The stages of customs and ceremonies covering the whole wedding procedure can be listed as following:

A. Before the wedding
I. Matchmaking and asking for the hand of a daughter
II. a. Verbal agreement to betrothal
b. Sherbet
c. Engagement
III. Koran-accompanied wedding gift announcement
IV. Sending and exhibiting the trousseau
V. Bridal bath

B. Wedding
I. Henna night
a. Bride henna
b. Groom henna
II. Receiving the bride
III. Marriage
IV. Bridal Chamber
V. After the Bridal Chamber

C. Practices after the wedding
After the decision that a young man is to marry has been taken, the journey begins with looking for a potential bride. In traditional parts of society in particular, families which wanted to marry off a son used to take a leading role in the search for a bride. It may be observed that this situation has started to change recently. Young people themselves choose the people whom they will marry after dating them, or the decision is taken together with the family.

In the form of marriage that is initiated by “viewing visits”, the mother of the boy and women close to the family visit the home of the girl and inspect her. If they like the girl, she is then shown to the groom. If he also likes her, the family decides to officially ask her family for her hand.

Visiting the home of the girl and asking her father for her hand is called “dünürlük” (task of father and mother-in-law), “dünürlüğe gitme” (visiting as father and mother-in-law), and “elçiliğe gitme” (visiting as an envoy) and similar names. The prominent women and men from the family visit the girl’s family to ask for her hand according to the command of God and the word of the Prophet at a previously determined sacred date (Thursdays and Sundays are generally considered days of good omen). Yet since the girl’s home is expected to be a place of modesty, the girl’s family does not give its consent on the first visit. A few visits to ask for the girl’s hand are made, giving the family of the girl enough time to think about it. If the family gives its consent, a verbal agreement to betrothal is made. In accordance with the request of the two sides, the bride and groom may put on their engagement rings on the same day, and this is sometimes done at an engagement ceremony held separately. After verbal agreement to betrothal has been made, the guests and the hosts drink sherbet to provide a sweet harmony between the families, which is a widespread custom. Drinking sherbet means that the family of the girl consents to the marriage and that it will go ahead. The families also discuss issues such as the dates of the engagement and wedding ceremonies, the household goods to be purchased or the amount of bride price as they make their verbal agreement to the betrothal.

After both sides have completed their preparations, an engagement ceremony is held at the girl’s home, generally with the women in attendance. The man’s family hands over the jewelry and other gifts purchased for the girl; in return, her family also gives presents. The ceremony can include an engagement feast if the sides so wish. This joyous event is at the same time celebrated with entertainments. Engagement means both take a step towards to the marriage and starting period determined for the wedding and an opportunity for the both sides to get to know each other and maintain a harmonious relationship. In the event of disagreement between the sides, the engagement can be broken down, although this is almost always a last resort.

The next stage after the engagement is the wedding. First of all, the people around should be invited to the wedding. Another custom that is fading nowadays is distributing “recited” food or gifts to the people in the village. (The Koran is recited as the gifts or food to be distributed are prepared, hence the name.) In one sense, a wedding invitation can even be “recited”. One individual is charged with distributing the ‘recited’ gifts to the village. These can be a piece of cloth, a handkerchief, a hand-painted kerchief, or food such as sugar and pastries. As these are distributed the guests are also invited to the wedding.

Although fairy tales mention wedding ceremonies lasting forty days and forty nights, they generally last for three days in Anatolia. Currently, two-day ceremonies held on the weekends are preferred for economic and social purpose.

The wedding ceremony, the basis of marriage, consists of two main parts:
a. Henna night
b. Receiving the bride

The ceremony held one day before the wedding in the home of bride and groom is called the henna night. It generally takes place at the girl’s home and among the women, although either side can elect to host it.

A flag is planted on the roof of the man’s home at an early hour on the day henna night will be held. This is done by a specially chosen standard-bearer in the company of a large crowd, who celebrate the occasion amid great festivities. In some places, a meal called flag bread is handed out to the crowd. Flag-planting means the wedding has officially started.

On the day of henna night is to be held, or a few days earlier, the trousseau is taken from the girl’s home and brought to the man’s, and the bridal chamber is prepared. The trousseau is sometimes exhibited to the guests for a few days in the girl’s home before the wedding, and in the man’s home during and after it. It is a widespread tradition that someone sits on the trousseau chest, asking for a tip as it is taken from the girl’s home. In addition, in the early hours of the day the henna night is to be held, a group of women from the bridegroom’s family take the henna that will be placed on the bride’s hands and feet, her clothes and the food that will be offered to the guests to the girl’s home, again to the accompaniment of great festivities. The women who gather in the girl’s home on the henna night have fun for a while, but later try to make her cry by singing sad songs. Henna that has earlier kneaded with water is brought in on a tray surrounded by candles and placed in the middle of the room. In some places, the henna is first put on the hands of the bride and then distributed to the guests; the other areas the henna is first distributed to the guests, and only after everybody has left it is placed on the bride’s hands. If the woman so wishes, henna can also be placed on her feet apply to the hair. Considerable attention is paid to charging a woman with a happy marriage, called the “başı bütün” (meaning “whose head is complete”, In a sense, this describes her as someone who has a complete family with husband and children and whose marriage is whole, not separated by divorce) to knead and distribute the henna and apply it to the girl’s hand. The woman places the henna on one of the bride’s hands, and a young girl places it on the other. Before the henna is applied, coins or gold are also placed in her hands.

The day after the henna night is the day for receiving the bride and of the main wedding ceremony. Both sides to the wedding offer food to the guests, usually entertaining them to the accompaniment of drums and reeds. In the early hours of the morning, ceremonies known as the bridegroom shave, preparing the bridegroom and such are held at the man’s home. The bride is readied in her own parent’s home. Professional women who work at all wedding ceremonies and prepare the wedding feasts are generally employed for this. On that day, the guests in the man’s home go to the girl’s house to receive the bride. As the bride leaves her father’s home, a red belt, also called a belt of perseverance, is tied around her waist by her brother or uncle. After the bride has said farewell to her family, she is taken out of her father’s home to the accompaniment of prayers, sometimes to hymns, and sometimes with festivities accompanied by reed and drum. As the bride leaves her home, she does things at home so that her single friends may also marry. These include unraveling an unfinished stocking before she leaves so that her friends can marry one after the other in rapid succession, like the unraveled stocking. Some religious and magical rites are performed to provide the couple with happiness, for a smooth marriage as the bride is leaving her father’s home and as she steps into the man’s home. These include a mirror being held behind the bride as she leaves her father’s home, expressing the wish for her to have a bright life. In the same way, as she is passing through the threshold of the man’s home, butter, honey and similar things are spread on the threshold and the door jamb with the aim of providing a sweet harmony between the bride and the people in her new home.
People throw out the sweets, coins, dried fruits and nuts over the head of the bride, as an expression of a wish for abundance.
The night of the wedding, a small feast is given to the remaining few guests in the house of the groom’s family, and then a religious ceremony is held to marry the couple, presided over by the imam. In earlier times, the official wedding could be held any time after the ceremony; but recently, great care has been taken that the official wedding should be held before the wedding ceremony. The official wedding is usually held when the families of the bride and groom come together to go shopping for the ceremony.

After the religious ceremony, the couple come together in their own room. Meanwhile, a series of religious rites and spells are performed to provide a harmonious relationship between bride and groom. These include thrusting a knife into the door of the room, or opening a lock in front of the door. In addition, the people there are asked not to cross their hands and arms. Food specially prepared earlier for that night by the bride and placed in her trousseau chest, together with a food tray with other meals, are left in the room. In some places, a single spoon, a single fork and a single glass are put on the tray to oblige the bride and groom to share them. It is believed that they will get used to each other much quicker that way. Then follows the custom of inspecting the bed sheet that is the symbol of the bride’s innocence and chastity. The aunt or cook who is responsible for organizing the wedding is informed of the situation of the bride, and then conveys this news back to the families. Sometimes, if the bride proves not to be a virgin, she may be sent back to her father’s home.

The day after the wedding, other festivities called the bridal veil day, face revealing or head covering are held. These are much simpler than what has gone before and involve only the women. In earlier times, the bride would be taken to the village fountain and asked to fetch water during these festivities. The bride also used to knead dough and cook pastry. This was the result of a belief that such things would bring abundance to the new home. These things have all been forgotten, however. Bridal veil day festivities are not held in many places either any more.

On the same subject, places which are considered sacred include the graves and tombs of holy figures, intersection points of three or four roads, wells, springs, fountains, pools, lakes, trees, plants etc.

Birth, the first turning points in the life, is almost regarded as a happy event in Turkey as in the rest of the world. Every child that comes into the world is a source of happiness not just for its mother and father, but also for relatives, friends and neighbors. That is because every birth increases the number of family members, and increased numbers have always meant increased strength. Families belonging to small communities and ethnic groups are in particular feel safer and stronger as their population increases. The common expression ‘children make the family’s kettle whistle’ is a clear emphasis of the importance attached to the matter.
On the other hand, birth also increases respect for women, and ensures their place in the family group. Infertile women experience social and psychological problems, as men do, who are unable to have children since they have difficulties in taking their rightful place in the male community, no matter how much those close to them underplay the problem. The father has confidence in the future as a man with a child and gains respect among relatives and friends. In the same way that a childless woman is scorned, a man feels much the same social and psychological embarrassment because he is not regarded as man, creating a pressure imposed by his relatives and friends.
Birth, that gives to the mother an identity and completes her, as well as giving confidence to the father and strength to the family, is attributed almost importance by the couple and their relatives. Some transition customs and ceremonies accompany birth and the phases connected to it.
One of the most important transition phases in birth, the origin of life, is tradition and custom.
Since birth is a turning point, belief and custom obliges women to abide by certain traditions, starting from the very desire to have children in the first place. In this way, beginning with the desire to become pregnant, the mother is encouraged to abide by hundreds of processes imposed by belief, custom and religion.
Thus, the process of birth is governed by hundreds of customs, beliefs, and religious and magical rituals, starting from the woman’s wish to conceive.
The customs, beliefs and traditions related to birth in Anatolia can be examined under three main features;
- Pre-Birth
- Birth
- After Birth.

Pre-Birth

The measures related to pre-birth customs, traditions, and beliefs mainly focus on avoiding infertility, conception, cravings, pregnancy, predetermining the child’s sex, and things pregnant women are expected to avoid.

