INTRODUCTION (7) (Mukaddime)

In Modern English

On the right side of the mosque, that is, its west, there is a lofty madrasa whose details will be told later; on its left side, that is, its east, an imaret and refectory (today the in-kind tithe store); a tabhane adjoining the north of the imaret, that is, a guesthouse (today the military arms depot); before it, facing west and set aside for calligraphers, a dârü't-ta'lîm, that is, a place of writing instruction (today the room of the Madrasa Reform Commission, Islâh-ı Medâris Komisyonu); south of the imaret a school (today the Sultaniye Primary School), and before the middle door of the mosque an elegant şadırvan.

As written in the Heşt Behişt, Mir'ât-ı Kâinât and Künhü'l-Ahbâr, and as told from mouth to mouth among the people, when Prince Sultan Bayezid, a prince of Mehmed the Conqueror, was governor in Amasya and Sultan Cem governor in Karaman, the news that Sultan Cem was attempting to seize the sultanate reached Sultan Bayezid. Seeing him uneasy on this account, the Halvetî sheikhs of Amasya, Gümüşlüzâde Pîr Hayreddin Hızır Çelebi and Cemâlîzâde Pîr Cemâleddin Mehmed Çelebi Halîfe, consoled the sultan, brought him the glad tidings that the sultanate would fall to him and reassured him, and asked him to have a mosque, madrasa and imarethane built in Amasya. The sultan was pleased with this request and promised that as soon as he came to the throne he would have these charitable works built.

When in Rebiülevvel 886 [May 1481] the sultanate was ordained for him and it fell to him to come to the throne, he fulfilled his old word and sent his prince Sultan Ahmed, governor of Amasya, a firman concerning the realization of this promise. Thereupon, in Receb 886 [September 1481] construction of the charitable works was begun, in Receb 891 [July 1486] finished, and the work was completed in the short span of five years.

Mustafa Vâzıh Efendi says in his Amasya Tarihi: "It is carved over its door that construction of this mosque was begun in the date 'Feyz' (890) and completed in the date 'Feyyâz' (891)."

The meaning of the large-script (celî) Arabic inscription carved on marble to the right of the middle door is this: "This building, for the support of the hearts of the poor and the people, by a lofty command whose rule remains in force as long as nights and days last, by the most just and greatest sultan, who has bound to himself the men of sword and pen by his good character and honorable qualities..."

On the marble stone over the door it is written: "...an example to the leaders of the ghazis and mujahids, a leader of the great sultans, sultan of the lands and khan of the seas, sultan son of sultan, lord of conquests, Sultan Bayezid son of Sultan Mehmed son of Murad Han (may God make his dominion..."

On the marble stone on the left side of the door too it is written: "...and make his sovereignty eternal, spread his goodness and bounty abundantly over the whole world) was built by him. By God's help and granting of success, it was finished in the blessed month of Receb of the year eight hundred and ninety-one. Because the building was begun in the year of 'feyz,' its completion too came in the year of 'feyyâz.' The weakest of servants, Ali bin Mezîd, wrote this."

Although this celî writing confirms what the historians relay, it is understood that the late Vâzıh Efendi misunderstood the plain phrase "Ve li-kevni'l-binâ'i âme'l-feyzi kâne'l-itmâmu âmen feyyâzen." The late man did not examine the compounds "âme'l-feyz" and "âme feyyâzin" and did not heed the difference between the definite and indefinite forms of the words "el-feyz" and "feyyâz."

Although this mosque has repeatedly suffered earthquakes and shown its strength, when in the great earthquake of Muharram 999 [November 1590] its front dome and arches and the domes of the imaret cracked, it was repaired at once.

But in the terrible earthquake of 1079 [1668-69] its inner arch collapsed, its domes fell, its right minaret toppled toward the qibla from its lower girdle, and its left minaret leaned toward the east; the domes of the imaret and tabhane split. Thereupon, under the supervision of the trustee İbrahim Ağa of Merzifon and the direction of Ahmed Paşazâde Ali Bey, such great damage and the minarets were rebuilt within a year. After that too, the slight damage suffered in repeated earthquakes was immediately made good, and the imaret has been kept in good condition to this day. On the northeast side of the mosque, on the river bank, Türedîzâde Hacı Ali Ağa in 1197 [1782-83] had taps built for the congregation to perform ablution with hot water in the winter days, and behind them a room for heating the water, and endowed to it a vineyard of his in the forest. This place is called "Sıcak Su" (Hot Water). In front of the courtyard gate on its northwest, Ayşe Hatun, one of the children of Keklikzâde Hacı Ali Ağa, had a small şadırvan built in 1227 [1812] and endowed a shop of hers. But since that vineyard and this shop later passed out of the waqf and became private property, both the room and the şadırvan have fallen toward ruin.

On the west side of the mosque, Kâtibzâde Seyyid Hacı Osman Ağa, one of the has teberdars (palace guards), had a snow fountain (kar sebili) built in 1236 [1820-21] and endowed six shops, setting them aside for it. In front of it, that is, to its north, Kapancızâde Hacı Hüseyin Zekî Efendi, one of the hâcegân (senior clerks) of the Imperial Divan, had an elegant muvakkithane (timekeeper's house), a library inside it, and in front of it, that is, to its east, a small şadırvan built in 1258 [1842] and endowed his properties.

The great inheritance of Yumuk Osmanzâde Ahmed Necib Efendi, who died in 1323 [1905], passed to his son; before dying in 1325 [1907] he too bequeathed that a third of his property be spent on charitable works. His uncle Mehmed Hamdi Efendi, who was his heir, set about carrying out the will; considering that there was no mountain water in the courtyard of the Sultan Bayezid Mosque and that the congregation suffered because the river water ran turbid for days, he began in 1327 [1909] to build an excellent library in front of the wall west of the Sultan Bayezid Primary School and, in front of it, a şadırvan for water he had specially brought from Çakallar, and finished in 1329 [1911].

In this quarter Sheikh Ahmed Efendi, famous by the name "Kutb," had a mescit and a Halvetî lodge adjoining it built in 1028 [1619], and Çelebi Mehmed Efendi a school in 1018 [1609]. Although Kutb Ahmed Efendi endowed properties yielding significant income and his children administered them well, later his line died out, the properties passed out of the waqf, and the mescit, school and lodge fell toward ruin. The vizier Gürcüzâde Hâfız Ali Paşa was raised in this quarter.

