boazkale) with the name Hattu-Karum was one of many trade centres. Essentially governed by the Assyrian State, these Karums paid a certain amount of tax to local administrators for trace and transportation security. These trade links left deep traces on cultural, financial and political life in Anatolia. It was in this period that writing was introduced to Anatolia. Important items from this period are cylindrical and round seals, cuneiform terracota tablets, human and animal figurines and animal-shaped drinking cups (rythons). When artisans started using the potters wheel, production of cups and pots achieved great development. The already existing art, local habits and traditions in Anatolia improved with influences from the Mesopotamia to attain a novel aspect and lay the foundation for the Hittite art to follow.

cal views. In Anatolia, which was previously governed by local princes, the concept of a central government as in the Mesopotamia improved and this led to inner struggles. An Indo-European tribe, the Hittites entered Anatolia in small groups toward the beginning of the second millennium BC and merged with the local Hatti people.

17

POLITICAL HISTORY OF THE REGION

First information about the local Anatolian Hatti people and the Hittites of the Indo-European descent dates back to 1800 BC. It was from this period that the Hittite culture The most important period in the history of orum is the Bronze Age. Bronze, the alloy formed by mixing copper with zinc, gives its name to this period. The Bronze Age lasted from 3000 BC to 1200 BC and is separated into three sub-periods: the Early Bronze Age (30002000 BC), the Middle Bronze Age (2000-1500 BC), and the Late Bronze Age (1500-1200 BC). history

HITTITE PERIOD
The period of Assyrian Trade Colonies enabled the emergence of new social and politi-

Boazkale, Great Temple

stemmed and developed. Between 2500 and 2000 BC, the Hatti people were the representatives of a developed culture in the northern Cappadocia and the Central Black
18

Sea. Fortified cities, king tombs, treasures of the region, governed by city states, are symbols of the Hatti culture. Towards the end of the second millennium BC, great Monumental buildings of larger sizes appeared. The indigent Anatolian art is distinct from the previous art form with its temples, palaces, social buildings, rock reliefs, and orthostats stones with reliefs, on the lowermost line of front faades in buildings. There are several reasons for the Hittites to fall down just before 1200 BC. There has been unrest amongst the public and disagreement in Hittite aristocracy during the period of Great King. The written sources show that the state in its late periods was in misery and high amount of cereals were delivered to Anatolia, Syria and Egypt. Unrest in Anatolia and diminishing influence of Hittites on Syria caused empire to collapse.

Hittites merged with local peoples in Anatolia to form the Hittite State. The founder of this state was Labarna; Boazkale-Hattusa was the capital city. The Central Hittite State history is divided into three stages: the Ancient Kingdom between 1650-1535 BC, Middle Kingdom between 1535 1460 BC and the Hittite Kingdom between 1460-1200 BC. After they had fortified their dominance in Anatolia, the Hittites started organizing military campaigns into Syria. Following the Battle of Kadesh with Egypt, the Treaty of Kadesh, the first written agreement in history, was signed in 1269 BC. After the Hittite State was founded, the Mesopotamian traces in arts disappeared and melted inside the native Anatolian art. history

Figurine, Assyrian Trading Colonys Period

wars and the resultant fires brought an end to this era, which was followed by that of the Assyrian Trade Colonies. Written sources indicate that the Hittites may have kept entering Anatolia in small groups toward the end of the third millennium until the early second millennium BC. It is widely believed that the Hittites entered Anatolia via the northern Black Sea or the northeast and that they settled within the northern section of the arch that the Kzlrmak Halys River forms. By means of subsequent raids, the Hittites spread into Anatolia and in time, by strengthening their power, dominated lands of the Hatti princes. In the 1700s BC, Anitta the king of Kussara told how he defeated Piyusti the Hattusa king and burned his city down: I conquered the city after a night raid. I planted weeds in its place. May whoever follows me as the king and rebuilds Hattusa be damned by the Storm God of the ski-

es. In 1650 BC, Hattusili I, the Hittite king, made Hattusa the capital city. Also known as the founder of the Old Hittite, Hattusili I maintained peace within the core land within the Kzlrmak arch; then, he organized raids against the Hurrians in the Northern Syria and the Upper Euphrates and opened the path for the future kings into the target of becoming a world nation. Mursili pursued his aims by capturing lands in the south as well, thereby eliminating Syrian city states and taking the Mesopotamia trade route under his control. He conquered Aleppo and his army went further into Babel to put an end to the Hammurabi dynasty. Yet, a period of turmoil followed when Mursili was murdered by Hantili. Although Hantili came to power, he too was murdered. During this period, the Hittite state lost lands to the south of the Taurus Mountains, as well as other regions in the South and Southeast Anatolia to the Mitanni kingdom. history

19

Group of Statuettes

20

When Telepinu rose to the throne, he succeeded in giving an end to bloodshed in the court. First, he gave up the exercise of the Hittite kings organizing military campaigns to far away places and tried to keep Anatolia under the rule of a self-sufficient, coherent governing structure. To this end, he set up the system of states. Issuing what is known as the Telepinu Proclamation, he secured the means of succession in the Hittite realm. According to the traditional historical division of the Hittite state, the era of Telepinu is followed by what is known as the Middle Kingdom. Although Tudhaliya I and Arnuvanda I of this period irregularly attempted to extend the Hittite domination into the Western Anatolia, after miliSword, Hittite Period

tary successes of Hattusili I and Mursili, the Hittites never gave up their hope to become influential in the Northern Syria. Inscription on a bronze sword, captured as a war token and today at display in the Museum of orum, tells about a military action organized by Tudhaliya and covered lands as far as Assuva on the Aegean shore. In the meantime, Tudhaliya I had to cope with the Kaskians, the ruthless enemy of the Hittites. It is stated in written documents that during the reign of Tudhaliya, there were military campaigns against the Hurrians in the upper regions of the Euphrates and the Upper Mesopotamia. It is also understood that these military achievements enabled Tudhaliya I to re-establish his former power. Yet, his power was mainly

history

21

Amulet, Hittite Period

confined with Anatolia. When Suppiluliuma I came to power, he initially strengthened his domination in Anatolia. Then he annexed some regions of Syria and the Northern Mesopotamia. He fought against the Kaskians and signed an agreement with Niqmaddu II of the Ugarit Empire. Suppiluliuma took advantage of the era of disorder in Egypt that followed Tutankhamons death; he conquered Kargamish and thus ended the Mitanni Kingdom. Mursili II organized military campaigns in the north and west of Anatolia at a time when plague rummaged the

core land of the Hittites and, as a result of ever-increasing influence of the Assyrians, a general feeling unrest spread all over Syria. In the meantime, the Assyrians had extended their territories to border the Upper Belih Region to the west of the Upper Mesopotamia and the adjacent Kargamish. When the Great King was enjoying his ninth year in the throne, Piyashshili, the ruler of the Kargamish, died at a cult ceremony. Unrest prevailed Syria once again; the King entered Kargamish with his army and declared Piyashshilis son the new king; this way, both the King brought order history

22

Relief Vase, Hittite Period

into the Kargamish State and the Northern Syria entered under the strict rule of the Great Hittite King. Muvattalli I, having ascended to the throne without much difficulty after Mursili, his father, ruled as the Great King for more that twenty years. His younger brother, Hattusili, served him in many fields as the head of the military, a courtesan, and a governor in constantly restless regions of the empire and in Hattusa. In this period, Muvattalli moved his court, together with statues of gods and forefathers, from Hattusa to Tarhuntassa. During his reign, the Hittites fell into conflict with Egypt over the Amurru rehistory

gion in the Central Syria. This dispute resulted in the Battle of Kadesh (1274 BC). The depictions of Kadesh War one of the most famous ones in history can be witnessed at present on the walls of Abydos, Luxor, Abu Simbel in Egypt and on the reliefs of the entrance of Ramsessium. Reliefs are followed by hieroglyph texts about the celebration of the victory of Ramses II who gained it defeating the Muvattalli II. Despite Pharaoh prepared pretty well and was personally present in the war area, the essential triumphant was Hittites. The Amurru region was again under the rule of Hittites sovereignty, separa-

23
Spouted Pitcher, Hittite Period

tist local King Benteshina was exiled to Anatolia, Kadesh Citadel was under the law of Hittite. When the Great King Muvattalli II passed away and old rule was followed and his son Mursilli / Urhi-Teshub took the throne instead of brother Hattusili the most powerful man of the Empire. Murshilli III moved the capital again from Trahuntassa to Hattusa. The period of mutual agreement between the Grand King and the second powerful man in the Empire finally broke and the Grand King was dismissed by his uncle Hattusili. Hattusili II I depicted this incident as a Matter of Rights that gods devised. Aware that

he had come to power through illegal means, Hattusili III was strongly devoted to his religious and diplomatic tasks. Puduhepa the Grand Queen accompanied him in cult ceremonies. Ever since the reign of Muvatali II and the Battle of Kadesh, Ramesses II had been reigning in the region. Hattusili maintained regular relations both with the Assyrian and Babylon kings, and with Ramesses II. He ended the state of war that had been going on since the reign of Suppiluliuma I and signed a peace treaty with Egypt. This treaty, written on a clay tablet, was discovered in Hattusa and is today on display in the Archaeological history

Flask, Hittite Period

24

Museum of Istanbul. Originally written in the Akkadian language, the document had copies in the hieroglyph writing of Egypt, present at the Ramesseum in Egypy. The peace treaty with Ramesses II marked the peak of the reign of Hattusili. This victory strengthened his position in the presence of his rivals in the Assyrian and Babylon states, and the Achaeans in the Aegean Region. Despite the fact that he had attained power through illegal means, Hattusili III made great political achievements and was internationally recognized; yet, it was vitally important for him to make arrangements to determine his successor. Renouncing a previously elected successor, he chose Prince Tudhaliya IV. When he came history

to power, Tudhaliya made an agreement with Kurunta, the king of the Tarhuntassa to redraw the borders of the Tarhuntassa state. The King, a member of the dynasty as the son of Muvatalli II, attained a position that was hierarchically equal to that of the Karkamish king. Suppiluliuma II son of Tudhaliya IV known to be the last emperor of Hittite Empire had to cope with the difficulty in scarcity of food and in spite of this he gained some military success. Today a tablet in the Gneykale region in Hattusa says Suppiluliumas troops successfully fought in Central and Southwest Anatolia and that, in the Tarhuntassa, the emperor re-established his power. From cuneiform tablets, we learn that treaties we-

Land Donation Certificate, Hittite Period

25

re made with the King of the Kargamish and the land of Alashiya (Cyprus) governed directly by the Grand King. There are several reasons for the Hittites to fall down just before 1200 BC. There has been unrest amongst the public and disagreement in Hittite aristocracy during the period of Great King. The written sources show that the state in its late periods was in misery and high amount of cereals were delivered to Anatolia, Syria and Egypt. Unrest in Anatolia and diminishing influence of Hittites on Syria caused empire to collapse.

HITTITE LANGUAGE
Written documents discovered at Hittite settlements reveal that at a time (2000 BC) when the Hittite language,

one of the oldest of the IndoEuropean Languages, was used in Anatolia, there were also such other languages as the Luwian and Pala of the same language family, as well as the Hurrian, the Hattian, and the Akkadian Languages used as the language of writing. In all these languages, written in the cuneiform, each sign stands for one syllable. Another writing form that the Hittites used was the Luwian language, also known as the hieroglyphs. This form of writing that the Hittites used differs completely from the Egyptian hieroglyphs; here, it was possible symbolize syllables and even letters through independent signs. The hieroglyphs were preferred mainly for writing on seals, and on large monuments like rock tombs. history

26

Guardian God of Fields, Hittite Period

Literacy was considered as a talent of little groups in Hittites. It was perceived that cuneiform writing could not even be read by kings depending on the note underneath as read aloud. There are almanacs, ceremonial texts, historical documents, pacts, documents for charities and letters written in cuneiform. This writing was written on wet clay tablets with a stylus. Some of these tablets, especially those that survived a fire and became harder to crumble, have survived. Texts also indicate that wooden and metal tablets existed as well. The copy of history

the Treaty of Kadesh that was sent to Ramesses II is known to have been written on a silver tablet; however, this has not been discovered yet. The first metal tablet in Hattusa was discovered in 1986. The text on this tablet is a treaty between the Hittite king and the Tarhuntassa king.

HITTITE RELIGION
Hittite religion is polytheistic and the pantheon includes plenty of Gods and Goddess and these were adopted from other communities. The Gods of Hittites are like human beings. Apart from being the

Rython, Hittite Period

same as physically they are also the same as spiritually, they eat and drink like humans, act people well when they are taken after well, and are ready to try to get revenge and punish people cruelly when neglected. A Hittite text compares humans with their Gods and considers the relation between them as master-servant. The pantheon of Hittites was formed by gathering the local pantheons of Anatolian and Syrian cities together. The main god of the Hittites was Teshub, the god of storm. He is who keeps the cosmic rules, kingdom and country in order. King rules the country for the name of its matter.

King when there was a problem. The Hittite royal family was not isolated from the outside world. Succession to the throne was hereditary; however, in cases when a crown prince did not exist, it was possible for a princess husband to become the king. It was essential for the crown prince that the king elected to give an oath of loyalty before the Panku. In addition to the king, the site of the queen was established as well. Practices by Puduhepa, the queen of Hattusili III, indicates that the queen undertook essential tasks in political life. Yet, in the Hittite state structure, the king was the absolute power.

27

STATE ADMINISTRATION
The Hittite State was a political organization as a structure which was formed of kings and members from the Kingdom.The political organ of the management is Panku the Council of the Empire. Panku was called to the meetings by

THE BATTLE OF KADESH AND THE PEACE TREATY

In 1274 BC, the Battle of Kadesh between Ramesses II and Muvatalli at Kadesh resulted in a peace treaty. Loyal to the treaty, Ramesses II withdrew its forces from lands he had occupied before the history

28

Tablet, Hittite Period

battle and left the city of Kadesh to the Hittites. During a riot that broke out within the army right before the Treaty of Kadesh, Muvatalli was killed; his successor, Hattusili II, signed the Treaty (1269 BC). This treaty is the oldest treaty in the world that rests on the principle of equality. The original copies of the Treaty, written on silver tablets, are lost. In addition to a copy of the Treaty carved on the walls of temples in Egypt, another copy was discovered in excavations in Boazky (Boazkale); this copy, on a clay tablet, is on display at the Archistory

haeological Museum of Istanbul. An enlarged replica of the Treaty of Kadesh hangs on a wall at the headquarters of the United Nations, as the earliest international peace treaty known to historians. THE TEXT OF KADESH PACT This is a treaty Ra-mase-sa mai Amana, King of the Eyptian State, the Grand King, signed with the Hattusili, the grand king of the Hatti states, so that their good friendship, brotherhood, and great kingdoms can be long-lasting. These are words of Rea-Masesta-Mai Amana, the hero of

Bulla, Hittite Period

all countries, the Grand King of the Egyptian State, the grandson of Min-pahirita the hero, the Grand King, the king of the Egyptian State, the son of Minmua-rea the hero, the Grand King, the king of the Egyptian State to Hattusili the hero, the Grand King, the king of the Hatti State. I established good brotherhood and good peace to last between us. This I tell so that good brotherhood and good peace can be established in relations between the Egyptian State and the Hatti Country: here, as far as the relation between the Egyptian state and Hatti country are concerned, as gods do not permit enmity to last between them, this treaty is eternal. Rea-Masesa Mai Amana, the Grand King, the King of the Egyptian State, has established such an eternal relation as that between the sun and storm gods, that these gods prevent eternal enmity existing between them. Rea-Masesa Mai Amana the Grand King, the King of the

Egyptian State, made a treaty on a silver plate so that, from now on, there can prevail good peace and good friendship between us and Hattusili the Grand King, the King of the Hatti State. He is my brother and I am his brother and we are eternally in peace. As for us: our friendship and peace will be better than precious peace and brotherhood between the Hatti and Egyptian states. Hark; Rea-Masesa Mai Amana the Grand King, the King of the Egyptian State, and Hattusili the Grand King, the King of the Hatti State, are in peace and a state of brotherhood. Hark; peace and brotherhood between sons of Rea-Mesesa Mai Amana, the King of the Egyptian State, and the sons and brothers of Hattusili, the Grand King, the King of the Hatti State, is eternal. They are in a state of peace and brotherhood like us. As for the relation between the Egyptian State and the Hatti State: they are in a state of peace and brotherhood like history

29

Religious Pot, Hittite Period

30

us. In future, Rea-Masesa Mai Amana the Grand King, the King of the Egyptian State will not enter the Hatti state to obtain anything. Hattusili the Grand King, the King of the Hatti State will not in future enter the Egyptian State to obtain anything. Hark; the divine order that Sun and Storm Gods bring for the Egyptian State and the Hatti State is that of peace and brotherhood, not one of enmity. Hark; Rea-Masesa Mai Amana the Grand King, the King of the Egyptian State will, from now on, struggle to protect the current state of peace. Thus, the Egyptian State is in eternal peace with the Hatti State. If an enemy from a foreign state enter the Hatti state and Hattusili the Grand King, the King of the Hatti State, sends for me and says, Come to my help to stand against this, Rea-Masesa Mai Amana the Grand King, the King of the Egyptian State will send his infantry and mounted troops and kill the enemy, take rehistory

venge in the name of the Hatti state. If Hattusili the Grand King, the King of the Hatti State, is infuriated by his subjects, his governors, if they make a fault against him, and if he sends for Rea-Masesa Mai Amana the Grand King, the King of the Egyptian State, the King of the Egyptian State will send his infantry and mounted troops for him. He destroys those that infuriated him. If a foreign enemy from foreign countries attacks your brother Rea-Maea Mai Amana, the King of Egypt, and the Egyptian State, and calls for his brother Hattusili the King of the Hatti State, saying Come to my aid to stand against this, the Hattusili the King of the Hatti State will send his infantry and mounted troops and kill my enemies. If Rea-Masesa Mai Amana the Grand King, the King of the Egyptian State is infuriated by one of his governors, if they unite against him and I call for my brother Hattusili the Hatti

Rython, Phrygian Period

King, saying, Come, Hattusili the Grand King of the Hatti State will send his infantry and chariots and destroy all those that infuriated him. Hark; the son of Hattusili the King of the Hatti State will succeed Hattusili as the King of the Hatti State many years after Hattusili has served. If the noblemen of the Hatti State unite against him, Rea-Masesa Mai Amana the Grand King, the King of the Egyptian State, will send his infantry and chariots for the benefit of the Hatti State so that revenge can be taken. Once order has been established in the Hatti State, they will return to their country, the Egyptian State. If a nobleman escapes from the Hatti State and such a man seeks asylum from Rea-Masesa Mai Amana the Grand King, the King of the Egyptian State, he will, in order to fulfil his duty, catch him no matter

whether he belongs to Hattusili the Great King, the King of the Hatti State, or a separate city, and return him to Hattusili the Grand King, the King of the Hatti State. If a nobleman escapes to from Rea-Masesa Mai Amana the Grand King, the King of the Egyptian State, and if such a man comes to the Hatti State, to Hattusili the Grand King of the Hatti State, then he will catch him and return him to his brother ReaMasesa Mai Amana the Grand King, the King of the Egyptian State. If one man or two or three men escape from the Hatti State and go to Rea-Masesa Mai Amana the Grand King, the King of the Egyptian State, the Grand King of the Egyptian State will catch them and return to his brother Hattusili. The King of Egypt and the King of the Hatti are brothers; therefore, may they not punish them violently for history

31

Horse Head, Hellenistic Period

32

this mistake of theirs, may they not shed tears, may their wives and children not be punished for revenge.