Conception and avoiding infertility;
In Turkish society, it was usually the woman who was blamed when a couple failed to have a child, and the measures taken and practices followed mainly focused on her.
These customary measures in the past generally consisted of;
- Practices with a religious or magical aspect,
- Practices of popular medicine,
- Methods of medical treatment.
Today, men and women are equally regarded as the possible cause of any infertility, and both will undergo medical treatment. Although traditional treatment methods are still existing today, where modern medical treatments generally prevail in both rural and urban areas.
Cravings (during pregnancy);
When a woman reaches this particular “craving” phase, she may avoid doing certain things. In particular, she may avoid touching particular objects and eating certain foods, or else she may feel a particular craving for certain foodstuffs. These are considered physiologically necessary to meet the lack of various substances in her body.
Such women generally avoid hot, bitter or spicy foods, or are forced to do so by those around them. That attitude is very prevalent, and can clearly be seen in the expression ‘Eat bitter food and give birth to a girl.’ Eating sweet food and consuming sweet liquids is believed to encourage the chances of having a boy. This is reflected in another saying, ‘Eat sweet things and give birth to a cavalryman.’
Pregnancy;
Pregnant women, or those who have just had children, are regarded in some sense as unwell, and treated accordingly. To put it another way, the cultural values of the pregnant woman’s peer group and the community in which she lives, inspire them to regard her in that way. As a result of these values, they then expect her to behave in line with those expectations and to play a particular role.
The pregnant woman may be described as “yüklü” (loaded), “iki canlı” (with twin lives), “ağır ayak” (slow-footed), “koynu dolu” (full-bosomed), “boğru dolu” (full-breasted) or “guzlacı”.
The sex of the child;
One matter for considerable speculation during pregnancy is the sex of the child.
In Anatolia, estimates made by taking into consideration are follows;
- The physical appearance of the woman,
- The food the woman has consumed,
- The attitude of the woman,
- The length of time the child moves in the womb,
- The form of birth pains.
Nowadays, families are mostly resort to modern medical methods rather than traditional ones in matters related to the sex of the child.
Things pregnant women are expected to avoid or do;
It has been scientifically proved, that the unborn child is influenced by all its mother’s actions, from the moment of entry into the womb; in this respect, a system of beliefs applies across of the Turkey, where traditions are still prevailed.
This system of beliefs are lead on the pregnant woman to avoid certain forms of behavior or to engage in others.
Some forms of behavior that the pregnant woman is expected to avoid during her pregnancy are:
- Not looking at bears, monkeys, and camels,
- Not eating fish, rabbit, trotters or sheeps’ heads, and not chewing gum,
- Not attend funerals or looking at the deceased,
- Not secretly taking and eating anything.
There are various other measures taken apart from those listed above; these are forms of behavior with a positive inclination that share the same origin.
Some forms of behavior for a pregnant woman is expected to engage in are;
- Looking at the moon,
- Looking at beautiful people,
- Smelling roses,
- Eating quinces, apples, green plums and grapes.

Childbirth:
Triditionally, in most parts of Anatolia, women used to give birth at home in their villages with the help of midwives, and the majority of practices carried out during childbirth were believed to make the whole process easier.
Some of these practices were;
- Unfastening the woman’s hair,
- Opening locked doors, chests and windows,
- Feeding birds,
- A woman who had earlier had an easy labor would rub the back of the pregnant woman,
- Shooting in the air,
- Putting the woman on someone’s back and shaking her,
- Making the woman jump down from a high place,
- Making the woman lie down on a piece of cloth and rocking her.
Nowadays, childbirth takes place in hospitals and with the help of qualified midwives in remote and mountainous villages.)

After birth:

Practices after birth can be grouped as regarding;
- The child’s umbilical cord and placenta,
- Accouchement,
- The idea of the mother-snatcher or baby-snatcher,
- The forty-day threshold,
- The forty-day precautions.
Child’s Umbilical Cord;
In the same way, there is a belief that the food and drink a pregnant woman consumes, and the people, animals and things she looked at all affects the child and the same belief applies to the relation between the child and the umbilical cord and placenta.
That is why the child’s umbilical cord cannot be thrown away haphazardly without, it is believed, influencing the infant’s future, employment and life.
In the light of this belief, the umbilical cord;
- is buried in the courtyard of a mosque. (For the child to be a devout person)
- is thrown over a wall or into a school garden. (For the child to be an educated person)
- is buried in a stable. (For the child to be an animal lover)
- is thrown into water. (For the child to search for his/her destiny elsewhere)
The placenta is described as the end, friend, or comrade of the child. Since the placenta is regarded as part of the child, and even as the child itself, it is wrapped up and buried in a clean place in a clean piece of cloth after birth.
Since women give birth in hospitals today, practices related to the placenta have totally vanished, although customs and beliefs regarding the umbilical cord are still common.
Accouchement;
Women who have just given birth are referred to as “loğusa”, “lohsa”, “emzikli”, “loğsa”, “nevse”, or “kırklı”. The length of time a woman who has just had a baby will stay confined to bed depends on her own physiological condition, the question of whether the birth was a difficult or an easy one, climate, environmental considerations and how much the woman is loved by her family.
It is a common belief in Anatolia that women are under the influence of various supernatural forces during accouchement. “The grave of woman in accouchement is open for forty days” (the accouchement period is believed to last forty days), is a saying commonly used in traditional areas that supports this belief.
The idea of the “mother-snatcher” or “baby-snatcher”;
The mother or baby-snatcher is conceived of as disturbing women and newborn babies during accouchement and sometimes even killing them, and may be referred to as “al”, “cazı”, “cadı”, “al anası”, “al kızı”, “al karası”, “koncoloz”, “goncoloz”, and “kara koncoloz”.
People in Anatolia resort to a number of practices, to protect against the mother or baby-snatcher, who is believed to live in stables, haylofts, mills, deserted ruins, wells, water sources and places where women in accouchement and newborn babies are left alone. Some of these practices are;
- Hanging brooms, Koran, onion, garlic, and blue beads believed to protect against the evil eye in the room where the woman and newborn baby lie,
- Inserting a needle or packing needle under the pillow of the woman or newborn baby,
- Placing sharp tools such as daggers, sickles, knives etc. under the pillow,
- Putting breadcrumbs and water in the room.
Practices related to the mother or baby-snatcher are still to be found, although much less frequently than in the past.
The forty-day threshold belief;
People in Anatolia call any sickness experienced by the mother or the baby and any failure to regain health within 40 days of giving birth as “the falling forties” or some similar name such as name; “kırk basması”, “kırk düşmesi”, “kırk karışması”, “loğusa basması”, and “aydaş”. It is a common belief that a number of living things and objects will harm mother and newborn baby in the forty-day period after birth. Practices and measures to prevent the ‘falling forties’ are very common.
In order to prevent the ‘falling forties’;
- Mother and baby are not allowed out for forty days,
- Care is taken not to bring together women and newborn babies who have not passed through this forty-day period.
The falling forties in a baby used to be related to poor development and weight loss. Various religious and magical practices were considered to be a remedy to prevent the falling forties.’ Nowadays, such practices are almost extinct.
Forty-day precautions;

Washing the mother and child within 40 days of birth to prevent them falling ill within that period is known as “making the forties”. It is commonly referred to as “kırklama”, or “kırk dökme” and “kırk çıkarma”.
The practice is commonly carried out on the 40th day after birth. This period differs according to region, however, and may be carried out on the 7th, 20th, 30th, 37th, 39th or 41st day. Although there may be some differences in procedure in different regions, the aim is the same.
“Making the forties” is still a common practice today as in the past among those customs and practices related to birth.

KARAGÖZ
This is a shadow play based on the movements of representations of people, animals or objects called “tasvir” made of water buffalo or camel skin with the help of sticks against a curtain with s strong source of light behind it. The play takes name from its main character, Karagöz.

Southeast Asia is considered to be the origin of shadow theatre. There are different opinions as to its existence in Turkey. According to one view, the “kor kolcak” and “ cadir” games of Central Asia were in fact examples of shadow theatre and came to Anatolia by means of migration. Another opinion holds that Sultan Yavuz Selim brought shadow theatre artists to Turkey when he captured Egypt in 1517.

Karagöz, which took its final shape in the 18th century, was always one of the most popular forms of entertainment. Karagöz shows are performed by one single artists. Movements of the models on the curtain, their voices, different accents and mimicry are all carried out by a single person.

The subject matter in Karagöz is dealt with in an amusing way. The main comic elements are double meanings, overstatements, word games and mimicry.

1. The initial section, in which Hacivat comes onto the curtain with singing and calls for Karagöz, is called “mukaddime.” In this section, the poem that is read out by Hacivat emphasizes that the play aims to teach people and has an element of Islamic mysticism.
2. In the “muhavere” section, there is a discussion between the main protagonists, Karagöz and Hacivat, apart from the main subject matter and based on words, not action. “Muhavere” may also be composed by using repartee. In this section, there is an emphasis on the differences between the characteristics of Karagöz and Hacivat. The “muhavere” may or may not be related to the play itself. There are also some other types of muhavere, such as muhavere with double Karagöz, transient muhavere or interval muhavere.
3. The section in which story is told and the other characters come onto the curtain is called the “fasil.” The play takes its name from the topic that is set out in this part. Some characters leave the play in this section, although Karagöz and Hacivat stay on the curtain.
4. In the final part, Karagöz and Hacivat announce that the play is about to end, apologize for their mistakes and announce the following play.
Karagöz also contains a considerable element of satire and lampooning, which refer to the state authorities in a comic style.

The main characters in the play are Karagöz and Hacivat. Karagöz represents the morals and common sense of the nation. Hacivat has had a good education and lives in harmony with the prevailing system of corruption. The other characters in the play are Tuzsuz Celebi, Matiz, Beberuhi, Arnavut, Yahudi, Cerkez, Kürt and Laz,

Karagöz attracted the interest of and was supported by the palace. In the ceremonies and circumcision rituals organized by the palace, Karagöz plays were a major attraction.

Karagöz became an integral part of the Istanbul-based Ottoman culture. We can observe elements of daily life of Istanbul in these plays. Agalik (generosity), Büyük Evlenme (Marrying Old), Kayik (boat) and Tahmis are some examples of this. The other well known Karagöz plays are Ferhat and Sirin, Balikci (fisherman), Cazular, Kanli Nigar (Bloody Nigar), Layla and Mecnun, Ters Evlenme (Converse Marriage), Tahir and Zühre, Yalova Sefasi (The Pleasure of Yalova), Karagöz’ün Yaziciligi (Karagöz as a Writer), Karagöz’ün Asikligi (Karagöz in Love), Karagöz’ün Hekimligi (Karagöz the Doctor).