16- Hacı Hamza Quarter: It is below the Kuba, in a place separated from the Fethiye Quarter. It is bounded in the east by the stream, in the west by Dârüsselâm, in the south by Kuba and in the north by Fethiye quarters. It took this name because İsâ Beyzâde Hacı Hamza Bey, who during the governorship of His Majesty Sultan Bayezid Han II in Amasya was his lala and adviser in his affairs, lived here until 873 [1468-69].

The said bey had a large masonry (stone) mescit, a school beside it and a fountain built in this quarter; his sons Ahmed, Mahmud and Kâsım Beys arranged the waqfs and completed the charitable works. Since this mescit was damaged in the earthquake of 1057 [1647] and repaired by Sefer Ağa, mütesellim of Amasya, it was called "Sefer Ağa Mescidi." The same Sefer Ağa had one more fountain built in this quarter; it too is called "Sefer Ağa Çeşmesi."

17- Hekim Çelebi Quarter: It is east of the Hızır Paşa Quarter and today is a place empty of settlement. It is bounded in the east by the Kamereddin and in the west by Hızır Paşa quarters, in the south by the main road and in the north by the foot of Kırklar Dağı. It took this name because the physician Hekim Bedreddin Mahmud Çelebi, one of the well-known physicians, lived here in 890 [1485].

It is known from the records that in this quarter the said physician had a mescit, the deputy of the nakîbüleşraf Mansurzâde Seyyid Mehmed Çelebi a fountain, and Sancızâde Hacı Hasan Ağa a school. Although on its west side, on the broad plot donated in 1212 [1797-98] by Millizâde Hacı Süleyman Bey, the "Eser-i Cedîd Konağı" was built, in the war of 1293 [1877-78] this quarter was ruined from end to end, and its people, orphans and widows, took refuge in other quarters. Today, apart from the remains of the said mansion, no trace remains here showing that there was a quarter.

18- Hatuniye Quarter: It is in the İçeri Şehir, on the river bank. It is bounded in the east by the Cami-i Enderun, in the west by Kurşunlu, in the north by Karatay quarters and in the south by the Yeşilırmak. Bülbül Hatun, wife of His Majesty Sultan Bayezid Han II and esteemed mother of Prince Sultan Ahmed, had a mosque, an imarethane and, on its east side, an elegant school built in this quarter and had her waqf deed drawn up in 915 [1509-10].

The mosque is within a large rectangular courtyard and is of masonry. It has a minaret beside it; its east and north sides are garden, its west side the imarethane. The date stone over its door bearing the carved inscription has been removed; its construction date has been understood from old documents.

On the west side of this mosque there is a bathhouse known by the name "Çukur Hamam"; it is understood from old documents that it was built by Rıdvan Bey, one of the beys of Seljuk Sultan Mes'ud.

This bathhouse, while it was the property of the Emir of Amasya Şadgeldi Paşa, later entered the properties of the said lady and was endowed in 915. Its date of construction can be surmised to be 550 [1155].

At the westernmost end of this quarter, opposite the Yukarı Hamam, a mescit was built and its waqfs arranged in 821 [1418] by Paşa Hatun, daughter of the bey Yahşi Bey and sister of the former grand vizier Bayezid Paşa. In this quarter a fountain of Iydîzâde Âkif Mustafa Efendi flows; although other persons too have fountains, their waters have been cut off.

19- Hızır Paşa Quarter: It is in the northwest of Amasya, above the Ok Meydanı, on a high place formerly known as "Komatus Sarayı" (Komatus Palace) and later as "Kavak" (Poplar). It is bounded in the east by the Hekim Çelebi Quarter, in the west by the Şeyh Cüyü Vineyards, in the south by the Ok Meydanı and in the north by Kırklar Dağı. It took this name because the beylerbeyi Ata Beyzâde Hayreddin Hızır Paşa lived here until his death and had a mosque, madrasa, school, lodge, two bathhouses and many fountains built.

The said pasha completed these charitable works in 870 [1465-66] and arranged their waqfs; all his works are of masonry. The mosque is small, elegant in form and has a pleasant minaret; its madrasa is on the east side. In front of it there is a şadırvan, and all are within one courtyard. The double bathhouse on the west side of the mosque is exceedingly elegant; because women visited it every year in the hyacinth season and strolled about, it was called "Sünbül Hamamı" (Hyacinth Bathhouse). In the lower part of this quarter the former mütesellim of Amasya, Hacı Hızır Ağa, had a school, lodge and fountain built in 1061 [1651].

20- Hoca Süleyman Quarter: It is north of the Acem Ali Quarter, in the place formerly called "Şehinşah Mülkü." It is bounded in the east by Uzun Mustafa, in the west by Bozahane, in the south by Acem Ali and Pervane Bey, and in the north by Kazancı quarters. It took this name because Şeyh Hamidoğlu Hoca Hacı Süleyman Çelebi, one of the leading merchants, who lived here until 878 [1473-74], lived in this quarter.

The said hoca had a mescit built in this quarter and arranged its waqfs in 878. It is known today by the name "Samanpazarı Camii." Just as his son Pîr Mehmed Çelebi had a single-minaret mescit built on the east side, beside the stream, below the Sığır Pazarı, and arranged its waqfs in 913 [1507-08], his wife Kamer Hatun, daughter of Ebû Bekir Bey, endowed Qur'an juz volumes to this mosque.

In this quarter, in the Bakkallar Çarşısı, Ali Ağa, ibrikdar (ewer-bearer) of His Majesty Sultan Bayezid Han II, also had a masonry mescit built in 890 [1485] and arranged its waqfs. East of this mescit Bekir Beyzâde Hacı Osman Bey had a large han built and endowed it in 1161 [1748] to a madrasa he had built. Northeast of this han the former mutasarrıf of Amasya, Rahtuvan Mehmed Paşa, had a large stone han built in 1111 [1699-1700] and endowed it to his children; in the middle of this han his son Hacı Ahmed Bey in 1180 [1766-67] had a mescit and, beneath it, a şadırvan built.

21- Dârüsselâm Quarter: It is east of the Uzunyol Cemetery and below the Taksim. It is bounded in the east by the Hacı Hamza, in the north by the Çırakçı and Acem Ali quarters, in the west by the Uzunyol Cemetery and in the south by the road before the Taksim. Here stood the palace and personal residence of Muînüddin Süleyman Pervâne Bey, one of the Seljuk viziers; since in his own time this place was called "Dârüsselâm," this name has been the quarter's name since 660 [1261-62].

