The mosques, madrasas and tombs of central Amasya are usually discussed in the shadow of the princely sanjak. Yet the districts around it also produced their own endowments, their own sheikhs and their own madrasa teachers over the same centuries. Merzifon, Gümüşhacıköy, Suluova, Taşova, Göynücek and Hamamözü are separate districts today. Under Ottoman administration most of them were kazas or nahiyes of the sanjak of Amasya. In his "Amasya Tarihi", Abdîzâde Hüseyin Hüsâmeddîn lists the kazas of the sanjak as Taşâbâd, Lâdik, Havza, Gümüş, Merzifon, Gelgiras, Mecidözü, Zünnûnâbâd, Varay, Turhal and Geldiklan, and among its nahiyes he names Hakala and Arguma, that is, the area around present-day Suluova. Most of the historic religious buildings in these districts can be read within that old administrative layout, as links in a long chain that runs from Danishmendid and Seljuk lodges to the pious foundations of Ottoman viziers. The mosques and tombs of the city center are the subject of separate articles. The Kara Mustafa Pasha complex in Merzifon and the Köprülü Mehmed Pasha Mosque in Gümüşhacıköy are likewise treated elsewhere, and are mentioned here only for their place within their districts.

Hüsâmeddîn gives his dates according to the Islamic calendar. Approximate Gregorian equivalents are added beside them below. Where the sources differ by a few years, the difference is noted in place.

Gümüş and the Hacıköyü Area

The present district of Gümüşhacıköy was formed from two settlements. Gümüş, the old district seat and mining town, was a small city on the slope of İnegöl Mountain, some two kilometers south of Hacıköyü. Hacıköyü later grew and took its place as the center. Hüsâmeddîn writes that the name Gümüş (silver) comes from the silver mine nearby and that the name appears in records from 575 (1179-80). According to him the record of the mine superintendents goes back to 648 (1250-51). The same source reveals that a mint operated in the town in the Seljuk period and in the early Ottoman period, and that the present neighborhood name "Darbhâne" (the mint) derives from it. Slag heaps from the mining are still the subject of archaeometallurgical research today.

The religious buildings of Gümüş are the product of the wealth the mine brought and of the charitable works of the men appointed as mine superintendents. According to Hüsâmeddîn, the Seljuk emir Emîneddîn Yûnus el-Kûmusî contributed greatly to the growth of the town. In 768 (1366-67) Ahî İbrâhim-i Basrî, one of the Suhrawardiyya sheikhs, founded a dervish lodge in the town, and his son Ahî Burak Baba arranged its endowment. In the time of Çelebi Sultan Mehmed Han, in 806 (1403-04), Halîl Bey, son of Kutlu of Amasya, became superintendent of the silver mine. After he became beylerbey in 816, Halîl Bey built a stone madrasa in the Seljuk manner in 818 and established its endowment. The building is known as the Haliliye Madrasa. Some publications say construction began in 1413 and was completed in 1415. It is a square-planned madrasa with a closed courtyard covered by a dome, and it is said that there are only two such examples in Turkey, the other being the Lala Şahin Pasha Madrasa in Bursa. The General Directorate of Foundations restored the building in 2009.

Hüsâmeddîn writes that the Haliliye was counted as a madrasa of the fifty-level rank, that appointments of its teachers were made by the military judge of Anatolia, and that many great scholars taught there until about 1100 (1688-89). When the endowment deed was lost, its contents were re-established through witnesses and the deed was drawn up a second time before the court of Amasya in 1072 (1662). A few families, such as the descendants of Kılavuz Mehmed Efendi and Ankaravî Abdullah Efendi, held the post of teacher for generations, and Hüsâmeddîn lists the links of this chain one by one from 1096 to 1271. It is recorded that Garip Hâfız (1903-1976), remembered in the twentieth century as a man of the heart, was buried at the Haliliye Madrasa, and that a decision to preserve his grave in place was taken in 1986.