THE POST-HITTITE PERIOD

After the collapse of Hittite Empire, a dark age had been lived in Anatolia for 300 years. During 800 BC, Phrygians known as Mushki in Assyrian sources, by establishing a nation in a region at Kzlrmak arc centered in Gordion, got
Mask, Roman Period

on the stage of history. The settlement centers of Phrygians in orum were Pazarl, Boazkale, Alacahyk and Eskiyapar. Another important thing of this age is the entrance of iron into civilization and to start the Iron Age with the Phrygians. In the first half of the 7th century BC, the Phrygian State collapsed as a result of attacks by the Cimmerians; yet, their influence in terms of culture and art

history

Scale, Roman Period

continued until 300 BC. Between the 330-30 BC in Hellenistic Period, the traces of ancient Greek culture are seen in this region. Some of the rock tombs in orum and around are dated to this period. Also the historical monuments that belong to this period are exhibited in orum Museum. Some ruins and items have been found during the subsequent period to Hellenistic Period in the region which is a part Roman Empire. orum has been a part of Byzantine Empire after the departing of the Roman Empire in 395. There are items in orum Museum belonging to this period. During this period orum was called with names like Nikonia and Yankonia. orum was conquered from the Byzantine Empire in 1075, after the Malazgirt War by Ahmet Gazi the Danishmend, and became a part of the Danishmend

Emirate. The Danishmend Emirate remained independent until 1174 when it was annexed by Sultan Klarslan II of the Anatolian Seljuk State. It was during the reign of Sultan Klarslan I that orum joined the Anatolian Seljuk State. It is reported that during clashed with the Crusade forces near orum, Obruna, the ruler of orum, sought shelter from Klarslan and the castle, in its present form, was built during the reign of Sultan Klarslan I. When Sultan Klarslan I captured orum, relations with the Danishment state deteriorated. After Klarslan I, orum kept developing under the rule of the Anatolian Seljuk State. During the reign of Sultan Gyasettin Keyhsrev II (12371246), in terms of administration, orum became the district headquarters. A new chaos time started in Anatolia due to the defeat of Anatolia Seljuk State in the history

33

Pin, 20th Century

34

Kseda War made between Mongolians and Anatolian Seljuks. This situation had an impact on orum. Hsamettin having possessed Karahisar Temrli also dominated orum and Osmanck. Emir Celalettin the son of Kunduz Bey defeated Mongolians in orum to get orum and Amasya. The unity provided by Yldrm Beyazd was destroyed as a consequence of Ankara war (1402). orum was kept under the sovereignty of Ottoman during the time of elebi Sultan Mehmet was ruling in Amasya under the patronage of Timur. orum remained a Turkish city until the Republic Era. elebi Sultan Mehmet established a military headquarters in orum. elebi Mehmet unionizing the Ottoman had appointed his son Murad II Governor of Amasya. Of Bierolu Hamza Bey the Lala (private teacher) of Murad II served orum. orum became a place where communities like Karayazclar as well as Celaliler revolted since 16th century. Evliya ehistory

lebi who visited orum in 1649 tells about it at following: We woke up and left Krkdilim Brook and came hardly to a village that we dont even know the name of. This was a Muslim village with 200 families on the national ensign lands of orum. orum has 42 districts and has 42 mosques. There are 4300 houses with cultivated areas and gardens. Yeni Hamam (Hammam) is quite pretty amongst others. There are boarding schools in 7 places. The Murathan Gazi Madrasah is thriving and famous. There are 11 elementary schools, 7 inns and active, pretty fountains in 18 different places. There are 3 dervish lodges and 300 stores with all kind of artisans. There are many scholars, witty noblemen, scientists, pious persons, and sheiks. Its fine water and weather is reflected on healthy features of people. In the south side of the city, there is a beautiful, square castle built for protection against the Celali and Cemali scourges Yet it is small. Close

35
Armar, Ottoman Period

to orum, there is the Ak Paa Olu eyh Ulvan (Elvan) elebi Ziyaretgah. Elvan elebi is one of the sheiks of Orhan Gazi. There are various buildings by his name in the city. We came to the Seydim Sultan Dervish Lodge in orum plain on the 11th day. It is a big lodge than to arrive at Karakeeli Village.It is a Turkish village with 200 families on lands of orum. From here we set out for Iskilip; Iskilip is a erif Kaza, in other words a central town district, with a budget of 150 silver coins. There are plenty of madrasahs and scholars in Iskilip. This is not a site for pleasure and leisure, but not science. When we arrived in Osmanck, we

saw that the Sheik of the Bektashi was buried in the west. Visited by people from all over the world, the leader of all saints, Hazreti Koyunbaba, a successor to Hac Bekta, is buried here. There is also a bridge built by means of Grants by Bayezidi Veli; each arch resembles the rainbow and the Milky Way. It is as if the master architect built a bridge over Hell, symbolized by the wildly flowing river. Its castle is to the east of the Kzlrmak and is reached by means of a huge bridge. This is a small and sturdy structure built on top of a steep rock close to the river. Its circumference is 800 steps in length. history

GEOGRAPHICAL CHARACTERISTICS

skilip Plateau

38

orum is located in the inner region of Central Black Sea. It has an area of 12.820 m2 and surrounded by Amasya in the east, and Yozgat in the south, ankr in the west, Sinop in the north, Kastamonu in the northwest, Samsun in the northeast and Krkkale in the southwest. Situated at the location of 34 04 28 E and 39 54 20 W, orum lies at an average altitude of 801 metres. The city is 244 kilometres from Ankara, 608 kilometres from Istanbul, 92 kilometres from Amasya, 294 kilometres from Sinop, 172 kilometres from Samsun, 188 kilometres from Tokat. Distances of town centres from the city centre are: Alaca 52 kilometres, Bayat 83 kilometres, Boazkale 87 kilometres, Dodurga 42 kilometres, skilip 56 kilometres, Karg 106 kilometres, Lain 29 kilometres, Mecitz 37 kilometres, Ouzlar 68 kilometres, Ortaky 57 kilometres, Osmanck 59 kilometres, Sungurlu 72 kilometres and Uurluda 66 kilometres. The average height of the mountains within the borders of geographical characteristics

orum is 1500 m. They get lower through South (Bozok Plateau) like a serial line formed of Canik, Ilgaz and Kre mountains in Central Black Sea. The height of these hills differs between 1000-2000 meters stretching from one side through coastal of Kzlrmak Valley and from another side through coastal of ekerek Creek of Yeilrmak River. High points of mountains are located over the lands of skilip-Osmanck and Karg towns. To the North of central town Eerci Mountain ridges, is placed and Alagz and Kse Mountains to the west. There is the Krkdilim Gate between these mountain ridges. In the south, the Drt Tepe range extends into southeast and merged into the Karada range in Mecitz ve Ortaky districts. Similarly, mountain ranges that lie in the south and southeast on the district extend well into Sungurlu, to merge into the Kartal Mountains. al Da ve Ada Da, both of which extend along the Kzlrmak Valley in Osmanck enter the district of Karg and reach Erenler Hill

Kalehisar

(2097 metres) on the Ks Mountains, one of the highest points in orum. To the south of the same mountain range, Teke Da of Iskilip, Kavak Da, Gl Da ve Deveci Da combine to form the akarz Mountains. The plains of orum are found in different heigths. orum Plain (780-800 m), Bozboa Plain (800-820 m), Ovasaray Plain (700-800 m), Seydim

Plain (950 m), Hseyin Plain (725-875 m), Dedesli Plain (950 m), Irmak Plain (500-550 m), Tayb Plain (550-560 m), Mecitz Plain (950 m), Osmanck Plain (300-350 m), Dvenci Plain (900 m), Hamamz Plain (450-500 m), Budakz Plain (550-580 m) and Delice Plain (550-580 m) are the main plains of the city. The branches of Kzlrmak and Yeilrmak formed valleys

39

FLORA
The flora of orum is examined in two regions. Oak and needle leaf forests are found in north. In regions at high altitudes of 1,000-1,200 metres, oak, cornelian cherry, prunus dornestica, apple, haw, brier rose can be commonly seen. There is few lime tea trees found in the surroundings of Hachamza. Yellow pine, larch, fir, and calabrian pine trees are found in Karg, skilip, Osmanck and Bayat The natural flora of the city is moorland. Moorlands turn green along with spring rain and gets dry along with autumn. Daisy, poppy, thistle, village emigrated prick, goshawk prick, coil grass, mullein, germander speedwell type of flora has the possibility of spreading in this region. Alongside the rivers willow and poplar trees can be seen. Oak, juniper and black pine trees are found in the high altitudes of Alaca, Sungurlu, Ortaky and Mecitz. Colchium, hyancinth, tulips cover all over plain areas along with spring.

geographical characteristics

Obruk Dam

40

when passing through orum. The valleys mainly, Sklk Gate (on the way between orum and Samsun 7 km), Hatap valley (where the Hatap creek flows, 16 km long) Harami Vallay-Calf Gate (connects Seydim Plain to Dedesli Plain, 6.5 km), Krkdilim Valley, Sayacak Valley and Hr Valley. The rivers of orum drain their water to the basins of Kzlrmak and Yeilrmak rivers, which are the most important ones of Turkey.

Kzlrmak river basin 182 km part, of which flows passes orum through Bayat, skilip, central town, Osmanck, Karg towns and villages. The brooks and creeks of the most towns of orum Center, Alaca, Mecitz and Ortaky are drained to the ekerek River the most important branch of Yeilrmak River in this Yeilrmak River basin. orum at Water (82 km), Mecitz Brook and ekerek River are the respectable watercourses on the lands of

FAUNA
The mammals found in the most parts of orum are roe deer, deer, wild boar, bear, sand badge, fox, marten, chipmunk which are the outstanding. The mostly found animals in skilip, Dodurga, Osmanck are deer, roe deer and wild boar. Especially the population of roe deer and deer is significant and highly protected. There are many bird species identified in orum. Obruk Dam, Glnyaz, orum Dam and ponds host these species. The distinguishably found ones are as follows stork egret, eagle, hawk, partridge, Eurasian, hoopoe, cuckoo, woodpecker, quail, nightingale, core win, crow blackbird and magpie, the distinguishing species of black vulture can also be found in the region. Paddy fields in Kzlrmak River basin in Osmanck have intense stork population.

geographical characteristics

41

Kzlrmak River

orum. Eymir (Glnyaz) Lake in the central town is a reedy and marsh place water, of which diminishes in the summer time. Nevertheless the little ponds named Uyuz Lake and Krgz are also formed in center town

in spring. Besides there are dams and ponds like, omar Dam, Obruk Dam, Hatap Dam, Alaca Dam, Yenihayat Dam, Ahmetolan Pond, Evci Yeni Kla Pond, Seydim Ponds, negazili Ponds and Alacahyk Ponds. geographical characteristics

ORUM STEP BY STEP

Relief Plate, Phrygian Period

BYK GLLCEK HY (MOUND)

The foundlings obtained in researches in the mound taking the name of the village due to being found in vicinity of Byk Gllcek Mound contain Calcholitic and Phrygian period items as well as few Hittite ceramics. Following the searches of the architectural ruins opposed to sunlight belonging to Calcholitic Age, the constructions are based on square or rectangular shape plans having two or three rooms. The ruins of sundried bricks have been identified on the base of the constructions. The interior sections of the structures with basis had elliptical or circular fireplaces on the clay covered grounds. Data obtained from these studies suggests that there existed a small village with four or five houses. Among small items unearthed are a goblet, a pitcher, an idol, an amulet, a spoon, a whorl, an animal figurine, a bodkin, and an axe. city center

KUSARAY HY (MOUND)
The mound in 25 m height is situated to the 15 km northeast of the center, to the 400 m northwest of Kusaray Village and in Dvenci Plain. Excavations have revealed that this hill consists of pressed earth that reaches the thickness of 4 metres in some places. The shape of the hill suggests that a section as wide as 150 x 100 m was surrounded by a wall.

44

HACIMUSA HY (MOUND)
Hacmusa Mound is about 15 kilometres southeast of orum, between Elmal and Hacmusa villages. Resting on a natural hill, the mound covers a vast area. Surface study of the mound has revealed several findings, most of which belong to the Early Bronze Age. In addition to these findings, a small number of silex tools. Among cups and potteries recovered from the southeast faade of the mound, there are mono-coloured samples from the Iron Age as well.

orum Castle

ORUM KALES (CASTLE)

orum Kakesi located at the center of the city bears the specialties of Seljuk architecture. Despite the fact that the building time of the castle is not known, the first written sources in regard to that are dated in 1571. It is a Seljuk construction made by Sultan Klarslan according to Evliya elebi who visited orum in the 16th century. The entrance to the square structure is on the northern faade. There are circular towers on four corners of the castle. On its southern, eastern and western faades, there are rectangular twin towers that protrude from the main body. On the northern faade, there are three of these towers. Various materials from earlier structures were used to build the castle; the entrance is a gate with a brick arch on top. Today, there is a mosque and houses inside the castle.

castle. The building first was a small mosque in the records of year 1730 then turned into a standard mosque by adding pulpit, and has been called as Kale Camii till then. The construction which is supposed to have been made before 1730s has his sanctum santram as surrounded by three gathering place. The mosque having this feature, it has a special place within the orum mosques.
Plying Material in the Walls of the Castle

45

KALE CAM (MOSQUE)

The construction date being unknown, the mosque is situated in the entrance of the city center

orum Museum

ORUM MUSEUM
orum Museum having one of the magnificent historical buildings, it has a contemporary sense of exhibiting of archeological findings excavated from ancient settlements and ethnographic items collected from orum. This building which was built as hospital in 1914 according to its epigraph, later on used as Agricultural School, Art School, Trade School, Mechanical Vocational School and Atatrk High School. This three-flat building having the typical architectural features of 19th century is registered as Cultural Heritage Under Protection. Destroyed in a fire in 1988, the
Alacahyk King Graves, Early Bronze Age

46

building was restored to be opened as orum Museum on the date of 11.03.2003. The archeological items from Calcolitic Age (6000-3000 BC) to the Byzantine Period are exhibited in orum Museum. The most outstanding exhibition of the museum is the L Grave, one of the Early Bronze Age Alacahyk King Graves. The tomb, with a skeleton, bull and deer figurines used as religious symbols, ornaments, and heads of bulls sacrificed for the funeral ceremony and placed on top of the tomb, reflects typical features of the burial culture of the time among the most popular items are the Hseyindede It was organized with four floors having two entresols, large and small findings gathered from many archeological settlements the surroundings as well as in important those of Hattusa, Alacahyk, Kusaray, Eskiyapar, Ortaky (apinuva), Yrkl-Hseyindede and Pazarl.

city center

Reconstruction of the Hattusa Settlement

embossed vases from the Old Hittite Empire. These vases on which various scenes from ceremonies are depicted are especially important for the world of archaeology because of the emboss technique used. A model that depicts the city of Hattusa, the capital city of the Hittites, is interesting in that it provides visitors with visual information about architectural features of the time. A bronze sword that once belonged to Tudhaliya II (1430 BC) and which bears cuneiform inscriptions attracts visitors attention. Tablets with cuneiform inscriptions, seals, golden, ivory and bronze figurines, ceramics, warfare, axes, sickles, bracelets, pins and the like enable visitors to the museum to obtain detailed information about the Hittite art and culture. The museum features items from the Hellenistic, Ancient Roman and Byzantine periods as well; this indicates that the region was important settlement in the late antique age. The museum yard is also a separate display

area where items from various settlements around the region and from various periods are on display. Plenty of items, ranging from antique Roman sarcophagi, Ottoman tombstones, epitaphs, and fountains, provide proof for the rich collection that the Museum possesses. In the Ethnography section of the museum, items from the recent past of orum are on display. In three departments designed with dummies and relevant items, cultural features of the coffee house tradition, a workshop where chickpeas are roasted, and a workshop where copper
Relief Vase, Hittite Period

47

city center

orum Museum

48

is worked on, are depicted. Elvan elebi Tomb Gate dated the 14th century, local clothes, rifles, pistols, swords, armours, daggers, china items, ornaments, lambs, jugs and rugs are among items that are on display in the Ethnography section, shedding light on the art and culture of people that lived in and around orum in the recent past. orum Museum is the most important chain to complete the cultural tour into the magnificent cultural heritage from the Hittites in that it covers such important archaeological
Ulu Mosque Fountain

settle ments as Hattusa, Yazlkaya, Alacahyk and Sapinuva in orum.

ORUM ULU CAM (THE GREAT MOSQUE)

The construction date of the Great Mosque, which is one of the most beautiful mosques in orum is not known accurately. The mosque with its dome which 12 columns carry, its two storey narthex and its two minarets is the most prominent one among the most important mosques in orum. It is thought that the mosque was constructed in the 13th century by Hayrettin Bey, who was an emancipated slave of Keykubad III. The mosque which was repaired during the period of Murad IV (15741595) has been called Murad- Rabi Mosque after this repair. It was Mimar Sinan, the great Ottoman architect, who undertook the repair work. The mosque which was badly damaged during 1786 and 1793 earthquakes became nonfunctional as a worship place, and stayed ruined in this way for 8 years. It was repaired by

city center

Ulu Mosque

Abdulfettah Bey in the year 1810. During the repair carried out in 1911, the narthex was handled and the minaret in the east was added. Another characteristic of the mosque, which attract attention especially with its middle minaret and the authentic architecture created by the columns that carry the dome, is its elaborate Minbar. It is known that it was built in the year 1306 from the inscription of the Minbar, which was built with ebonytree and which has 12 steps. Also the ornamental fountain and alms stone which take place in its courtyard are some

of the other interesting elements of the mosque.

HIDIRLIK CAM (MOSQUE)

Its located in the Hdrlk District. The construction date is unknown. The tales say that the Mosque was built by Hdrolu Hayrettin as a sign of his respect to Suheybi Rumi, one of the friends and servants of Muhammad. At the site of the old mosque the new one was built by the will of Yedi-Sekiz Hasan Paa in the period of Abdulhamid II. The tombs of Suheybi Rumi and Ubid Gazi which is situated in the mausoleum in the
Hdrlk Mosque

49

city center

Veli Paa Mosque

50

mosque, the tomb of Elhac Yusuf-u Bahri, which is situated in the mausoleum in the garden to the west of the mosque and the tomb of Kerebi Gazi, which is situated in the mausoleum next to the west of the afore-mentioned mausoleum take place. The most important characteristic of the mosque which has one minaret is its being able to survive until today, together with the cemetery in its courtyard. The construction is one of the important religious construction groups of orum in terms of its architectural characteristics. The construction date of the mosque is not known accurately. According to some researchers, the mosque was first built during the period of Seljuks. But the construction date of the mosque we see today is 1889 as it can be understood from its inscription. The city center

pulpit of the mosque was made of marble, and the pulpit door is of wood.

VEL PAA / ABDLBAK PAA CAM (MOSQUE)

The mosque which Evliya elebi stated as Defterdar Mosque and which is called Abdlbaki Paa Mosque today has no inscription regarding its construction. The ornaments of Veli Paa Mosque consist of the minaret, ceiling, and upper windows, geometrical, botanical motifs on altar and minbar and compositions formed by these. On the minaret which was built of wood the minaret balconies were mounted on clapboards arranged concavely and convexly, and its balustrades were decorated by openwork technique. The wooden ceiling over the maksoora lacks a center and the ceiling over the main

Kulaksz Mosque

area is decorated with diamond shaped motifs. Right after the entrance, the niche and the pulpit attract attention. The rectangular niche is decorated with carvings around which compositions consisting of plant motifs have been placed. Abdulbaki Valipaa Mosque, built by an unknown architect, is an outstanding mosque in orum with its main area that is covered with a wooden ceiling and which runs horizontal to the niche, with the large maksoora to the north of the main area, and with its small narthex and wooden minaret.

tive case for Sakal- erif the Prophets beard, and its lack of a narthex. Built in 18141815, the mosque is unique in that it features a mkebbire a balcony for the imam to preach from.

51

NAYETULLAH CAM (MOSQUE)

With its rectangular ceiling, timber-covered main area, the narthex that combines with the maksoora to the north of the main area, and the wooden minaret, Inayetullah Mosque is ne of the rare examples, survived intact with its wooden ceiling in orum. The mosque was built in 1903. The The other Mosques and Tomb: Han Mosque (Glabi Bey Mosque-mer Nefti Mosque), Kubbeli Mosque, Kellegz Mosque, Kerebi Gazi Tomb city center

KULAKSIZ CAM (MOSQUE)

Consisting of one minaret and one dome, Kulaksz Mosque is outstanding with its windows with stained glasses, wooden ceiling decorations, its protec-

Paa Hammam

fountain was added in 1963. The mosque underwent a major restoration in 2003.

