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Nikaia (Ottoman period)

Συγγραφή : Shariat-Panahi S. Mohammad T. (12/9/2002)
Μετάφραση : Nakas Ioannis

Για παραπομπή: Shariat-Panahi S. Mohammad T., "Nikaia (Ottoman period)",
Εγκυκλοπαίδεια Μείζονος Ελληνισμού, Μ. Ασία
URL: <http://www.ehw.gr/l.aspx?id=12575>
Νίκαια (Οθωμανική Περίοδος) (15/1/2011 v.1) Nikaia (Ottoman period) - δεν έχει ακόμη εκδοθεί 
 

1. Location

Nikaia is located on the eastern bank of Lake Askania (İznik Gölü) over the highway Prousa-Nikomideia-İstanbul. It lies in a distance of 40 klm southwest of Nikomideia, 47 klm east of Kios (Gemlik) and 20 klm north-northeast of Yenişehir.

2. Administrative dependence

From 1331 until 1335 Nikaia was the capital of the beylik of Orhan. Before the time of Mehmed II the Conqueror it became the seat of a kaza and of a sancak with the same name. During the reign of Mehmed II the seat of the sancak was transferred from Nikaia to Nikomedeia1 and the small city remained just the seat of a kaza. In 1501 it is mentioned as a nahiye, which belonged to the kaza of Prousa.2 Around 1520-1530, in the time of Suleyman the Magnificent it became a kaza which administratively belonged to the sancak of Koca-ili. 3 The small town of Nikaia remained the seat of a kaza until 1540.4

For the administrative dependence of the city and of the kaza there is no information for almost 100 years. In 1648, according to the information of Evliya Çelebi, the kaza of Nikaia belonged to the sancak of Prousa5 and most probably remained in the same position in the administrative hierarchy until 1831.6 We do not know exactly when, but definitely after 1831, it was administratively demoted and, according to the information supplied by Şemseddin Sami (1880-1900), it then belonged to the vilayet of Hüdavendigâr, at the sancak of Ertuğrul and the kaza of Yenişehir.7 In 1915 Nikaia was administratively upgraded and became again the seat of a kaymakamlık,8 which in its turn belonged to the independent mutasarrıflık of Nikomideia.9

3. History

The Ottoman period for Nikaia begins in 1331, when the small town was conquered by Orhan Bey. After the city was taken, Orhan allowed its inhabitants to abandon the small town, if they wished to do so. Then he married members of his army with women from the Byzantine families of Nikaia, thus turning the Byzantine city into an Ottoman one.10 Orhan transferred his capital from Prousa to Nikaia, where he remained until 1335, when the capital was once again transferred to Prousa.11 Right after the fall of Nikaia to the hands of the Ottoman ruler, the church of Saint Sophia was turned into a mosque. In 1334 the same sultan built a mosque and an imaret right outside the YenişehirGate to the south.12 The Mauritanian traveller Ibn Battuta, sometime between 1334 and 1339, visited Nikaia and writes that it was rich with gardens and trees, but devastated.13 A few years later, in 1354, Gregorios Palamas,14 who was imprisoned in this small town, reports that it lay in ruins.15 In 1402 the city was taken by Tamerlane’s troops, but his rule did not last long.

Towards the end of the 15th century the Ottoman court is involved in the development of the pottery factories of Nikaia. It is however known that after its capture by the Ottomans, Nikaia never again regained the magnificence of the Byzantine period. The historian of the 15th century Aşıkpaşazade reports that Nikaia of his age was in no better condition compared to 1421.16 In September 1509 a devastating earthquake struck the city. Unfortunately, however, we do not know any details for this event.17 According to the testimonies of the Western travellers, the decline of the small town continues until the 16th century. For example, in 1588, Lubenau describes it as follows: “Houses were built with plinths, huts in the middle of the small town and on the banks of the lake. The roofs of the houses were not covered with tar, but with lime”.18 Nikaia’s decline in the 16th century spread in every level: political, cultural and demographical. For example we can note that after the middle of the 16th century no public work was made. The ongoing decline is accelerated in the 17th century for three important reasons: the decline of the pottery factories, the development of the northern route, which bypassed Nikaia and the year of the chronic malaria epidemic.19

Nikaia’s decline continues well into the 18th century. Travellers in 1752 and 1779 report that Nikaia was by then no more than a village.20 At the end of the 18th century it is mentioned that in this village the churches, the baths, even the mosques were ruined.21 Nikaia in the 19th century, after the construction of the railroad lines of Anatolia, totally lost its importance and turned into a small market town.22 This situation remained the same until the beginning of the 20th century.