Karagöz Techniques
The curtain on which Karagöz plays are performed is called the “ayna” (mirror). Curtains used to be 2 x 2.5 m at first, but were then decreased to 110 x 80 cm. Inside, there is a “pes tahtasi” placed under the curtain. Added to this there are a bell, tambourine, bamboo, nareke (pipe) and candles or an electric bulb to illuminate the curtain. The models used in the play are 32-40 cm long and generally made of camel or water buffalo skin. The leather is made transparent by the use of a special method in which it is processed with sharp knife called a “nevregan.” The individual parts of the puppets are tied to each other with cords known as ‘kalkut’ or ‘kiris.’ After this process, the puppets are colored with Indian ink or natural paints.

Karagöz, which was an important source of entertainment in the Ottoman period, used to be perfprmed during Ramadan, religious ceremonies, at circumcision ceremonies and in coffee houses or gardens. It commented on the social events of the period in a satirical style, and as we know, it was generally performed in Istanbul. It spread to other parts of Anatolia as artists began to go on tour.

Today, Karagöz is generally performed in tourist hotels and restaurants. It also reaches a wider audience by means of television.
Work on Karagöz, which is trying to survive under difficult conditions, is co-ordinated with the Ministry of Culture and the Turkish National Center of the International Union of Puppet and Shadow Theatre (UNIMA).

PUPPET
Puppets, meaning “baby” in Turkish, are one of the oldest forms of entertainment, and have been found in Anatolia under different names such as korcak, kudurcuk, kaburcuk, kogurcak, kaurcak, lubet etc. Puppet shows “Korkolcak” and “Cadir Hayal” (puppet with ropes) are also known by the same names in Central Asia, which is therefore believed to be the origin of the whole tradition.

Puppet shows can be seen in many Turkish communities, and have their own basic techniques. They have been performed in Turkish cities since the 17th century, and are generally known as “bebek, cömce, gelin or karacor” in villages. The puppet show a play of movement and considerable volume that takes its topics from daily life and literary stories. It has been performed since the 14th century. The main characters of the play are “Ibis” and “the old man.” While Ibis is cunning and good at making quick replies, the old man is wise and wealthy.

The art of puppetry, which consists of different elements such as puppets with rope, hand puppets, car puppets and chair puppets, has lost much of its importance since the 19th century. Only a few artists worked to keep this art alive in the republican period. Today, Ihsan Dizdar, Selim Basegmez, M. Tahir Ikiler, Haluk Yüce and Duygu Tansi are still working to perpetuate the art.

MEDDAH

Meddahlik (the art of the meddah) is the art of storytelling and mimicry. The curtain, stage, decoration and costumes are all found in a single person, and it is therefore a one-man show.

The meddah tells stories to audience while sitting on a chair. His stories deal with events from daily life, folk tales, epics, stories and legends.
The stage props of the meddah are a handkerchief and a cudgel. He begins his stories, that are generally funny and have moral and literary conclusions to them, by saying, “r’viy’i ahbar, n’kil’n-i sar ve muhaddiis’n rüzigar söyle rivayet eder ki…” (The skies, legends and the voice of winds say that…) and after giving information about the main characters, he tells his tale. The meddah works alone, sole actor in a play that includes many characters. The meddah would perform at the Ottoman palace, in cities, on Ramadan nights, in coffee houses and at circumcision feasts in an age when listening was much more popular than reading. Meddahlik is the predecessor of the stand-up shows of today.

Theatrical Presentations in Villages

VILLAGE PLAYS
Village plays are ritual plays performed by villagers on special days, festivals and wedding ceremonies, and are aimed increasing abundance and good health or else to welcome in the New Year. These plays are performed either in open spaces or indoors on winter days. These plays have come down from ancient times, although they have changed in the process, but the first examples were performed to give thanks to the god and supernatural powers for abundance and prosperity in life. These plays are based on myths and similar beliefs and contain the cultural essence of the people of Anatolia, cultural elements brought in from Central Asia and some other Islamic elements which entered Turkish culture after conversion to Islam.
Village plays are examples of primitive theatre. More than artistic concerns, they have social and religious functions.
There are different types of village plays, such as those dealing with daily life (the blacksmith, barber, ploughing etc.), plays that refer to animals (the camel, bear, fox, eagle, etc.), those that concern themselves with the changing seasons (a bride that has very sparse hair), plays that are performed for the increase of abundance (saya visits, ram mating ceremonies, the cemal play etc.), and plays for rain.
Cemal Play: This is performed on the day of sowing or at the end of the harvest.
Ram mating: This aims to control the reproduction season of the animals, since their young are unable to survive or feed themselves in the winter months. This is one variety of seasonal festival.
Face of Camel, Face of Sheep: Performed on the day when the unborn young grow their first hair inside the wombs of pregnant animals.

KARAGÖZ
This is a shadow play based on the movements of representations of people, animals or objects called “tasvir” made of water buffalo or camel skin with the help of sticks against a curtain with s strong source of light behind it. The play takes name from its main character, Karagöz.

Southeast Asia is considered to be the origin of shadow theatre. There are different opinions as to its existence in Turkey. According to one view, the “kor kolcak” and “ cadir” games of Central Asia were in fact examples of shadow theatre and came to Anatolia by means of migration. Another opinion holds that Sultan Yavuz Selim brought shadow theatre artists to Turkey when he captured Egypt in 1517.

Karagöz, which took its final shape in the 18th century, was always one of the most popular forms of entertainment. Karagöz shows are performed by one single artists. Movements of the models on the curtain, their voices, different accents and mimicry are all carried out by a single person.

The subject matter in Karagöz is dealt with in an amusing way. The main comic elements are double meanings, overstatements, word games and mimicry.

1. The initial section, in which Hacivat comes onto the curtain with singing and calls for Karagöz, is called “mukaddime.” In this section, the poem that is read out by Hacivat emphasizes that the play aims to teach people and has an element of Islamic mysticism.
2. In the “muhavere” section, there is a discussion between the main protagonists, Karagöz and Hacivat, apart from the main subject matter and based on words, not action. “Muhavere” may also be composed by using repartee. In this section, there is an emphasis on the differences between the characteristics of Karagöz and Hacivat. The “muhavere” may or may not be related to the play itself. There are also some other types of muhavere, such as muhavere with double Karagöz, transient muhavere or interval muhavere.
3. The section in which story is told and the other characters come onto the curtain is called the “fasil.” The play takes its name from the topic that is set out in this part. Some characters leave the play in this section, although Karagöz and Hacivat stay on the curtain.
4. In the final part, Karagöz and Hacivat announce that the play is about to end, apologize for their mistakes and announce the following play.
Karagöz also contains a considerable element of satire and lampooning, which refer to the state authorities in a comic style.

The main characters in the play are Karagöz and Hacivat. Karagöz represents the morals and common sense of the nation. Hacivat has had a good education and lives in harmony with the prevailing system of corruption. The other characters in the play are Tuzsuz Celebi, Matiz, Beberuhi, Arnavut, Yahudi, Cerkez, Kürt and Laz,

Karagöz attracted the interest of and was supported by the palace. In the ceremonies and circumcision rituals organized by the palace, Karagöz plays were a major attraction.

Karagöz became an integral part of the Istanbul-based Ottoman culture. We can observe elements of daily life of Istanbul in these plays. Agalik (generosity), Büyük Evlenme (Marrying Old), Kayik (boat) and Tahmis are some examples of this. The other well known Karagöz plays are Ferhat and Sirin, Balikci (fisherman), Cazular, Kanli Nigar (Bloody Nigar), Layla and Mecnun, Ters Evlenme (Converse Marriage), Tahir and Zühre, Yalova Sefasi (The Pleasure of Yalova), Karagöz’ün Yaziciligi (Karagöz as a Writer), Karagöz’ün Asikligi (Karagöz in Love), Karagöz’ün Hekimligi (Karagöz the Doctor).
Karagöz Techniques
The curtain on which Karagöz plays are performed is called the “ayna” (mirror). Curtains used to be 2 x 2.5 m at first, but were then decreased to 110 x 80 cm. Inside, there is a “pes tahtasi” placed under the curtain. Added to this there are a bell, tambourine, bamboo, nareke (pipe) and candles or an electric bulb to illuminate the curtain. The models used in the play are 32-40 cm long and generally made of camel or water buffalo skin. The leather is made transparent by the use of a special method in which it is processed with sharp knife called a “nevregan.” The individual parts of the puppets are tied to each other with cords known as ‘kalkut’ or ‘kiris.’ After this process, the puppets are colored with Indian ink or natural paints.

Karagöz, which was an important source of entertainment in the Ottoman period, used to be perfprmed during Ramadan, religious ceremonies, at circumcision ceremonies and in coffee houses or gardens. It commented on the social events of the period in a satirical style, and as we know, it was generally performed in Istanbul. It spread to other parts of Anatolia as artists began to go on tour.

Today, Karagöz is generally performed in tourist hotels and restaurants. It also reaches a wider audience by means of television.
Work on Karagöz, which is trying to survive under difficult conditions, is co-ordinated with the Ministry of Culture and the Turkish National Center of the International Union of Puppet and Shadow Theatre (UNIMA).

PUPPET
Puppets, meaning “baby” in Turkish, are one of the oldest forms of entertainment, and have been found in Anatolia under different names such as korcak, kudurcuk, kaburcuk, kogurcak, kaurcak, lubet etc. Puppet shows “Korkolcak” and “Cadir Hayal” (puppet with ropes) are also known by the same names in Central Asia, which is therefore believed to be the origin of the whole tradition.

Puppet shows can be seen in many Turkish communities, and have their own basic techniques. They have been performed in Turkish cities since the 17th century, and are generally known as “bebek, cömce, gelin or karacor” in villages. The puppet show a play of movement and considerable volume that takes its topics from daily life and literary stories. It has been performed since the 14th century. The main characters of the play are “Ibis” and “the old man.” While Ibis is cunning and good at making quick replies, the old man is wise and wealthy.

The art of puppetry, which consists of different elements such as puppets with rope, hand puppets, car puppets and chair puppets, has lost much of its importance since the 19th century. Only a few artists worked to keep this art alive in the republican period. Today, Ihsan Dizdar, Selim Basegmez, M. Tahir Ikiler, Haluk Yüce and Duygu Tansi are still working to perpetuate the art.

MEDDAH

Meddahlik (the art of the meddah) is the art of storytelling and mimicry. The curtain, stage, decoration and costumes are all found in a single person, and it is therefore a one-man show.