AL PAA HAMAMI / YEN HAMAM (HAMMAM)

The biggest public hammam in orum, Ali Paa Hammam was built in 1573 upon orders by Erzurum Beylerbeyi Ali Paa. The hammam located in the central town has been restored and today is still being used as hammam.

PAA HAMAMI (HAMMAM)

52

Built in the 15th century upon orders by Taceddin brahim Paa, the structure consists of two baths. The most important feature of this public hammam is that it still retains its original structure.
Ali Paa Hammam

VEL PAA HANI (INN)

The name of the inn which was built by Veli Paa, one of the Beys of Yozgat, is seen in documents dated 1867 and 1887. The inn, which was damaged in a fire in 1914, was restored by evket Bey between the years 1915-1916 in its original architecture. Standing out with its strong and magnificent appearance, Veli Paa Inn is a two-storey stone building. Only the mansion in front of the inn was built as three-storey. The inn construction which covers an area of 1000 m2 is the best example for the traditional Ottoman inns in orum thanks to both its plan and its constructional characteristics. Initially the inn was

city center

Veli Paa Inn

used as a passengers lodge; later, it served as a depot, a hotel, a cargo building, and a bus terminal; on a plan drawn in 1982, there appear a section where horse carts were left, as well as depots and coffee houses around the stone-covered yard on the lower floor. Upper floors are reached through wooded staircases on both sides of the yard and there are 35 chambers upstairs. Upper floors of the structure still retain their originality. Plaster ornaments and tablets over windows on the front faade indicate that the building used to be a very elegant structure. In the yard, there is currently a supermarket. Among inns of smaller sizes are Tacettin Paa Inn and Kubbeli Inn.

to the yard of the Museum of orum so that it can be protected. Built in 1916, there is an epitaph of three lines over an arched niche, and a second epitaph on the upper right corner. The former states the date of construction and the latter the date of restoration.

53

ABAZA EMES (FOUNTAIN)

The Abaza Fountain which is located in Yavruturna Neighborhood was constructed of block stones and bricks. In the place of oval-shaped inscription over the upper side of the arched niche, the hijri date 1335 (1916 AD) can be read.
Paa Fontain

PAA EMES (FOUNTAIN)

Paa Fountain, in Yavruturna Mahallesi, was moved in 1983 The Other Fountains: orbac Fountain, Klren Village Fountain, Maraz Hatice Fountain city center

stiklal Primary School

STKLAL LKOKULU (PRIMARY SCHOOL)

The school, with the name of Mecidi School in the first years it was built, was built between the years 1913-1915 during the period of Mutasarrf Nurettin Bey. Following the proclamation of the republic, the name of the school was changed to stiklal Primary School in 1925. In the construction of the three-storey building together with its basement partly brownstone was used. The floor and ceiling of the building are wooden. It is known that the school building replaced a madrasah and its library that still stood in 1908. Today the
Municipality Building

school has been moved to another place, the building has been restored to be open to visit as the Education and Technology Museum and the exhibition decoration is still going on.

54

ORUM MUNICIPALITY BUILDING

Built in 1925 as the National Library, the building consists of two floors; originally, the upper floor served as a library, partly a museum, a music school, and a meeting room, while the lower floor was a bank and an office. After serving so many different sectors, the building became the municipality building in 1960.

TRADITIONAL DOMICIL ARCHITECTURE

In the traditional domicil architecture, building material consists of hm (the technique of constructing a wooden frame and filling blanks with mortar) and badadi (the technique of constructing a wooden frame with thick wooden beams, adding closely placed thinner wooden

city center

Ktipler Mansion

beams, and filling blanks with mortar). In general, houses have two floors and an extension to the street, from which they are separated by means of tall mud-brick walls. On the ground floor of the houses generally rooms such as kitchen and cellar take place. One can go to the upper floor by climbing wooden stairs and reaches the hall that opens to the rooms. One of the rooms which are used for sleeping, eating and sitting is bigger and more adorned compared to the others. This room is built for hosting guests. Because it is built in the upper floor and protruding to the road, it is more spacious and roomy, compared to the ground floor. The floor and ceiling inside the houses are generally wooden. In some houses wooden ceiling decorations attract attention. Fireplaces with a cover, cups to serve sherbet, and cupboards where mattresses and pillows are kept, are typical items in rooms. Niches on either side of the fireplace are

there to place coffee pots and cups, and similar objects in. The cover section of the fireplace, called yamak, is generally made of plaster. In some samples of the traditional orum architecture, on the front faade, either on upper corners of the upper floor or below the front plate over the door, there is the date of construction. The doorknob is in the shape of an iron hook with a ball on its tip, or a maidens hand.

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KTPLER KONAI (MANSION)

The Ktipler Mansion, one of the historical values of orum, which survived by being restored, is located in Alaybey Sokak (street) where the old town tissue is preserved. In 1878, Seyit Mehmetzade Mustafa Efendi, the owner of the house, was appointed as the scribe for the Fourth Reserve Force Batalion of the Fiftieth Kengiri Regiment. Upon his achievements in the war, Seyit Mehmetzade Mustafa Efendi was presented by Sultan Abcity center

Veli Paa Mansion

56

dlhamit II a Medal of Honour and the Order of Mecidi; when he returned to orum, construction work for the mansion started. Completed in 1882, the mansion has two floors, an inner hall, and a garden. Serving as a residence until 1975, the mansion has been serving as a private restaurant under the licence by the Ministry of Culture and Tourism since 1995. The mansion is important both because of its architectural feature, and because of being a site where the most delicious local dishes in orum are served. Owners of the mansion, native to orum, keep tastes and traditions of orum alive despite pressure from modern times. Careful to protect all features of the mansion true to the original, the owners of the building display the same assiduity in preparing and serving their dishes. Today, a vicity center

sit to the mansion is a must for all foreign and local visitors to orum as it is a special location where it is possible to experience architectural features in their original atmosphere and to enjoy local orum dishes.

VEL PAA KONAI (MANSION)

Veli Paha Mansion was built by evket Bey, the son of Veli Paa, between the years 19231924. The construction which conforms to the characteristics of a Turkish house with its constructional characteristics has a special place among the historic houses of orum. The mansion has two floors, with a hall; with auxiliary building facilities in its yard, the building retains its original features. After a restoration work, the building today serves as a restaurant with local tastes.

orum Clock Tower

57

ALAYBEY SOKAK (STREET)

Alaybey Street, where the original urban structure of orum is still felt, and where some samples of the local architecture have been restored while others are waiting to be restored, is a place for those that enjoy historical houses and are interested in architecture or the history of art. Among other streets where the historical atmosphere of the city can be enjoyed are Emir Ahmet Sokak and Azap Ahmet Sokak.

still maintain the tranquillity of the past. The most important characteristics of the street are that it is made of stone bricks and its shops which resist time with their wooden doors and windows. Certainly one should not forget the craftsmen who carry on their crafts in those small shops.

ORUM CLOCK TOWER

The clock tower which is the town symbol of orum was built in the hijri year 1312 (1864 AD) by Yedi Sekiz Hasan Pasha who was the Guard of Beikta for Abdulhamid II. The date 1312 could be read on the marble inscription of 8 lines which takes place over its round arched door that opens to the south. The clock tower, of pale stone, is 27,5 metres tall. The base city center

ESKCLER / DKCLER ARISI (BAZAAR)

Eskiciler (Dikiciler) Bazaar which is located in the center of orum consists of a very narrow street and small shops lining on its either side. These are mainly cobblers; both the street and the shops

58

omar Dam

rests of an octagonal foundation while the tower itself has 24 corners. Covered with a lead dome, the tower has four clock faces, each of which can be reached by means of four separate stairs with 81 steps.

lu, one of the former mayors of the city. Covered with pine trees, this spot is one of the most important green areas in the city.

SIKLIK PROMENADE
This is a promenade on the orum-Samsun highway for daily visits, and it is close to the city center.

PROMENADES ATAK NATURAL PARK

It is the most attracting resort of the town center. This resort which is 22 km far from the town center is under conservation.

HAMAMLIAY VILLAGE THERMAL SPRING

It is in Hamamlay Village which is 12 km far from the center. Its water is 42C, and its believed that it helps to cure rheumatic illnesses, skin diseases and to pass kidney stones.

BAHABEY PINE GROVE

This excursion spot, 2 kilometres from the city centre, bears the name of Baha orbacocity center

SUNGURLU

Ulu Mosque

60

The region where Sungurlu is located is a region very rich from the cultural point of view, and which hosted the oldest settlements of Anatolia. The region, which had important settlements, especially during the period of Hittites, used to be located on the trade routes. Following the Hittites, the region which also includes Sungurlu, and which had become a part of the lands of Phrygians, Persians, Greeks following the Hittites, got under the Turkish sovereignty after the Byzantine rule. The region was added to the land of Ottoman during the period of Yldrm Bayezid. The Boazkale subdistrict of Sungurlu, which became a part of orum
Paa Bridge

in 1924, also became a district itself in 1987. Sungurlu takes place between the Black Sea section and the Central Kzlrmak River section, and is the biggest district which belongs to the city of orum administratively. Its distance to the city center is 71 km and its area is 2557 km2. Its elevation is 780 m. It takes place in an area where the mountains in the Black Sea Region descend and take another turn, and where the plateaus of the Central Anatolia start.

BOYALI HYK (MOUND)

Following the archeological excavations, archeological data have been found belonging to the early Bronze Age, Early Hittite Period and the plates of Iron Age in Boyal Mound. The Early Hittite layer is believed to conceal at least two architectural eras; here, broken cups and pots, rythons, pieces of cups with reliefs, spindle whorls, and bronze pins have been unearthed insitu. These excavations have revealed that in Boyal Mound there existed a settlement that was slightly larger and longer-lived settlement.

sungurlu

Church

ULU CAM (THE GREAT MOSQUE)

The main part of the mosque, which was built by Mehmet Sungur Bey in 1762, is covered with a dome. It has a single minaret and it was built with bricks. Next to the mosque is the grave of Mehmet Sungur Bey.

plain construction which has a square plan. It has two rooms with square plans.

CLOCK TOWER
The clock tower was built in 1892 upon orders by Edip Bey the District Governor. The main body of the clock tower which has a square plan is divided to eight levels with extensions. Clocks used to work by means of weights of 50 kilos. On the topmost level there is a wooden chamber; below this, there are clock faces on four faades. Below them is a balcony with an iron railing.
Clock Tower

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KAVUT KY CAM (MOSQUE)

The accurate construction date of this building, which is thought to be inherited from the Seljuks, is not known. The mosque which has a square plan has a roof carried by wooden pillars. Due to various repairs it has diverged from its authentic form.

SUNGUROLU HAMAMI (HAMMAM)

It is a single domed building which was built by Mehmet Sungur Bey in the 18th century.

DEMREYH KY TRBES (TOMB)

Its construction year is not known accurately. However, its constructional characteristics remind of the Ottoman tombs. In general terms, it is a sungurlu

YRKL (HSEYNDEDE) HITTITE CULT CENTRE

Hseyindede, 2,5 kilometres South of Yrkl Kasabas in Sungurlu, is an important part of the archaeological wealth of orum as it possesses a cult settlement from the time when the Hittite Kingdom was founded. It is generally accepted that the ancient Hittite settlement in Hseyindede was founded in 1650 BC. The most important items found in Hseyindede are two vases with religious rituel subjected reliefs. As such vases with sacred topics are rarely found, these vases are, together with a vase previously found in nandktepe in ankr, among rare items in archaeology literature. After their restoration was completed, these vases were placed in the Museum of orum; their relief consists of scenes from a Hittite religious feast with music and dancing. Various musical instruments can be seen. In addition to lutes and percussion instruments, there is a lyre on the big vase. This lyre is the oldest lyre figure found in orum. In scenes on the small vase, some Hittite women were depicted as holding hands and dancing together, which can sungurlu be interpreted as an ancient proof for the past of folklore of the city. On this vase, the most interesting figure is that of a Hittite man doing gymnastic tricks on the back of a bull. The acrobat figure on the back of a bull, found especially in Crete in 2000 BC, has been found in Syria and Egypt, too. The theme in reliefs on vases found in Hseyindede is celebrations in the accompaniment of music and dance. These vases are important in that, with their male and female figures, bulls, ox-carts, temple items and architectural features, they provide information about such features as religious ceremonies, clothes, tools, dances, and musical instruments of social life in the Hittite period. The vases and other pieces of ceramics were found in the warehouse of a temple. In this cult centre, no building that might have been used for secular purposes has been found.Yet, whatever has been unearthed is considered the most visible and striking samples of the Hittite period.

62

BOAZKALE

HATTUSA TOUR PLAN

(The Lower City)

(Temple Number 1)

(The Upper City)

(The Lion Gate) (The King Gate)

(Gate)

The Lion Gate

The history of the Turkish settlement in Boazkale has started in the 16th Century, by locating Maral Dlkadiroullar, one of the Turkmen tribes, in this region. The group settled initially in Yekba, which is located in 3km distance to Boazky, has been moved to valleys of the ancient Hittite capital. The mansion, which can still be seen today, has been built within this period. The name of the district has later been changed from Boazky to Boazkale. The settlement has been declared as a district in the year 1987. Becoming a district centre in 1987, Boazkale is 83 kilometres southwest of orum. Boazkale covers a land area of 260 km2 and lies at an altitude of 1,036 metres. The most important water source is Budakz creek. Most of the terrain is mountainous and the rest consists of plains. There are poplars in the town centre and in Evren Beldesi; there are oak and pine trees in mountainous regions.

BOAZKY / HATTUSA ANCIENT CITY

The first settlement around Hattusa-Boazky was in 6000 BC, in the Copper Age. During this period, traces have been found of a small village in the upper part of Bykkaya and of a settlement in Yarkkaya, which is located in 2km distance. During the Early Bronze Age (3000 BC) small settlements have started to rule by becoming religious and political centers. The development process has been accelerated due to the richness of mines in the region. Another such center has been established in Alacahyk, which is located in a 25 km distance to Boazky. As short while later a Hatti settlement comes out to the surface in Hattusa-Boazky. It is seen that a continuous settlement starts to take place in Hattusa towards the end of the Early Bronze Age. Hatti ruins are seen in Hattusa, in Aa ehir (Lower City) , and in the hills of Bykkaya and Bykkale. During the Middle boazkale

65

Bykkale

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Bronze Age, an Assyrian trade colony has been established in this Hatti settlement, the Assyrian tradesmen, who came to purchase the rich minerals of Anatolia, have brought the knowledge of script together with them. And as far as it has been inferred from these tablets; the name of the commercial center was Hattus. In the early 2000 BC, there has been conflicts between the Hattis and Hittites, who later
Land Donation Certificate, Hittite Period

came to the region from another region. On a cuneiform tablet, it is told that King Anitta of Kuara defeated King Piyusti of the Hattus and destroyed the city. Excavations reveal that the city of Hatttus was destroyed in a fire in the 1700s BC. When the city was declared the capital city by the Hittite king in the second half of the 17th century BC, Hattus of the Hatti reappeared in history as Hattusa of the Hittites. Hattusili 1st was the first king who moved the capital from Nesa to Hattusa, and assumed the throne name Hattusili (meaning from Hattusa) to mark the occasion. During the reign of Hattusili, the cuneiform writing that had been forgotten in Anatolia after the Assyrian trade colonies came into use once again. Hattusi realized certain military achievements and his kingdom expanded to the border of Syria. Mursili, when he rose to the throne after Mattusili, kept organizing raids into Syria to hold the Mesopotamian trade routes and finally conquered

boazkale

Sarkale Excavations

Aleppo. His army marched further into Babel. Yet, when Mursili was murdered a period of chaos ensued. In this period, the Hittite domination in the region displayed an irregular pattern. Some land was lost to the Mitanni Kingdom, rebellions followed, and the Empire experienced hard times when Kaska tribes attacked. The period between 1400 BC and 1180 BC is referred to as the period of the Hittite Empire. It was during this period when the Hittites re-emerged from obscurity. Suppiluliuma I regained control over the southeastern territories from the Mitanni, and conquered Syria. This made the Hittites establish land contact with Egypt. The army of Muvatalli II met with the army of Ramesses II on the shores of the river Asi. This event is referred to as the battle of Kadesh, which probably didnt result in a decisive victory of one of the parties, but produced the first peace treaty of history. This treaty still exists, written on clay tab-

lets. During the reign of Muvatalli II, the Hittite capital was temporarily moved from Hattusa. But during Hattusili III and his son Tudhaliya IV, Hattusa returned to its previous splendor. During this period many construction projects were initiated in the city. The walls of the upper city were restored and rebuilt, monumental constructions and temples were erected, and a new palace, with a great reception hall, columned galleries, houses and warehouses, was built in the Bykkale great castle. Besides, it is generally accepted that the Yazlkaya Rock Temple was
Bulla, Hititte Period

67

boazkale

Great Temple

68

completed during Tudhaliya IVs reign. All these developments made Hattusa not only the political, but also the religious capital of the country. But at the end of the 13th century BC, the upper city was mostly abandoned, its temples ruined, and the city became vulnerable to attacks. Hattusa was destroyed, along with the Hittite state, as part of the Bronze Age collapse. In 1986 Hattusa was incorporated into UNESCOs list of World Cultural Heritage, which contains famous cities like Venice, Toledo, Jerusalem, Damascus, Rome, and Machu Picchu. In 1988 Hattusa was announced to be a national park. In 2001, the nearly 30,000 pieces Hattusa clay tablet archive which is now preserved in the Museum of Anatolian Civilizations, Ankara, and the Istanbul Archeology Museum, was included in UNESCOs Memory of the World list. boazkale

After the destruction, Hattusa was ripped off of its political, religious, and economic power and influence, and was abandoned altogether. Although the excavations unearthed layers of fire, it is realized that the citizens had time to evacuate the city. Excavations revealed that the Hittite state archives and giant provision amphorae in the great temples warehouses were left behind, when the city was evacuated. During the Early Iron Age, the Hattusa area saw a number of small settlements. Traces of these were found at Bykkaya the great rock, the lower city, the hillside house, and Bykkale the great castle. With the start of the Middle Iron Age, the number of settlements increased. One is unearthed at Bykkaya, dating to the 9th century BC, two at the lower city and the Bykkale dating to the 8th century BC. At the 7th century BC, a castle was built at the Bykkale, the settlement in the lower city was scaled down, and the

Water Tank

Bykkaya settlement was abandoned altogether. The Cimmerians, who eventually destroyed the Phrygians, posed the greatest threat to the city during this period. The Kybele statue found at the Bykkale, and earthenware pieces bearing inscriptions with the Phrygian alphabet, show that the city had contacts with the west. During the 6th century BC, the area was under Persian occupation, like the rest of Anatolia. During the 3rd century BC the Galatians settled in the region. A new castle was erected in the Bykkale during this period. In 25 BC the area came under Roman rule. Byzantine remnants have been excavated both at the lower and upper city of Hattusa. The apse at the Mihraplkaya the rock with a nic-

he is an interesting Byzantine structure. It is believed that the Byzantine rule lasted until the 11th century.

HATTUSA THE LOWER CITY GREAT TEMPLE (TEMPLE NUMBER 1)

The area at the entrance to the Hattusa site is called the Lower City. The Great Temple (Temple no. 1), which was built over an artificial terrace is the most important ruin in this part of the city. The temple was used during the Empire period, between the 14th century BC and the 13th century BC. The residential houses which are located in the northern part of the temple and below the terrace, and from which only the walls and foundations are left, also belong to the same period. The great
Great Temple

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boazkale

Reconstruction of the Hittite City Walls

70

temple, whose dimensions are 65 meters to 42 meters, is the largest structure of Hattusa. Along with the warehouses that encircle the temple, it covers an area of 14,500 square meters. The 1.5 meters high pedestals of the temple walls which were made by limestone blocks have been preserved. Some of these blocks are 5 meters long, and weigh 20 tons. The temple had a flat roof. The open courtyard was decorated by stone tiles. Most of the religious ceremonies were carried out in this courtyard. The temple had two sacred rooms where only the king, the queen and a number of high priests were allowed to enter. The other rooms were used for cultic rituals, and for the priests. Excavations in the northwestern warehouses revealed hundreds of gigantic earthenware jars and amphorae. These jars could take up to 1,750 liters each, and were used to store the provisions of the temple, like grain, pulses, oil, and wine. In the other warehouses an arcboazkale

hive of thousands of clay tablets were unearthed.

