Safranbolu

The environs of Safranbolu have been an area of settlement ever since the Paleolithic Age3. There are three large tumulus around Eflani. Homeros refers to this area as Paphlagonia. After the Persian and Hellenistic periods it became an even more densely populated region during the Roman and Byzantine eras. The 24 tumuli in the Safranbolu-Eflani region various rock-tombs, reliefs and a Roman temple in the village of Sipahiler, south of Safranbolu, are among the tangible evidence of these periods. There is no trace of either the Roman or the Byzantine era within the city of Safranbolu; neither is there any reference to its name during these periods. The historian Leonard suggests that Safranbolu could be the old Germia, while according to Ainsworth, as the city was formerly named Zafaran Boli, it could well have been Flaviopolis which literally has the same meaning: city of saffrons. Osman Turan writes that the city was named Dadybra before it was taken over by the Turks.

After the Turks came to Anatolia, the history of Safranbolu developed in relation to that of Kastamonu. This region was first occupied by the Turks at the start of the 12th century, during the reign of the Danismentliler. Later it was recaptured by the Byzantines, but the Cobanogullari settled here at the beginning of the 13th century. At the start, the Cobanogullari were loyal to the Seljuks, then, to the Ilhanlilar. The chieftain of Candarogullari from the tribe of Kayi, established at Eflani towards the end of the 13th century , was also loyal first to the Seljuks, then to the Ilhanlis; was independent for a short period at the beginning of the 15th century, and stayed in power until 1461, then becoming loyal to the Ottomans. The name of the city is believed to be Zalifre or Zalifra during that period. The Eski Cami, Suleyman Pasa Madrasa and Eski Hamam (Old Baths) in Safranbolu are from the period of the Candarogullari. All through these periods and later, in the Ottoman era, Kastamonu has always been the regional centres. Starting from the Candarogullari period, for a long time under the Ottoman rule Safranbolu was referred to as Tarakli Borlu. The names Zagfiran Borlu and later Zagfiranbolu were used from the start of the 18th Century onwards.

Documentary research on the history of Safranbolu during the Ottoman period is very scarce. Some names may emerge when we look at its historical buildings; Cinci Hoca, Koprulu Mehmet Pasa, Izzet Mehmet Pasa being among the prominent people who have left their mark on Safranbolu.

No records have yet been encountered regarding any buildings from the Byzantine times in Safranbolu. Probably, the Hagios Stephanos church (Ulucami) in Kirankoy was built by Theodora. The Eski Cami mosque may have been transformed from a Byzantine church. The remains of buildings belonging to the Turks start from the Candarogullari period. These have undergone various repairs and transformations through time. Only the most significant buildings are listed below.

There are around 30 mosques. The oldest one is the Suleyman Pasa Camii (Eski Cami) mosque from the Candarogullari period (14th century). The other most important ones are Koprulu Mehmet Pasa mosque (1662), Izzet Mehmet Pasa mosque (1779).

The Suleyman Pasa Madrasa (14th century) of which only the foundations exist today, is the only educational building worth noting.

Cinci Hoca Hani (Cinci Hodja Caravanserai 17th century), Eski Hamam (Old Baths 14th century), Yeni Hamam (New Baths, 17th century). In addition to these buildings, approximately 180 fountains and 15 bridges can be listed.

Looking at these structures, we can assume that Safranbolu began to gain significance in the 14th century .It attracted the attention of some prominent statesmen starting from the 17th century through the 18th century; and since then, with the increase in its own economic power, continued to add many more buildings, mostly small mosques and fountains, to the existing stock.

In order to evaluate how and to what extent Safranbolu was influenced by its environment near and far, it is necessary to take a brief look at the systems of transport and means of communication with the outside world in the past. Safranbolu was in contact with its environment both by land and sea. In the 17th century, part of the caravan route of Istanbul-Bolu-Gerede-Tosya-Amasya-Tokat- Sivas used to start from Gerede and reach Sinop passing through Safranbolu and Kastamonu. This means that Safranbolu was an important stop-over point before Kastamonu, on the Gerede-Sinop route. Cinci Ham (Caravanserai) was built for this purpose. The large size of the Han can give us an idea as to the intensity of the traffic on this route. Amasra was the safest seaport for Safranbolu. However, maritime transport was conducted via Bartm, due to its proximity. Travellers starting from Safranbolu on horse-back, reached Bartm at the end of the second day, where they awaited the ship and suitable weather. For this reason, large caravanserais of 20 to 30 rooms were built in Bartin. The distance of 10 kms, between Bartin and the ship was covered in four hours by boats, towed down the river. The sea route was mainly used for travels to istanbul from Safranbolu. Mulesmen “consignee” carrying goods to Istanbul commuted between Safranbolu and Bartin.