The meddah tells stories to audience while sitting on a chair. His stories deal with events from daily life, folk tales, epics, stories and legends.
The stage props of the meddah are a handkerchief and a cudgel. He begins his stories, that are generally funny and have moral and literary conclusions to them, by saying, “r’viy’i ahbar, n’kil’n-i sar ve muhaddiis’n rüzigar söyle rivayet eder ki…” (The skies, legends and the voice of winds say that…) and after giving information about the main characters, he tells his tale. The meddah works alone, sole actor in a play that includes many characters. The meddah would perform at the Ottoman palace, in cities, on Ramadan nights, in coffee houses and at circumcision feasts in an age when listening was much more popular than reading. Meddahlik is the predecessor of the stand-up shows of today.

Theatrical Presentations in Villages

VILLAGE PLAYS
Village plays are ritual plays performed by villagers on special days, festivals and wedding ceremonies, and are aimed increasing abundance and good health or else to welcome in the New Year. These plays are performed either in open spaces or indoors on winter days. These plays have come down from ancient times, although they have changed in the process, but the first examples were performed to give thanks to the god and supernatural powers for abundance and prosperity in life. These plays are based on myths and similar beliefs and contain the cultural essence of the people of Anatolia, cultural elements brought in from Central Asia and some other Islamic elements which entered Turkish culture after conversion to Islam.
Village plays are examples of primitive theatre. More than artistic concerns, they have social and religious functions.
There are different types of village plays, such as those dealing with daily life (the blacksmith, barber, ploughing etc.), plays that refer to animals (the camel, bear, fox, eagle, etc.), those that concern themselves with the changing seasons (a bride that has very sparse hair), plays that are performed for the increase of abundance (saya visits, ram mating ceremonies, the cemal play etc.), and plays for rain.
Cemal Play: This is performed on the day of sowing or at the end of the harvest.
Ram mating: This aims to control the reproduction season of the animals, since their young are unable to survive or feed themselves in the winter months. This is one variety of seasonal festival.
Face of Camel, Face of Sheep: Performed on the day when the unborn young grow their first hair inside the wombs of pregnant animals.

The main characteristics of Ramadan and the Feast of the Sacrifice are that people, neighbours, relatives and friends pay visits and go to see each other. Young people kiss their parents’ hands and receive best wishes and blessings from them. It is a tradition to give money or little gifts to those childreen who kiss one’s hands. Candies are served to visitors during Ramadan. That is why Ramadan is also called the “Sugar Festival”. During the Feast of the Sacrifice, not only candies but also the meat of sacrificial animal are served to guests. According to Biruni of Harezm who lived in 10th century, the reason why people serve candies during these festivals is that Cem had discovered the sweet juice inside sugar cane on a Nevruz day. In the beginning, sweet foods were only served on Nevruz, but this gradually became a general tradition which spread to all other festivals and festival days.
The Feast of the Sacrifice is celebrated with less excitement than Ramadan in Turkey. This festival takes place in Islam as a memory of the story in which a ram fell from the sky just at the moment when the Prophet Abraham was about to sacrifice his son to God.

The period between the month Sevval, in which Ramadan is celebrated, and the month Zilhicce, in which the Feast of the Sacrifice takes place lasts exactly one month and is called Aralik (meaning interval). Marrying between these two festivals is considered to be unlucky. On the first day of the Feast of the Sacrifice, hadjis sacrifice rams in Mina in Mecca. If a Muslum has the money, sacrificing is a religious obligation. Rams, camels or cattle may be sacrificed. The sacrificial animal must be healthy and if it is female, it must not be pregnant.

A number of traditions surround animal sacrificing. Some of these come from Islamic rules, while others vary from region to region and nation to nation. For example, in some regions of Turkey rams are washed, painted with henna and are dressed up with bridal ribbons. This tradition of painting rams with henna is also a very old tradition among the Jewish comunity. Dressing the animal up with different ribbons is a tradition commonly seen in some parts of Central Asia. One-third of the meat from the sacrificed animals is left in the house. The other parts are given to relatives, neighbors and the poor.

Both during Ramadan and the Feast of the Sacrifice people come together, celebrate and entertain each other. In cities and villages, children and young people in particular meet each other at festival places and have fun. Festival areas resemble fairs in these days.

The Ramadan festival comes after one month of fasting. There are also many traditions regarding the fasting month, which is known as Ramadan Month. In former times in particular, and in summer when nights are shorter, people who fasted did not sleep after dinner but waited until sahur (a meal taken just before dawn during Ramadan). In this period, people orgainised many different forms of entertainments. Karagöz and ortaoyun were examples of Ramadan shows. In rural areas, people gathered in houses and in coffee houses where wandering minstrels used to play instruments and sing. Added to these wandering minstrel songs, folk stories that could last up to a few days were recounted.

According to Persian mythology, God created the world, man and the sun on this day. Kiyumers, the legendary Persian ruler, declared this day to be a festival when he ascends the throne. Jemshid, the symbol of magnificence in Persia, also ascended the throne on this day. In addition, Jem, the seventh grandson of the Prophet Adam, came to Azerbaijan on March 21 and declared it to be a day of celebration.
Nevruz, which goes by various names such as Nevruz-i Sultan, Sultan Nevruz, Navrız and Mart dokuzu in Anatolia, is celebrated differently in different regions. It is also a ceremony for abundance in regions where people generally work in agriculture. It also has a faith-related significance in Alawite-Bektashi communities.

In Alawite-Bektashi communities, Nevruz is the birthday of Ali, and also the day of Ali and Fatma got married. In addition, it is the day the Prophet Mohammad designated Ali as his caliph after his return from the Farewell Hadj. On the morning of this day, people drink milk after the guide has read prayers. They read poems called Nevruziye, nefes (a poem read by dervishes) and Mevlit (a religious poem and prayer chanted either in memory of a dead person or to mark a special religious occasion) in memory of Ali. They visit graves with pastries that have been prepared earlier and eat these there.

Ottoman sultans paid special attention to Nevruz Day. Poems in the form of the “gazel” and “kasida”, called “Nevruziye”, were presented to them on that day. In these kasidas, the main theme was trees, which put forth leaves, opening flowers, the warming of the weather and similar. It was then related for Adam was created on Nevruz Day, Noah’s Ark reached land and Ali was born and became a caliph. It was said that all creatures prostrated themselves to God on Nevruz night, and that wishes came true. Again on Nevruz Day, the chief astrologer used to present the new calendar to the sultan and receive alms. This tip was called “nevruziye baksheesh”. Pastes called nevruziye, prepared with various spices by the chief physicians of the palace, were offered to the family of the sultan and other dignitaries. The pastes prepared for this day were presented in bowls with porcelain lids, and a note stating at which the hours of the day they should be consumed was also attached.

The origin of the Nevruziye paste has been traced back to the Persians by some researchers. In the time of Persians, physicians and pharmacists would gather together to prepare this special mixture. It was believed that those who ate it would be protected against all illnesses throughout the whole year. In time, this custom changed and Nevruziye became the name of a special sweet eaten on Nevruz days. Recently, as an extension of this custom, “mesir” pastes are distributed to people in Manisa on March 21.

Not only Nevruz Day, but also Nevruz Night has a heavenly significance for the people of Eastern Anatolia. It is believed that all creatures and things prostrate themselves before God on this night. That day, every individual’s fortune and future for the next year is set out. People prepare for the new year by wearing new and beautiful clothes. Meals are cooked in the home, and mutual visits take place.
Another custom seen in some regions of Anatolia in March is “Black Wednesday.” Various ceremonies are performed at this time, and meals prepared and eaten communally on this day, the first Wednesday in March. The young make wishes and listen at their neighbors’ doors.
Another of the traditions related to Nevruz is “March thread”. Pieces of cloth are tied to trees to protect them from the sun as the weather begins to warm up from March 21.

The custom called “Mart bozumu” (breaking March) in Giresun is another of the significant traditions related to Nevruz. At this time, water from a stream is fetched and sprinkled through the local houses. A guest who brings good luck is expected to visit and say “I am breaking your March”.
In the Central Anatolian region, Nevruz is called “Mart dokuzu” (nine of March). On March 21, people get up early, pay visits to graves and make wishes. The person who intends to make a wish collects forty stones from the graves and puts them into a sack. He then hangs the sack on the wall of his home, and meanwhile, makes a wish. One year later, he looks inside the sack. If the number of stones has risen to 41, he believes that his wish will come true. On the next nine of March, the stones are put back where they were taken from.
On Nevruz Day, people lay their tables with an assortment of foodstuffs, play games, hold festivities, eat painted eggs and prepare large fires.
Nevruz, which every society celebrates in forms peculiar to itself, still exists with traditional celebrations in Azerbaijan, Kazakhstan, Kyrgyzstan, Turkmenistan, Uzbekistan, Tatarstan, the Uygur region, Anatolia and the Balkans.

Kyrgyzstan
The Kyrgyz call the first day of the new year Nooroz, and prepare and eat a special meal called “Nooruz köcö” on that day. This is a moist syrup composed of corn or pounded wheat. “Auz köcö,” which is also known as “kavut,” is another special meal prepared for the day. The Kyrgyz years starts with the Nevruz festival held on the equinox, in other words the new year celebrations on March 21st.

Uzbekistan
In the Samarkand, Bukhara and Andican regions, Nevruz celebrations start on the day of Nevruz and continue for a full week. The people call these Nevruz festivals “Seyil Festivities,” and seyil sites are filled with rides, musicians, dancers and hawkers. On the first day of the Nevruz celebrations, people move from tent to tent and extend their best wishes to each other. The food served at this festival time is a special kind of rice called “as.” Tea and various fruits are also served in addition to the rice. Beside these offerings, games and sports such as “köpkari,” wrestling, horse races and cockfights are organized, and plays about the Nevruz celebrations are staged.

Turkmenistan

Turkomans call the first day of the new year as Novruz. Five or six days before Novroz, Turkoman families start cleaning their houses. Food and dishes such as Turkoman pastry, Turkoman petir, külce, fatty börek, sekseke, koko, bovursak and Turkoman rice are prepared. It is believed that preparing many different kinds of food will bring good luck for the following year. Semeni is the special food made during Nevroz. Many families come together and prepare the food in a big cauldron by adding flour and sugar to wheat. Semeni is cooked the day before it is to be eaten, and is readied for the morning of March 21st.