RESIDENTIAL HOUSES
The houses in the Lower City went through alterations frequently for 400 years. During the first years, most of the houses had their own courtyards, but in time, houses with anterooms became popular. It is believed that priests, officials, merchants, and craftsmen used to live in these houses. The ordinary people were most probably living in village type settlements and farms. The houses had flat roofs, and many rooms. The stove was inside the house. Central fountains provided drinking water, and drain water ran through channels connected to the sewer system. The central part of the Lower City was inhabited long before the Hittites even emerged in Anatolia. The settlement of Hattusa, which dates back to the end of 3000 BC and the start of 2000 BC, used to be located here. It belonged to the autochthonous Hatti

The Lion Gate

people. There was also a settlement dating to 19th century BC and 18th century BC, during the age of the Assyrian Colonies.

after a fire at the end of the 13th century BC.

HATTUSA THE UPPER CITY THE LION GATE

The Lion Gate is one of the symbols of the city. It is located in the Upper City, and is named after the two stone lion statues guarding the gate. Two towers stood at the two sides of the door, each 15 meters high and 10 meters wide. The lion figure has also been used in the temple entrances and palace doors, in the hope
The Lion Gate

THE RECONSTRUCTION OF THE HITTITE CITY WALLS

The city walls that can be seen from afar when approaching the Hattusa site are an important implementation of experimental archeology. With this project, some 65 meters long segments of the mud brick city walls of Hattusa were re-erected as of 2005. Three wall segments, 7 to 8 meters high, along with two 12 to 13 meters high towers were re-constructed. The reconstruction reveals the power and splendor of the ancient Hattusa. The hillside house, which also belongs to the Lower City, is located on the ramp that leads from the great temple to the kings palace at the Bykkale. This is believed to be an official place, because of the rich cuneiform tablets found during excavations. The house was abandoned

71

boazkale

Yerkap (Gate)

Yerkap (Gate)

that it would provide protection. The mouths of the lions are open, to intimidate threats coming from the outside. The hieroglyphic inscription at one side of the lion remains undeciphered, only the last word, which means gate, has yet been read.

YERKAPI (GATE)
After one passes through the Lion Gate, one can admire the view of the city from this high place. When one stands at the Yerkap, which is 1250 meters above the sea level, one can view the excavations, the restored structures, and the peaceful landscape of Hattusa. Yerkap is a postern gate, located at the southern end of the city. It is also the highest spot. The wall that extends from the Lion Gate to the

Kings Gate passes over a ramp built of stacked soil. Above this ramp is the Sphinx Gate. Yerkap (the door on the ground) assumes its name from the postern, which is the only tunnel in Hattusa still intact today. This tunnel was built before the stacked soil ramp was built, the ramp was built over it. This monumental stacked set is 35 meters high, 250 meters long, and 80 meters wide at the base. It is believed that the set had a religious purpose, rather than military.

73

THE SPHINX GATE

Below the stacked soil set is the Yerkapi postern door, and above it is the Sphinx Gate. This gate has no towers on either side, which is not typical to Hattusa, but here the
The Sphinx Gate

boazkale

The Temple Quarter

74

door itself passes through a tower. The gate is named after the sphinxes found there. The two sphinxes belonging to the gate that faces the city were found in ruins in the 1907 excavations. They were dismantled in order to be resorted. One of them is in the Istanbul Archeology Museum, but the other one has not been returned from Germany, and now rests at the Pergamon Museum in Berlin.

THE TEMPLE QUARTER

The ruins that face the Yerkap belong to Hittite temples. After the city was secured with the erection of the southern wall, this spot was turned into a real cultic district. With the archeological excavations, 30 temples have been identified in the Upper City. Hittite texts speak of the thousand Gods of the Hattian land. This statement hints at the Hittites tradition of adopting the Gods of foreign lands and cities. Although the Hittites didnt dedicate a separate temple in each of these Gods names, we boazkale

know from the Hittite texts that rocks, trees, groves, and springs can be dedicated to Gods. This place contains many temples of varying sizes. The big ones cover 1,200 to 1,500 square meters, while the small ones are about 400 to 600 square meters. Some of the temples had their own agricultural lands and personnel, and they also served as places where food was processed and stored. Depending on the origin of the particular God to which the temple was dedicated, some of these temples even served as embassies and had political aspects. Unfortunately, the Gods associated with the temples in the temple district have not been identified yet. Since the temples were emptied before the city was abandoned, no evidence remained on the matter.

KINGS GATE
This gate is situated in the eastern part of the Hattusa city walls, and has the same features as the Lion Gate.

Kings Gate

Each of these gates has two towers on each side, and a high arch shaped gateway. The Kings Gate has the same size and plan as the Lion Gate. The towers here are also the same with their 15 x 10 meters dimensions. The difference of the Kings Gate is that the warrior relief on the gate faces the city, rather than the outside world. The high relief depicted is a fully armed warrior. He is 2.25 meters tall, from the tip of his helmet, to the sole of his feet. Roomy, this relief is displayed in the Museum of Anatolian Civilizations, in Ankara. The one that now stands at the site is a replica. The warrior wears only a patterned skirt. His sword has a crescent handle, and it hangs from his

thick belt. Although the identity of the warrior is not certain, he is generally accepted to be a God, due to the horns seen on his helmet.

CHAMBER 1 & CHAMBER 2

The chamber number 1, amongst the rooms, which are located close to the eastern pools, which constitute the water source, which satisfy the majority of the water need of the city, is attracting attention with its arch, with a height of 3 meters. The chamber number 2, different than the chamber number 1, is attracting attention with rich relief and hieroglyph scripts. Since the chamber was full with soil, the reliefs have succeeded to last until today. At the back
Chamber 1

75

boazkale

Chamber 2

76

wall of the chamber, there is a figure holding a wand, as a power symbol, with its long coat, and sharp and upturned shoes. It is perceived from the sun disk at the head of the figure, it is understood that this figure is the God of Sun. It is thought that the figure holds in his other hand Ankh, which is perceived as the symbol of life in the Ancient Egypt culture. At the entrance of the room, a relief of Suppiluliuma II is seen, who is the last king
Chamber 2

and the builder of the chamber. The king has been described in this relief as a warrior, with his short skirt, the axe on his belt, the spear in his right hand, and with his arc on his left shoulder. With the odd helmet on the kings head, it is perceived as the king has personalized himself as a god. On the other wall of the room, there is a six line script, written with hieroglyph. The Luvi hieroglyph is a pictured script, developed in Anatolia and has nothing to do with the Egyptian hieroglyph. The invasions are being described in the epitaph. And it is accepted as this room being related to cult. Both chambers have the oldest stone arches of the Near East.

GNEYKALE (SOUTHERN CITADEL)

The citadel, which is a Phrygian masterpiece, constructed after the year 700 BC, is located in the Gneykale region. The entrance to the tower was enabled through a door at the northwest, having two towers on the sides. There were ateliers, residences, and depots within the tower. boazkale

Nianta

NANTA - NANTEPE
This hill is a rock, on which there is a construction, as it is the case with other rock blocks in Hattusa. It has been found out that the rock blocks with sphinx reliefs on them, which are grounded in the soil, located right in front of the rock, belong to a gate. As it is the case of sphinx in Yerkap, which are facing outside of the city walls, only the front part of the block is embossed with reliefs. The found pieces of the sphinx are exhibited in the Boazkale Museum. The reason why this place has been named as Nianta or Niantepe is the epigraph, which is written with 11 line script Luvi hieroglyph, having a height of 8,5 m. The epigraph was not

read due to being damaged because of natural reasons.

BYKKALE (ROYAL CITADEL)

The flat area, with the dimensions of 250 x 140 m, on which the kings palace is being located, is being naturally protected with sharp rock hillsides. This naturally protected area is the most suitable place for the kings palace. This hill has been the scenery for many settlements throughout the history. The first settlement, located in this area, has been established towards the end of the 3000 BC, during the Early Bronze Age. During the era of the Hittites, this place became a complex, with city walls. In 1000 BC, during the
Bykkale

77

boazkale

Yazlkaya, Entrance to Chamber A

78

Iron Age, the Phrygians have settled here and the Hellenistic era settlers have benefitted from the advantageous geographical features of this site and continued to live here. At earlier times there has been a viaduct, which enables climbing to Bykkale. Amongst the ruins, which were prevailing in the kings palace, were building items, such as doors, courtyards, military buildings, kings rooms, religious buildings, court, and pool. Rich clay tablet cuneiform scripts were excavated out of the soil in some sites of Bykkale (between the buildings E and K and A). Hundreds of cuneiform tablets were found which were containing, states agreements, written state corresYazlkaya, King Tudhaliya IV, Relief

pondences, curse scripts, cult instructions, traditional literature, court verdicts, and historical texts. The clay archive tablets have played a major role for studying the Hittite history.

BYKKAYA (BIG ROCK)

During the 16th century BC, the Bykkaya has taken the form of a protective castle, together with the city walls, which have been added during the 13th century. Bykkaya has been used as the grain silo, in which the countrys grains were preserved during the 13th century BC. The grains were protected in big square bores, with stone grounds. Only 11 bores are known and the biggest bore has the dimensions of 12 x 18 m and a depth of at least 2m. At least 260 tonnes of grain were stored in this silo. The bore, which had been filled with grain, was filled with soil and the grains, which were not contacted by the air, were able to be kept without being damaged for a long time.

boazkale

Yazlkaya, Main Scene Chamber A

YAZILIKAYA ROCK TEMPLE

The discovery of the Yazlkaya Rock Temple, located in the north east of Boazky, with a distance of 1,5 km., has been made by Charles Texier, who came here in the year 1834. Thanks to the impact, which was created by the reliefs, many European researchers have visited Yazlkaya; come of them made drawings and some others engaged into small scale excavations. When coming to the year 1861, together with the most attention grabbing discovery of the era, namely with the camera, some of the Yazlkaya reliefs were photographed. However, scientists had difficulties in the interpretation of these reliefs. Some of them have interpreted the figures on the reliefs The Great Cult Chamber, which has been labeled as the Chamber A, has a length of 30 m. Onto the adobe walls of Chamber A, which has been embroiled with stones during a certain time period, reliefs were engraved, in the form of continuo-

as confrontation of Amazons and Paphlagonias or Lidians and Medes. According to some interpretations, these figures have been proposed as showing Herakles and Astarte and their companions. Surely, the reason as to why there are so many diverging opinions is that there is so little information regarding the Hittites during this era. As the researches have progressed, and as the findings were evaluated further, it has been understood that the Yazlkaya reliefs were representing the gods of 13th century BC. It has been depicted as to how the gods and goddesses, with Hurri origin, in the leadership of the Teshub (Storm God) and his wife Hepat, came to her one by one to celebrate us cords. On the left side of the chamber, god and on the right side of the chamber goddesses have been pictured. All of the figures are facing the same direction and all of them seem to be moving towards the back wall of the chamber. boazkale

79

Yazlkaya, Chamber A Goddess Relief

80

the New Year Feast. There are 71 god and goddesses figures. The Yazlkaya open air temple, which is located between the rocks, at a height of approximately 12 meters, and composed of two rooms, is located in the northeast of the Great Temple, with a distance of 1.5km. It is thought that the temple has been used for the celebrations of the New Year and spring celebration feasts.

CHAMBER A
In front of the two section temple, which is visible today as well, there has been a giant group of buildings. It is thought that these buildings, of which the walls, ground bases and pillars have been able to reach our contemporary times, were having adobe walls and flat ceilings. The courtyard, which was able to be reached with stairs, was surrounded with various rooms. The altar, which is placed in the court, makes someone think that the boazkale

bathing and first cult ceremonies have been held at this place. Having a gate structure, with stairs, the Chamber A was entered from this courtyard. Within the first figures of the Chamber A, the twelve underground gods, the gods have been depicted with their short skirts, and with sharp and high helmets. Their sickle shaped swords are attracting attention. In the god reliefs, there are usually figures being depicted with short skirts and sharp helmets. These figures are grabbing attention with upturned edged shoes, swords with the end being bent, and the haft, in the form of a crescent and pommels, they are carrying on their shoulders. Furthermore, in some of the god figures there are edged beards, and earrings. Amongst these figures, three god figures have been depicted as having wings. The mountain gods are quite interesting amongst these god figures. The mountain gods,

Yazlkaya, Entrance to Chamber B

being described as having long skirts, embroiled with fish flake motives, were seen more grossly compared to the other gods. Two bull-men, who are seen in this relief cord, are grabbing attention. The bullmen, standing on the earth surface, are carrying a crescent, symbolizing the skies. Only two goddess figures are seen on the wall, where there are god figures. These two goddesses, who are the servants of the god Shaushka, are depicted as following the god Shaushka. The names on the reliefs, where the gods are depicted, and the names are written with Luvi hieroglyph and where all God names are written in Hurri Language. The mother lands of this tribe of Hurris, influencing the Hittites during the 14th and 13th centuries BC, have been Eastern Anatolia and North Mesopotamia.The main theme at the back wall of the Chamber A is the encountering of the God Teshub and Goddess Hepat. The Storm God Teshub figure has a beard, and is standing

above the two mountain gods and big pommel in his hands. Most probably, it is the Storm God of Hatti country and the god Kumarbi, behind the Storm God. Both gods are standing on the rock blocks. The Goddess of Sun Hepat is taking her place within this scene, carrying the characteristic clothing features of the goddesses, with her long pleated dress and high helmet. The goddess is standing above a wild cat, which is standing on four mountain blocks. Behind the goddess, Sarruma is taking his place, who is the son of Hepat and Teshub, and again standing on a wild cat, which is standing on mountain blocks. Behind Sarruma, there is his sister Goddess Alanzu, and right behind Teshubs granddaughter. These two goddesses have been depicted above a double headed eagle. On the right side of the chamber only figures of goddesses. When the general features of the goddesses are considered, it is seen that they have long pleated dresses, upturned boazkale

81

God Sarruma and Tudhaliya IV

Yazlkaya, Chamber B

edged shoes, high helmets and earrings. At the end of the goddess figures, right across the main scene, there is the largest figure of this open air temple. The fact that the Tudhaliya IVs depiction is placed here, seems to be supporting the opinion that this open air temple has been constructed to its last situation by this king. The king has been depicted as wearing a long coat, upturned edged shoes and a round helmet. He is holding a long wand with its bent end. His haft is also seen at his belt. The king is standing on top of two mountain blocks. The king has its name, title clearly written in the hieroglyph next to the depiction.

Since the Chamber B has been filled with soil until towards the mid 19th century, the reliefs are in a better shape when compared to the Chamber A. It is thought that there is a sculpture, raised in the honor of Tudhaliya IV, the dead father of Suppiluliuma II. And it is considered that the limestone block in the entrance has been used as the pillar of this sculpture. The twelve god reliefs, which are seen in Chamber A, are also seen in Chamber B as well. And on the wall, facing these god reliefs, the sceYazlkaya, Chamber B , Underground God Nergal Relief

83

CHAMBER B
The Chamber B, located next to the Chamber A, is a narrow chamber, with a length of 18 m. The entrance is enabled through a narrow hall. There are two winged demon reliefs, with lion heads, having raised their hands, as if they would intend to protect the entrance. boazkale

Yazlkaya, Chamber B, Twelve God Relief

84

ne takes place, where God Sarruma is guiding Tudhaliya IV by hugging him. In this scene, God Sarruma has been depicted as bigger than Tudhaliya IV. The interesting depiction on this wall is the portraying of the Sword God or the Underground God Nergal. A vertically standing sword figure is seen here. On the haft of the sword, there is a sharp helmeted male figure, as if it is a god. On the place of the shoulders of the figure, there are two lion heads facing out and their upper part of the body, being embossed. And there are two lion figures, head turned upside down, with their open mouths on the main haft of the sword. The last relief here is the cartridge, indicating the name and the title of Tudhaliya IV. BOAZKY MUSEUM The museum, located in the Boazkale district, is a local museum, in which the items, obtained from to the Hattusa excavations and brought in from the surroundings, are being exhibited and stored. In the museum, here the Hittite boazkale

items are at a majority, items are exhibited as well, which are belonging to the periods of Chalcolitic, Early Bronze Age, Hittite, Phrygian, Roman and Byzantine. In the first hall of the museum, ceramic items are being exhibited, belonging to Chalcolitic, Early Bronze Age, Assyrian Trade Colonies periods. In the second hall, large size beak mouthed crocks, belonging to the Assyrian Trade Colonies and Old Hittite era, ceramic and stone masterpieces, belonging to the era of Old Hittite and Empire period, and painted ceramic bowls and fibulas, belonging to the Phrygian era, ceramic and glass masterpieces, belonging to the Roman period, and items, belonging to the Byzantine era, are being exhibited. In the middle show windows, tablets with cuneiform scripts, terracotta seals, cylindrical and flat seals, bronze axes, pins, tools for stonemasonry, patterns, an ivory figure of a dancing goddess, a group of three deities, pendants, and ceramic pieces with reliefs.

ALACA

The Sphinx Gate

86

The history of the Alaca district, is showing parallel features to the general history of the region. The region, where the district center is being located in the ancient periods, is named as Etonia. Even a town is being mentioned during the Ottoman period, naThe Sphinx Gate

med Hseyinabad, which has been declared as being a district in the year 1919, it has been formalized as a district with the name of Alaca. The square meter of the district is 1.346 km2, and its altitude is 950 m. Alaca is located at a distance of 52 km to orum, 53 km to Yozgat, 43 km to Sungurlu. The district is hot and dry in the summer and cold and rainy during the winter. The annual average amount of rain is 376 mm.

ALACAHYK
Alacahyk, which has been introduced to the worlds archeology platforms by W.G.Hamilton, in the year of 1835, has been visited by many researchers and travelers since then. G. Perrot has drew the plan of the Sphinx Gate in the year 1861. In 1894, E. Chantr has conducted a series of research studies. In 1907, H. Winckler and Makridi Bey has effectuated a small exploration around this door. During the years 1926-1927 H.H. von der Osten has brought the mound once alaca

Temple

again to the agenda with maps and plans. With the order of Atatrk, on behalf of Turkish History Institute, the excavation, which has started in 1935, in the direction of R.O. Ark, has been continued to be carried out starting from 1936. These excavations have been pursued very intensively until the 1970s; and continued to be carried out on smaller scales after then. The Alacahyk excavation is the very first national excavation of Turkey. Especially, the architecture, belonging to the Phrygian and Hittite era tablets, has been renovated in the direction of M. Akok. The scientific excavations have been restarted towards the middle of the nineties. 45 kilometers southeast of orum is Alacahyk. The monumental gates and stone foundations date back to the Hittite Empire period, 1450 BC to 1200 BC. The temples, gigantic structures, specialblock houses, streets, big and small water channels, city walls, the Sphinx Gate decora-

ted with orthostatic reliefs, and the Postern Gate, that were unearthed by archeological excavations, all belong to this period. The monumental sphinxes that welcome their visitors with thousands of years old hospitality are carved of andesitic blocks over limestone foundations. These sphinxes stand on both sides of the 10 meters wide gate entrance.
Spouted Pitcher

87

alaca

Postern Gate

88

The Sphinx Gate is actually the main entrance to the Great Temple, to which it is connected by an avenue. The frame blocks on both sides of the door are carved as sphinxes. The interior and exterior of the two towers are decorated with orthostatic reliefs. The bull figure on the western tower represents the Storm God of
Postern

the skies. The reliefs also depict the King and the Queen, the bearers of cultic objects, people who bring rams and goats as sacrifice, and people who perform with daggers and ladders. There are also the figures of people who hold an instrument and a rython (which is an animal shaped vessel), and a bull figure believed to be a cultic object. On the eastern tower, people who worship the King and the Queen are depicted. On the interior of the eastern sphinx, theres a two headed eagle, holding a rabbit in his talons. Alacahyk, where the foundations of settlements and other ruins were excavated, sheds light on the Hittite architecture and art. But the most important find at the site is the royal graveyard. The walls of these graves are built of stone tiles, sealed on the roof with wooden girders. On the top of the roofs, heads and legs of sacrificed cattle were found. There are a total of 13 graves. These are believed to belong to princes and princes-

alaca

Alacahyk Settlement

ses and are dated to the Early Bronze Age. The objects found inside these burial chambers include ornaments, sun disks, deer and bull sculptures, weapons like stiletto, axe, and sword, and other objects made of clay, stone, gold, silver, bronze, copper and electrum. Both with the grave offerings recovered, and the architecture of the graves itself, the Alacahyk royal cemetery provided us with invaluable information on the burial traditions, and the artistic and architectural characteristics of the period. A reconstruction of one of these grave chambers, along with the objects and offerings found inside, is displayed in the orum Museum. The excavations in Alacahyk revealed layers dating to The Hittite dam was built by Tudhaliya IV, who was one of the most active kings. It is known from the Hittite tablets that, after a severe drought, the king built dams in Central Anatolia. The Hattu-

the Chalcolithic and the Early Bronze Ages, the Hittite period, and the Phrygian period.
Deer Statuette, Bronze Age

89

sa dam was dedicated to the Goddess Hepat, and it was different from the other dams because it was fed by underground water and its source was inside the basin.

alaca

Eskiyapar Settlement

THE ALACAHYK MUSEUM

Serving under the Museum of orum, Alacahyk Museum is next to Alacahyk. In addition to items from various cultural phases (the Copper, Early Bronze, Hittite ages) in Alacahyk, there are also items from excavations in Pazarl.