On 14th August 1920 many of the Orthodox inhabitants were executed.23 Nikaia on 21st September 1920 was conquered by the Greek army.24 Later, after the retreat of the Greek troops, it was retaken by the Turks.

4. Demography

Nikaia’s population composition after its conquest by the Ottomans changed. The change became felt when, after an order by Orhan, members of the Ottoman army married women from Byzantine families of Nikaia. Many inhabitants left Nikaia after the Ottoman conquest, something which immediately resulted into a decrease of the population. Ibn Battuta reports that the small town was inhabited by few people, who were serving the sultan Orhan.25 Towards the end of the 15th century there were 400 households in this small town.26 In 1520 there were 379 Muslim and 23 non-Muslim households. According to another source, during the second half of the 16th century there were no more than 300 people in Nikaia, but this number probably does not correspond to reality.27

In 1624, during the years of Nikaia’s decline, a decrease in the population is documented and there are 351 Muslim and 10 non-Muslim households.28 In 1648 Evliya Çelebi visited Nikaia and reports the excessive number of 1,000 houses in 18 quarters. According to him, inhabitants lived in the city’s southern part, whereas its western part was destroyed.29 Obviously the traveller counted also the houses which were uninhabited. Accordingly, some years later, in 1677, Covel mentions that only 1/3 of the houses of Nikaia was inhabited.30 According to the same traveller, there were no more than 10 Orthodox families in Nikaia, only 50 Armenians while the rest of the inhabitants were Muslim.31 For the Armenian inhabitants of Nikaia we have no adequate information and we do not know exactly when they settled in the city. In 1725, according to the information of Pococke, there were no more than 300 houses and the number of the Christian families did not surpass 20, of which most were Orthodox.32 At the end of the 19th century Şemseddin Sami, in his book Kamus ül-A’lam, reports that Nikaia’s population reached the number of 4,150 people, out of which only 20 were Armenians and Rum.33 But it 1890, according to Cuinet’s information, 1,228 people dwelled in Nikaia, from which 868 were Muslim and 360 Christian.34 Our next source almost verifies Cuinet’s information. According to this information, there were 60 Orthodox families and 120 Muslim ones.35 The Orthodox dwelled in a different quarter then the Muslims. In the abovementioned inhabitants Armenians are not included. According to the Archive of Verbal Tradition of the Centre of Asia Minor Studies, most of the inhabitants were Muslims. The number of the non-Muslims was 87 Orthodox families, i.e. approximately 450 people, 2 Armenian and 3 Jewish families.36

The increase of the Orthodox Christians in the small town from the end of the 19th century onwards obviously was caused by the great migrations of the era. In the 20th century the existence of Greek families is attested in the cities of Nevşehir and Leuki. On the other hand the existence of Jews in the small town is also attested, but without knowing when exactly they settled there. In August 1920 the Greek population was 550 people.37 For the same period Kontogiannis reports 100 Orthodox inhabitants and 400 Muslim ones,38 without any reference to any Armenian and Jewish families. On the contrary, according to the information of the Ecumenical Patriarchate, the population of the Orthodox reached the number of 1,800 people.39 But this information must be excessive.

5. The language of the Orthodox inhabitants

The Orthodox of Nikaia were Turkish-speaking. We do not know since when the Orthodox Christian inhabitants spoke Turkish, but this is attested as early as the middle of the 17th century. In 1677 Covel for the first time reports that no Orthodox Christian spoke Greek, neither the town’s priest.40 From the middle of the 19th century, after the foundation of a school in the small town, the Christian Orthodox started learning the Greek language. Although in the school children learned Greek, outside the school the basic language of communication remained Turkish. Before the foundation of the school the Orthodox of Nikaia used Caramanli “Anatoli” newspaper of Constantinople circulated in the small town. In the church the mess was recited in Greek. Most of the people however did not understand the Gospels and thus the priest had to explain everything in Turkish or read the karamanlidik version of the text.41

The relations between the Muslims and the Christians were good, whereas the Muslims participated in the fests of the Christians and vice versa. For this reason in 1920 the Muslims of Nikaia did not participate in the atrocities against the Orthodox of the city.42