The great mosque of Gümüş is the story of two buildings that followed one another. According to Hüsâmeddîn, in 833 (1429-30) Yörgüç Pasha had a fairly large mosque built near the Haliliye Madrasa. When it was close to collapse, the former grand vizier Rüstem Pasha rebuilt it in stone in 968 (1560-61), adding a minaret, a school and eight shops to provide income. From then on the building was called the Yörgüç Pasha Mosque and also the Rüstem Pasha Mosque. Because its walls were decorated with tiles, the name "Çinili Câmi" (Tiled Mosque) became common, and this name passed to a neighborhood. Recent publications likewise report that the first, wooden mosque dates to 1429, that the stone building dates to 1560, and that it was repaired in 1946. A brass candlestick worked in the technique of the Anatolian Seljuk period, known to have come from the mosque, was identified during the display work of the Museum of Mevlevi Culture and Foundation Works in Tokat. The mosque is also said to have held one of the only two known examples of sixteenth- and seventeenth-century palace kilims. Besides these two buildings, Hüsâmeddîn lists the mosque of Molla Ali Efendi, the mosque and school of Karabaşoğlu Hacı Mehmed Ağa in 1136 (1723-24), and the renewal in 1227 (1812) of the mosque in the Irgad neighborhood by the mufti Şeyh Osmanzâde Ebubekir Efendi.

Among the holy figures of Gümüş, the one most often mentioned is the Çukur Dede Tomb in the Tekke neighborhood. Local tradition ties this tomb to Barak Sultan and makes him the teacher of Taptuk Emre, who was the teacher of Yunus Emre. This remains at the level of legend and rests on no firm document. In the sources Barak Baba appears as a disciple of Sarı Saltuk and a Qalandari dervish who died in 1308. It is written that the Ilkhanid ruler Ghazan Khan wanted to benefit from his standing among the people, and that the name Barak spread as tomb, gathering place and place name from Balıkesir to Adana and from Sandıklı to Gümüşhacıköy. There is no clear link in the sources between the Ahî Burak Baba mentioned by Hüsâmeddîn and Çukur Dede. The similarity of the names is striking, but it cannot be said that they are the same people. Among the other places visited by local people in the district are the Ali Pir Civan Tomb in the village of Sarayözü, the Filibeli Mehmet Efendi Tomb inside the Kırmızılar Inn, Kurt Baba near Keçiköy and the tomb of Hacı Nazır Baba.

The Rise of Hacıköyü and the Köprülü Mosque

Hüsâmeddîn traces the evolution of the name Hacıköyü through documents. In the first period of the Islamic conquests, some of the Kimri Turks were settled here, so the place took the name "Kimârî" and was known by it for more than three hundred years. In memory of Sadreddîn Artuk et-Türkmânî el-Kımârî, who developed the town until about 780 (1378-79) and had a mosque and school built, the place became Artukâbâd, and this name later survived as the name of a neighborhood. One of his descendants, Hacı Ahmed Çelebi, lived here for a long time from 896 (1490-91) as inspector of the silver mine, so the settlement took the form "Hacı Nazır", then "Hacı Nadır" in popular speech, and finally "Hacıköyü". The lodge founded by Şeyh Hacı Yahyâ Efendi also gave its name to another neighborhood. Hüsâmeddîn notes that all these names can be followed in the old records.

The person who truly changed the face of the town was Köprülü Mehmed Pasha. When the silver mine was assigned to him as a stipend and he was ordered to reside there, he had a solid stone caravanserai built, with a bedesten beside it, a large mosque to the north and a bath next to it, and he endowed all of them in 1071 (1660-61). A clock tower was added to this complex at the end of the nineteenth century. Hüsâmeddîn records that in 1170 (1756-57) Köprülüzâde Abdülbâkî Bey, one of his descendants, renewed the mosque, added another bath and arranged the endowments. The mosque has a rectangular plan close to a large square. The main prayer hall is covered by a large dome on an octagonal drum, and at the four corners of the dome rise small domed octagonal turrets. The domes are covered with lead. The building collapsed in the earthquake of 1943 and was rebuilt in 1948. It is known that Köprülü Mehmed Pasha was of Albanian origin and was born in the town of Köprü, attached to Amasya, that he became grand vizier in 1656 and died in 1661, and that, together with his son Fazıl Ahmed Pasha and his son-in-law Merzifonlu Kara Mustafa Pasha, he began the "Köprülü Era". The story of the mosque itself is told in a separate article.