90

ESKYAPAR
This mound is located 5 kilometers west of the Alaca District, 25 kilometers northeast of Boazky, and 20 kilometers southeast of Alacahyk, on the Alaca Sungurlu road. Archeological excavations in Eskiyapar started in 1968 and continued in various periods. During these excavations various remains belonging to the
Tup Head, Phrygian Period

Early Bronze Age, and the Hittite, Phrygian, Hellenistic, and Roman periods have been found. In one of the Early Bronze Age houses, two silver chalices, a silver pan with a long handle, a silver cup, and an electrum ceremonial axe were found on a big cup with a single handle, buried under the floor. Inside the cup were golden earrings, a golden bracelet, a small necklace, a golden needle, and golden, silver and onyx beads. Another treasure inside the same house revealed a golden pin, two silver pins with crystal heads, golden and silver earrings, a silver bracelet, a piece of another silver bracelet, and various beads made primarily of gold, silver, crystal, and onyx. The Eskiyapar excavation proved that these kinds of treasures could also be found in residential houses, and were not limited to the grave offerings found inside burial chambers.

PAZARLI HISTORICAL SITE

Excavations at the Pazarl, which is 30 kilometers north of the modern Alaca District, has shown that the site was settled during the Chalcolithic alaca

Gerdek Rock Tombs

and Early Bronze Ages, the Hittite Period, the Phrygian period, and the Classical period. But the most important finds have come from the Phrygian layers. Terracotta plates used to decorate faades are considered special works of piece by archaeologists. These plates, on which warriors with shields, spears and helmets are depicted matching, lions and bulls fighting, and mountain goats climbing the tree of life, figures are both in relief form and painted. Surviving from the 7th century BC., there plates have a special place and great importance in the history of Anatolian architecture.

in 1893 in the name of eyh Efendi, an immigrant from Ardahan.

ALTINTA KY CAM (MOSQUE)

The mosque in the village of Altnta has been built by Sultan Readiye in the first half of the 19th century. It is domed and has a single minaret. The motifs on the pivots add charm to the architecture.

91

MAHMUDYE (KALEHSAR) KY / BEHRAMAH KLLYES (BUILDING COMPLEX)

Dating back to the Seljuk period, the building complex
Eski Mosque

ESK CAM / ARI CAM (MOSQUE)

The mosque was built in the name of mer Bey, one of the governing leaders of orum, in 1722. Having undergone restoration, the mosque still retains the original stone base of its minaret.

YEN CAM (MOSQUE)

Built during the late Ottoman period, the mosque was built alaca

Hseyin Gazi Building Complex

92

built in the Kaletepe site about 2-3 km. south of Mahmudiye village consists of a madrasah, hammam, tomb and an inn. Built out of rubble, the madrasah features two vaulted openings and rests on a square plans that runs in the north-south plane. The longer vaulted opening serving as the entrance leads into an open yard. On either side is a study room; on either side of the main vaulted opening across, there is one room. On either side of the yard, there are three rooms with doors to the yard. In the yard, there are remains of the vaulted opening. The public bath is located to the southeast of the madrasah. Some walls of the building, resting on a square plan, no longer exist. The inn is in the west wing of the building complex. Today, only fountains of the inn survive. The tomb is in the north; the only alaca

thing that remains from the tomb and its square plan is a piece of an arch.

HSEYN GAZ KLLYES (BUILDING COMPLEX)

The Hseyin Gazi Building Complex, 3 km. south of Alaca consists of a madrasah, a kitchen for the needy, a tomb, pool, fountain and guest house. The entrance to the complex of buildings is a portal made from black and white marbles. This portal from the 13th century has an empty epitaph and there are engraved bracelets on both sides of the epitaph. The tomb which is rectangular shaped and covered with cross-vaults, is entered through an arched door. Over the door is a 12-pointed start motif on colourful marble, and an epitaph of four lines. Inside the tomb, there is the symbolic coffin. The tombstone consists of 12 pieces.

ORTAKY

Building A

94

The archeological remains of Ortaky town are enough evidence for its rich history. The city of Sapinuva of the Hittites, where scientific excavations are still being held, give important clues about the past of both the town and the city. The town has been a base for various settlements afterwards, inhabited during the conversion of Anatolia into a Turkish land, and become a town in 1959. Ortaky lies at the end of the Kelkit Valley, between Black Sea Mountains and Central Anatolia. Located southeast of orum and south of Mecitz, Ortaky is 60 km. away from the center of orum. Having the city of Amasya in the east and Yozgat in the south, it has an area of 238 km2 and an altitude of 720 m. Ortaky has generally rugged terrain and its most interesting geographical formation is the ncesu Canyon.

ORTAKY - SAPINUVA ANCIENT CITY

Based on the information in ortaky

the Boazky archives, Sapinuva had Hurri religious images, so it was considered to be close to the Hurri region, southeast of Boazky-Hattusa. Following surface studies, excavations started and Sapinuva was found 60 km. northeast of Boazky. Having come to the region, the Hittites terraced the big slope on the plateau and formed this great city. Thanks to its position and micro climate, Sapinuva was not only the capital of the Hittites, but also had superior military power The east side of the city is very suitable for spending winters as it has a mild climate. In a text from the times of Mursili II (13th Century BC): His Majesty will spend the night in Sapinuva, and the army in Hanziva. This place should not be far from Sapinuva as it supplied the necessary conditions for the army. The Kelkit Valley, along the Black Sea Mountains, has the most fertile plains of Anatolia. It also builds a route for trade that is still in

Building B, Pithos

use today. With the advantages of abundant lands, micro climate and the artery of commerce, Sapinuva grew and flourished rapidly. Sapinuva also had an important role in the realm of religion for the Hittites. It is stated that holy texts necessary for purgation, like Itkalzi (purification of mouth), have been given out to the Hittites from Sapinuva. The excavations in Sapinuva also revealed monuments of architectural importance. The 2 m. thick base walls of Building A are still standing. The bases of Building A, 25 m. wide and 100 m. long in eastwest axis, remained without any destruction. The east wing of the building has been built on 5 m. thick sealant. This is an important indication about the building techniques of the Hittite era. The Building A is a monumental piece all through Anatolia. This building in symmetrical design is believed to have at least two floors, except the basement. One of the richest

examples of Hittite era tablet archives is also found in here. The building is surrounded with a protection wall with towers. The Building B, 150 m. east of Building A, is a single floor, square shaped building covering an area of 1250 m2. The pebbled entrance hall with detailed workmanship is worth of notice. Another two-door entrance to the area shows that carts could have entered here with ease through a platform. Inside the building, there are about 70 earthenware jars for liquids and cereals, and many reservoirs for fabric or metal goods. So, it looks like a market place full of jars and stores. The plain on which Buildings A and B stand is interpreted as the upper terrace while Buildings C and D are further south. With two altars, a ceremony hall (with another altar in it), and an adyton in its courtyard, the Building C has obviously been used for religious purposes. Among the findings, there are ortaky

95

Al n Workshops

96

many spears and axes engraved with the words The Great King. Furthermore, on a stamp box found in the adyton is written in hieroglyphics The Great King Tudhaliya and Taduhepa, an evidence of the royal connection to the building. A stone axe with lights coming out from its back, again found in the adyton, is a very unique and rare finding from the Hittites. Another building of religious importance, D stands next to C. There are two orthostats in the building standing opposite each other. The one on the left represents Teshub, all armored, leaning on a spear in his left hand, welcoming visitors. The offerings found in the purification pool and in the adyton are very rare examples. Some other findings, bronze spear heads and axes with the writing The Great King, a bronze armor and a helmet are so important as to enlighten the era. ortaky

Researchers have been completed only in a small part of the terrace. Still, in the northern Aln, an old street with shops has been discovered and excavated. Many small objects from metal, ceramic, stone etc. have been found during the excavations. Most of the tablets discovered so far date back to the Mid Hittite era (14th Century ). But from the scripts found in Boazky, it is evident that The Great King Mursili II has also been in Sapinuva. This indicates that Sapinuva has been settled not only during the Mid Hittite era, but for a much longer period. The cuneiform written Sapinuva archive is the second biggest archive regarding the Hittite era after that in Boazky. The excavation and conservation works being held in Sapinuva, one of the most impressing antique cities in Anatolia, is elucidating a very crucial period. But it still is a must to visit the city in order to fully

ncesu Canyon

comprehend its greatness and importance.

NCESU CANYON
The canyon located in ncesu village is 12,5 km. long and 40-60 m. wide. The canyon is surrounded by steep rocks on both sides, and it only has one way in and one out. An ideal environment for trekking or rafting, ncesu Canyon is very generous in terms of both fauna and flora. Red vulture, redbill mountain crow, snake eagle, red hawk, grey kingfisher, mountain wagtail and weather are just some of the birds to observe.

Goddess is described frontally and a lion figure is thought to be next to her. Unfortunately, through the elements of nature in time and lately mankind, the details of this relief cannot be seen.
Rock Relief of Goddess Kybele

97

ROCK RELIEF OF GODDESS KYBELE

The monumental Kybele rock relief is situated inside the ncesu Canyon, 1 km. away from the namesake village. High enough not to be affected by the waters of ekerek River, the relief has been made in a niche by engraving the rocks surrounding it. Kybele the ortaky

ncesu Canyon

MECTZ

Elvan elebi Tomb

100

Avkat (Beyz) was known as Eukaita in the antiquity, and is only a few kilometers away from the town of Mecitz. From the 4th century on, this settlement gained reputation and importance based on the cult of a Christian soldier-saint called Theodoros. Legend has it that a woman named Eusebia brought the saints body to Eukaita and raised a church here. In course of time, the city has been surrounded with walls, attained more and more significance and rose to the level of episcopacy. From the 7th Century onwards, Eukaita continued being a crucial military base at the Byzantine border, but started to lose its importance after the Seljuk invasion towards the end of the 11th Century. Still, the town survived the Seljuk and Ottoman periods due to its transit position. Under the Ottoman dominance, Mecitz was bound to the Amasya District of the City of Sivas for a long period, and in 1916 to the orum District of the City of Ankara. With the foundation of the Republic, orum became a city and Mecitz, its town. Mecitz has been founded mecitz

on the slope of a plain, surrounded by Avkat Mountain in the north and, krk and Krklar Mountains in the south. Mecitz Stream flows from Krklar Mountain, enters the borders of the city of Amasya and joins orum at Creek.

ELVAN ELEB CAM, TEKKE VE TRBES (MOSQUE, DERVISH K-LODGE AND TOMB)
Elvan elebi Mosque and Dervish Lodge have been built in a large quad and are pioneering examples of the Ottoman era. Built in 1352 by Elvan elebi, the son of k Paa, this complex consists of a tomb, a dervish lodge with three vaulted halls and a yard, and a mosque. The wooden door of the tomb, built with a special wood carving technique in the 14th century can be seen at orum Museums Ethnography Section.

BEKE / FGAN THERMAL SPRNG

The hot water of the thermal spring near Figani village is at the service in a big pool and is believed to heal many illnesses.

UURLUDA

102

Resulolu Graveyard

First known as Kzlren, this town became a district of the town of skilip in 1929. In 1954, its name was changed to Uurluda regarding the Urlu Mountain (Urlu Da) nearby. In 1969 it became a municipality and a town in 1987. Uurludas neighbors are orums center town (66 km.), Sungurlu, Bayat and skilip. It covers an area of 596 km2 and its altitude is 775 m.

RESULOLU EARLY BRONZE AGE SETTLEMENT AND GRAVEYARD

Near the town of Uurluda, in the Resulolu Village lies an Early Bronze Age graveyard. On the east coast of Delice uurluda

Stream, this settlement is a significant archeological site dating to the second period of 3.000 BC, belonging to a local tribe in the pre-Hittite era. Over 200 stone tombs give important clues about the beliefs and burial traditions of this tribe. Among the findings are many earthenware pots, metal weapons, metal vases and ornaments. The ornaments consist of metal brooch pins, necklaces, bracelets, ear- and hair rings, anklets and earplugs. The onyx, frit, sea shell, stone necklaces draw special attention as the ones made from copper, silver, gold and electrum are very eye catching.

SKLP

skilip Castle

104

Although there are many assumptions about the name skilip, the exact origin of this towns name is still uncertain. Considered in the districts Paphlagonia or sometimes in Bithynia in ancient times, skilip was conquered by the Seljuk commander Gmtekin Ahmet Gazi in 1075. During the reign of Yldrm Bayezid, skilip has been added to Ottoman land and later became a town of the city of orum. skilip lies where Central Anatolia and Black Sea Regions meet. The distance between the town and its neighbors are: orum 56, Kastamonu 140, Osmanck 92, Ouzlar 124, Bayat 33, and Uurluda 26 km. skilip is surrounded by mountains on the west and the east. Yivlik (1320 m), al (1410 m), Kale (842 m), Erenler (1084 m) and Somut mouniskilip

tains are volcanic formations.

SKLP KALES (CASTLE)

High on a hill (100 m.) and surrounded by steep rocks, skilip Castle gained its final form in Ottoman times. The castles gate faces south and, it contains two underground ways and a dungeon.

SKLP ROCK TOMBS

At the center of skilip, on the south-southeast hill of the castle are rock tombs to be seen. The tombs have been carved in rock and have double columns at their entrances, resembling ancient Greek temples. The capitals of the columns are embellished with engravings of animal figures. The tomb with mythological figures described on its faade has two rooms inside. There are other tombs underneath

Rock Tombs

this one carved vertically but the upper tomb is in much better condition today.

and has a single balcony minaret that stands on a stone base.

105

EYH MUHDDN- YAVS CAM (MOSQUE) skilips oldest mosque (15th century) has been built by Seyh Yavsi, the father of an Ottoman Seyh ul-Islam (chief religious officer) and scholar Ebussuud Efendi. Next to the mosque stands the tomb of Seyh Yavsi, raised by his son, Ebussuud. The mosque has been built with hewn stones and bricks

EVLK KY CAM & TRBES (MOSQUE & TOMB) The mosque in Evlik Village is made completely of wooden material. The mosque consists of two parts, of which the eastern one is for prayer. The other part contains the tombs of the son and relatives of Akemsettin, the famous teacher of Sultan Mehmet the Conquerer.
eyh Muhiddin-i Yavsi Mosque

iskilip

Ulu Mosque

BYK / ULU CAM (THE GREAT MOSQUE)

The Great Mosque was built in 1841 by architect Cckolu Hasan, inspired by the Great Mosque in orum. The mosque has a single minaret and architecturally, wooden rests have been used for support. Inside, the mosque is embellished with famous Ktahya tiles dating back to 1909/1910.

HACI AL EMES II (FOUNTAIN)

Another fountain in Ali Bey Street, this one has been transported near the old cemetery from its original place in Kadnlar Pazar (Womens Marketplace). On its tablet, its written that the fountain was built in 1843 and restored in 1867. Made from hewn stone, it has a single faucet. Other fountains in skilip are Eski Tosya Fountain, uval Fountain, Yanklar Fountain, Mutaflar Fountain and Cafer Gazi (Sakarya) Fountain. Other mosques: Tabakhane Mosque, New Mosque, Hann Mosque

106

HACI AL EMES I (FOUNTAIN)

The fountain is in the Ali Bey Street of Yenicamii quarter. The date 1813 (old 1228) is seen on the marble tablet.
Hac Ali Fountain

iskilip

skilip Traditional Domicil Architecture

TRADITIONAL DOMICIL ARCHITECTURE

The main entrance of a typical skilip house is a double winged, wooden door. The basement rooms with no windows to the outside usually open up to a courtyard paved with stones. Around this are such places as the hay storage, stable, cellar, and winter rooms. In some houses the stable and the hay storage are located outside the house, as separate structures. In houses with an intermediate storey, this floor holds the winter chamber and the guest room. Some guest rooms have stairs, and even separate entrances. Houses are generally built according to the hm half-timbered technique; the roof is sloped and covered with tiles.

the plateaus is animal husbandry where people feed their animals easily while producing dairy goods. Black pine, yellow pine, oak and juniper are the most common trees in the uplands.

107

ELMABEL PROMENADE
This promenade lies on the skilip-Tosya road, in a distance of 13 km. from skilip. With its completed infrastructure by the Forestry Management and playgrounds, Elmabeli is ideal

for daily picnics and sport activities recreation.

skilip Plateau

PLATEAUS
Transhumance is still a living tradition in skilip. The plateaus of Seki, Karaaa and uhalar are the mostly visited ones and house many families from spring on. The most common economical activity on iskilip

skilip Plateau

BAYAT

Emirbey Mosque

110

Despite some ruins from ancient times, Bayat is believed to become a settlement in the 14th and 15th centuries. Founded by the Bayats, an Ouz tribe, this place was a small district named Alagz in the early years of the Republic and became a town in 1958. Being in a distance of 83 km. from orum, the town covers an area of 770 km2, its altitude is 625 m., and annual rainfall is 445,2 mm. Bayat lies at the junction of Central Anatolia and Mid Black Sea regions, covering part of the Krolu Mountains and Mid Kzlrmak area. Bayats major stream is the Bayat Stream, arising from Karatepe and bek Hills, building a 45 km. long valley in the north-south direction and flowing into Kzlrmak. North of the town stands the 2013 m. high Karatepe and heights decline towards the south. The hilly northern region is mostly covered with pine bayat

and oak forests whereas the south consists of steppes.

EMRBEY CAM (MOSQUE)

The oldest mosque in Bayat, Emirbey Mosque was built in 1846. Rising of a stone fountanion, the building was built by setting a wooded frame and using mud bricks to fill gaps. The minaret is wooden.

KUNDUZLU AND KUCAMEN PLATEAUS

These two plateaus are in the mountainous northern region Karatepe, 100 km. away from orum and 25 km. from Bayat. The transhumance tradition is still valid here. Especially on the Kucaimeni plateau many camping tents can be seen during summer. Covered with black pine, yellow pine and fir trees, offering various fresh water springs, and granted with untouched natural beauties, this is an ideal spot for upland tourism.