Azarbaijan
In Azarbaijan, Nevruz continues for three days. Splendid celebrations take place each year during 21-23rd March. The second most important day after Nevruz is “ahir çersenbe” (the last Wednesday). It is also called “ilin ahir tek tek.” All four Wednesdays of the festival month are also important. This is called “üskü.” Men visit the cemeteries on the Tuesday before “ahi çersenbe” and recite the Fatiha sura and then rerturn. Women prepare many dishes, such as halva (a dessert prepared with sugar, flour or semolina) and rice and then go to the cemetery themselves. The Koran is recited, and after prayers they give the food they have prepared to the poor and leave the cemetery after 1-2 hours. This marks the end of the Nevruz celebrations.
In Azarbaijan, the night between Tuesday and Wednesday is called “ahir-çersenbe.” The first thing people have to do on “ahir cersenbe” is to clean their houses and all the belongings in it. Besides the custom of burning harmal which is called “pülenberi,” a special nocturnal celebration called “yeddi-levin” is organized, during which at least seven kinds of nuts have to be served. Another custom, “gapi pusma,” involves young people making a wish and listening at their neighbours door. The first word they hear is regarded as prophetic of the way the coming year will pass.
Another custom on “ahir çersenbe” is the game of “throwing rings in the water.” A washbowl filled with water is placed in the center of a room, and girls gather around the bowl and throw their rings in it. One of the girls take out the rings one by one from the covered bowl and recites verses for each ring. The message contained in quatrain applies to the girl whose ring has been taken out.

Waterfront Customs: The next day, before the sun rises, people go down to sources of fresh water and wash their hands and faces and. Girls tie their thumbs together with a cord and jump into the water. They cut the cord and throw it into the water. This is believed to bring them good luck for the following year.

Those coming to the waterside pick seven small stones from the spring and place them at the bottom of the water bowl. These stones remain there until the next “ahir çersenbe.” On the way home, three bramble branches are picked and brought to peoples’ houses. These branches also remain where they are hung until the next “ahir çersenbe.”

The day before Nevruz is called “baca-baca.” Hard boiled eggs painted in different colours are given to children who visit houses one by one. On this day, children walk around in groups and chant folk sayings or songs such as;
Nevruz, Nevruz to spring
Roses roses for love
Let many roses be in our garden
Let there be many roses and nightingales
The children play games in green areas with their eggs or other toys.
On the night of the “baca-baca” (chimney-chimney) day, there is a custom which involves “throwing shawls from the chimneys.” According to this custom, in the afternoon braziers are again lit and people jump over the fire. When night comes children drop cloth bags tied to long ropes down the chimneys of their relatives. The occupant of the house ties a gift which he considers to be appropriate for the person who has thrown the bag down onto the shawl.

On the morning of the “yedd-levin” night, a “küflen” (swing) is hung on a tree by a thick rope. Young girls and boys take turns to swing on it. The child on the swing reads out quatrains while the others answer him or her. This game is given names such as “küfdibi“ or „küfyeli”.

On the festival day, men and women gather seperately and wish each other the best for the celebrations. The houses of those who have died during the previous year are visited, but mourning on this day is considered a sin. People visit the houses of the poor and give them food such as sugar, rice, eggs etc. Visiting friends or the sick is believed to have a special importance.

Nevruz is celebrated under many different names; Nevruz by the Karapapaks, Nevrez or Gündönümü by the Crimean Turks, Mevris by the Turks of Western Thrace and Sultan-i Navriz by Turks in Macadenonia and Kosovo.

Turkey
Nevruz, which is known by different names in Anatolia, such as “Sultan-i Nevruz”, “Nevruz Sultan”, “Mart Dokuzu” (ninth of March) and “Mart Bozumu” (harvest time in March) is still a living and vibrant tradition in Turkish society.

Among the Tahtaci (wood worker) Turkomans,who take their name from their work with wood, the Nevruz festival is held on the 9th of March, old style, and is called Sultan Nevruz. It is celebrated on 22-23rd March, when the Tahtaci Turkomans climb up to the high plateaus. Nevruz is regarded by the Tahtaci Turkomans as a day when feasting takes place in memory of the dead. Here, we can see the signs of a part of the old Turkish belief system, the cult of the ancestor.

March 22nd, the day before Nevruz, is the time for welcoming Nevruz in, and is devoted to Nevruz preparations, such as cleaning houses or preparing food. Pastry with spinach, eggs painted with onion skins, thin pastry breads, burma sweets, candies, roasted chick peas and Turkish delight are among the dishes and food served on Nevruz day. Meanwhile, relatives and neighbours start visiting each other.

On March 23rd, people wake up early. They go to the cemeteries wearing new clothes and with the food they have prepared beforehand. At the graveyard, people chat while drinking coffee. Everybody has to visit the graves close by and drink coffee or tea there. Later, people come together to eat. During the meal, people play mnusical instruments and sing folk songs, swings are suspended from the trees and children fly kites which are called “bayrak” (flag).

In the afternoon, women carry out another custom called “hak ulestir” (sharing equally) by putting appetizers onto a large plate. These appetizers are offered to people walking in front of the house, and in return the recipients chant “I hope it helps the souls of the dead.” After the meal, members of the family one by one kiss the tombstones and leave the cemetery .

In the evening, neighbours and relatives continue eating, drinking and chatting until morning. During this holiday everybody is cheerful. Other peoples’ transgressions are forgiven. Participation in the celebrations is mandatory, and those who do not take part are ostracised by the village residents.
Among the Yoruks (a nomadic shepherd people in Anatolia), Nevruz means the end of winter and beginning of spring. It is celebrated on March 22nd in villages and high plateaus, although if this does not fall on a Sunday, it is celebrated in the cities on the first Sunday following Nevruz. On the morning of March 22nd, villagers begin to move to plateaus. Those who arrived earlier and settled into buildings called “davar evi” (cattle houses) welcome their relatives and neighbours from the villages. When the group already on the plateau and the arriving vilagers meet, they salute each other by firing a single pistol shot and say, “Happy Nevruz, and may your seed be plentiful and good for you.” The arriving guests are settled in tents and served refreshments. The meat of animals which have recently been sacrifices by their owners is eaten collectively. Among the Yoruks of Sunnite, people join in communal prayers, and together they give thanks to God. Entertainment is organized by the young people, who sing folk songs and play games, and this continues until late at night.

According to Alawite and Bektashi belief, Nevruz signifies a number of things:
1- The birthday of the Prophet Ali,
2- The wedding day of the Prophet Ali and Fatma,
3- The end of winter and the arrival of spring, and the start of leaving winter settlements and migrating to the plateaus.

On the morning of Nevruz, after prayers lead by the head of the dervish order, people drink milk. Poems called Nevruziye and the Mevlid (birth story) of the Prophet Ali are read. The day is celebrated with candies, sherbet (non-alcoholic drinks made from sugar and spices or sugar and fruit juice) and other refreshments.

Nevruz is called “Sultan Navriz” in Gaziantep and the surrounding area. According to folk belief, Sultan Navriz is a pretty girl who moves from West to East by making sounds with her ankle bracelet and doing embroidery on the night of March 22nd and 23rd. According to another belief, Sultan Navriz is a holy person who can change into the shape of a bird and fly by making sounds with her ankle bracelet. It is believed that all the wishes of those who are awake as Sultan Nevruz passes overhead will come true.

All the cups in peoples’ houses are filled with water, and people stay awake all night. A basin full of water is also left in the courtyard to reflect the moon, and people worship all night long. According to local belief, if someone’s wish has been granted then the water in the basin will turn into gold. The next morning, everybody goes to recreation and picnic areas, where they play various games and eat raw meat balls, rice, egg and piyaz (a savory food prepared with boiled beans).

In Diyarbakir, people go on picnics and to recreation areas on Nevruz day to celebrate.
Nevruz night is considered sacred by the people of eastern Anatolia. It is believed that all living and non-living things worship God on that night. On that day, the year-long fate and food of each person is determined. Everybody puts nice clothes on and gets prepared for the new year, food is prepared in the houses, visits are made and people help the poor. On the night before March 17th, the head of the household collects as many small stones as there are family members and places them on the outside edge of the chimmney of the house. It is decided which stone shall represent which individual. When the stones are checked on the morning of the festival, the presence of a ladybird under any of them means good fortune for the person concerned. In a related manner, it is believed that the whole family will share the good fortune of that individual.

Another tradition seen in some regions of Anatolia in March is the tradition of “Black Wednesday,” the first Wednesday in March. At this time, different ceremonies take place and various dishes are prepared and eaten communally. On the same night, young people make a wish and try to listen their neighbours’ houses from outside the front door. Working the milk churn in complete silence is another widely seen tradition. In Kars and the surrounding area at this time, traditional practices like listening at doors and “baca-baca” (chimney-chimney) take place. Household members give fruits to anyone who throws a shawl down the chimney.

Around Tunceli on that day, men smear soot on their foreheads and go to the water springs. There they clean those marks off, pray and make wishes. Other practices aimed at warding off trouble and difficulty are also to be witnessed.

In the practice called scratching chimneys, or placing stones in line with the “Black Wednesday” tradition, people place small stones around the chimney, each stone representing one member of the family. The bottoms of the stones are checked early in the morning. It is believed that if an insect is found under any of the stones, this will bring good fortune to the whole household.

In another game called “pamuk igne” (cotton needle), two girls from the village perform their ritual ablution and go to a frozen water place with a pot in their hands. They break the ice and immerse the pot in the water, recite the Ihlas sura from the Kuran seven times and remove the pot.
In another practice, young girls or boys eat a salty pastry called “tuzlu gilik” on Wednesday night and discuss whom they will marry.

Nevruz is known as “Mart Dokuzu” (Ninth of March) in Central Anatolia in particularly. Similar to other regions, people get up very early in the morning of March 22nd, cemeteries are visited and wishes made. Any woman who wants to make a wish picks one stone from each grave until a total of 40 have been collected. She makes her wish, puts the stones in a bag and hangs it up at home. The bag will stay hanging on the wall for a year. It is believed that if the wish is granted then the total amount of stones in the bag when it is opened will be 41. On the following Ninth of March, the stones are replaced, whether the wish has come true or not.

After mutual visits there is feasting, games are played, wishes are made and entertainments organized and big fires lit. On the night of 22-23rd March, folk plays are performed, and the games and chatting continue until late in the evening.

Among other Nevruz traditions observed in Anatolia are “Mart ipligi” (March yarn) where pieces of cloth are tied to trees in order to protect them from the sun and “Mart bozumu” (harvest in March) which is especially seen in the Giresun area. In “Mart bozumu”, water taken rivers is sprinkled over peoples’ houses. People wait for a visitor who is known as the bringer of good luck to come and say, ” I am unfastening your March.”
In Tekirdağ, Nevruz is regarded as the end of the cold weather and the beginning of spring, and is celebrated as “Nevruz celebrations.”
In Edirne, during the Nevruz celebrations held on March 22nd, people go to picnic areas and old straw mats are burned as people jump over them. Kirklareli celebrates Nevruz as the Ninth of March when people prepare various food and go to picnics.