Hüsâmeddîn also mentions in Hacıköyü the bath that the district governor Hacı Tâhir Bey had built in 1324 (1906-07) on the road south of the Hacı Yahyâ Mosque, and the fountain for ablutions that the district governor Bafralı Süleyman Necmeddîn Bey had built in front of the government house. These records show that in the late period the religious and social buildings of the district continued to be supported by local administrators and by donations from the people. Hacıköyü also had an old tradition of teaching. Scholars such as Şeyh Yahyâ Efendi, Hacı Ahmed Efendi and Hacı Hasan Efendi taught, and in the madrasa built by Hacı İsmâil Efendi first he himself, then his son Hâfız Osman Efendi and the muftis held posts.

Suluova and the Old Nahiye of Hakala

The present center of Suluova is a new settlement. It was once a marshy, waterlogged plain where a small community of no more than six or seven families lived. It became a nahiye under the name Sulca in 1902, and after the sugar factory was built in 1954 it became a district under the name Suluova in 1957. The historic religious buildings, however, are gathered in the village of Yolpınar, formerly Hakala, on the edge of the plain. Hüsâmeddîn writes that the old name of the Hakala nahiye was Arguma-Suluova and that after about 745 (1344-45) Hakala developed and took the place of this name. He adds that the general appearance of the village shows that it was once a fairly important, flourishing town.

The spiritual center of the nahiye is the lodge founded by Seyyid Necmeddîn Yahyâ er-Rufâî, one of the Rifai sheikhs. Hüsâmeddîn writes that the lodge was built as a large building in 764 (1362-63) and that its endowments were arranged in 771 (1369-70). Recent local publications give the same events as 1348 and 1355. There is a difference of about half a century between the two datings, and no ruling can be given here on which is correct. Because its soup kitchen, guesthouse and endowments functioned well, Hakala became a flourishing town and, until the late seventeenth century, a refuge for scholars, students, dervishes and the poor. The tomb of Seyyid Yahyâ is still visited today. Hüsâmeddîn tells that the lords, beys and aghas of Hakala were known as generous people who respected the law, and that the elegant inscriptions on the gravestones in the cemetery are astonishing.

The second great chain of endowments in Hakala belongs to the descendants of Hacı Mehmed Bey, one of the chiefs of a Turkmen tribe. Hacı Mehmed Bey gained fame by serving Çelebi Sultan Mehmed Han in the Kara Devletşah affair in 805 (1402-03) and died in Hakala. His daughter Ayşe Hatun had a mosque built. From his line Kâsım Bey built a madrasa and a bath in 867 (1462-63), Hacı Beyzâde Mirza Bey a mosque in 935 (1528-29), and his sister's son Hacı Beyzâde Muhyiddîn Bey a madrasa and one more bath in 947 (1540-41), and each arranged the endowments. The empty plot west of the Kumacık Bath in Amasya is remembered as the site of the inn that was endowed to this madrasa. Mirza Beyzâde Mustafa Bey had a fine mosque built in the village of Kuşçu in the nahiye. Hüsâmeddîn says that even the present ruins of this mosque show it was once a solid building. From the line of Hacı Bey came beylerbeys and emirs such as Kâsım Bey, Abdullah Pasha and Mirza Bey, and this branch became known as the "Silahdâr Oğulları".