OUZLAR

Obruk Dam

112

After the Turkish Ouz tribes moved to the region, many settlements have been founded associated with their tribes names, one of which is definitively the town of Ouzlar. While it once was a small village of skilip, in 1990 it became a town. OuzObruk Dam

lar is placed in the Mid Black Sea Region, in a distance of 68 km. from orum. With an altitude of 650 m., the town has Kzlrmak river on the southeast and the towns Dodurga and skilip on the east and west respectively.

ouzlar

LAN

114

Kaplkaya Monumental Rock Tomb

Once a village consisting of two parts as Byklain and Kklain, Lain became a town in 1990. Being on the orum-Osmanck road, and 29 km. away from the city of orum, Lains neighbor settlements are Hamamz (east), Osmanck (north), Dodurga and Ouzlar (west), and orum (south).

into a valley through the harsh elements of water and winds. 65 m. high from the river, 8 steps lead to the second platform from which 12 more are needed to reach the podium in front of the grave. The grave is welcoming its visitors with the word Ikezios engraved at the entrance. The grave is square shaped and has individual niche tombs on both sides. With an area of 214 km2 and altitude of 720 m., Lain also covers some parts of two mountains on its south, Kse (1750 m.) and Eerci (1765 m.).

LAN KAPILIKAYA MONUMENTAL ROCK TOMB

27 km. north of orum, a region called Krkdilim houses a monumental tomb carved in rocks, dating back to the Hellenistic era, 2th Century BC. The environment has been formed lain

DODURGA

116

Dodurga

The name of this town comes from Toturga, one of the 24 Ouz tribes as mentioned in the very first, famous dictionary of the Turkish Language Divan- Lugat-it Trk by Kagarl Mahmut. Dodurga has been affected by many earthquakes through history. After the First World War, rich lignite ores were discovered in dodurga

the region which helped Dodurga become significant and develop, thus becoming a town in 1990. Located 20 km. south of the Istanbul-Samsun highway, and 45 km. north of orum, Dodurga is a settlement right at the shores of the Alpagut Stream. It has an area of 191 km2 and an altitude of 510 m.

OSMANCIK

A view from Osmanck

118

Ancient geographer Strabon, born in Amasya, mentions a settling called Pimolisa in his book Geographica (XII, III, 40). He describes Pimolisa as ruins of a kings castle and refers to a river, too. Regarding his writings, researchers were inclined to think of Pimolisa to be todays town Osmanck. Although it is also known that some European travelers of the 19th Century refer to Osmanck with the same name, there is no certain evidence that Osmanck was once called Pimolisa. Osmanck adhered to Turkish hegeKzlrmak River

mony in the year of 1075. Starting with the Seljuks and ending up in the modern Turkish Republic, Osmanck became a town of orum in 1924. 430 m. high from sea level, covering 1.187 km2 of land, Osmanck is very rich in terms of water sources, the biggest of which is the Kzlrmak River. Kzlrmak River runs through Osmanck for 80 km., conferring plenty of fertile soil in its canyon. The highest mountain of Osmanck is negl Mountain standing 1.864 m. high adorned with pine, oak and juniper forests.

osmanck

Osmanck Castle

OSMANCIK / KANDBER KALES (CASTLE)

The castle on a high hill in Osmanck is considered to be built first by the Romans. Restored and renowned many times throughout history, chances are high that the castle was given its final shape by the Seljuks. Underneath the castle, some secret

tunnels have been discovered that open up to Kzlrmak.

KOYUNBABA TRBES (TOMB)

Raised in 1469 by Sultan Bayezid II, the tomb is the only building that could survive from a complex of buildings. It is octagonal shaped and has a pyramid roof.
Koyunbaba Tomb

119

osmanck

Koca Mehmet Paa Mosque

KOCA MEHMET PAA / MARET CAM (MOSQUE)

Once just a part of a complex of buildings, the mosque is given the name, who had it built between 1431-1432, Koca Mehmet Paa. After the original minaret broke down, a new one has been erected. The mosque consists of midand main areas, and side chambers. It is of special inteKoca Mehmet Paa Mosque

120

rest with its niche and portal that was made from marble. The portal is surrounded with a three piece arch. With its noticed dome, niches and the epitaph, this portal simply represents utmost artistic work. Just the engravings on the double wing wooden door of the portal are enough proof for the perfection of Anatolian handicrafts.

AKEMSEDDN CAM & MEDRESES (MOSQUE & MADRASAH)

Built in the 15th Century by Sultan Mehmets teacher, Akemseddin. Only the classroom, covered with a dome, and two other rooms rode out the time. They are being used as a small mosque today.

KOCA MEHMET PAA HAMAMI (HAMMAM)

Raised by Koca Mehmet Paa in the 15th Century, this Turkish hammam is a fine example of civil engineering in Osmanck. It consists of two separate parts and has a dome. osmanck

Akemseddin Mosque and Madrasah

BALTACI MEHMET PAA EMES (FOUNTAIN)

This fountain in Osmanck is the only example that survived from the four fountains Baltac Mehmet Paa had built. It dates back to 1705, to the first grand vizier period of the Paa. The 18 line of poetry has been engraved on white marble.

le, on the Kzlrmak river. Built by the Ottoman Sultan Bayezid II., this classical Ottoman bridge is 250 m. long and has 15 arcs. Its stone panel is not on the bridge, but on a rock at the feet of the castle.

121

BAPINAR KARACA PLATEAU

The plateau in Bapnar is ideal for camping and hiking. The hiking route starting in Karaca plateau goes through the woods and reaches the recreation spot in Kklen.
Koyunbaba Bridge

KOYUNBABA KPRS (BRIDGE)

Koyunbaba Bridge stands underneath the Osmanck Cast-

osmanck

Koyunbaba Bridge

KARGI

Hac Hamza Hammam

124

Karg was a part of the Paphlagonia region in the maps of ancient times. Just like the whole region, Karg has also been under Hittite, Phrygian, Lydian, Persian, Hellenistic, Roman, Byzantine and Turkish domination through history. Karg is a town of orum since 1956 and is 113 km. away from the city. Ilgaz Mountains, one of the highest parts in the West Black Sea Region form the northern part of Karg. The highest spot in Karg is mleki Hill (1946 m.) Standing in the west-east axis, Ilgaz Mountains decline in height towards the east with Kara Hill standing only 1486 m. on the east border of the town.

MHR HATUN HAMAMI (HAMMAM)

The hammam was built in the same period as Mihri Hatun Mosque.

OUZ CAM (MOSQUE)

The founder of the mosque in Ouz village is unknown and its architectural specifications point out to the 16th century. This is one of the typical Ottoman single minaret mosques with an extension for prayer on the front side. The mosque is covered with a central dome which is supported by a threevault half dome.

SNAN PAA KLLYES (BUILDING COMPLEX)

Sinan Paa Klliyesi consists of a mosque, primary school, hammam and an inn with the mosque being the most important building in this complex. It has been raised during the reign of Sultan Bayezid II., by Sinan Paa between 15061507 as stated in the epitaph. The mosque is one of the first and fine examples of the central-planned mosque architec-

MHR HATUN CAM (MOSQUE)

The mosque has been built in the name of Mihri Hatun, the wife of Sultan Murad IV., after she passed away in Karakise village. The mosque has been greatly affected by the earthquake in 1943 and had various restorations in the following years. karg

Menzil Inn

ture of the Ottoman era in Anatolia. The dome covering the praying area is carried by four columns. This main dome is supported by half-domes on the sides and by four small domes in the corners. But, the mosque lost a lot of its originality during restorations. Its minaret is made of brick and has a single balcony. The madrasah surrounding the mosques courtyard unfortunately did not survive. Primary school is a simple building inside the Islamic-Ottoman social complex (Klliye). It is domed and square shaped with a furnace and niches inside. The inn with a single tunnel vault is in ruins today. The hammam is quite simple and unornamented. It consists of three parts: the domed cold, vaulted warm, and double domed hot sections. It has been restored in 1956.

cesu Spring, the castle is believed to have been built in 1723, during the reign of Sultan Ahmet III. When, in the 18th century, people of the region left their homes for fears of security and started living in the mountains, Sultan Ahmet III sent a formal edict to the mayor and the judge in Sivas so that a castle to surround all houses and shops would be built. The castle was built by Seyit Ali. It was during the reign of Sultan Mahmut I, in 1734, that the castle was completed. Local people kept on living inside the castle until the mid-20th century.

125

KARGI PLATEAU
In a distance of 140 km. to the city center and 26 km. to Karg, this plateau is rich in local architectural examples. Einn, Aksu, Karandu, Gl, rencik, Karaboya and Gkedoan are other plateaus in the region. Gkedoan and Aksu are also famous for trout farming. karg

HACIHAMZA KALES (CASTLE)

Located to the north of the n-

126

Abdullah Plateau

ABDULLAH PLATEAU
Located in the highest mountain of orum, Ks Mountain (2050 m), this plateau is 114 km. far from orum and 26 km. from Karg. The flora mainly consists of yellow pine and black pine. There are convenient facilities for lodging and eating. The trekking route between Abdullah and Onar plateaus is also very popular.

TRADITIONAL DOMICIL ARCHITECTURE

Generally planned with a karg

long-room, some Karg houses are overhanging while some have a straight outer surface. Base floors have rubble stone walls, and the spaces between assisting columns and supporting cross elements are also filled with rubble stone. Upper floors rise on wooden traverses. The walls of upper floors consist of wooden columns and adobe bricks. The roofs are usually covered with roofing tiles.

Karg Traditional Domicial Architecture

TRADITIONAL CULTURE

TRADITIONAL HANDICRAFTS
BASKETRY
Baskets are produced from the nut tree and a certain kind of willow, called the white willow. These are made for being used as fences and various kinds of baskets, like hand baskets, womens baskets, childrens baskets, the 'zembil' (woven basket) for shopping and the flattish 'sele' (basket). Basketry is a living handicraft in the town of Iskilip.

KARGI FABRIC
To meet the basic clothing needs in the region, this particular kind of cloth has been produced in and around the town of Karg and some villages in the Kizilirmak river valley, like Gkedoan, Baz, Kprba, and Karacaolan, for at least 80 to 100 years.

HAND WEAVING
Weaving is basically made in Ortaky. The product range encompasses bags, socks, kilims, and cushions. BAG WEAVING The square or rectangle food bag, which is an original product of the region, is loom woven on both sides, with authentic patterns, tassel and bead decoration on the borders.

PACKSADDLE PRODUCTION
Packsaddles, which are used to saddle beasts of burden, have also been produced in Iskilip for a very long time. These are made of goatskin and reed, and a fast working master can make one saddle in a day. Some of the types of pack saddles are the frameless and soft palan, which is used to saddle donkeys, the cross saddle, the flat saddle, and the black saddle used with mules.

131

SOCK WEAVING
Socks are woven with five knitting needles out of wool thread. They have authentic patterns, border tassels and laces. Sometimes they are woven knee high.

RUG WEAVING COPPERWORKING

Copper, which is sold in sheets, is cut in appropriate dimensions. Taken from the forge, the copper sheet is shaped by either the iron or wooden sledgehammer. The bases of the copperware were also handmade in olden days, but today these are mass produced in factories. The smith welds the base to his handmade ware like a frame. Copperware production has declined significantly in recent years. Rugs, which are flat tapestry woven carpets or rugs, are made of wool, as well as goat hair. They have authentic embroidery and patterns.

CUSHION WEAVING
The wall cushions are placed on the backside of floor cushions. They are woven on looms, out of woolen thread that is painted with natural dye. The embroidery is authentic. The cushions are stuffed with reeds or corn tassel. traditional culture

Traditional Attire

133

TRADITIONAL ATTIRE
TRADITIONAL FEMALE ATTIRE
The 'Canfes' is the traditional headdress. This is a small and tight fez (or tarboosh). It can be red, violet or burgundy color, and has tassels. The tassels are usually black, but can be colored occasionally. The top of the 'canfes' is decorated with pearls, with a thin 'Mahmudiye' gold coin in the center. Gold coins are sewn on the edges of the fez. These are called the tepelik (or top) coins. The 'Canfes' is covered with the 'Yazma' which is a traditional Anatolian headscarf. The 'Yazma' is usually black and white, and is made from

cotton fabric. It has roses and flowers drawn upon it. The front of the fez is open, the sides and back covers the hair. It can be used straight, or can be folded into a triangle, to make the 'Yamak' veil. The 'etek' is a dress that covers the whole body down to the feet. The back of the dress is a single piece, and the front is two pieces, hence the name 'etek' (three skirts). The two ends of the collar meet below the chest. The arms have long and deep slits. The collars, the skirt, and hems of the sleeves have tinsel embroidery and stripes. The 'alvar', which is a long and loose kind of trousers, has embroidery on the waist and the ankles. traditional culture

135
Traditional Attire

The 'Salta' is worn over the 'etek'. It is usually made of purple or burgundy velvet, or felt. The length of the 'Salta' is below the waist, it is not buttoned on the front, its standup collars are around 5 cm. wide, and it is long sleeved. It is tinsel embroidered with flower motives. The 'Boha kua' (a certain cloth belt) is tied on the waist, over the 'etek'. There are two types of belts; the shawl belt and the 'dalablz'. The socks worn in the area are made of wool or mohair. They can be black, white, brown, or grey. The colored embroidery on these can assume various names, like 'civanka', 'tavan izi', 'st yz', 'melek hanm camdan salland', 'kaseli masal, and

'evre motif. The shoes worn on the socks are either the 'mes' or the 'edik'.

EMBROIDERIES AND ACCESSORIES

Gold is the primary material which the orum women prefer in accessories. The 'Saka' is a cloth band, dressed with gold coins. It surrounds the face from under the chin and is fitted on the two sides of the fez. The 'Gerdaniye' is a silk cord or ribbon, dressed with gold coins in a loose manner, and is worn like a necklace. There is also another kind of necklace, called the 'Grtlak gold (or throat gold), which is a crescent with 'Mahmudiye' gold coins sewn on. The 'Gbek destesi' (or belly traditional culture

bundle) or 'al gold is an apparel which is dressed with a big coin, accompanied by smaller coins on both sides, is fitted on the waist sash. Among the hairdressing accessories the 'Sa gold (hair gold) and the 'Zlfiye' are worth mentioning. The 'Sa gold is clipped on the tip of the braid, via a string or chain. The 'Zlfiye' on the other hand, is a small tube worn along with silver chains and beads. The 'Pazvat' is an empty silver tube which is sealed on one end and furnished with a cover on the other, and is used as an amulet preserver. It has rings on both sides in order to attach gold coins. Silver belts and arm beads are also apparels the orum women prefer to wear.

put the tobacco case, money purse, knife, comb, etc. in. Another sash made of silk and wool is wrapped over the waist of the 'alvar'. These are called 'tosya kuak or 'grn al'. Traditionally, men cover their heads with fez or the 'pou'. The socks are handwoven of wool thread, and are either plain white, navy blue, or black. The traditional footwear is the 'livanl' and the low boots called 'yemeni'. The foremost accessory men use is the fob. It has four chains, a crescent moon and star decorated buckle, and is placed on the left chest. The other end of the fob ring has beads and is inserted in the middle of the 'gayret kua' sash.

137

TRADITIONAL MALE ATTIRE

Menswear is made of plain or patterned fabric. These can be woolen or a mixture of wool and cotton. Once the 'gynek' (shirt), 'alvar' (a kind of long and very loose trousers) and 'ilik' (work clothes) are put on, a waistcoat called 'delme' is worn over the 'ilik'. A short jacket open in front, called the 'libade' is worn over the waistcoat. The inside of the 'libade' is made of blue or red felt, and is lined with either red or burgundy velvet. It is decorated with yellow tinsel cord at the sleeves, the tail, the collar, and the front and back sides. The leather waist sash is called 'gayret kua', and its layers are used as pockets to

TRADITIONAL FOLK DANCES

The orum dance folklore can be divided into two subgenres; namely dances of entertainment, and religious dances. The two basic instruments of the entertainment genre are the 'Zurna' shrill pipe, and the 'Davul' drum. The dances are usually in the 'Halay' form, which is the predominant dance form of the middle, south, and southeast Anatolia, and are accompanied by the 'Trk' folk songs. The themes of the dances can either be nature (the 'ekirge' - grasshopper dance), or romance ('Dillala', 'deli gelin'). The orum Halay is also a dance performed regularly for entertainment purposes. The main religious dance is the 'Semah'. traditional culture

orum Comfectionary

TRADITIONAL CUISINE
Meat and grains are the main ingredients of the cuisine culture of orum. Pastries also appear in various kinds in the traditional foods of the city.

over low heat for a while, before serving.

DN ORBASI (SPECIAL WEDDING SOUP)

Yoghurt, strained off its juice, is mixed with eggs and flour. Milk, chicken consomm and warm water are added, and the mixture is stirred on high heat until boiling point. In a different bowl, two eggs are mixed with enough flour and kneaded. The dough is cut in the shape of almonds and fried in butter. The fried dough pieces are added to the soup, once it is cooked. In a separate pan, butter is heated with Chili pepper and is poured over the soup before being served.

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ATALAI SOUP
It is made of green lentil, wheat and onion. The onions are sauteed with butter. Water and mint are added, and it is heated up to the boiling point the lentil is added and the soup is boiled for 20 minutes. 3 glasses of hot water and the wheat are added, and it is boiled for another 20 minutes. Finally, the soup is cooked
orum atala Soup

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skilip Dolma

MADIMAK
This is a famous meal that even has a song dedicated to its name, and it is regularly consumed in the central parts of Turkey. Madmak is known as knotweed, and the food made using madimak is one of the oldest known meals of central Anatolia. Other ingredients are onion, 'Bulgur' (or cracked wheat), with Pastrami (dried meat, similar to bacon), and "emen' (or cumin paste) being optional. The knotweed is finely chopped. The onions are fried in butter, and the dried meat is added. Some hot water is added to the meal. Finally, the knotweed and cracked wheat are added and it is cooked on low heat.

glasses of water are added to the pot. Once the mixture starts boiling, its lid is closed and the edges are sealed with dough. Only an opening, the size of a finger, is left in order to let the steam off. It is cooked for two hours on low heat.

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SKLP DOLMASI
Stuffed vegetables are a form of meal that never loses their popularity, from the Caucasus to the Balkans. This kind of meals assumes the name of 'Dolma' in Turkey. The ingredients of the 'Iskilip dolma' are rice, meat, and onions. The rice, which is soaked overnight, is fried in butter. Hot water is added and it is left for a while. The meat and onion are fried in a pot, hot water is added. A trivet is placed inside the pot, and a tray of appropriate size is placed on top of the trivet. The cooked rice is stuffed inside a cloth bag, made of raw fabric. This bag is placed on the tray. The lid of the pot is shut, and the edges of the pot is sealed with dough, with only a small opening traditional culture

KEKEK
The ingredients are wheat, meat, and onion. The wheat must be soaked in water the night before. The onions and meat are fried in the pot, along with red chili and salt, in butter. One glass of hot water is added, and it is boiled for 15 minutes. The wheat and 10

orum Skma Baklava

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left, just like it is done with Kekek. The 'Dolma' is cooked for four hours on low heat.

ORTALIK
This is made of the ribs of the lamb. Once the bones are removed, the meat is cut in small pieces, and fried in butter. It is put in a pot and sealed with a lid; the pot is placed on ashes with some live coals. No water should be added.

A sauce is prepared with tomato paste, butter, and consomm, and is poured over this dough. After it is cooked, this dough is turned upside down. Once the 'Mant' is ready, it is cut with a knife and served.

TEL TEL
This is a variation of a well known Turkish sweet, called 'Pimaniye'. Flour is roasted in butter. Water, sugar, and either lemon juice or citric acid are boiled together into a heavy syrup. The tray is oiled with butter and the syrup is spread evenly all over the tray. Left in a cool place, the syrup hardens. Once this is done, the tray is heated for 2 minutes. The mixture is rolled off the tray. Two persons need to soften the mixture by squeezing it. Once softened, the mixture is twisted by hand 65 times. The roasted flour is spread

ORUM MANTISI
'Mant' is the Turkish version of ravioli. Cut off of a wide flat dough, enough minced meat is placed on the pieces and the pieces are closed. This is the way the 'Mant are prepared. They are placed on a tray, fried on low heat. A piece of the dough, previously used to prepare the 'Mant' is rolled out and placed on top of the fried 'Mant. traditional culture

over the tray. The mixture is placed inside this tray and continued to be pulled and twisted. After it spills into thin hair like pieces, the work is finished. It can be cut and served.