This "Dârüsselâm Palace" later passed into the hands of Banuk Şah, Emir of Amasya, and his grandson Ali Paşa, son of Esen Bey, around 785 [1383-84] had a mescit and fountain built and arranged their waqfs. Mazlum Melekzâde Seyyid Ahmed Efendi, one of the great judges, repaired this mescit again in 986 [1578-79] and added a school beside it. The "Hoca Sultan Zaviyesi" is in this quarter; it will be told shortly.

22- Dere Quarter: It is below the Kuba. It is bounded in the east by the Çakallar Stream, in the west by Fethiye, in the south by Kuba and in the north by Kılıççı quarters. Its being on the bank of the stream is the reason it is called by this name. In this quarter, within a dead-end street, Ma'sûme Hatun, sister of Şeyhülislam Cemâlîzâde Ali Efendi, had a lodge, a mescit in front of it and a fountain built in 922 [1516]; and at the mouth of this street, beside the stream, Muharrem Efendizâde Fâtıma Hatun had another mescit and a fountain in front of it built in 951 [1544-45]. Of these the lodge has vanished, the two mescits are in ruins, and the water of the two fountains has been cut off. Ma'sûme Hatun's waqf still exists.

23- Devehane Quarter: It is around the Kağnı Pazarı. It is bounded in the east by Bozahane, in the west by Üçler, in the south by Çeribaşı and in the north by Eski Kethüda quarters and by the Sultan Bayezid Mosque. It was called "Devehane" (Camel House) because it was the resting place, that is, the halting place, of the state's camels prepared to carry provisions and military materiel on the old Ottoman campaigns.

The famous Kağnı Pazarı is in the middle of this quarter. Because the former mütesellim of Amasya Aydın Beyzâde Kağnı Ali Ağa endowed income-yielding property here and founded a market, it was called "Kağnı Pazarı" (Oxcart Market). In front of this market is the "Acem Ali Pınarı." In this quarter Aydın Bey, great-grandfather of Hacı Ali Ağa, had a bathhouse and mescit built around 620 [1223]; the bathhouse, known in the records by the name "Aydın Hamamı," had been ruined in the earthquake of 999 [1590-91]. The said Hacı Ali Ağa had the bathhouse and mescit rebuilt, added a lodge beside it, and in 1018 [1609] endowed a large han and a good many shops around it. The bathhouse, mescit and lodge were known by the names "Kağnı Hamamı, Kağnı Mescidi, Kağnı Tekkesi."

When in the fire of 1143 [1730-31] all were lost and their sites became private property, in 1228 [1813] Taşköprülü Şeyh Hacı Abdullah Efendi, one of the well-known scholars, revived the mescit and lodge and had a fountain built in front of it. But whether the site of the old mescit and lodge is the site of the present mescit and lodge could not be learned; the site of the bathhouse could not be found either. The house plot and two shops between the poorhouse in this quarter and the house of Payaslızâde Hilmi Efendi are endowed to this mescit.

At the northernmost end of this quarter, opposite the Sultan Bayezid School, Hocazâde Emir-i İmam Hacı Abdüllatif Efendi had a masonry and exceedingly regular library built in 1159 [1746]. In its garden on the qibla side the former mütesellim of Amasya, Ak Hasanzâde Hacı Hasan Ağa, built a lodge in 1248 [1832-33]; in front of its garden on the north side Fâtıma Hanım, daughter of Hüseyin Paşa, built in 1259 [1843] the fountain known by the name "Telli Pınar"; and on the qibla side of the said school, on the road, Kapancızâde Hacı Hüseyin Zekî Efendi had a madrasa built.

24- Receb Quarter: It is east of the tomb of Seljuk Sultan Mes'ud, on the site of the old town of Simre. It is bounded in the east by Üçler, in the west by Şâmîce, in the south by Şeyh Kırık quarters and in the north by the highway. It took this name because the sultan's teacher Sadreddin Receb Çelebi, who died in 899 [1493-94], lived here and had a mescit built.

Since this mosque burned in the fire of 1011 [1602-03], Hasan Efendi of Amasya, one of the grandsons of the said hoca and a former kazasker of Rumeli, had it rebuilt in 1029 [1619-20] and expanded its waqfs by adding a school and fountain beside it. When it burned again in the fire of 1143 [1730-31], its imam and trustee Saatçizâde Hacı Mehmed Efendi had it rebuilt, and then it was repaired many times. Although it is known from the records that beylerbeyi Hızır Paşa had a lodge built in this quarter, its site could not be found today.

25- Ziyare Quarter: It is at the far northeast end of Amasya, at the foot of a small mountain that separates from Akdağ and descends toward the Yeşilırmak; it lies on the east bank of the stream before it. That its surroundings were formerly enclosed by a wall is understood from the foundation stones and wall remains seen at the edge of its vineyards and at the foot of the mountain.

This "Ziyare" was formerly the name of a strong fortress and a beautiful town; its older name is "Zemendû" or "Semendû." Today it is called "Ziyere" among the people, on the pattern "hıyere." Bedreddin Mahmud el-Aynî says in the Ikdü'l-Cümân: "Zemendû is read with fatha on the letters zâ and mîm, sukûn on the nûn and the final vâv, and damma on the dâl; it is a fine and strong town; with kasra on the zâ it is called 'Ziyâre.'" İbn Bîbî also says in the Târîh-i Âl-i Selçuk that the emir of Sivas, Kır Han the Khwarazmian, was exiled to the fortress of Zemendû.

Mecdüddin Fîrûzâbâdî says in the Kâmûs: "Semendû is read with damma on the dâl and lengthened; it is the name of a fortress in the land of Rum." Imam Zehebî says in the Târîh-i Düveli'l-İslâm: "In the 94th year of the hijra [712-13] Mesleme bin Abdülmelik conquered the city of Semendû from the lands of Rum." The famous poet Ebü't-Tayyib el-Mütenebbî also came to Amasya with Seyfüddevle el-Hamdânî, visited Semendû, and said Arabic couplets of this meaning: "We were content with the judgment given by swords and lances, but the Domestikos (Byzantine commander) was not content. If he comes upon us, let him know that we visited Semendû; if he withdraws, our meeting place is the Golden Horn (Haliç)."