The Kâsım Bey Madrasa stands alone on a high spot east of the village. In Hüsâmeddîn's description it is a stone building, solid, with wide cells and a large lecture hall, and even its present ruin shows this. The madrasa won fame among the great madrasas of Amasya and was ranked at the forty level of the teaching grades. Local publications give the date of construction as 1464. Hüsâmeddîn's 867 corresponds to 1462-63. The two dates are very close and it is clear that the same building is meant. It is reported that the teachers at first lived in Hakala and taught there, that later those appointed from Amasya did not go to the village, and that in the hands of heirs the madrasa fell idle and became ruined. The last teacher to live in the village and teach was Şeyh Mahmud Efendi. Hüsâmeddîn follows his appointments and those of his successors one by one, with the dates 1099, 1102, 1107, 1115 and 1127. The Muhyiddîn Bey Madrasa in the same village was also counted among the forty madrasas of Amasya, and no trace of it remains. Taken together, the buildings of Hakala show that the area around Suluova was not only an agricultural basin but was long regarded as a center of learning and wisdom.

South of the plain, on the bank of the Tersakan Stream, the Gani Baba Tomb is a place that local people still use for visits and outings. Hüsâmeddîn writes that Şeyh Abdülganî, one of the Khalwati sheikhs, lies there, that the tomb was a refuge for the sick, that in spring days its surroundings became crowded like a fair, and that sacrifices were made every day. The same source records that the well-known Gani family of Amasya descends from this man. The Suluova area has seen settlement since very ancient times. Research around Karahüyük or Kümbettepe has yielded pottery of the Assyrian Trade Colonies Period and the Early Bronze Age, and a bath ruin found by farmers working their fields in the Hacıhayta neighborhood has been dated by the archaeologists of the Amasya Museum to the second or third century.

Taşova and the Alparslan Tomb

The most important spiritual site of Taşova lies outside the district center, in the town of Alparslan: the Seyyid Nureddin Alparslan Tomb. In the Ottoman period the town was known as Zuday and took its present name from this sheikh. According to local tradition Seyyid Nureddin came from Khorasan in 1257 and settled here, becoming one of the important representatives of the Rifai order in the region. The basis of this date is the endowment deed dated 655 (1257) in the Islamic calendar, which Hüsâmeddîn also mentions. Hüsâmeddîn records that near Sonusa, the old center of the kaza of Taşâbâd, there is the lodge and tomb of Şeyh Nureddin Alparslan and that his endowment deed of 655 exists. In the Arabic translation of the deed that Sadi Bayram published in the journal "Vakıflar Dergisi", a lodge, a soup kitchen, a stable and a bath are mentioned, but no tomb. Art historians note that this suggests the tomb may have been built later. The source known as Bezm ü Rezm calls Nureddin "the imam of his time, one of the great sheikhs of Islam, the governor of the province of Danishmendiyya". Since his name also appears in a village sale document of 1301, it has been suggested that it would be hard for a man who was already a famous sheikh in 1257 to be still alive forty years later, and that the name in the documents may belong to a grandson.

The tomb is presented as a work of the thirteenth-century Seljuk period. It stands beside a half-ruined building thought to be the lodge, and it has been restored. The people of the town visit this saint, who gave the town its name, with various wishes. It is also told that Şeyh Nureddin was a brother of Şeyh Mehmed Abdal, who lies in the Taşova village of Şeyhli. However, according to the inscription on Mehmed Abdal's tomb he came from Khorasan and was a Mevlevi, so it is thought that the two may have belonged to different orders. The tomb of Şeyh Mehmed Abdal is a simple building with a covered top and no architectural features. Local records state that around it women and men are buried separately, that no drums and zurnas are played, that no entertainment is held, and that votive animals are slaughtered on the day of Hıdrellez and the meat is distributed to the poor.

The family of Seyyid Nureddin is also the subject of another debate. Hüsâmeddîn had the gravestone of Taceddin Togan Şah Alp bin Savcı dug up and found it in Niksar, at the entrance of the Melik Gazi Cemetery, and wrote that in the tomb beside it lay his brother Nureddin Alparslan. Halit Çal re-examined these two structures. He noted that this information rests on no document and that the Nureddin said to lie in Niksar may be a grandson of the sheikh in Alparslan. Çal's study deals with the iwans in Niksar and does not treat the tomb in Taşova. Even so, it makes it possible to read the two structures as memorials of the same family. This family is known as the Taceddinoğulları, and its rise coincides with the collapse of the Seljuks and the weakening of the Ilkhanids. The death of Doğan Şah Alp, who started the first independence movement, is accepted as 1346. Since the genealogy drawn up by Mevlüt Oğuz differs from Hüsâmeddîn's, it must be recorded that the family ties cannot be established with certainty.