The second link with Istanbul was provided by land. This was a more tiring route. Accompanied by the mulesmen, the travellers stopped over at Viransehir (Eskipazar) the first night and stopping overnight at Gerede, Bolu and Duzce they arrived at Hendek on the fifth night. On the sixth day they took a train from Adapazari and finally reached Istanbul on the seventh day. Before there were any railroads they probably either took a boat from Izmit, or continued their way overland. In 1924 the journey to Kastamonu lasted.22 hours, to Zonguldak 24 hours and 26 hours to Bolu. Meanwhile the construction of an automobile route between Safranbolu and Bartin had begun. The bus trip to Istanbul over Ismetpasa-Gerede took 13 hours even in the 1940s .

Relations with Istanbul must have been very old. Cinci Hoca (?-1948) a native of Safranbolu built the big Han in Safranbolu after being affiliated with the Palace and being appointed the Chief Military Judge for Anatolia. Later, one of the most powerful viziers of the Ottoman Empire, Koprulu Mehmet Pasa (1575-1661), had a mosque built in Safranbolu. Izzet Mehmet Pasa (1743-1812) of Safranbolu who was also promoted to the rank of vizier in 1794, had a big mosque built bearing his name, in Safranbolu in 1796. These examples reflect the cultural relations between Safranbolu and Istanbul through the 17th and 18th centuries. It is only natural that these relations should have influenced greatly the cultural life and art of Safranbolu. On the other hand, people from the environs of Safranbolu, especially from the Yoruk village, who went to work in Istanbul in the 15th and 16th centuries were mostly engaged in the bakeries industry. This tradition continues even today. Constant relations and communication between Safranbolu and Istanbul was in a way provided by the mulesmen. These people who were also called consignees carried people and goods between Safranbolu and Istanbul as well as distributing money-orders, mail and gift parcels.

After Istanbul, the second most intense relation was with Kastamonu; for up to 1927 it was this provincial centre that Safranbolu was administratively attached to. As for the relation with its surrounding villages and towns, Safranbolu constituted an important centre for them. Villagers had to come here for their official affairs, apart from bringing their products to the market. On the other hand, tradesmen from Safranbolu went to the neighbouring villages and towns to sell their goods. The most important market was in Eflani. In addition to Eskipazar, Ovacuma, Toprakcuma some of them went as far as Gerede, Bartin, Daday, Cerkes, Arac, Kastamonu and Kizilcahamam, so as to market their goods. They usually travelled in groups.

The villagers used to work as sharecroppers in the fields outside Safranbolu, owned by the people of Safranbolu. Occasionally they came to the city , either to give a hand during the seasonal migration or to work in the larger orchards and vineyards at vintage time.

Transport in the Recent History: Horses and donkeys were the only means of transport in the city, even in the 1940s. Animals were always used for commuting between the Baglar region and-sehir in the summer. Grains, straw, firewood, furniture and almost everything else were also carried on donkey or horse-back. In those years there were 22 cars, 12 buses, 13 trucks and 11 minibuses in Safranbolu. Passengers were regularly carried between Karabuk and Bartin.

Communication as well as transport gained speed after the introduction of railways to Karabuk in 1935.

The oldest records regarding the population date back to the 19th century. Ainsworth says that in 1838 there were 3000 houses belonging to the Moslem population and 250 houses belonging to the Christians; 150-200 houses in the Baglar and Bulak districts and around 150 houses in the Tokatli Baglar district. These figures may not be very accurate simply because, due to the misleading impression produced by the varying perspectives resulting from the topography of Safranbolu, Ainsworth may have overestimated its size. Mordtmann for his part, mentions 2000 Moslem houses and 250 Christian houses in 1852. This also is an exaggerated estimation. Cuinet, in his book dated 1894, mentions 1500 houses and a population of 7500, 4705 of which were Moslems and 2795 Greeks. Semseddin Sami assumes the population to be 8000 in his book dated 1894. Ali Cevad gives the same figure, 8000, including 1500 Greeks for the year 1895. Leonard makes a guess at 500 Greek and 2000 Turkish houses in 1903. Yalkin lists 1766 houses in the sehir and 1075 houses in the Baglar districts in 1940.