In the old documents found in Amasya the name of this quarter is generally recorded as "Ziyâre" and known by this name; that today it is called "Ziyere" shows that it is a lightened pronunciation of "Ziyâre." Hoca Muhibbüddin Mevdûd ez-Ziyârî, raised in this quarter, was in 690 [1291] a well-known müstevfî (finance administrator) of Anatolia. His grandson Sa'düddin Mevhûb bin ez-Ziyârî died in 787 [1385] and was buried in front of the Şadgeldi Paşa Tomb; his name and fame are carved on his gravestone.

This place was formerly very famous; its water is exceedingly cold, its air exceedingly healthy. But since its old fortress is in a closed place like a gulf in the north of the city, the air there is heavy. Its ruin is seen in such a way that very little is discernible. Kır Han the Khwarazmian died here. The general appearance of the town is open, looks toward the city of Amasya, and slopes toward the Yeşilırmak. Apart from its east, its other places are generally vineyards, melon gardens, gardens and rose gardens. The best apple comes from here. Its products are very abundant and every kind of it is much admired. The abundance and beauty of its water, the breadth and pleasantness of its vineyards increase the personal enterprise of the people of Ziyare.

Just as no clear record could be found in history of who first founded this Ziyare and how it formerly got the name "Zemendû" or "Semendû," it could not be understood by whom the name Ziyare was given. Although Vâzıh Efendi writes in his history that Ziyere was the name of a monastery and then became the name of the quarter, it could not be understood whether this too is information resting on history. Because the late man had a habit of presenting old names unknown to himself as monastery names, this information could not be trusted. But it is plausible that the "Sanit-Sanlı" Turks settled in Amasya called this place "Sanit" and that this name was then corrupted to "Semendû."

That in the Byzantine government period this beautiful town was counted among the important places of Amasya worth seeing and strolling in, that the Islamic conquerors coming to Amasya since the Umayyad period visited it, and that the Danishmendid Melik İsmâil Gazi, Emir of Amasya, took refuge here and, when the Crusader army entered Amasya in 493 [1100], was pressed here and the city burned and destroyed from end to end, can prove this.

When Seljuk Sultan Mes'ud made Amasya his seat of sovereignty he renewed this town, increased its prosperity, restored its old order, and had an elegant pavilion built and benefited from its water and air. Because he often visited it in the spring days and stayed in his pavilion, it is thought that the word "Zemendû" came to be called by the name "Ziyâre," or that "Ziyâre" is a corrupted form of the word "Zemendû."

Hoca Muhibbüddin Mevdûd ez-Ziyârî, one of the Seljuk beys, around 680 [1281] had built here a mosque with a stone foundation, red-brick wall and minaret and a wooden top, two bathhouses, and northwest of the stream a lake within a large wall. The wall of the lake is high; to protect the water inside from floods he enclosed it within a masonry and strong wall. When His Majesty Sultan Bayezid Han II was governor of Amasya, around 870 [1465-66] he had the lake below built and made all the vineyards beneath it a private garden (has bahçe); this place remained under the administration of the kethüda of the gardeners (bostancılar kethüdası) until 1143 [1730-31].

Then the Hoca Mevdûd Mosque was damaged by earthquakes and other disasters; around 970 [1562-63] Keçioğlu Hacı Ali Çelebi renewed and repaired it and arranged its waqfs; for this reason it has been known and recorded, both among the people and in official records, by the name "Keçioğlu Camii." Beside it are an old bathhouse, a lodge and a school.

Ziyare is counted as two quarters under the names Aşağı Mahalle (Lower Quarter) and Yukarı Mahalle (Upper Quarter); this mosque, bathhouse and other annexes are in the Aşağı Mahalle. In the Yukarı Mahalle the kethüda of Amasya Hacı Mehmed Çelebi around 1080 [1669-70] had a mosque built; Çilingiroğlu Hacı Ali Efendi, one of the quarter's notables, in 1198 [1783-84] had it enlarged and rebuilt in masonry and added a minaret beside it; in 1243 [1827-28] it was repaired once more. Beside it too there are a bathhouse and a school. In 1075 [1664-65] Ziyareli Hacı İbrahim Çelebi also had a mescit and a fountain in front of it built on the north side of the Aşağı Mahalle and arranged its waqfs.

26- Sâbıkeddin Quarter: It is in front of the Meydan Köprüsü. It is bounded in the east by the Kale Kapısı, in the west by the Kamereddin Quarter, in the south by the Yeşilırmak and in the north by Harşena Dağı, and is counted as part of outer Amasya. Among the people it is called "Sebkaddin Mahallesi," in official records "Ahi Sâbıkeddin Mahallesi."

It took this name because Sâbıkeddin Ebû Bekir, one of the old beys, lived here until 780 [1378-79]. This place was formerly known by the name "Süli Mülkü." At the head of the bridge Babazâde Nûreddin Kutlu Bey had a mescit and a fountain in front of it built in 740 [1339-40] and arranged their waqfs. West of this mescit Ehlî Hatun had a lodge built in 871 [1466-67] and arranged its waqfs, and likewise in 1216 [1801-02] Caniklizâde Mahmud Tayyar Paşa had a madrasa built, and in 1248 [1832-33] Saçlı Hacı Mahmud Efendi, one of the muftis of Amasya, a library. Their waqfs have passed out of the waqf.

27- Saraçhane Quarter: It is southeast of the Alçak Köprü. It is bounded in the east by Selağzı, in the west by Köprübaşı, in the south by the Kazancı and Kocacık quarters and in the north by the Yeşilırmak. In this place, formerly known by the name "Şehinşah Bahçesi," tanners and saddlers (saraç) lived; that His Majesty Çelebi Sultan Mehmed Han, while reigning in Amasya, had a saraçhane (saddlers' workshop) built here was the reason it became known by this name.

It has been seen in the records that the bathhouse seen at the head of this quarter is the work of Sultan Şehinşah, son of Seljuk Sultan Mes'ud. East of this bathhouse the Emir of Amasya Şadgeldi Paşa, around 773 [1371-72], had built a mosque with a stone foundation and stone-and-brick wall and dome, and a minaret beside it. The inside of the mosque is long from east to west; in its middle there is an arch and it is covered by two domes.