The small museum in the town of Alparslan displays works of the Pontic, Roman and Seljuk periods together. Local publications mention that church walls of the Byzantine period are seen in the town and that Roman-period tear bottles have come out of graves. This accumulation complements Hüsâmeddîn's description of the pass toward Taşova as one of the three great gates of the Amasya Gorge. He speaks of the three gates opening to Sonusa-Taşova in the northeast of the city, to Arguma-Suluova in the north and to Derbend-Çalan in the southwest, and writes that the pass toward Taşova extends along the river and that its vineyards and gardens are very valuable. There are also small tombs in other villages and towns of Taşova. In Uluköy these include Sinan Pasha, Mıcık Dede and Ergüneş Baba, in Akınoğlu Seyyid Vakkas, and in the village of Geydoğan Geydoğan Baba. Since no written document exists on the history of most of them, their stories remain limited to folk tradition.

Hamamözü and Its Thermal Spring

Hamamözü is the smallest district of Amasya. The present settlement was founded in 1887 when Circassian immigrants bought the farm of two notables of Gümüş. However, local publications claim that settlement in the valley goes back to before the Hittites and that, being close to Hattusa, Alacahöyük and the Kızılırmak, it has a very old past. Hüsâmeddîn writes that the Hamamözü nahiye was once home to the Göçeri-Göçerli tribe and a number of Çepni Turks, that the village names "Çetmi" and "Göçeri" remain from these tribes, and that the nahiye took its name from the village of Hamamözü. The nahiye lies on the eastern and northern slopes of the İnegöl Mountains, to the west and southwest of the kaza of Hacıköyü.

The historic site of the district is the Arkut Bey Hot Spring. According to local tradition, inscribed stones set into the wall of the spring building and in the courtyard of the mosque point to the Roman period. On the basis of translations of the inscriptions it is said that three domed baths, or three separate baths, were built in the 50s A.D., and that the stone in the courtyard is the gravestone of a priest's daughter who died around 300. Because this information rests on local tradition and has not been confirmed by a scholarly publication, it should be treated with caution. The same publications also mention that dome and arch remains have come to light around the spring and that there are large Roman-period cemeteries in the vicinity. The present name of the spring derives from the Seljuk bey Arkut Bey, who repaired it. According to the tradition, the healing water that until then had seeped to the surface was turned into a bath structure with two domed sections, one for women and one for men. Local sources place this repair in the years following the end of Danishmendid rule and attach it to Arkut Bey, who was in the service of Argun Shah. Since the dates reported do not fully match the general chronology of Anatolia, the year of the repair cannot be given with certainty. In the Ottoman period Hamamözü was the farm of Kamil and İbrahim Beys, two wealthy men of Gümüş. After the Ottoman-Russian War of 1877-78, Circassians who migrated from the Caucasus settled here and took over the running of the spring.

Modern thermal facilities opened in the 2000s. Hamamözü gained municipal status in 1971 and district status in 1990-91. Because its time as a district is short it does not have a rich inventory of mosques and tombs, but it is known for its tradition of healing. Adil Candemir and Hamit Kaplan, who won world wrestling championships, are also among the people this district has produced.