6. The city

In 1331, after the conquest of the city and the transfer of the capital to Nikaia, the Ottomans were largely concerned with the construction of public buildings; until 1402, in the time of the conquest of the city by Tamerlane, there were about 20 public buildings erected. In the 15th century the Çandarlı family43 played an important role in the architecture of the small city, with the foundation of the Mahmud Çelebi mosque in 1442-1443. The decline of architectural activity begins in the 16th century.44 In the middle of the 16th century a bath and a caravanserai (caravans’ inn) were built. Also, it is reported that the architect Sinan undertook the repair of the Church of Saint Sophia –which was turned into a mosque- and had been damaged by a fire. After the middle of the 16th century there is no information for any repairs of buildings, neither for the construction of any public building at all.45 In 1648, according to Evliya Çelebi, there were 7 religious schools (medrese), 46 elementary schools (mekteb), 600 shops, 2 public baths, 7 teke, 7 imaret, 7 fountains, 9 pottery workshops,46 18 small mosques and 6 big ones.47 After the decline of the city from the 17th century onwards it is obvious that the central administration not only did not construct but failed even to repair public buildings. At the end of the 18th century, most of the public buildings were already ruined.48 The same situation continues until the end of the 19th century, when the destruction of the famous church of Saint Sophia is documented.49

In the 20th century there were 7 grocery stores, 7 blacksmith’s shops, 3 farrier’s shops which belonged to Muslims, as well as many other shops. There were also 4 inns, a Greek and 3 Muslim ones, as well as 3 coffee houses, from which one was Greek.50

According to the information of the European travellers from the 16th until the 19th century, the condition of the houses of Nikaia was not good. Most of them were built with clay. Muslims and Orthodox Christians lived in separate quarters.

Nikaia’s water supply was made via an ancient aqueduct, which was located to the east of the city. In most of the houses there were wells, but their water was used for irrigation. In the beginning of the 20th century all streets were paved with stone and there was municipal lighting. In the small city there were 4 gates. The central gate was called Gate of Constantinople (İstambul Kapusu) and was located towards the north. The Yenişehir Gate (Yenişehir Kapusu) was to the south. From this gate Orhan had invaded Nikaia with his troops. The fourth gate was called Gate of the Lake (Göl Kapusu) and was located to the west.

7. Economy

There is no information concerning the financial life of Nikaia in the 14th century and right after the Ottoman conquest. It is however obvious that the economy was flourishing thanks to the production of pottery. Around the end of the 15th century the city entered into a new period of financial development.51 In the 16th century the production of pottery continues to be important. Only in the years 1525-1526 there were 550 artisans, 41 painters and 10 fabricators of ceramic tiles in the city.52 The artisans chose to settle in Nikaia because it was close to Constantinople and was founded on a crossroad of important trade routes; also, it was near the sea. Another important reason we can mention was the existence of raw materials in the region. However, the most plausible reason was that in Nikaia there was a tradition in the production of pottery from the Byzantine period already. Generally, in the 16th century craftsmanship flourishes in Nikaia. Not only Muslims were occupied with the production of pottery, but in the 17th century Christian artisans are also documented.53 From the 15th to the 17th century Nikaia was the most important centre for the production of pottery in the Ottoman Empire. After the decline of the city in the early 18th century, Ahmed III relocated the factory of glazed pottery to Constantinople.54 As a result of this relocation we see that in 1716 the factories of the city were already closed.55 Thus, Kütahya became the centre of pottery production in the region.56

The small city supplied the capital’s market also with coal, apart from pottery.57 At the end of the 17th century it is attested that a bazaar was organized there every Wednesday.58

The decline of the city’s pottery begins almost from the end of the 17th century. Thus Nikaia in the 18th century had a limited financial and merchant value. In 1725 in the city apart from the silk trade no other merchant activity is documented. Silk was bought by the merchant in Nikaia was then sent to Prousa or Kios (Gemlik) and from there it was transported to Constantinople.59

In the end of the 19th century the financial traffic of the city was weak and there are reports of the miserable living conditions of the inhabitants.60

In the 20th century the city operated as the merchant centre of the surrounding villages. Each week a bazaar was organized, in which the inhabitants of the surrounding villages took part, bringing their products for selling or coming to purchase things. The city’s imports were mainly made through Constantinople via Kios’ harbour and the exports were made through Karamürsel. The inhabitants bought olive oil from Mytilene. For the transportation of the products only in case of an emergency, like in World War I, for greater safety, the railroad was used. The most important products of the city were olives, olive oil, grain, silk and mainly grapes. Cattle-breeding was inexistent, whereas the fishermen of Kios were occupied with fishing, selling their fish in Nikaia.61

8. Administration

In the beginning of the 19th century the metropolitan was responsible for the collection and the payment of the taxes of the Orthodox Christians.62 For the Orthodox community of the 19th-century city there is no information available. In the early 20th century the Orthodox had a five-member ecclesiastic committee and three-member of board of school.63 Orthodox Christians, as well as Muslims, had their own muhtar. In the 20th century a town hall was founded in the city with a Muslim mayor.