GL BURMA
Baklava dough is prepared and covered with a wet cloth. The dough is left there for half an hour. Egg shaped pieces are cut off this dough, starch is sprinkled over it, and rolled into a round and thin dough. These are left on a raw fabric to dry slightly. Then, they are cut in parallel lines. A walnut is placed on each piece, and the piece is rolled into a rose-like shape, as it wraps the walnut. The pieces are arranged on a buttered tray, and left to dry for a day. Hot butter is poured over them, and they are cooked in an oven. Finally, sugar syrup is poured over the 'Burma' while it is still hot.

sheets of dough. The 'Oka' which is used exclusively for this type of 'Baklava' is added, and the dough is folded on both sides. The dough is compressed on both sides and the interior is left empty like a drain pipe. The pieces are aligned on a tray and left to dry for one night. Then, butter and sugar syrup are poured over them, and crushed walnut is added on top.

HASIDA
This dessert is made of molasses, starch, liquid oil and butter. Molasses and starch are mixed with water. Liquid oil is heated in a pan. The mixture is poured over the hot oil very slowly, and cooked by continuous stirring. When the mixture starts to thicken, hot butter is poured over it and the thick parts are mashed with a wooden spoon. It is served cold.

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KARAUVAL HELVASI
The helva refers to many types of dense, sweet confections, served across the Middle East and the Balkans. This particular kind involves molasses, flour, butter, and sugar. The flour is roasted in a pan, until it darkens. Then, butter is added and the mixture is worked into a thick cream. Later, molasses, sugar, crushed walnuts and cold water are mixed and poured over this dough. When they are mixed thoroughly, egg-sized pieces are rolled into balls. Coconut is sprinkled over them. traditional culture

ORUM BAKLAVASI / LLE BAKLAVA / SIKMA BAKLAVA / SIYIRMA

The 'Baklava' is a rich, sweet pastry made of layers of dough filled with chopped nuts and sweetened with syrup or honey, and it is very popular in the whole eastern Mediterranean, the Caucasus, and the Middle East. The orum version assumes the names of 'Lle baklava' (or ringlet baklava), 'Skma baklava' (pressed baklava) and 'Syrma' (or the peeled baklava). The baklava dough is rolled into round paper-thin

orum Leblebi (Roosted Chickpeas)

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LEBLEB (ROASTED CHICKPEAS)

The 'Leblebi', roasted chickpea, is one of the specialties of orum. 'Leblebi' is the ultimate snack in Turkey, along with sunflower seeds. Its making is quite troublesome. It requires woodfire, and the finished 'Leblebi' is sold in snack shops all over orum. The reason why the orum 'Leblebi' is famous is because of the soil composition of the area, which is perfect for growing big chickpeas. In orum, 'Leblebi' making is a craftsmanship that is handed over from one generation to the next. Apart from the traditional methods, today new methods of mass production are also utilized. The chickpeas are sifted and traditional culture

separated from unwanted elements. They are roasted and left in sacks for two days. After two days the same process is repeated once again. After they are taken off the sacks, they are spread in an open spot. They are left there for 20 days. When this period is over, they are moisturized and put into sacks, in which they stay for another day. After the third roasting, the chickpeas can be peeled off their skin. Once this troublesome labor is over, the 'Leblebi' is flavored with salt, sugar, spices, etc., and are ready for sale. An oven for roasting leblebi, placed in accordance with its original location, is on display with dummies in the Museum of orum.

VERBAL CULTURE
Products of verbal culture is orum reflect the deeply-rooted past of the city. These cultural elements that have survived centuries with new additions appear in folk songs, poems, lullabies, legends, and even in folk dances. FOLK LITERATURE Folk Songs I have read, and written too I have read, and written, too Lo you futile world, I have grown tired of you I have traveled mountains with valley Is it possible to find the child gone? As the hand keep writing Smoke has settled over Glyaz Ill sacrifice myself For the sake of the babe in the cradle Hark, hark The support of my family is bending Ive uncovered the duvet to find That my Mehmet is dying A sample for a legend sung in the form of a folk song: Gazi Paa His Excellency is a single person How bravely did he undertake this deed There is enemy fire from all around He protected us against our enemy The folk song titled lvanlm, compiled quite recently, is a good example of a lyric folk praise from orum. In local music, the tune generally starts with lower sounds and, with certain phases, reaches down to the common sound. These downward phases also include temporary stops at fifths, fourths and thirds. Then a new musical phrase gets to the common sound. Free-rhythmic folk songs from orum are generally in the form of bozlak. Although they are not basically different from the bozlak that is sung in Krehir, they have an air peculiar to themselves. Ya beni de gtr ya sen de gitme and Malum olsun da sana bak ne haldeyim are two typical examples for the bozlak from orum. Tatyan folk songs, generally found around Erzurum, have also become popular around orum as a result of migrations. The folk song titled u uzun gecenin gecesi olsam is such a song. There are also free-rhythmic folk song types that are classified as Divan Garip and Kerem. Around Alaca and Mecitz, such folk song types as koma and nefes, as well as folk poems are popular. Folk songs that accompany folk dances, folk dance songs with traditional culture
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the finger cymbal, wooden spoons and trolls, curses, folk poems that center around the whooper, songs for folk dances called misket, songs for javelin and wrestling tournaments, as well as wedding songs constitute the musical background of the region. In orum, the first scientific folk song compilation task was carried out in 1939. A team that consisted of Nurullah Takran, Mahmut Ragp Gazimihal, Mithat Fennen, Muzaffer Sarszen ve Rza Yetien recorded a total of 241 folk songs. lvanlm These is hail over the rock lvanlm lvanlm lvanlm aman aman If smells nice down there In scarlet dress my beauty We loved one lover only Refrain The whole village felt a sudden pain Refrain They prune the rosehip lvanlm Refrain So that it wont give shoots Refrain They throw us out of the village, lvanlm Refrain So that we will not love beautiful ones Refrain The lovelock is too short to cover the face Refrain Love does not die because of distances Refrain These eyes have seen you, lvanlm Refrain They no longer look at anyone else Source: Musa Yenilmez Compiled By: Smer Ezg u Uzun Gecenin Gecesi Olsam / Wish I Were the Night of this Long Night I wish I were the night of this long night I wish I were the chimney of a house in my hometown (mother, oh dear mother) They tell me your delicate dear one is very sick I wish I were the hodja praying beside her bed (mother, oh dear mother) Before their house are three plane trees My tongue catches fire, my heart burns (mother, oh dear mother) Is this the way those separated from their beloved ones burn traditional culture

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Mother, oh dear mother, which one of my troubles should I beat my breast Scribes sit, yet do not read the writing Not everyone forgets mentioning the beloved one (mother, oh dear mother) You, the one that fears God not, feels no shame Have you wiped me off from your heart (mother, oh dear mother)

Folk Poems
An angel is my beloved one Im present in two worlds Do not feign reluctance my beautiful one Im too tired to show patience Looking from the window Flowing into me Rubbed a rose against her cheek Smells rose as the wind blows There are rods on her window She fills water from the river My dear, give me a peach From your blood red cheek Lovers suit one another Sweet words come from friends Im in deep sorrow Come and save me from this mourning A shovel on the hencoop Still troubled is the heart Youve withstood all troubles Withstand this one too, my heart The bald boy of the baker Come to me this evening, you boy If you dont come in the evening Die before the morning, you boy Look at these accessories and ornaments A sparkling has fallen into the baggy pants My lips have dried Because of begging you, you girl Hey you, people, hear this Ive left my mirror on the wall The one that is always in my mind Is by the brook to bring water traditional culture

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If only I were salt in a dish If only I were a girl in a big house As the beloved one goes by the door If only I were alone Flame of these mountains And the snow they should remove On these sacred days They should send my beloved one The mulberry tree yields mulberry It has few leaves There sit some enemies And speak badly about the beloved one My beloved one, dont go out when your head is uncovered The barley product is dark stems If you really my love Pack your bundle and set off An ewer I placed into the brook In floated to the bank when it got full Ive sent a golden ring As a trophy to that beloved one The top of the poplar is a single cluster Let me throw gold and get roses in return If this beloved one becomes mine Let me fast for sixty one days I stopped at the bottom of the rock I hunted a couple of pigeons I pity my youth Ive had tuberculosis because of you Rise from the rocks and come Flow like a snake and come Im not so much lucky Watch your steps and come I slide from rocks I count coins You villager, you should make my wedding I love your daughter The horseman travelling over there His rug is folded under him May my parents live long But my beloved one is the sweetest of all

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My dear carnation, plant me Place me into your beautiful bundle Unless I give fruit Take a pickaxe and unroot me I am the tower of the castle I am the Georgian that does not speak the language On white breasts I am the pearl that dangles My partridge walks on stones Breaks sugars in its mouth My beloved one is very sensitive He/She senses deceit from anyone else I opened my book of poems I had inspiration once again The sherbet for separation The beloved one filled and I drank Tongs resemble tongs Corners resemble corners Ive recently loved a beloved one He/She resembles a crystal bottle His/Her window has curtains The apricot has flowered Dont you ever blame me, my neighbours This year Im in love My daughter-in-law, my faithless daughter-in-law Why do you behave so hostile, my daughter-in-law I hope this golden hair of yours You fry in my bossom, my daughter-in-law My beloved one, hops like a partridge My beloved one, with small embroidery You looked at me and I fainted My beloeve one, with dreamy eyes

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Lullabies
A lullaby I sang at your cradle May luck be by you May enemies dies one by one Sleep my child sleep In the sky clouds form a gazelle It is your beauty that I admire Hac Bayram in Ankara

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May he come to your protection May God give you life, sleep Saying sleep and sleep Ive stopped eating Im sick, my dear, sick in the heart May my doctor arrive from the European land Sleep my dear, sleep Sleep my dear lamb, sleep I picked up my needle and string I traveled Damascus and Alepo May Elvan elebi, resting in peace in orum May he too protect you May God give you life, sleep There is the Pleiades in the sky My lungs are burning and longing May Molla Hnker in Konya May he too protect you May God give you life The traveler, setting out for his trip The traveler, setting out for his trip We put on our cloaks too Koyunbaba in Osmanck May he too protect you May God give you life, sleep Sleep, sleep, and when you sleep When you father arrives in the evening And when he says where is my child And when I place you before him And when he kisses you and fells full with food Sleep my child, sleep Sleep sleep, sleep May the fox not hear it, sleep Because if the fox hears, my child Eats up you and me Sleep my child sleep May you grow as tall as a poplar, sleep May you grows branches like a willow, sleep May you spend rightly earned goods, sleep Sleep my child, sleep The above example is a typical lullaby, where the mother wishes many good things for her child, like great fortune, favor of the saints, a long life, children, and lawful earnings.

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Riddles
Has one part that is more bent than a bow Has one part that is more straight than a needle Has one part that is darker than a cauldron Has one part that is whiter than milk. Answer: Stork While the horse stops, the Arab rides Answer: Trivet, Cauldron I threw from behind with full speed Together with seven thousand stars With the horse of the Arab, with the strength that God gives. Answer: Lightning I started from the corner Call for Fatma for me Hey girl, where did you learn How to bend your arm and dance so vividly. Answer: Broom, to sweep We have a woman Her legs are bent and broken Come to us and youll see Youll die laughing Answer: Frog A very small red pillow We placed flour into it Answer: Oleaster They sit together, walk by in twos Two of them, loving one another Loving one another nor Answer: Ground and the skies; day and night; water and earth; water and fire

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VILLAGE PLAYS
THE CAMEL PLAY
As in other parts of Anatolia, these village games have also disappeared in orum. The most frequently seen game used to be the Camel game. The camel master who holds the bridle directs the game. The players are two priests, one village official, and a 'Kek' (who is a handsome young male dancer, usually crossdressed in feminine attire). The game starts with the announcement by the players that they heard of a wedding and came to join. Their purpose is to walk around the village, to invite the villagers to the wedding and provide entertainment All players extraditional culture

cept the 'Kek' are bearded and wear black. The camel master is riding a donkey, and holds the bridle of the camel. The 'Kek' is the daughter of the camel master. The priests' job is to protect the girl from the audiences harassment and possible kidnapping attempts. But the priests also try to kidnap the girl whenever they have the opportunity. They fight each other over the girl, hitting each other and other kidnappers with their sticks. Meanwhile, the 'Kek' dances and entertains the villagers. The village official tries to help and guide them. In this manner, the camel walks all around the village. In some spots the camel is seated and the 'Kocek' dances. At the village fountain the camel drinks water. Meanwhile, the villagers walk behind the camel. Finally, the crowd follows the camel to the grain threshing barns, and the entertainment goes on there.

CHAIR WRESTLING
This game belongs solely to orum, it is neither observed in any place in Anatolia, nor has any reference to its existence been found in the sources. The village wrestler faces his opponent, which is a chair, and starts wrestling with the chair. Wrestlers who perform this act demonstrate all their wrestling skills and try to force their chair opponent to submit. Meanwhile, the shrill pipe and the drum play lively tunes. Finally, after great hardship, the chair submits to the wrestler, and the wrestler is announced champion.

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Other Village Plays

Hac Baba, K Yars, Topal Kz, Eleki, Yayk, Kalayc, Arap, Kartal, Tosbaa, Ay, Hasan Baba, Davarn Yz, Kalburcu, Tilki, Kelolan, Soku, Eminem, ifti, etc.

RUMOURS
A RUMOUR ABOUT ORUM
According to the rumour, Yakup Mirza, the son of the Seljuk Sultan Klarslan, falls gravely ill. Wise healers say "send him to orum, its water and air will do him good". Indeed, Yakup Mirza recovers after a few months stay there. Upon that, the Sultan starts sending all the sick (those who have 'Cor', 'Cor' being an old word for sickness) to this place. Hence, the city is named orum. This rumour is included in Evliya elebi's Book of Travels.

THE KOYUNBABA RUMOUR

The real name of 'Koyunbaba' is Seyid Ali. It is claimed that he comes from the prophet's lineage. While he is shepherding in Bursa, he makes a deal with the local Aa (who is a kind of feudal landlord) to buy every lamb out of two. After some time he ends up with 40 lambs. Taking these with him, he goes and settles in Osmancik. Because he bleated once a day, he was named traditional culture

'Koyunbaba' (father sheep). 'Koyunbaba' is held as a local saint, and there are many rumours about him. One of them goes like this: Koyunbaba has three dogs. He has named them Black 'Kad', Yellow 'Kad', and Red 'Kad' (Kadi - or qadi - is an old Islamic judge; although few are held in high honor, they are generally famous for their unjust verdicts). When the qadi of Baghdad is passing through Osmancik, he hears about this and complains to the Sultan. The Sultan sends for Koyunbaba, and asks him why he named his dogs in this manner. Koyunbaba replies "The qadi's don't know the difference between haram and halal (things the Islamic law prohibits and allows), but my dogs do. Why don't we try out" Upon the Sultan's agreement, Koyunbaba orders 20 halal meals and 20 haram meals to be brought. Once the meals are served, the dogs eat all the halal food, but don't touch the haram ones. The Sultan is amazed with this, and says that he wants to reward Koyunbaba. Koyunbaba replies that he doesn't want any treasures, but he wants the villages of Sarialan and Saltukalan granted to his dogs. His wish is fulfilled. Koyunbaba gives a quick stare to the qadi who complained about him, and the man dies.

A RUMOUR CONCERNING THE KOYUNBABA BRIDGE

When Sultan Mehmet the Conqueror was heading towards Otlukbeli, to fight his arch enemy, the Akkoyunlu sultan Tall Hasan, he visits Koyunbaba in order to have his blessing. He defeats Tall Hasan in the battle. On his way back, he sends his vizier to Koyunbaba, to ask if there's anything he can do for him. Koyunbaba replies "If he wants to do a charity, a bridge is needed over Kzlrmak river (the river Halys), he can build one. Besides, if he frees our shelters and pastures, and sheep from taxes, we can extend better hospitability to our guests." His wishes are granted. But before he can build the bridge, Mehmet the Conqueror dies. Hearing the grave news, his son Bayezid sets off from Amasya to Istanbul. When he arrives in Osmanck, he sees Koyunbaba with his flock. He asks Koyunbaba to take him to the other side. Koyunbaba says "I'll do it, only if you build a bridge over this river". The Prince promises that he will do it. Koyunbaba instructs Bayezid to close his eyes, and not to open them unless being told. He obeys. When he opens his eyes, he's in Istanbul. Koyunbaba has vanished. After the Prince is crowned as Bayezid II, he dreams of Koyunbaba. Koyunbaba asks him to fulfill his promise. The following night he has the same dream. Hence, a construction party, with masons, workers, and all the necessary equipment is assembled and sent to Osmanck. It is said that Koyunbaba carried stones on deers to the construction site. As the construction work went on, one of the dervishes (dervish being a Sufi Muslim ascetic) questions Koyunbaba asks where he would like to be buried when he dies. He says "wherever this stone falls down", and throws a heavy stone. When Koyunbaba dies, Bayezid II buries him in the exact spot and erects a tomb. traditional culture
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LEGENDS
Legends which still go on are one of the elements in the oral literature of orum. Impressive events and happenings are the subjects of tales. An example is the legend of Necip. Necip, a young man, is about to set off for military service, and he asks his best friend to help and protect his wife. His friend gives an oath to it. After Necip is gone, his friend visits his wife frequently, and tries to fulfill all of the woman's needs. But he never sees her face. But in one instance he sees her hand, and falls in love with the woman. He writes to Necip, blemishes the woman and makes him divorce her. Afterwards, with many trickery and cheating, he manages to marry her himself. After Necip is back from the military service, he learns the truth and falls ill with grief. He says that he wants to see his wife before he dies. The woman is out of sorts with him, because Necip never gave her a chance to explain. They share the following conversation:
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Necip: My dear beloved one has come to me, This has healed me, my body, Show mercy, my beloved one, do not let me die, Necip is devoted to you, his life is devoted, I tell you, you keep silent. The Woman: My life has withdrawn, my load is packed, My troubles are worse than ever, Show mercy, my beloved one, this is enough, Im angry with you and wont make up in this world The conversation goes on in the same manner. Finally, Necip dies. The woman falls into despair and dies shortly after Necip. This event and their conversation become the subject of a tale.

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CHRONOLOGY
6000 BC 3000 3000 BC 1200 BC Chalcolithic Age (Copper Age) BC Bronze Age: This was the most important period in the history of orum. Alacahyk was the most important settlement of the age. The Hattians emerged as the first indigenous people of Anatolia, with Alacahyk as the center of the flourishing autochthonous Hattian culture. Assyrian Trade Colonies The Old Hittite Kingdom The Great Hittite Empire The collapse of the Hittites and the fall of Hattusa Iron Age (the Anatolian dark ages) The Phrygian Kingdom Destruction of the Phrygians by the Cimmerians Persian invasion of Anatolia The Hellenistic Period (in the early 3rd cen tury BC, the Galatians arrived in orum and its surrounding region from the Central Europe. Tavium became the centre for the Trokmu tribe) Roman Empire Byzantine Rule The Danishmend gained control in orum orum was conquered by the Anatolian Seljuk State. orum was occupied by the Eretna Khanate. orum was conquered by the Ottomans. Earthquake Earthquake orum, under the management of the City of Sivas until then, was placed under the management of the City of Ankara. orum became a sub-district of Yozgat. orum became a district centre under the management of Ankara. orum became a city.