This mosque later became known by the names "Saraçhane Camii" and "Saraçlar Camii." Although its builder was forgotten because the date stone was removed, in old records it was seen under the name "Şadgeldi Paşa Camii." Since its waqf deed could not be found, its date could be given only by estimate. The former kul kethüdası (steward of the slave corps) Zorluzâde Hacı Mehmed Ağa and the notable Hacı Osman Ağa around 1171 [1757-58] endowed shops and founded a kürsü şeyhliği (preachership). In 1147 [1734-35] the judge of Amasya Çetenzâde Hacı Ahmed Efendi had a şadırvan built in front of the mosque and had water brought. At the easternmost end of this quarter, at Selağzı, the Garipler Ağası (Aga of the Strangers) Mehmed Ağa had a mescit built in 923 [1517] and arranged its waqfs; this mescit became known by the name "Garipler Mescidi." While it had been preserved from the time it was built until 1281 [1864-65] by repairs and renewals, when the former mutasarrıf of Amasya Ziya Paşa had the government mansion built, leveled the area in front of the bridge and removed the cemetery here, he also pulled down this mescit and had its site leveled, sold its site and spent the money on the government mansion. Today the site of the cemetery and mescit has become the bedesten. East of the Saraçhane Mosque is the "Alaca Yahya Bey Madrasa," west of it the "Hacı Mahmud Efendi Madrasa," and beyond it the "Mevlevîhane"; their details will be told in the sections on madrasas and lodges.

28- Saray Quarter: It is below the Kızlar Sarayı. It is bounded in the east by the Sade Helkıs and in the west by the Cami-i Enderun quarters, in the south by the Yeşilırmak and in the north by the Kızlar Sarayı. The head of the maidens' ağas (kızlar ağası) Firuz Ağa had a mescit built in this quarter in 900 [1494-95] and arranged its waqfs. The famous "Kırk Bedel" is here. When the said palace was once flourishing, servants and attendants lived around here. Its site is a slope, and its being in front of the palace was the reason it took this name.

29- Sa'deddin Quarter: It is in the İçeri Şehir, on the inner side of the Meydan Kapısı. It is bounded in the east by the Kurşunlu Quarter, in the west by the Meydan Kapısı, in the south by the Yeşilırmak and in the north by the Yukarı Kale. In the place formerly called "Subaşı Musa Mülkü," it took this name because Sa'deddin Çelebi, one of the scholars, lived here until 770 [1368-69]. Recorded in the registers under the name "Ahi Sa'deddin Mahallesi," it is called "Ahsa'deddin Mahallesi" among the people.

Just as Sa'dî Efendi, secretary of the sultan's divan, one of the said person's children, had a mescit and lodge built here in 878 [1473-74] and arranged their waqfs, the mufti of Amasya Müeyyedzâde Ali Çelebi also had a school built nearby in 883 [1478-79] and endowed Qur'an juz volumes. They were buried in the cemeteries of their own near the charitable works. In Sa'dî Efendi's lodge there was an allocation set aside for the distribution of food.

30- Şamlılar Quarter: It is on the north side of the Kuş Köprü. It is bounded in the east by the Yeşilırmak, in the west by the cemetery, in the south by the foot of the Yukarı Kale and in the north by the vineyards of Bahçeler İçi. While it was formerly known as "Dânişmendli Mülkü" because the Danishmendid Melik İsmâil lived here, in the internal strife that broke out in 791 [1389] between the Mamluk ruler of Egypt Melik Eşref Şa'bân, of the Turks, and Melik Zâhir Berkuk, of the Circassians, the Şamlılar (people of Syria), who supported Melik Eşref, were forced to migrate to the surrounding region, and a part of them took refuge in Amasya and were settled in this quarter; for this reason it was called "Şamlılar Mahallesi."

This place, written in old records as "Şamlılar Mahallesi," is known among the people by the name "Şamlar Mahallesi." Although this strife and migration are told in detail in the Arabic histories, Vâzıh Efendi's saying "the Şamlılar who came to Amasya in the time of the Umayyad rulers lived here and so it became known by the name 'Şamlılar Mahallesi'" is among the plain oddities.

It is established by records that in this quarter there were the mosque and tomb of Melik Gazi Bey. Since these were ruined by natural disasters, the Küçük Kapı Ağası Ayas Paşa had built in 900 [1494-95] a masonry mosque, a minaret beside it, a madrasa in front of it and also a school, and arranged their waqfs. The Büyük Kapı Ağası Hüseyin Ağa also had a madrasa built, and they enlivened this quarter.

31- Şâmîce Quarter: It is near the Gök Medrese, in the place formerly called "Güdül Mülkü." It is bounded in the east by Receb, in the west by Gök Medrese, in the south by Çıkrık quarters and in the north by the highway. It was called "Şâmîce Mahallesi" because the famous architect Şemseddin Ahmed Şâmîce, whose name means "Little Şâmî," lived here until 856 [1452].

The said architect had a mescit, a fountain in front of it and a school beside it built here in 847 [1443-44] and arranged their waqfs. Since it burned many times, in 1198 [1783-84] Türedîzâde Hacı Ali Ağa had the mescit rebuilt, added a madrasa and arranged its waqfs. In this quarter there are a madrasa each of Halifet Gazi and of the kazasker İbrahim Efendi, and the tombs and graves of very many beys, judges and scholars. All will be told shortly.

32- Şehre Küsdü Quarter: It is above the Uzunyol Cemetery. Its east and north sides are cemetery, its west and south sides the foothills of Karakaya. It is like a separate quarter outside the city. Because His Excellency Pîr Sinan Halvetî, known by the epithet "Şehre Küsdü" (He Took Offense at the City), lived here until 957 [1550], it was written in old records as "Şehre Küsdü, otherwise the Pîr Sinan Quarter" and among the people was known by the name "Şâraküsdü Mahallesi."

When the said pîr, while preaching, dared to say some stinging words and criticisms about Prince Sultan Mustafa, governor of Amasya, the prince was angered and forbade him from preaching and admonition and the people from going to his preaching assembly. Thereupon His Excellency the pîr took offense, left the duties he held, and lived in this quarter and withdrew into seclusion. The pîr's lovers had a lodge, a mescit beside it and a fountain built in this quarter, and had income-yielding properties built around it and endowed them here. Today even their site is not known; his tomb was found in 1304 [1886-87]. Only its fountain stands.