9. Christian churches

After the Ottoman conquest, the churches of Nikaia, like the church of Saint Sophia, were turned into mosques. Obviously the only church which was not turned into a mosque was the Dormition Church, which operated until the 20th century. The Dormition Church was the cathedral of the Orthodox of the city and was located at the southern part of the Greek quarter. The church belonged to the diocese of Nikaia, whose seat was in Kios. The church was destroyed during the events of the Campaign of Asia Minor.64 Also in Nikaia there was a second Armenian church which operated since the 17th century.65

10. Education

The Greek community of Nikaia maintained a school around 1850.66 The school’s building was next to the church of the Assumption of the Holy Mother. In the 20th century there were two four-grade schools, a school for boys and a school for girls. A male teacher taught in the school for boys and two female teachers taught in the school for girls.67

1. Raby, J., “İznik, un Village au Milieu des Jardins”, in Atasoy, N.- Raby, J., Iznik. Τhe pottery of Ottoman Turkey (London – New York 1989), p. 20.

2. Şahin, İ. – Emecem, F., Osmanlılarda Divân – Bürokrasi – Ahkâm II Bâyezid Dönemine ait 906/1501 tarihli Ahkâm Defteri (İstanbul 1994), p. 82.

3. Akgündüz, A., Osmanlı kanunnâmeleri ve hukukî tahlilleri 5 (İstanbul 1994), p. 120.

4. Faroqhi, S., Making a living in the Ottoman Lands 1480-1820 (İstanbul 1995), p. 42.

5. Evliya Çelebi, ., Evliya Çelebi seyahetnamesi 3 (İstanbul 1314), p. 6.

6. Yurt Ansiklopedisi 3 (İstanbul 1982), p. 1641, see “İznik”.

7. Yurt Ansiklopedisi 3 (İstanbul 1982), p. 1670, see “İznik”.

8. Yurt Ansiklopedisi 3 (İstanbul 1982), p. 1670, see “İznik”.

9. Κέντρο Μικρασιατικών Σπουδών, Αρχεία Προφορικής Παράδοσης, prefecture of Bithynia, district of Nikaia, settlement of Nikaia, no. Β 97.

10. Raby, J., “İznik, un Village au Milieu des Jardins”, in Atasoy, N.- Raby, J., Iznik. Τhe pottery of Ottoman Turkey (London – New York 1989), p. 20.

11. Yurt Ansiklopedisi 3 (İstanbul 1982), p. 1670, see “İznik”.

12. Raby, J., “İznik, un Village au Milieu des Jardins”, in Atasoy, N. – Raby, J., Iznik. Τhe pottery of Ottoman Turkey (London – New York 1989), p. 20.

13. Battuta, I., Travels in Asia and Africa 1325-1354, Gibb, H.A.R. (transl.), (London 1953), p. 136.

14. He was born in 1296. He was the archbishop of Thessalonica and after his death, in 1359, he was declared a saint. He was the leader of the Hesychasm religious movement. See Μεγάλη Ελληνική Εγκυκλοπαίδεια 8 (Athens 1929), pp. 728-729, see «Γρηγόριος ο Παλαμάς, Θεσσαλονίκης» (Καψής, Ν.Κ.).

15. Raby, J., “İznik, un Village au Milieu des Jardins”, in Atasoy, N. – Raby, J., Iznik. Τhe pottery of Ottoman Turkey (London – New York 1989), p. 20.

16. Raby, J., “İznik, un Village au Milieu des Jardins”, in Atasoy, N. – Raby, J., Iznik. Τhe pottery of Ottoman Turkey (London – New York 1989), p. 20.

17. See Öztüre, A., Resim-fotoğraf-belgelerle Brunga Yarımca tarihi (İstanbul 1971), p. 76; Ambraseys, N.N. – Finkel, C.F., The seismicity of Turkey and adjacent areas: A historical review, 1500-1800 (İstanbul 1995), p. 41.

18. Raby, J., “İznik, un Village au Milieu des Jardins”, in Atasoy, N. – Raby, J., Iznik. Τhe pottery of Ottoman Turkey (London – New York 1989), p. 20.

19. Raby, J., “İznik, un Village au Milieu des Jardins”, in Atasoy, N. – Raby, J., Iznik. Τhe pottery of Ottoman Turkey (London – New York 1989), p. 21.

20. Pococke, R., A description of the east and some other countries 2: Part I: Observations on Palestine or the Holy Land, Syria, Mesopotamia, Cyprus, and Candia, Part II: Οbservations on the lands of the Archipelago, Asia Minor, Thrace, Greece, and other Parts of Europe (London 1745), p. 123; Raby, J., “A seventeenth century description of Iznik-Nicaea”, Istanbuler Mitteilungen 26 (1976), p. 166.