While Nevruz is celebrated in the Urla district of Izmir under the name of Festival of Ninth of March, at Tire, another district, it is known as the “Sultan Nevruz Holiday.”

Nevruz is also celebrated at Uşak, where the term “yil yenilendi” (the year has been renewed) is used. In Sivas, if thunder is heard on the Ninth of March, this is taken as a sign that the harvest will be plentiful.

In Sebinkarahisar, it is beieved that if someone bathes in a flowing river on the morning of March 22nd that will give him strength and good health.
It is known that the old calendar used to begin in March. The first 12 days of March represented the months of the year, and the events to come during the year were believed to be foretold by the events that took place during those days. It is a tradition for seven specially selected couples only to eat things beginning with the letter S.

The Ottoman sultans attached great importance to Nevruz, when they were greeted by being presenting short texts called Nevruziye. On this day, the chief astrologer of the sultan would present him the new calendar, and the financial reward he received on that occasion was known as “Nevruziye Bahşisi.” Sweets called Nevruziye were prepared by the chief physician of the palace with various spices and were offered to the sultan’s family and relatives. Specially made for that day, these would be be offered in covered porcelain bowls. A piece of paper indicating the time when these should be eaten on Nevruz day, as determined by the chief astrologer, would be attached to these bowls.

While Nevruziye were originally given only to the poor and the sick, there later came to be a huge demand for them, and to ensure that there was no injustice the practice began to be abandoned. Mesir and Nevruz sweets come from the same roots and both have medicinal properties.
Despite some differences in practice, Nevruz has become a traditional festival and is observed among the Turkish communities of Central Asia, in Iran, Anatolia and the Balkans on the same dates and for very much the same social and specific reasons.

Nevruz, which is still celebrated in Iran as well, has a legendary character. In these legends, Cemsid, who is believed to be the discoverer of fire, has a particular importance. In Iran it is believed that God created Adam on the day of Nevruz and that the stars were then divided into the signs of zodiac on that day. Nevruz continues for 13 days in Iran.
1- Azarbaijan
21st March Nevruz Festival (Official Holiday)
2- Kazakhstan
21st March Nevruz Festival (Official Holiday)
3- Kyrgyzstan
21st March Nevruz Festival (Official Holiday)
4- Uzbekistan
21st March Nevruz Festival (Official Holiday)
5- Turkmenistan
21st March Nevruz Festival (Official Holiday)
6- Turkey
21st March Nevruz Festival
7- Norther Cyprus Turkish Republic
21st March Nevruz Festival

The following is the text of a telegram dated 24th March 1921 from Neriman Nerimanof, president of Azarbaijan, to General Mustafa Kemal on the occasion of Nevruz;

“The Commissiary of Southern Caucasia, the cadets of the Free War School of Azarbaijan, the two squadrons of cavalary and artillery, the sharpshooting Turkish soldiers celebrate the Nevruz holiday of the Turkish nation and hope that the Reformist Azarbaijan Army, together with the heroic Turkish Army, will soon save the eastern countries which are under pressure from Western imperialism. Long live the Eastern Reform Leader Mustafa Kemal”

In recent years, political parties have organized many entertainments with music on national holidays in order to increase the excitement while competing with other parties. Thus, festival traditions are also subject to a process of change.

In the folk calendar used by the people, the year used to be divided into two: The period between May 6 and November 8 was summer, called the “Days of Hızır”, and the period between November 8 and May 6 was winter, called the “Days of Kasım”. May 6 thus represents the end of winter and the start of the warm days of summer, a cause for celebration.

There are various theories about the origin of Hızır and Hıdrellez. Some of these suggest that Hıdrellez belongs to Mesopotamian and Anatolian cultures, and others that they belong to pre-Islamic Central Asian Turkish culture and beliefs. However, it is impossible to ascribe the Hıdrellez festival and beliefs surrounding Hızır to a single culture. Various ceremonies and rituals have been performed for various gods with the arrival of spring or summer in Mesopotamia, Anatolia, Iran, Greece and in fact all eastern Mediterranean countries since ancient times.

One widespread belief suggests that Hızır is a prophet who has attained immortality by drinking the water of life (ab-ı hayat), and who has reached God, and wanders around among people from time to time, especially in the spring, and helps people in difficulty and distributes plenty and health. The identity of Hızır, the place and the time he lives are not certain. Hızır is the symbol of spring, and the new life which emerges with it. In Turkey, where belief in Hızır is widespread, the characteristics attributed to him are as follows:

1. Hızır rushes to the aid of people, whose in difficulty and grants peoples’ wishes.
2. He always helps well-meaning, benevolent people.
3. He brings plenty and wealth wherever he stops.
4. He brings remedies to those who are troubled and health to the sick.
5. He helps plants to grow, animals to reproduce, and human beings to grow strong
6. He helps improve peoples’ fortune.
7. He is the symbol of good omens and good fortune.
8. He has the God-given power of working miracles.

With these characteristics attributed to him, Hızır brings to mind the gods, who are ascribed superior powers in mythology.
Hıdrellez Festival is celebrated on May 6 in Turkey. This date is regarded as the first day of spring, when nature stirs again, by Christians as well. The Orthodox celebrate this date as Hagia Georgi, and Catholics as St. George’s Day.

Hdırellez, one of Turkey’s seasonal festivals, is actively celebrated in the country. People prepare beforehand for Hıdrellez celebrations in villages and small towns, although rather less now in the big cities. These preparations concern house-cleaning, clean clothing, and food and drink. Before Hıdrellez Day, houses are cleaned from top to bottom, since people think that Hızır will not visit houses that are not clean. New cloths and shoes are purchased to wear on Hıdrellez Day.

Giving alms, fasting and offering animals as a sacrifice are traditions in some parts of Anatolia to make prayers and wishes come true. Sacrifices and votive offerings should be for “the sake of Hızır”.

Hıdrellez celebrations are always performed in green, wooded places, near sources of water, or near a tomb or shrine. Eating fresh spring plants, lamb’s meat or lamb’s liver is another custom in Hıdrellez. It is believed that eating the first lamb of spring will bring health and cure the sick. It is also believed that picking flowers or plants in the countryside, boiling them and drinking the water will cure all illnesses, and that the water thus obtained rejuvenates and beautifies anyone who washes with it for forty days.

Various practices are performed on Hıdrellez night in the belief that Hızır will bring blessing and abundance to the places he visits and the things he touches. Food bowls, pantries and purses are left open. Those who want a house, vineyard or garden believe that Hızır will help them obtain such things if they make a small model of what they want.

Ceremonies to improve peoples’ luck are also widespread at this time. This ceremony is called “baht açma” in Istanbul and its surroundings, “bahtiyar” in Denizli and surroundings, “mantıfar” by the Yörüks and Turkmens, “dağlara yüzük atma” in Balıkesir and the neighboring area, “niyet çıkarma” in Edirne and its vicinity and “mani çekme” in Erzurum and the surrounding area. People test their luck in these ceremonies, in the belief that peoples’ fortunes will also take a turn for the better with the awakening of nature and all living creatures in the spring. The night before Hıdrellez, young girls who want to test their fortune and improve their luck gather in a green place or near water. They place some of their belongings, such as a ring, earring or bracelet in an earthenware jar and close the jar with fine muslin. They then they put the jar at the bottom of a rose tree. Early in the morning, they approach the jar and drink coffee with milk and pray for their peace and tranquility not to be spoiled. They then open the fortune jar. As they remove the objects from the jar, they recite verses or quatrains, and comments are made regarding the owner of the object that is taken out. This practice, peculiar to Hıdrellez, may differ slightly in procedure in different regions of the country. Recently, this ceremony has tended to be performed only to bring a change in fortune for spinsters.

Finally, Hıdrellez Festival, that is still celebrated with grand ceremonies in Anatolia, has been celebrated since ancient times. Although it is celebrated under different names and in different times, it is possible to see the motifs of Hıdrellez in many places. The arrival of spring and awakening of nature have been perceived man as a phenomenon to be celebrated. Thus, Hıdrellez, a spring festival, has gained a universal character.

Popular Beliefs Related to Spirits, Graveyards, Holy Tombs and Visits:
- Anyone who cuts down trees near visiting places will be paralyzed.
- Anyone who takes anything from a holy tomb will be paralyzed.
- It is not good to point out the grave. The fingers of anyone who does so will grow weak and thin.
- If an animal puts out its tongue when being sacrificed, it is believed that the owner of the animal will die within the year.
- If a child constantly cries, it is believed that someone will die in that house.
-When a bunch of flowers is placed on a grave, the spirit of that person returns. He knocks his head on the wood when trying to get up and says, “My God, I am dead”.
- The flesh and the bones separate 40-52 days after death. People gather in the dead person’s house and pray together for the flesh and the bones to separate easily.
- The spirit of the dead person visits his house seven days following death.
- If a show turns upside down when being taken off, it is believed that the owner of the shoe will die in the near future.
- Seeing dead people in dreams is regarded as an omen for the living. It is believed that a guest will come if a dead person is seen in a dream.
- It is not good to put one’s socks near the head end of the bed, it is believed that the owner of those socks will soon pass away.
- Bringing a dead body inside a house is considered unlucky. If that happens, it is believed that three people from that house will die.
- Painting is considered a sin, it is believed that on doomsday the painter will have to give his spirit to the things he painted.
- Angels will fly away from places that house paintings. – Trees in graveyards may not be cut down, it is believed that genies live among such trees.
- It is forbidden to sleep in a graveyard.
- If someone dies at night, a knife is placed on the body until morning.
- In order to make sweet yogurt, bushes from a grave are picked and thrown in the fire over which the milk is heated.
- It is considered bad luck to break a mirror.
- The lights are not turned off for three days in a house in which a dead body has been washed.
- The shoes of people who come to offer their condolences are not turned around.
- It is believed that, if the gravedigger is not given a tip the deas will not rest easy.
- One may not sit cross-legged when the call to prayer is recited.
- It is forbidden to take stones or soil from graveyards.
- The howling of a dog is considered a sign of approaching death.
- The house is not cleaned, clothes are not washed and water is not taken from outside until the dead person has been buried.
- Graveyards are never enlarged, since it is believed that this will increase the number of dead people.
- Those who wear dead peoples’ clothes will live a long time.
- The shroud may not be cut with knife or scissors.
- If a cat jumps over a dead body before it is taken out of the house, it is believed that the body will become a fearsome ghost.
- If an animal walks in front of someone who is performing ritual prayers in a house, the prayer is invalidated.
- While performing ritual prayers in rural areas, stones or sticks are piled up to prevent animals approaching.
- Smoking is not permitted in graveyards.
- If someone becomes infested with lice, it is believed that he will die soon.
- The neighbors of a dead person pour all the water out of their houses, since it is believed that they will die if they do not.
- Beds are repaired starting from the head end. Only the beds of dead people are repaired starting from the foot end.