Notes and Research

Old Words in the Text

• imâret / ta'âmhâne: soup kitchen, a place where food is distributed free
• tâbhâne: in complexes, the heated rooms where travelers and guests lodged, guesthouse
• a'şâr-ı ayniye anbârı: the store in which the tithe tax collected in kind (as produce) was placed
• dârü't-ta'lîm: place of instruction; here the room where calligraphy lessons were given
• elsine-i âmme / tevâtüren: the tongue of the people / from mouth to mouth, by widespread account
• tebşîr: giving glad tidings
• incâz-ı va'd: keeping one's word
• hatt-ı celî: large script to be read from a distance
• tağlît: misunderstanding, misreading
• rahnedâr: cracked, breached
• mütevellî / nâzır / mübâşir: waqf administrator / supervisor / official who carries out the work on the spot
• teberdârân-ı hâssa: the axe-bearing guards of the palace
• muvakkithâne: small building where the prayer times were calculated and clocks set
• sülüs-i mâl: a third of one's property (the maximum share that can be bequeathed)
• akârât: income-yielding real property (shops, hans, bathhouses)
• munkarız: whose line has died out
• müşrif-i harâb: on the verge of ruin
• mütesellim: the official who governed a sanjak on behalf of the sanjak governor
• eytâm ve erâmil: orphans and widows
• eczâ: Qur'an juz volumes
• menâha: the halting place where camels were made to kneel
• müstevfî: the high official who looked after accounts and revenues in the Seljuk and Ilkhanid treasury
• hâsbahçe: a private garden belonging to the sovereign or a prince
• kürsü meşîhati: the office of the sheikh who preaches from the pulpit in a mosque
• ta'âmiyye: waqf income set aside for the distribution of food

The Sultan Bayezid II Complex with Present Knowledge

Most of the information Hüsameddin gives about the complex also forms the basis of the most compact modern account written on this building, Semavi Eyice's entry in the TDV İslâm Ansiklopedisi. Eyice describes the group of buildings made up of the mosque, madrasa, soup kitchen-imaret and tabhane as set up on the bank of the Yeşilırmak, beside a watercourse, like the Bayezid II Complex in Edirne. The madrasa is on the right of the mosque, the imaret on its left; this arrangement agrees with the layout Hüsameddin gives in saying "on its right side, that is, its west" and "on its left side, that is, its east." In the waqf deed written in the middle of Cemaziyelevvel 901 (January 1496) the complex is shown as consisting of the mosque, imaret, madrasa and boys' school. That the tabhane Hüsameddin mentions is not separately mentioned in the waqf deed has led Eyice to an interpretation: noting that the plan of the imaret has no suitable place for guests to stay, whereas the domed sections on the two sides of the mosque have doors to the outside and are separated from the qibla space by one step, he thinks the real tabhane rooms are these. If Eyice's view is accepted, the tabhane Hüsameddin shows adjoining the north of the imaret must be a part of the imaret building later called a guesthouse. The matter is not settled; Eyice too says that the problem would be solved if traces of hearth flues were found in the vaults.

The debate on the starting date of the building is worth drawing the reader's attention to. Hüsameddin maintains that construction began right after Bayezid's accession, in Receb 886 (September 1481), and finished in five years, and reads the inscription as a document confirming this view. The last lines of the inscription, however, seem closer to Vâzıh Efendi's reading. In the ebced calculation done on the basis of the numerical value of letters in the old script, the word "feyz" (ف ي ض) is 80+10+800 = 890, and the word "feyyâz" (ف ي ا ض), with the intervening alif, is 891. Since the inscription says "because the building was begun in the year of feyz, its completion too came in the year of feyyâz," this expression can be understood as a chronogram line that gives 890 [1485] for the beginning and 891 [1486] for the end; the translation made in the present publication of the inscription also gives the sentence this way. Hüsameddin's criticizing Vâzıh on the basis of the definite and indefinite forms of words gives the impression of an interpretation put forward to preserve the 886 date he himself gave. As for the completion date, there is no disagreement among the sources: both the inscription and Eyice accept that the mosque was completed in Receb 891 (July 1486). Eyice relays Hüsameddin's date 886 cautiously, saying "he puts forward." The name of the calligrapher who wrote the three-part sülüs inscription is the same in both sources, Ali b. Mezîd.

The complex's trial by earthquakes is also a longer story than Hüsameddin reports. The author tells of the earthquakes of 999 (1590) and 1079 (1668-69). Nazenin S. Güler's study published in 2025, based on the waqf accounting registers, documents that the complex was heavily damaged in the earthquake of 1598, that damage assessment was made at once from the center and repair begun, together with workers' wages and the materials used. Whether the earthquake of 999 Hüsameddin mentions and this earthquake of 1598 are separate tremors or the same destruction reflected in different records cannot be said with certainty with the sources at hand. In the following century the earthquake of 1939 brought down some arches and domes of the last-congregation area; the repair of the 1960s, according to Eyice, cannot be counted successful in its faulty rebuilding of the arches. There is also a price for having been built so close to the river: in the flood of 1980 a deposit 70 centimeters high is recorded inside the mosque.

The dates Hüsameddin gives for later additions largely agree with Eyice's relay; there are two small differences. Ayşe Hatun's şadırvan is dated 1227 in Hüsameddin and 1228 (1813) in Eyice. For Kapancızâde Hüseyin Zekî Efendi's muvakkithane, Hüsameddin says 1258; yet the five-couplet verse inscription over its door gives the building the date 1256 (1840). The inscription must be taken as the basis. This small building in Tanzimat style, among whose painted decorations is a picture of the Bayezid Mosque itself, together with the views of Istanbul under the eaves of the şadırvan in the courtyard, forms the nineteenth-century layer of the complex. The library and şadırvan the Yumuk (in some sources "Yamuk") Osmanzâde family had built by will are also placed in the years 1909-1911.

The information Hüsameddin gives in parentheses reflects the use of the buildings in the 1910s: the imaret is the tithe store, the tabhane the arms depot, and the school the Sultaniye Primary School. According to what Eyice relates, because the imaret was used for a long time as a military depot, the function of its original sections is not fully understood; it was later repaired and made a dormitory. The boys' school has disappeared today. The madrasa was saved by a good repair and was used for many years as the Provincial Public Library. There is one more building that Hüsameddin does not mention here: southeast of the mosque, the domed tomb accepted as belonging to Osman, son of Prince Ahmed, who was put to death by Yavuz Selim in 1513. The claim that on the site of the complex there was formerly a Church of the Virgin Mary is rejected by Eyice, who notes that there is no clue to support it.

The story of the Halvetî sheikhs tied to the building of the complex is an account also told by the sources of Sufi history. According to Himmet Konur's study, these sources tell that Bayezid in Amasya met the Halvetî sheikh known as Çelebi Halîfe, Cemâl-i Halvetî, asked him for spiritual support against his brother Cem, and that the sheikh, though unwilling to meddle in such matters, accepted the request. The person Hüsameddin calls "Cemâlîzâde Pîr Cemâleddîn Mehmed Çelebi Halîfe" is this sheikh. But this account is found not in political and military sources but in Sufi literature of the menkıbe (hagiographic legend) type.