Göynücek

Göynücek was founded in the valley of the Çekerek River in the southwest of Amasya, in a geography where the borders of four provinces meet. Settlement here goes back to the Chalcolithic Age. Ayvalıpınar Mound is cited as an example of this period and Gediksaray Mound of the Bronze Age. It is claimed that Hakmiş, the lost city of the Hittites, may lie within the borders of Göynücek. The region saw settlement around Gökçeli Castle in the Roman period, came under Seljuk rule when Kılıç Arslan II took Amasya in 1175, under Eretna rule in 1341 and under Ottoman rule in 1393. The settlement under its present name was founded around 1650 and became a district in 1954. For this reason Göynücek does not have a monumental complex of mosque, madrasa or tomb dating to the Danishmendid, Seljuk or early Ottoman period, as other districts do. In the publications examined and in Hüsâmeddîn's records, no information on a historic mosque or tomb is found for the district center.

The only record directly relevant to the area concerns Varay, which is identified with the town of Gediksaray in the district. An official publication gives Varay as the old name of Gediksaray. Hüsâmeddîn writes that Acaytu Sultan, one of the Mongol beys, lived in the town of Varay, had a mosque and lodge built and became known as "Ece Sultan", and that his descendant Zünnûn Baba tried to found a Tatar hearth through the sheikhship of the lodge. Because the identification of this Varay with Gediksaray rests on local sources, it is mentioned here with caution, and nothing can be said about the present state of the building.

The Mosques and Madrasas of Merzifon

Merzifon has the widest inventory of religious buildings among the districts. Since the Kara Mustafa Pasha Complex is treated in a separate article, only the general history of the town will be told here. According to Hüsâmeddîn the history of Merzifon before the Seljuks is uncertain. The Danishmendid emir İltekin Gazi conquered the town, and his son Sihâmüddevle Hüseyin Gazi governed it for a long time. The town developed after about 670 (1271-72). In Ottoman history it owes its importance to the fact that Çelebi Sultan Mehmed had a palace built in Merzifon during the years he governed from Amasya. In 818 (1415-16) the sultan had a large stone madrasa and a bath built and arranged their endowments. This madrasa was known as the Sultâniye-i Merzifon, and according to Hüsâmeddîn many teachers taught there until the 1260s (1844-45). Later it fell idle in the hands of heirs, was used for a time as a military arms depot, and was repaired in recent times.

Other buildings of the same period are also listed. The mosque of Hoca Hacı Hasan Çelebi, the mosque, lodge and soup kitchen that the sultan's mother Devlet Hatun had built in 822 (1419), the mosque and bath of Murad II in 830 (1426-27), and the mosque and school of Kadı Mahbub Çelebi were founded at this time. In 868 Horasanî Pîrî Baba built a lodge, Şeyh Ali Çelebi of Merzifon built a dervish lodge for the Zeynîs, and in 878 (1473-74) Mehmed II had a bath built. In the later period one sees the madrasas of Ramazanzâde Mehmed Bey in 962 (1554-55) and of Süheyl Bey in 987, the Sırrı Baba Lodge of Şeyh Sırrî Ali Efendi in the Âdil neighborhood in 1035 (1625-26), the Dürriye Madrasa of the şeyhülislam Dürrî Mehmed Efendi of Merzifon in 1145 (1732-33), and the Şifaiye Madrasa of Hacı Hasan Ağa in 1212. Hüsâmeddîn records that the town consisted of twenty neighborhoods and some four thousand households, and that the population of the kaza was around thirty-eight thousand. Statesmen and scholars came out of Merzifon, such as Kara Mustafa Pasha, Hacı Ali Pasha, the şeyhülislam Dürrî Mehmed Efendi, the military judge Hâfız Abdurrahman Efendi and the chancellor Mehmed Bey.

The contribution of Kara Mustafa Pasha is the greatest link of this chain. According to Hüsâmeddîn, in 1087 (1676) he first enlarged the small mosque that his mother Âbide Hatun had built in the village of Marınca into a mosque and school, and in 1090 (1679) he had a solid stone mosque built in the middle of the town, adding in front of it a timekeeper's room, a library, a lecture hall and a fountain for ablutions. He brought water to the town through culverts from a distance of two kilometers from Taşan Mountain and had some thirty stone fountains built. He also established a lecture endowment for the mosque, and the endowment revenues were kept ample. The details of the complex are told in a separate article.