Popular Beliefs Related to Animals:
- A snake in a house, guards it.
- If a snake is killed, thrown in water and disappears, it is believed that there will be continuous rain and floods.
- When a wolf howls, the weather will be very cold, or there will be snow.
- If an owl hoots in front of a house, either a member of the house will or there will be a disaster in that house.
- When a cow gives birth, heavy things are not carried into the house, since it is believed that if heavy things are carried in, the cow will not have enough milk.
- When a cow gives birth, its first milk is not taken outside the house for fear the cow will lose its all milk. Coal is mixed with the first milk of animal.
- It is not good to milk an animal onto the soil, or the animal may fall ill.
- If a stranger walks among a herd on its way to the high plateaus, it is believed that the animals will not become pregnant that year.
- A black cat passing in front of a person and the hooting of an owl are both considered bad luck. A burning wooden stick has to be thrown at the owl.
- If a person comes across a rabbit on his path, he may have bad luck. He should turn around and walk back by the same road he came.
- The howling of a jackal is considered bad luck. The man who hears it must spit on the ground; otherwise he may face a disaster.
- When a jackal starts to howl, it is a sign of sunny weather. (According to another belief, it is a sign of rain)
- If a person steps on a cat by mistake before entering his wedding chamber, he will not succeed in his duties.
- If a snake is thrown into the fire alive, it will rain.
-If a crow comes near a house and caws, that house will receive news from abroad.
- It is good to see scorpions in one’s dreams.
- Sleeping in the same room as a cat is considered bad. The cat will steal the person’s soul and shortens his life.
- When a crow caws, snow is on the way.
- Dogs barking late at night, a cock crowing at an unexpected time and the bellowing of an ox in the night are all considered signs of bad things to come. (Such as an enemy attack, earthquake, catastrophe etc)
- If a dog looks at the sky and barks, it is a sign of blood.
- It is sin to kill a pigeon, dove, martin or stork.
- Lambs are not shown to foreigners unless they buy them.
- The flesh of hunted animals is not given to others. If it is given, coins have to be taken in return.
- Seeing a snake is considered good luck.
- Seeing a partridge is considered bad luck.
- When the cock crows, it will rain.
- If an owl lands on a house, it is believed that the house will have bad luck.
- A chicken crowing like a cock is a sign of bad luck. That chicken must be killed immediately.
- Cats never fall on their back because one was touched by Ali.
- The bones of a sacrificed animal may not be broken. – The blood and the bones of a sacrificed animal must be buried.
Beliefs Related to the Stove and Fire:
- Spitting on fire, cursing or throwing water and nails on it will bring bad luck.
- If someone gives fire from his stove to somebody else in the morning, it is believed that his own stove will go out.
- Genies cannot avoid places where a fire is burning.
- Leaving the stove empty will bring bad luck.
- If a trivet falls down suddenly for no reason, that house will suffer a catastrophe.
- If a trivet is left empty, it is believed that the devil will use it for cooking.
- If a trivet is left empty, the water for a dead person will soon be boiled on that trivet.
- If water boils on the trivet for no reason, it means one’s enemies are increasing.
- Fire is not taken out of the house in the evening.
- If there is not enough light in the house, the stove will go out. The grave of the householder will also be dark.
- If sick animals jump over the fire, they may recover.
- Water is not used to die down the fire, it is covered with soil.
- Even if the fire went out long ago, it is not good to sleep near the ashes. People believe that the devil and genies romp in the ashes.
- Throwing water or urinating on the ashes are not considered good.
- To stop it raining, a trivet with a knife on the middle is put in the garden.
- It is a sin to sleep near a stove which has gone out.
- One cannot walk on or jump over ashes at night, since it is believed that the devil will comes.
- If the fire makes too much noise, it is a sign that there is gossip about the person who lit the fire.
Popular Beliefs Related to Agriculture and Plants:
- If someone falls from an elm tree, he won’t live long. – Elm wood must not be used for cradles or chests.
- The devil will take away anyone who sleeps under a fig tree.
- People living under walnut trees are taken away by the devil.
- Having sexual intercourse in the fields damages their fertility.
- Anyone who eats a single grape or the stem side of a melon will be orphaned.
- The olive is regarded as sacred.
- Sleeping alone under a large, old tree is not good for the future.
- It is not permitted to have sexual intercourse or urinate in a field full of crops.
- Walking in fields where crops are being harvested reduces the yield.
- Anyone who goes to the fields for harvesting has to take a bath and perform a ritual ablution for good luck first.
- Anyone who lies under the shade of a walnut tree becomes unsuccessful and incompetent. It is thought that everything that happens around it is recorded by the walnut tree, and when it is cut down all secrets comes to light from the middle of the tree.
- If the clothes of a baby are hung on a wild tree, the baby will become wild, too.
- It is a sin to spill the seeds of the pomegranate because the pomegranate is regarded as the fruit of heaven.
- When taking milk or yogurt out of the house, coal or a green leaf is put on top, otherwise it is believed that the cow will become paralyzed.
- Anyone who sits or lies under a mulberry tree will be paralyzed by a demon.
- If dough leaps out of the pot while being kneaded, a visitor will come.
- Any house which has many water vessels will see many deaths.
- Death rarely comes to a house which is full of wheat.
- Anyone who sleeps by the edge of a field will be paralyzed.
- Anyone who sleeps under an olive tree will be overcome by sleepiness.
- Anyone who sleeps under a fig tree will be overcome by sleepiness.
Beliefs Related to Parts of the Body:
- When a tooth is extracted, it either has to be buried or hideden in a place that nobody can find.
- Joining one’s hands on one’s knees and crossing the fingers of one’s hands are considered signs of bad fortune, so one must try not to do so.
- Cracking one’s knuckles is a sign of good health.
- When washing one’s hands, one must start with the right hand, otherwise he may have bad luck.
- When shaking hands or giving something to someone, the right hand must be used. The left hand is considered a sign of bad luck.
- One must not face in the direction of Mecca when putting one’s socks on.
- One must start with the right foot when putting on one’s socks.
- When someone has an itchy nose, it means people are gossiping about him.
- If one’s right hand itches, it is a sign that money is on the way. If the left hand itches, it is believed that money will be spent.
- The nails are not cut at night.
- Chewing gum is not allowed at night. People think it is not gum but the flesh of a dead body that is being chewed.
- It is believed that anyone who has an itch on his feet will go on holiday.
- Agate stops bleeding and brings good fortune.
- If an infant walks between two people who have not performed a ritual ablution, it is believed that the child will have open sores on his body.
- Hearing echoes in the left ear is a sign of prosperity.
- Hearing echoes in the right ear is a sign of good health.
- A twitch in the eye is considered a bad sign, as people believe that it is the messenger of death.
- When someone has echoes in the ear, it is believed that he or she has been remembered by a person living abroad.
- Putting one leg over the other when sitting is viewed as sinful.
- If a person loses a tooth from the upper side of the jaw, it is believed that he or she will lose one of his parents.
- If a person loses his top-right molar, it is believed that he will lose either his older brother or his uncle.
- If a person loses his top-left molar, it is believed that he will lose either his brother or his child.
- An itch in the hand means money is on the way.
- If someone steps on hair that has been cut, the owner of the hair will have a headache.
- If birds take the hair away, the owner of the hair will have a headache.
Beliefs Related to Celestial Bodies:
- People, who bath under the moonlight and in shadow, will shine as bright as the moon.
- Water on which the moonlight has been reflected may not br drunk, since it is believed that anyone who drinks that water have bad luck.
- Someone dies when a shooting star is seen.
- Babies born on the full moon are considered lucky, and it is believed that these babies will have a bright destiny.
- Girls born on the full moon are very beautiful with shining skin when they grow up.
- Cursing and spitting at the moon are considered unlucky.
- Sleeping while sun is going down may shorten one’s life span.
- Working in the fields during the solstice is not allowed.
- Animals sense the coming of a solar eclipse and express it with fear and screaming.
- The sun shines on the beautiful.
- Fruits that have been seeded during the old moon, bring abundance to the fields.
- When the moon is in crescent position, if it points to the earth, the month will be rainy, if they point to the sky, the month will be be dry.
- If someone loses his child as the sun goes down, he must not drink water.
- Sowing and harvesting activities are not allowed before the new moon.
- Trees are not cut down when there is no moon.
- Teeth are not extracted on days when there is no moon.
- It is not permitteded to go to or come back from the high plateaus or to go to the forest when there is no moon.
- Anyone who eats as the sun goes down will have bad luck.
- It is believed that all the saints come together when there is a shooting star.
Beliefs Related to Birth and Forty Days:
- A woman may not go far from her house until 40 days after childbirth.
- She may not go out of her house at night.
- Koran, amulets, knives and black cumin are placed by the head of a baby for 40 days.
- Matches and brooms are placed in the room where a woman who has had a baby within the last 40 days sleeps.
- Such a woman is not left alone in the house at night.
- After the 40th day, the woman visits her three neighbors first before going any distance away from her house.
- Women and their babies are not allowed to see each other for 40 days.
- Visitors to women within 40 days of childbirth give coins or money in order to protect baby.
- Cats and dogs are not allowed inside the room where there is a baby younger than 40 days; otherwise the skin of the baby turns red.
- Menstruating women are not allowed to see a deer in menstruation, as deer give birth once in seven years, it is assumed that the woman, too, will not have a child for seven years.
- If a baby younger than 40 days has to be left alone in the house, a knife, onion and garlic are put near him.
- People carrying gold or money are not allowed to see such a baby. If they do, gold and money are placed near the baby for a while.
- When a woman visits a house within 40 days of giving birth, she pours out water with myrtle leaves before entering the house.
- If a bridal procession passes in front of the house of such a woman, it is believed that that bride will not have a baby.
- Flour from the mill is not brought to the house of such a woman.
- Lambs are not shown to anyone unless aged over 40 days.
- A candle is lit at the head end of the bed of a woman who gave birth less than 40 days ago.
- Two such women exchange needles in order to bring the period to an end.