Notes on Buildings in the Quarters

The Hatuniye Mosque. The information Hüsameddin gives on the basis of the waqf deed dated 915 agrees with present records: the mosque in the Hatuniye Quarter, right on the bank of the Yeşilırmak, was built in 1510 (in some studies 1509) by Bülbül Hatun, wife of Bayezid II and mother of Prince Ahmed. Since the year 915 extends from the spring of 1509 to the spring of 1510 CE, both dates point to the same year. In its original state it is a complex of a mosque, bathhouse and boys' school. With its five-bay last-congregation area, the meander ornament covering the tops of its arches and its single-balcony minaret with brick weave at its northwest corner, it stands today. The school is just east of the mosque, on Hazeranlar Street; this confirms Hüsameddin's expression "an elegant school on the east side." The school's two domes fell in time and a wooden roof was put in their place. There is a point the reader must not confuse: the Hatuniye Mosque and Complex in Tokat is another building Bayezid II had built in 1485 in the name of his mother Gülbahar Hatun. The Hatuniye in Amasya belongs not to Bayezid's mother but to his wife Bülbül Hatun.

The Hızır Paşa Mosque and the Sünbül Hamamı. Hüsameddin's date 870 is confirmed by archival documents. According to Muhammet Okudan's study based on the Archive of the General Directorate of Foundations, the Ottoman Archive and the sharia registers, Hızır Paşa founded three waqfs in Amasya in 870/1465; he endowed agricultural lands, vineyards and gardens, two hans and a bathhouse in Suluova, Doğantepe, Ladik and central Amasya. His son Mehmed Paşa in 1493 increased the revenues by adding thirteen villages, two hamlets and seven mills to his father's waqf. The waqf lived on until the Republican period. Today of the complex only the mosque and bathhouse stand; the madrasa Hüsameddin says was "on the east side" has disappeared. That the mosque's entrance, unlike the Bayezid Paşa and Yörgüç Paşa mosques, is given not from the north but from the east because of the steep slope of the land, and that the şadırvan too is placed on this facade, explains Hüsameddin's saying "a şadırvan in front of it." The sources present Hızır Paşa as the brother of Yörgüç Paşa, lala of Murad II; the waqf deed's including a condition for extra payment to the professors and students of the madrasa his brother had built also supports this kinship. The bathhouse's name "Sünbül Hamamı" still lives today.

The Saraçhane (Şadgeldi Paşa) Mosque. Present descriptions attribute the mosque to the Emir of Amasya Şadgeldi Paşa in 1372 and say that its name changed from the time of Çelebi Mehmed because of the saddlers' shops around it. The point to heed is that Hüsameddin himself plainly writes that the date stone was removed, that the waqf deed could not be found and that he gives the date "by estimate." It is highly probable that the date 1372 widely repeated today rests on this estimate. Architecturally too, Hüsameddin's description "with an arch in the middle, covered with two domes" is consistent with present knowledge that the mosque was first of square plan with a single dome and was later converted to a rectangle by adding a space. The building, in which rubble stone and brick are used together, has kept its seven-bay last-congregation area, its pen-work paintings and its brick cylindrical minaret. In its garden is the tomb of Pîr Sun'ullah, the Sheikh of the Saddlers.

Şamlılar and Ayas Ağa. The information that the quarter was enlivened by the madrasas built by the Küçük Kapı Ağası Ayas Ağa and the Büyük Kapı Ağası Hüseyin Ağa also appears in Selim Özcan's study of Amasya in the period of the princes: the Hüseyin Ağa Madrasa was built in 1489 and the Ayas Ağa Madrasa in 1495; the latter, because of its location, has also been called the "Şamlular (Şamlar) Madrasa." This information too rests largely on Hüsameddin again. In the explanation Hüsameddin gives for the origin of the quarter's name, however, there is a date problem. According to Şehabeddin Tekindağ's entry on Barkuq, al-Malik al-Ashraf Sha'ban was killed in Cairo on 16 March 1377 (778); a dispute with Barkuq in 791 [1389] is therefore not possible. In those years Barkuq was deposed as a result of the revolts of Mintash, deputy of Malatya, and Yelboğa en-Nâsırî, and in his place Hâccî, son of Ashraf Sha'ban, was proclaimed sultan a second time; Barkuq soon after defeated Mintash's army near Damascus and regained the throne. It is within the bounds of possibility that the group Hüsameddin calls "supporters of Melik Eşref" were in fact Syrians who supported Ashraf's son Hâccî and Mintash; but this is an inference. No record directly documenting the settling of the Şamlılar in Amasya was found in the sources we examined.

Pîr Sinan and Şehre Küstü. Kadir Özköse's study of the Halvetî lodges in Amasya gives detail on the event Hüsameddin tells. Pîr Sinan, while a professor at the Mehmed Paşa Madrasa, attached himself to Seydi Halife, deputy of Habîb-i Karamânî, left his professorship, and became sheikh and preacher of the Mehmed Paşa Lodge. When he openly criticized Prince Mustafa in his sermons on matters such as the extravagance at the circumcision feast of his son Süleyman Çelebi and the squandering of the treasury, he was removed from preaching and withdrew to a remote corner of the city. The sheikh's death is 957/1550; the lodge his disciples had built stood, after his deputies Derviş Ali and Şeyh Ahmed Efendi, until 1241/1826. The quarter's name lives today in the form "Şehirüstü." Of the tomb Hüsameddin says was found in 1304, no trace remains today, according to the finding in Budak's work Amasya ve Halvetilik. Hüsameddin's saying "only its fountain exists" and the information that the lodge was above the fountain at the western end of the quarter are today still the only clue for those wishing to look for the lodge's site.

Ziyare and the Semendû Question

The place Hüsameddin calls the Ziyere Quarter is today the town of Ziyaret, attached to the central district of Amasya; its population in 2021 was 4,084. The local historiography of Ziyaret, in telling of the town's old names and Hoca Mevdûd ez-Ziyârî, largely rests directly on these pages of Hüsameddin. There is also a local view that the town's name comes from the nisba of Hoca Mevdûd ez-Ziyârî; but according to Hüsameddin the relation is the reverse: Hoca Mevdûd took the nisba "Ziyârî" from Ziyâre, where he was born.