The Greeks were mainly engaged in trading, shoe-making, tailoring and masonry and they spoke Turkish. They did not have separate summer houses. During the mutual exchange of populations they went to Greece.

During the 1965 census there were 1140 houses in the sehir, 249 in the Kirankoy and 912 in the Baglar regions, making a total of 2301.

From 1927 onwards (the first census after the founding of the Republic in 1923) accurate figures regarding the population were obtained at regular intervals.

We are not informed about the number and characteristics of the population before the end of the 19th century. Studying the distribution of the buildings of significance within the city we can assume that the settlement started in and around the castle and soon spread out, filling the valley. It must have been only after the increase of wealth and security that the orchards were transformed into summer settlements, thus creating the Baglar district. Probably the population never exceeded 10,000, even in the old days.

It can well be said that apart from the local dignitaries (beys), administrators and the Greeks, Safranbolu had a homogeneous social structure. The high level of income and the self-sufficient economy of the period secured this. The fact that each family owned two houses (winter and summer) is an evidence of the homogeneity of social status. Production and trade mutually controlled and supported one other, within a guild system. Social stratification began to emerge only after the guild system was abondoned; the economic system began to disintegrate and the Iron and Steel Factory was installed nearby.

The distribution of the population according to various social strata today is as follows: labourers 37 %; civil servants 20 %; small tradesmen 11 %; craftsmen 8 %; merchants 4 %; farmers 1 % and 19 % in various other groups.

There are some nomadic villages around Safranbolu: the main ones being Yoruk, Hacilarobasi and Davutobasi. Apart from those who settled down in 1935 there were some tribes (Tahtaci and Cepniler) that continued their nomadic way of life.

In the Ottoman Turkey of the 1850s there were 32 provinces (eyalet), 125 sub-provinces (liva) and 1234 townships. Safranbolu was a township of the Kastamonu province. The other sub-provinces were Kocaeli, Bolu, Sinop and Viranehir. Viransehir was transformed into a township after 1860.

In 1927 Safranbolu ceased to be administratively attached to Kastamonu. It became a township of Zonguldak.

The most important educational building of old times was the Candaroglu Suleyman Pasa Madrasa (14th century), a big and significant building for its period. It was a madrasa of the 16th century where tutors received a considerably high perdiem (20 akce’s); this being an indication of its level. As this madrasa was repaired under the reign of Sultan Abdulmecit in 1846, it must have continued to be an educational centre up to the end of the 19th century. Koprulu Mehmet Pasa madrasa, which was later demolished was adjacent to the arasta (market). In the 19th century the existing Koran schools and kindergartens were reorganized as primary schools. During the same century, schools were opened for first and second level secondary education. The first level secondary schools which were opened in Safranbolu between 1910 and 1915 were closed down in 1924 due to the scarcity of pupils. Cuinet lists 12 madrasa, 1 secondary school, 170 Moslem and 8 Greek primary schools within the boundaries of the township; while .S. Sami refers to 12 madrasa, 1 first level and 1 second level secondary school, 173 Moslem and 3 Greek primary schools. In Safranbolu, as soon as they were 4 years, 4 months and 10 days old, every Moslem boy and girl were subjected to a special ceremony of initation to school, in the presence of a “reputed learned person” of the vicinity, during which each of them recited the “besmele”, the first sentence of the Koran. This apparently shows the traditional importance attributed to education by the people of Safranbolu.

According to the Salname of 1317 i.e. (1901) of S. Sami, there were two libraries in Safranbolu. Some of the other institutions which played a role in the cultural life of the Ottomans were the dervish lodges (tekkes). The Kalealti (1550) and Haydar Aga Lodges of the Naksibendi religious order and the Ali Baba lodge (1824) of the halvati religious order are those known today.

The guild system was also an important institution which apart from providing vocational training, taught the principles of proper behaviour and ethics. The existence of a well organised cinema in 1924 indicates that the society was of a certain cultural level.

Safranbolu owns the richest heritage of folklore in the area. Its traditions, customs, folk-tales, folk-songs, music and folk-dances are each worth thorough research. We can trace the characteristic features of the Turkish society behind each and every one of these folkloric items.

While studying the houses of Safranbolu, their spaciousness; their regular and steady construction; the wealth of their spatial organization; their large gardens with numerous fruit trees and ponds (either in open air or within pavilions); the fact that each family owned a summer and a winter house; plus the dignity , elegance and self-esteem of its people, all induce us to search for the causes of this prosperity.