Shared Features of the Buildings in the Districts

Although these buildings look scattered, they follow a certain pattern. Lodges founded by sheikhs such as Ahî Burak Baba in Gümüş, Seyyid Yahyâ in Hakala and Seyyid Nureddin in Taşova created villages and towns around themselves. Madrasas lived on endowment revenue, and the post of teacher often passed from generation to generation within one family. The lists of teachers that Hüsâmeddîn gives for the Haliliye and Kâsım Bey Madrasas show this plainly. Mosques built by viziers, in turn, were founded as complexes together with baths, inns and bedestens, and their income came from these commercial buildings. The Köprülü endowment in Gümüşhacıköy and the Kara Mustafa Pasha endowment in Merzifon are good examples of this. The thermal spring in Hamamözü, by contrast, stands outside this pattern, a building tied to a natural water source that carries traces of a far older tradition of use.

Chronology

50s A.D.: Local tradition that the Hamamözü thermal spring was built in the Roman period (no firm scholarly confirmation).

1257: Endowment deed for the lodge of Seyyid Nureddin Alparslan in Taşova (655 in the Islamic calendar).

1308: Date given for the death of Barak Baba (his connection with the Çukur Dede Tomb is tradition).

1346: Date accepted for the death of Doğan Şah Alp in Niksar.

1362-63 / 1369-70: According to Hüsâmeddîn, the building of the Rifai lodge in Hakala and the arrangement of its endowment (1348 and 1355 in local publications).

1366-67: Ahî İbrâhim-i Basrî founds a dervish lodge in Gümüş.

1413-1415: Construction of the Haliliye Madrasa in Gümüş (Hüsâmeddîn: 818).

1415-16: Çelebi Sultan Mehmed has a madrasa and a bath built in Merzifon.

1429: First (wooden) construction of the Yörgüç Pasha Mosque in Gümüş.

1462-64: Construction of the Kâsım Bey Madrasa (Hüsâmeddîn: 867; local publications: 1464).

1560: Rüstem Pasha rebuilds the mosque in Gümüş in stone.

1660: Köprülü Mehmed Pasha's endowment of a mosque, bath, caravanserai and bedesten in Hacıköyü.

1676-1679: Merzifonlu Kara Mustafa Pasha's mosques and schools in Marınca and Merzifon.

1756-57: Köprülüzâde Abdülbâkî Bey renews the Köprülü Mosque.

1887: Hamamözü is founded by Circassian immigrants.

1943-1948: The Köprülü Mosque collapses in an earthquake and is rebuilt.

Sources

Primary sources

  • Abdîzâde Hüseyin Hüsâmeddîn Yasar, Amasya Tarihi (Amasya Belediyesi Kültür Yayınları, 2022), vols. 1-4: the sections on Hacıköyü, Gümüş, Hakala, Merzifon and Taşâbâd.
  • Abdülhalim Durma, Evliyalar Şehri Amasya, 2003.

Academic studies

  • Halit Çal, "Niksar Doğan Şah Alp Türbesi - Eyvan Türbeler", proceedings of the X. Ortaçağ-Türk Dönemi Kazıları ve Sanat Tarihi Araştırmaları Sempozyumu, Ankara 2009.
  • Sadi Bayram, "Amasya Taşova-Alparslan Beldesi Seyyid Nureddin Alparslan er-Rufai'nin 655 H./1257 M. Tarihli Arapça Vakfiyesi Tercümesi", Vakıflar Dergisi, no. 23.

Official sources

  • Gümüşhacıköy District Governorship and Suluova District Governorship history pages; Taşova and Suluova local history publications. gumushacikoy.gov.tr
  • Türkiye Kültür Portalı: Hamamözü Arkut Bey Hot Springs.

Other sources

  • Rahime Özdoğan, Amasya'da Adak Yerleri ile İlgili Halk Anlatıları, 2006.
  • Amasya Provincial Directorate of Culture and Tourism: pages on the Köprülü Mehmet Pasha Mosque and on the districts of Hamamözü and Göynücek.

Online sources