Popular Beliefs Related to Special Days:
- Sewing, cutting down trees and plants or killing animals are not allowed on Hidirellez day.
- A person who lost a relative on arefe (the day before a religious festival) never sews.
- Working is not allowed on arefe.
- Trees are not cut down on arefe or during festivals.
- Closed flour sacks are opened on arefe.
- Bringing firewood to the house on arefe is considered bad luck, as the belief is that a snake will come to the house with it.
- Soap may not be used on arefe.
- On Hidirellez, yogurt can be made with water brought to the house early in the morning. The use of yeast is not necessary.
- Anyone who takes bath in the river before the sun rises will be healthy.
- A jug of water should be taken inside the house before the sun rises on Hidirellez. This water is supposed to bring good health to the house.
- On aşure (pudding made with cereals, sugar and raisins) month (during fasting) young trees are not allowed to be cut down.
- Lambs are not counted until hidirellez.
Popular Beliefs Related to Stone and Water:
- It is unwise to enter a lake at night. It is believed that genies and pixies bathe in lakes at night and may people’s steal souls.
- Anyone urinating outside at night will be paralyzed by pixies.
- Knives are not put into boiling water.
- Spitting on water brings bad luck.
- Sleeping near fountains attracts the devil.
- Sleeping on a big stone with deep roots is not advised, since it is believed that the devil will come.
- Jumping over water in which clothes are washed is ill advised since it is believed that the devil lives in it.

Popular Beliefs Related to Darkness and Light
- If an onion is eaten in the evening, angels will not visit the place where it happened.
- Looking in the mirror in the evening shortens one’s life.
- Peppery things like pepper, onion or garlic are not given out of the house at night.
- Milk, yogurt and cheese are not given away at night, if necessary, these are covered or coal and green leaves are put on them.
- It ıs a sin to whistle at night.
- Salt is not given out of the house at night.
- The front door is not cleaned at night.
- Bread baskets are not given from one house to another.
- If children play knucklebones it is believed that an enemy will come.
Popular Beliefs Related to Abundance:
- A man who eats the first bread made from the first flour from the mill will lose his wife.
- A house wıll suffer a declıne in prosperity if yeast is given to other houses.
- The house will suffer a decline in prosperity if someone steps on or drops breadcrumbs.
- A piece of bread is taken out of the mouth of anyone going abroad.
- Sewing things while people are still wearing them brings bad luck.
- Cutting bread with a knife damages the prosperity of the house.
- If someone starts eating without calling on God, he will still be hungry after the meal because he has shared his food with the devil.
- When knitting socks, one must start from the top, otherwise they will not last long.
- If someone breaks his scapula, it is believed that he will have good fortune.
Popular Beliefs Related to the House:
- It is considered inappropriate to put black stone on the groundwork of the house.
- Anyone who sits by the front door will be slandered. – It is not good to sleep near the wall, as the person who does so may end up paralyzed.
- The devil visits a dirty house, so that house will be full of discord instead of happiness.
- If a member of the household goes abroad, either the house is not cleaned, or else no visitors are received on that day.
- People do not visit their neighbors with the rope that helps carry goods, since it is believed that this rope may bring bad luck to the house visited.
- People are advised not to sit by their front door, lest they give the impression they are poor.
- One should not enter one’s neighbor’s house carrying a rope because this may disturb the prosperity of the house.
- One should not sit at the threshold of one’s house, as that is where the devil sits.
- It’s a sin to sit at one’s threshold when it is raining.

Popular Beliefs Related to Events in the Atmosphere:
- People throw a knife into the garden to stop it hailing. – When a skull is taken out of the grave and boiled in water, it rains.
- During the devil’s wedding ceremony (rain in April) anyone standing in the rain will be taken away by genies.
- Rain in April is something like holy water, it is lucky. Getting wet in the April rain brings good health.
- Biting iron while there’s thunder brings good luck.
- Female creatures turns into male and male into female if they walk under a rainbow.
- Eating a few haildrops at the first hailstorm of the year is considered good for the health.
- A knife is thrown onto the roof of the house when there is thunder.
- It is believed that putting a trivet in the garden may stop hail.
- A knife is thrust into the ground when lightning flashes in the sky.
Popular Beliefs Related to Seasons, Months and Days:
- No one is allowed enter a house except for the residents on the first day of March. It is imagined that lambs and fawns will die otherwise.
- If the first people seen on the first day of January look well and healthy, the year will be a healthy one, if they do not look well, someone may fall ill during the year.
- On Tuesdays, washing clothes is not allowed. It is believed that anyone who wears clean clothes washed on Tuesday will die soon.
- Babies born on Tuesdays will become killers.
- No wedding ceremonies are held on Tuesdays.
- Both throwing dust and working are forbidden on Fridays.
- The baby conceived on Friday becomes wise.
- Washing clothes is not allowed on Saturdays.
- If a baby is born late in Friday night, it will grow rich. – If a person knits on Fridays, she will lose her good luck.
- If a person cuts his nails on Friday night, he will fall out of favor.
- Anyone who enters a field on 7th August will be paralyzed.
- Quilts are not covered with sheets on Saturdays, as it is believed that quilts which are covered on Saturdays are waiting for dead bodies.
- Fields are not sowed on Tuesdays and Wednesdays. – On Fridays, trees are not cut down until Friday prayers
- No sowing is done on Fridays.
- Any job started on Monday goes slowly.

Popular Beliefs Related to the Sexes:
- If a man turns the lights on in a room, that household will enjoy plenty.
- If a woman slows a man down on the road, it is assumed that bad luck will ensue.
- If a woman passes through between two men, it is believed that she will never have a baby.
- If a man passes through between two women, his words will not be listened to.
- If a man passes through between two girls, he will have a very sparse beard.
- If a woman drinks half glass of tea, she will lose her husband.
- If a woman passes in front of a huntsman on the road, the hunt will not be successful.
- If the first hair of a baby girl is cut by her uncle (mother’s brother), her hair will be abundant.
- The first hair of a baby boy must be cut by his uncle. – Girls who marry and go to their new houses leave their parents’ houses on Thursday or Sunday.
- During the ram mating ceremony, if a girl is put on the ram, it is believed that the lambs born of it will be female, if a boy is put on, the lambs will be male.

Popular Beliefs Related to Roads and Travelling:
- Anyone who spits while taking a trip will meet with a catastrophe.
- Turning and looking back on the road is considered unlucky.
- It is unlucky to sleep where three roads meet.
- If someone drops a spoon from his or her hand, it is believed that a visitor may come.
- If someone drops food in his house, it is believed that a hungry visitor will come.
- If a man goes hunting, his wife throws a broom after him.
- A man going hunting is never asked where he is going. If anyone does ask him, he has to give up the hunting trip.
- If one shoe ends up standing on the other, it is believed that the owner of the shoes will take a vacation.
- Sleeping near the roads is not approved. Such people are told “You will fly with the wind” (meaning, you will be paralyzed by the devil).
- In order not to damage the prospects of the hunt, people do not talk with huntsmen while they are getting ready.
- Before going to hunting, a rifle is put on the ground. A boy or a girl who is at least three or four years old jumps over it.

Popular Beliefs Related to Belongings:
- If a shoe turns upside down, it is believed that bad health will result.
- Soap is not passed to somebody else by hand, since it is believed that these two people will end up arguing. The back of the hand is used when passing the soap.
- After eating, the spoon is left with the bowl facing upwards. Any other position results in bad luck.
- If anyone drinks water out of a lid he will have bad fortune.

Children’s games are actually their main source of entertainment. Today, however, as a result of the changes in forms entertainment tools and advances in communications, children’s games have changed, and many old games are no longer played. Nevertheless, children’s games are still played in poor neighborhoods and in school playgrounds.

Besides their entertainment value, games also influence children’s social, psychological and physical development. Games help feelings of collaboration and mutual respect to form.

Children’s games are classified according to the place and materials used in the game and the gender by which they are played.
Hide and seek, which is played on a wide basis, is one of the best-known examples of children’s games. The game is played in an open area with at least four or five participants. The first task is to decide who is to be ‘it.’ There are also various ways of doing that. After that, the castle is chosen. This may be a wall or a tree. Whoever is ‘it’ leans against castle and starts to count while the others go off to hide. When the counting is finished, the ‘it’ says, “My front, back, left, right is free!” in order to prevent anyone hiding too close and the search begins. He announces the names of the children he has found and then returns to touch the castle. If the person who has just been found can touch the castle before the “it,” does, he is spared having to do the counting and searching next time. At the end of the game, if there is more than one candidate for the position of “it,” the candidates secretly select the names of flowers or fruit and ask “it” to chose one of them. For example, if “it” says “apple,” the child who chose the word apple assumes the role of ‘it.’ Hide and seek is played in many regions under different names.
Children split up after reciting a little verse.
A needle pierces
Hurts me
Plump bird
Run to the car
Wheel of the car
Candy of Istanbul
Hop hop hop
There’s no other game
Examples of Games Peculiar to Children:
Bezirgan Basi (Head of the Grasping Trader): This is played with at least 10 people. Two players are chosen, and these take the names “golden watch” and “golden bracelet.” These two stand face-to-face, hold and raise their hands. The others walk and pass under these two children’s hands saying:
Open the door
Head of the grasping trader
What do you give
As a deal?
What do you give?
The person behind me
Let him be a souvenir
Let him be a souvenir.
When the last sentence is recited, one of the players is captured. The two doing the catching take him and ask whether he prefers the golden watch or the golden bracelet. Depending on his answer, the boy stands behind one or other of the two. The process continues until all the players have been caught. The two groups of children then hold each other tightly by the waist. They assume a position behind a line drawn between them and engage in a contest closely resembling a tug-of-war, each group trying to pull the other over the line. The group which is pulled over the line loses the game. The game continues until everyone has grown tired of it.

Leapfrog (Long Donkey)
This is played with at least four people. Two of the players are chosen to be ‘it.’ These turn to their backs to each other, put their hands on their knees, and face away from each other. Other players come and jump over the others in turns. Anyone who falls over while jumping becomes “it” himself. The other players keep on jumping while saying, “One is one, my two is two, my three is three, my four is four….” Comic actions may also be included. For example, the seventh player may say “My seven is seven, I am kicked” and other players kick the player bending over. The eighth player says, “My eight is hopscotch and stands on one foot. Other players after him have to stand on one foot after completing their jumps. The eighth player has the right to order other players after him to stand on one foot. As soon as the ninth player says, “My nine is nine,’ all the players have to freeze. The tenth players says, “My ten is the reaping hook, cannon of the conqueror” and starts to hit the “it.”
The game continues with the choosing of a new “it.”