The part of the section most needing discussion is the identification of the fortress called Zemendû or Semendû with Ziyaret. Present research shows that the fortress called Samandû or Şamandû in the Arabic sources is the Zamantı (in Byzantine sources Tzamandos) fortress in the Pınarbaşı district of Kayseri. According to the information Sevgi Parlak gives on the basis of Ernst Honigmann, this name appears as "Simandü" in Syriac sources, "Samandü" or "Şamandü" in Arabic sources, "Camndav" in Armenian sources, "Tzamandos" in Byzantine sources and "Zamantı" or "Zamantu" in Turkish sources. The fortress was built at the beginning of the tenth century by the Byzantine commander of Armenian origin Melias against the Arab frontier. In the Byzantine campaign of 950, Seyfüddevle, after taking the fortresses in the Elbistan region, came before Tzamandos, and Mütenebbî, who was with him, urged him in a poem to advance. The couplet Hüsameddin relays, "we visited Semendû; if he withdraws, our meeting place is the Golden Horn," concerns this campaign. It is therefore not possible to draw from this couplet the conclusion that Mütenebbî came to Amasya and saw Ziyare. In the first part of the introduction it was noted that the information that Mütenebbî visited Amasya must be approached with caution; this couplet strengthens that doubt.

The same similarity of names calls for care with the other records. It is known that the Zamantı fortress was repaired in the Seljuk period, in the 1230s, and was also used as a prison. It is highly probable that the fortress of "Zemendû" to which İbn Bîbî says Kır Han the Khwarazmian was exiled is also this Zamantı; but this is not plainly written in the sources we examined; it is an inference. Hüsameddin's rejecting in the footnote the identification of Semendû with Belgrade or Semendire by the commentator of the Kâmûs is accurate; it is true that Mesleme, Seyfüddevle and Kır Han did not go to Rumeli. But the existence in Anatolia of a fortress bearing this name and often mentioned in the Arab-Byzantine wars is a third possibility the author did not think of. His view that the name Zemendû comes from the "Sanit-Sanlı" Turks is an interpretation without a cited document that he himself presents as "melhûz," that is, a plausible conjecture. Ziyaret's historical value does not depend on this identification. The Keçioğlu Mosque rising on the site of the Hoca Mevdûd Mosque, the lake and private garden Bayezid II had built in his princehood, and the famous apples are information based on Hüsameddin's own observation and can be used with confidence.

The Architect Şâmîce and Other Names

Hüsameddin explains in a footnote that there were in Amasya two famous architects who lived in the same age and both bore the name Şemseddin Ahmed Şâmî, and that to tell them apart one was called "Şâmî Çelebi" and the other "Şâmîce Çelebi," with "-ce" giving the sense "little." The quarter's name comes from this second architect. The information found in present studies about persons named in this section, such as Hacı Hamza Bey, Hekim Bedreddin Mahmud Çelebi, Paşa Hatun and Sâbıkeddin Ebû Bekir, also rests largely on these pages of Hüsameddin; no other source independently confirming them was found.

Bibliography

Primary sources

• Abdîzâde Hüseyin Hüsâmeddîn Yasar, Amasya Tarihi, Amasya Belediyesi Kültür Yayınları, 2022, vol. 1, p. 116–123. amasya.bel.tr

Academic studies

• Semavi Eyice, "Beyazıt II Camii ve Külliyesi (Amasya)", TDV İslâm Ansiklopedisi, vol. 6, İstanbul 1992, p. 40-42. https://islamansiklopedisi.org.tr/beyazit-ii-camii-ve-kulliyesi--amasya
• Nazenin S. Güler, "Amasya II. Bâyezid Külliyesi'nin 1598 Depreminin Ardından Onarımına İlişkin Faaliyet Analizi", Amasya İlahiyat Dergisi, 27 (2025), p. 167-205. https://doi.org/10.18498/amailad.1737818
• Himmet Konur, "Amasya'dan İstanbul'a Saltanat Yolunda Bir Şehzade ve Bir Şeyh: II. Bâyezîd ve Cemâl-i Halvetî", Sufiyye, 13 (2022). https://dergipark.org.tr/en/pub/sufiyye/article/1152572
• Muhammet Okudan, "Hızır Paşa Vakıfları ve Amasya Hızır Paşa Medresesi", İtkan Akademik Araştırmalar Dergisi, 2/2 (2025). https://dergipark.org.tr/tr/pub/itkan/issue/91336/1652232
• Selim Özcan, "Amasya'da Sancak Beyliği Yapan Şehzadeler Döneminde Amasya Şehri", Amasya Üniversitesi İlahiyat Fakültesi Dergisi, no. 5. https://dergipark.org.tr/tr/download/article-file/19685
• Kadir Özköse, "Amasya'da Bulunan Halvetiyye Tekkeleri", Akademiar Dergisi, no. 5, Ankara 2018, p. 91-118. https://dergipark.org.tr/tr/download/article-file/606666
• Şehabeddin Tekindağ, "Berkuk", TDV İslâm Ansiklopedisi. https://islamansiklopedisi.org.tr/berkuk

Official sources

• T.C. Kültür ve Turizm Bakanlığı, Kültür Portalı, "Hatuniye Camii". https://www.kulturportali.gov.tr/turkiye/amasya/gezilecekyer/hatunye-kullyes-hatunye-cam
• T.C. Kültür ve Turizm Bakanlığı, Kültür Portalı, "Hızır Paşa Camii". https://www.kulturportali.gov.tr/turkiye/amasya/gezilecekyer/hizir-pasa-cam
• T.C. Kültür ve Turizm Bakanlığı, Kültür Portalı, "Saraçhane Camii". https://www.kulturportali.gov.tr/turkiye/amasya/gezilecekyer/sarachane-cam
• Ziyaret Belediyesi, "Ziyaret Kasabasının Tarihi". http://www.amasyaziyaret.bel.tr/index.php?modul=10_3&id=21

Books

• Sevgi Parlak, "Une citadelle du Moyen Âge: Forteresse de Tzamandos", Synergies Turquie, 4 (2011), p. 59-68. https://gerflint.fr/Base/Turquie4/parlak.pdf

Other sources

• "Tzamandos", Wikipedia. https://en.wikipedia.org/wiki/Tzamandos
• "Hatuniye Külliyesi" (Tokat), Wikipedia. https://en.wikipedia.org/wiki/Hatuniye_Külliyesi
• "Ziyaret, Amasya", Wikipedia. https://en.wikipedia.org/wiki/Ziyaret,_Amasya