1900 BC 1800 BC 1650 BC 1400 BC 1400 BC 1180 BC 1200 BC 1180 BC 1180 BC 750 BC 750 BC 300 BC 700 BC 680 BC 600 BC 334 BC 30 BC

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1 BC 395 AD 395 - 1075 1075 1175 1344 1398 1800 1824 1841

1864 1894 1924

Chronology

BIBLIOGRAPHY
Acun, H. (1994). Anadolu Saat Kuleleri. Ankara: Atatrk Kltr Merkezi Y. Akurgal, E. (1998). Anadolu Kltr Tarihi. Ankara: Tbitak Y. Alp, S. (2001). Hititler anda Anadolu: iviyazl ve hieroglyph yazl kaynaklar. stanbul: Tbitak Y. Alp, S. (1999). Hititlerde ark, Mzik ve Dans, Hitit anda Anadoluda zm ve arap. Ankara: Kavakldere Kltr Y. Alp, S. (1996). Hititlerin Mektuplamalar. stanbul: Trk Eskia Bilimleri Enstits Y. orum l Yll (2003) Darga, M. (1992). Hitit Sanat. stanbul: Akbank Y. Dndar, A. (2004). orum Camii ve Mescitleri. Ankara: Motif Y. Eyice. S. (1969). orumun Mecidznde Ak Paaolu Elvan Paa Zaviyesi. Trkiyat Mecmuas XVden Ayr Basm. stanbul: Edebiyat Fak. Y. Ilca. A. (2006). orum Ulu Camii ve Vakflar. Ankara: orum
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Belediyesi Y. Macqueen, J. G. (2001). Hititler ve Hititler anda Anadolu (ev. E. Davutolu). Ankara: Arkada Kitabevi. Ouz, M.. ve Ikhan, Page (2006). orumda Geleneksel Kutlamalar. Ankara: Hitit niversitesi Y. Ouz, M.. ve Metin, E. (2006). orumda Geleneksel Meslekler. Ankara: Hitit niversitesi Y. Seeher, J. (2007). Hattua Kerpi Kent Suru. stanbul: Ege Y. Seeher, J. (1999). Hattua Rehberi. stanbul: Ege Y. Szen. M. (1970). Hac Hamzadaki Trk Eserleri. stanbul Strabon. (1991). Corafya Anadolu (Kitap: XII, XIII, XIV). (ev. A. Pekman). stanbul: Arkeoloji ve Sanat Y. Umar, B. (1993). Trkiyedeki Tarihsel Adlar. stanbul: nkilp Kitabevi. nal, A. (2002). Hititler Devrinde Anadolu. stanbul: Arkeoloji Sanat Y. nal, A. (2003). Hititler Devrinde Anadolu II. stanbul: Arkeoloji Sanat Y. nal, A. (2005). Hititler Devrinde Anadolu III. stanbul: Arkeoloji Sanat Y.

Bibliography

USEFUL INFORMATION

GENERAL INFORMATION
AREA AND POPULATION
The surface area of the city is 12.820 km2. Last recorded population of the city is 540.704.

EMERGENCY NUMBERS
Ambulance Police Gendarme Fire 112 155 156 110

AVERAGE HIGHEST TEMPERATURES

Jan 17.5 Feb Mar Apr May June July Agu Sept Oct Nov Dec 19.2 20.4 26.4 30.4 33.5 37.5 42.6 39.8 38.7 33.0 24.7

AVERAGE LOWEST TEMPERATURES

Jan Feb Mar Apr -5.0 -2.4 May 2.7 June July Agu Sept Oct Nov 9.0 13.6 14.0 7.0 1.5 -3.4 Dec -3.4 -6.6 -6.8

The temperatures are C.

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OFFICIAL INFORMATION
GOVERNORSHIP
orum Governorship T. +90 364 213 84 18 213 10 01 F. +90 364 213 12 29 www.corum.gov.tr

PROVINCIAL DIRECTORATE OF CULTURE AND TOURISM

orum Provincial Directorate of Culture And Tourism Gazi Cad. New Government Building Additional Building C Blok Kat: 8 orum T. +90 364 213 47 04 213 77 17 213 47 04 F. +90 364 212 05 10 www.corumkulturturizm.gov.tr

MUNICIPALITY
orum Municipality Yeniyol Mah. Gazi Cad. No:2orum T. +90 364 364 225 08 10 www.corum.bel.tr

POLICE STATION
epni Mah. nn Cad.No: 1 orum T. +90 364 224 10 09 F. +90 364 224 94 40 www.corum.pol.tr useful information

ORUM HTT UNIVERSITY

Osmanck Highway Fen-Edebiyat Fakltesi Kamps orum T. +90 364 219 19 19 F. +90 364 219 19 38 www.hitit.edu.tr

TRAVEL TO ORUM
PROVINCIAL DIRECTORATE OF CULTURE AND TOURISM TOURISM INFORMATION
Valilik Binas C Blok Kat: 8 orum T. +90 364 213 85 02 213 47 04 213 77 17 F. +90 364 212 0510

TRANSPORTATION
DOMESTIC AND INTERNATIONAL TRANSPORTATION AMASYA MERZFON AIRPORT
PK 44 Merzifon Amasya T. +90 358 535 10 16 F. +90 358 535 10 76
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BUS TERMINAL
orum Otobs Terminali T. +90 364 213 66 70

LDER TURZM
epni Mah. Yeni Sanayi Cad. No: 5 / B orum T. +90 364 225 07 75 76 / 444 00 19

METRO TURZM
orum Otogar T. +90 364 225 49 49 224 28 40 www.metroturizm.com.tr

HATTUSAS TURZM
Belediye Otogar No: 6 orum T. +90 364 224 44 44

CAR RENTAL
GRSESLER OTOMOTV
nn Cad. No: 79 orum T. +90 364 225 45 72

ANATOLA RENT A CAR

Ulukavak Mah. Ulukavak 1. Sok. Arif zkmrc han No:7/7 orum T. +90 364 226 66 76 useful information

TRAVEL AGENCIES
AGM TURZM TRAVEL AGENCY
tutlar Mah. Cami Kebir Sok. No:6 orum T. +90 364 225 74 17 F. +90 364 225 74 19

AN TURZM TRAVEL AGENCY

Gazi Cad. No: 22 Kat:3 / 16 orum T. +90 364 212 26 83 F. +90 364 224 15 76

AY-BKE TRAVEL AGENCY

pl Mah. Osmanck Cad. Across Ulu Mosque No: 17/1 orum T. +90 364 224 80 91 F. +90 364 224 35 83

AVUOLU TRAVEL AGENCY

Gazi Cad. No: 22 K: 3/20 City Center orum T. +90 364 224 39 28 F. +90 364 224 56 89

158

ENN TURZM TRAVEL AGENCY

tutlar Mah. Alaybey Sok. No: 15/B orum T. +90 364 213 22 19 F. +90 364 213 20 96

NTEGRAL TURZM TRAVEL AGENCY

epni Mah. Emniyet Sokak Benderli Merkezi No:2-8 City Center orum T. +90 364 224 94 88 F. +90 364 225 49 33

MTODEN TURZM TRAVEL AGENCY

Bahelievler Mah. Bahabey Cad. No:3/B City Center orum T. +90 364 221 20 21 F. +90 364 221 03 23

SAYGI TURZM TRAVEL AGENCY

Karakeili Mah. Albayrak Cad. Kkpark merkezi No: 1/5 orum T. & F. +90 364 224 87 77 - 79

useful information

HOTELS
CITY CENTER ANTTA HOTEL
***** nn Cad. No: 80 orum T. +90 364 213 85 15-16-17 F. +90 364 212 06 13 www.anittahotel.com ROOM 240 BED 496

t@

DALGILAR HOTEL
**** Bahabey Cad. No:15 City Center orum T. +90 364 223 09 09 F. +90 364 223 09 19 ROOM 44 BED 98

t@

ORUM BYK HOTEL

*** epni Mah. Ankara Cad. No: 90 orum T. +90 364 224 60 92-93 F. +90 364 224 60 94 www.corumbuyukhotel.com ROOM 46 BED 96
159

OTEL PTHANA
** Glabibey Mah. Nurettinbey Cad. No: 1/6 orum T. +90 364 224 36 61 F. +90 364 213 16 48 ROOM 30 BED 63

HOTEL KOLAASI
** nn Cad. No: 97 orum T. +90 364 213 54 51 F. +90 364 224 15 56 ROOM 45 BED 62

TERMAL PENEZ HOTEL

Samsun highway 2nd km Sklk Mah. orum T. +90 364 227 77 64 F. +90 364 227 77 68 useful information

RN OTEL
epni Mah. nn Cad. No: 7/1 orum T. +90 364 225 56 55 F. +90 364 224 91 56 ROOM 17 BED 33

REAL RESDANCE HOTEL

epni Mah. nn Cad. No: 62 orum T. +90 364 225 73 33 F. +90 364 225 73 37 ROOM 42 BED 80

GRAND PARK OTEL

epni Mah. nn Cad. No: 60 orum T. +90 364 212 30 44 F. +90 364 225 41 31 ROOM 40 BED 60

ALACA HOTEL ACAR

160

Yldzhan Mah. Zile Cad. No: 15 Alaca orum T. +90 364 411 38 90 F. +90 364 411 72 06 ROOM 10 BED 20

BOAZKALE AIKOLU OTEL

** Kyii Mevkii ar Mah. No:24 Boazkale orum T. +90 364 452 20 04 F. +90 364 452 21 71 www.hattusas.com ROOM 42 BED 105

BAKENT HOTEL
Yazlkaya Yolu zeri Hattusas Mah. Boazkale orum T. +90 364 452 20 37 F. +90 364 452 25 67 ROOM 20 BED 40 www.baskenthattusa.com

BAYKAL HOTEL (HATTUSAS PANSION)

ar Mah. Cumhuriyet Meydan No:22 Boazkale orum T. +90 364 452 20 13 F. +90 364 452 29 57 ROOM : 14 BED: 30 www.hotelbaykal.com useful information

KALE HOTEL
Yazlkaya Yolu zeri Hattusas Mah. No:47/A Boazkale orum T. +90 364 452 21 89 ROOM: 11 BED: 25 www.bogazkoyhattusa.com

OSMANCIK ASYA MOTEL VE DNLENME TESSLER

Grleyik Mah. Uzunkavak Osmanck orum T. +90 364 611 30 85 ROOM:12 BED:24 www.asyatesisleri.com.tr

SUNGURLU CLUB MAV OCAK MOTEL & RESTAURANT

*** Samsun Highway 5th km Sungurlu orum T. +90 364 313 00 33 F. +90 364 313 00 34 ROOM 40 BED 80 www.maviocak.com.tr

161

HOTEL FERHAT
Sungurolu Mah. Cengiz Topel Cad. No: 24 Sungurlu orum T. +90 364 311 38 88 ROOM 17 BED 30

RESTAURANTS & CAFES

BYK VAD RESTAURANT
Samsun Highway 3th km Sklk Mevkii orum T. +90 364 227 35 35 F. +90 364 227 35 36 Turkish-Traditional Cuisine C 08:00-02:00

k d

GLERYZ RESTAURANT
Samsun Highway 5th km orum T. +90 364 226 00 31 F. +90 364 226 77 79 Turkish Cuisine C 12:00-24:00 useful information

HANCILAR ET LOKANTASI
Samsun Highway 12th km orum T. +90364 245 91 91 245 92 54 F. 90 364 245 91 36 Turkish Cuisine C 08:30-22:00

KATPLER KONAI
Karakeili Mah. 2. Sokak No: 20 orum T. +90 364 224 96 51 F. +90 364 213 99 78 Traditional Cuisine C 09:00-23:00

kd

ZBEYLER PARK SKENDER

Gazi Cad. No:42/E orum T. +90 364 213 19 85 Turkish Cuisine C 12:00-22:00

162

KNC BAHAR OCAKBAI KEBAP VE PDE SALONU

Kavuku Sok. No:7 orum T. +90 364 224 85 35 F. +90 364 212 14 64 Turkish Cuisine C 07:00-22:00

BAKTAT DNLENME TESSLER

Ankara Highway 4th km Sungurlu orum T. +90 364 311 47 64 F. +90 364 311 86 14

SYMBOLS HASAN ZAHR ET LOKANTASI

Samsun Highway 7th km orum T. +90 364 227 35 54 F. +90 364 226 00 20 Turkish Cuisine C 08:00-22:30

h Pool t Meeting Room @ nternet C Opening Hours

Alcholic Drinks Cuisine

k Credit Card d Outdoor Seating m Live Music

useful information

MEDICAL SERVICES HOSPITALS

ORUM STATE HOSPITAL
orum State Hospital orum T. +90 364 223 03 00 www.corumdevlethastanesi.gov.tr

ORUM PRIVATE HOSPITAL

Buhara Evler Mah. Buhara 1. Sokak No: 2 orum T. +90 364 444 15 20 www.corumozelhastanesi.com.tr

ORUM PRIVATE ELITE PARK HOSPITAL

Bahelievler Mah. Dumlupnar 7. Sokak No:1 orum T. +90 364 221 6666 www.elitpark.com.tr

DAILY LIFE
163

BANKS
AKBANK
Yavruturna Mah. Bahabey Cad. No: 34/A-B orum T. +90 364 225 40 79 F. +90 364 224 71 06

DENZBANK
Gazi Cad. No: 20 orum T. +90 364 224 85 71 F. +90 364 212 77 51

GARANT BANKASI
nklap Cad. No: 69 orum T. +90 364 212 22 79 F. +90 364 212 35 76

BANKASI
nn Cad. No: 8 orum T. +90 364 213 69 80 F. +90 364 224 27 40

VAKIFBANK
nn Caddesi No: 58 orum T. +90 364 225 40 22 F. +90 364 225 40 21 useful information

ZRAAT BANKASI
epni Mah. Osmanck Cad. No: 9 orum T. +90 364 225 40 22 F. +90 364 225 40 21

CARGO SERVICES
ARAS CARGO
Mimar Sinan Mah. Kk Sanayi Sitesi Sanayi Cad. No:19/A Hitit orum T. +90 364 234 45 36-37 www.arascargo.com

MNG CARGO
epni Mah. Hdrlk Cad. No: 11 epni orum T. +90 364 224 08 67 www.mngkargo.com.tr

SRAT CARGO
Karakeili Mah. 14. Sokak No: 2/B orum T. +90 364 213 26 64 www.suratkargo.com.tr

164

YURT CARGO
epni Mah. Taan Cad. No: 67/A orum T. +90 364 212 19 93 www.yurticikargo.com.tr

EXCHANGE OFFICES
AHLATI DVZ VE ALTIN TA.
City Center orum T. +90 364 224 76 28 www.ahlatci.com.tr

AMLIOLU DVZ-ALTIN
Eridere ars No:13 City Center orum T. +90 364 225 20 25 www.samlioglu.com.tr

HTTGOLD
Eridere ars No:23 City Center orum T. +90 364 225 38 51 www.hititgroup.com.tr

useful information

CULTURE & ART CENTERS THEATRES

ORUM BLGE TYATROSU
Bahelievler 2. Cd. No: 6 orum T. +90 364 221 86 90

ORUM DEVLET TYATRO SALONU (STATE THEATRE)

Karakeili Mah. Hamit Kaplan Cad. Turhan Klcolu Stad Kars orum T. +90 364 213 33 43

CINEMAS
ZDOANLAR
Bahabey Cad. zdoanlar Sitesi City Center orum T. +90 364 221 39 04

SNEMA MB
dutlar Mah. City Center orum T. +90 364 227 67 00
165

FESTIVALS
INTERNATIONAL ORUM HTT EXHIBITION AND FESTIVAL
orum International Hittite Exhibition and Festival is effectuated each year during the month of July since the year 1981. The purpose of this event is to introduce the Hittite civilization, which has a very important role in the history of civilization, to larger audiences, domestically and internationally and to share the World Culture Heritage.

NBET BABA RAIN (GRATITUDE) PRAYER UNITY AND FORGIVING EVENTS

Place: Boazkale Date: May 2nd week Organization: Evci Municipality T. +90 364 456 21 47 - 456 20 85 F. +90 364 456 20 85

BOAZKALE HATTUA TOURISM AND CULTURE EVENTS

Place: Boazkale Date: August Organization: Boazkale Municipality T. +90 364 452 28 30 F. +90 364 452 20 25 boazkalebelediyesi@hotmail.com useful information

KARAKUCAK AND WRESTLING

Place: Sungurlu Date: September. Organiation: Sungurlu Municipality T. +90 364 311 72 60 F. +90 364 311 45 14 pardisyon@hotmail.com

KARGI FAIR
Place: Karg Date: October - November Organization: Karg Municipality T. +90 364 651 28 93 F. +90 364 651 20 08 kargibelediyesi@kargi.bel.tr

MEMORIAL DAYS FOR KOYUNBABA AND RICE FESTIVAL

Place: Osmanck Date: November Organization: Osmanck Municipality T. +90 364 611 43 23 F. +90 364 611 45 82 sosyal@osmanck.bel.tr
166

YAYLA FESTIVAL
Place: Uurluda Date: August Organization: Uurluda Municipality

TOURISM ACTIVITIES MUSEUMS

ORUM MUSEUM
Glabibey Mah. Cengiz Topel Cad. orum T. +90 364 213 15 68 T. & F. +90 364 224 30 25 Everyday except Monday 08:00-17:00 www.corummuzesi.org.tr

BOAZKY MUSEUM
T. +90364 452 20 06 Everyday except Monday 08:00-17:00 Tourism Season 09:00-18:00

ALACAHYK MUSEUM
T. +90 364 422 70 11 Everyday except Monday 08:00-17:00 Tourism Season 09:00-18:00 useful information

THERMAL SPRINGS
MECTZ, BEKE (FGAN) THERMAL SPRING
It is believed that the thermal spring, coming out of the small spring and filled into the main pool, close to the Figani Village, is healing many illnesses.

HAMAMLIAY VILLAGE THERMAL SPRING

It is in the Hamamlay Village, with a 12 km distance to the center. The water temperature is 42C; and it is helpful to rheumatism, skin illnesses and removal of kidney stones.

GEOTHERMAL SOURCES
Source
Mecitz/Figani

Temperature0C 37 30

Flow(l/s) 20 7

Usage Thermal S. Thermal S.

Hamamlay

RAFTING
NCESU CANYON
The canyon, located in ncesu Village, is 12.5 km long and has a width of 40-60 m. Both sloped of the hill is composed of sharp rocks; it has one entrance and one exit. ncesu canyon is ideal course for trekking and rafting.
167

TREKKING
ATAK NATURAL PARK
orum-Lain-Osmanck Following the main road and turning left after 4km., and following the village road to Hamamlay-Ayaz and atak, after 18 km atak Natural Park is reached. First course: Starts form the road separation leading to alyayla Village and ends in Alagz plateau. This course is composed of 7 km. Second phase: Starting from the Alagz Plateau, having walked 3kms and turning our direction towards the atak Nature Park and having walked 2 more kilometers, it ends in atak Nature Park Excursion Spot. The whole of the course is 12 km long.
ncesu Canyon

useful information

CAMPING
KARGI PLATEAU (ENN)
The plateau, which is located in a high mountain area, has a 140 km distance to orum and 26 km to Karg.

ABDULLAH PLATEAU
It is located in the Karg District and on top of the Kse Mountain (2050 m), which is the highest mountain in the region. The distance to orum is 114 km, and 26 km to center of District. It is in a 12 km distance to the main highway, which connects Istanbul to Samsun, and which passes through the Osmanck district.

BAYAT KUNDUZLU AND KUCAMEN PLATEAU

It is located within orum Province Bayat District borders and sited in the mountain area, towards the north of the province. It is located 100km to the Center of Province and 25km to the Center of district.
168

SKLP PLATEAU In the North of the skilip District, many plateaus take place, which are connected to each other and which are covered with the flora, composed of scotch pine, black pine, fir, oak trees The Elmabeli-Beoluk and iekli plateaus, amongst these, are very popular in terms of tourism, which are reached by following the same direction, and taking a felt turn after 8km, and continuing a distance about 17 km, and you will be reaching the Demirbk and Yalak plateau for picnic and recreational activities.

OSMANCIK PLATEAU
Having a distance of 8km to Bapnar area, its infrastructural construction has been completed to a great extent. Tents are available for accommodation.

ATAK NATURE AND NATIONAL PARK

It is at a distance of 22 km to orum Center of District, camping is possible.

useful information

NOTES

NOTES