21. Dallaway, J., Constantinople ancient and Modern with excursion to the shores and islands of the Archipelago and to the Troad (London 1797), p. 169.

22. Yurt Ansiklopedisi 3 (İstanbul 1982), p. 1670, see “İznik”; Bent, TH.J., “The city of the Creed”, in Harris, F. (ed.), The Fortnightly Review (London 1890), p. 225.

23. Αδαμαντιάδης, Β., «Εκθέσεις επί της εις ανθρώπινας υπάρξεις και εις χρήμα απώλειας συνεπεια της εκριζώσεως του Ελληνισμού της Βορειοδυτικής Μικράς Ασίας», Μικρασιατικά Χρονικά Ζ (1957), p. 87.

24. Μεγάλη Ελληνική Εγκυκλοπαίδεια 18 (Athens 1932), p. 276, see «Νίκαια» (Σπυρόπουλος, Ν.Κ.).

25. Battuta, I., Travels in Asia and Africa 1325-1354, Gibb, H.A.R. (transl.), (London 1953), p. 136.

26. Atasoy, N., “The survival of İznik pottery in Turkey”, in Atasoy, N. – Raby, J., Iznik. Τhe pottery of Ottoman Turkey (London – New York 1989), p. 14.

27. Raby, J., “A seventeenth century description of Iznik-Nicaea”, Istanbuler Mitteilungen 26 (1976), p. 170.

28. Raby, J., “İznik, un Village au Milieu des Jardins”, in Atasoy, N. – Raby, J., Iznik. Τhe pottery of Ottoman Turkey (London – New York 1989), pp. 20-21.

29. Evliya Çelebi, Evliya Çelebi seyahatnamesi 3 (İstanbul 1314), pp. 6-8.

30. Covel, J., “Extracts from the diaries of Dr. John Covel 1670-1679”, in Bent, J.Th. (ed.), Early voyages and travels in the Levant (London 1793), p. 281.

31. Raby, J., “A seventeenth century description of Iznik-Nicaea”, Istanbuler Mitteilungen 26 (1976), p. 162.

32. Pococke, R., A description of the east and some other countries 2, Part I: Observations on Palestine or the Holy Land, Syria, Mesopotamia, Cyprus, and Candia, Part II: observations on the lands of the Archipelago, Asia Minor, Thrace, Greece, and other Parts of Europe (London 1745), p. 123.

33. Yurt Ansiklopedisi 3 (İstanbul 1982), p. 1670, see “İznik”.

34. Raby, J., “İznik, un Village au Milieu des Jardins”, in Atasoy, N. – Raby, J., Iznik. Τhe pottery of Ottoman Turkey (London – New York 1989), p. 369, footnote. 29.

35. Bent, TH.J., “The city of the Creed”, in Harris, F. (ed.), The Fortnightly Review (London 1890), p. 225.

36. Κέντρο Μικρασιατικών Σπουδών, Αρχεία Προφορικής Παράδοσης, prefecture of Bithynia, district of Nikaia, settlement of Nikaia, no. Β 97.

37. Αδαμαντιάδης, Β., «Εκθέσεις επί της εις ανθρώπινας υπάρξεις και εις χρήμα απώλειας συνέπεια της εκριζώσεως του Ελληνισμού της Βορειοδυτικής Μικράς Ασίας», Μικρασιατικά Χρονικά Ζ (1957), p. 87.

38. Κοντογιάννης, Π., Γεωγραφία της Μικράς Ασίας. Φυσική σύστασις της χώρας, πολιτική γεωγραφία, φυσικός πλούτος (Athens 1922), pp. 290-291.

39. Patriarcat Οecumenique, Les atrocités Kémalistes dans les régions du Pont et dans le reste de l’Anatolie (Constantinople 1922), p. 222.

40. Raby, J., “İznik, un Village au Milieu des Jardins”, in Atasoy, N. – Raby, J., Iznik. Τhe pottery of Ottoman Turkey (London – New York 1989), p. 22.

41. Κέντρο Μικρασιατικών Σπουδών, Αρχεία Προφορικής Παράδοσης, prefecture of Bithynia, district of Nikaia, settlement of Nikaia, no. Β 97.

42. Κέντρο Μικρασιατικών Σπουδών, Αρχεία Προφορικής Παράδοσης, prefecture of Bithynia, district of Nikaia, settlement of Nikaia, no. Β 97.

43. It was a known family in the 14th and 15th centuries. The most important member of the family was Kara Halil Hayreddin Çandarlı, who had assumed very important offices in the Ottoman Empire –e.g. kadi of Nikaia- and later served as a vizier. He also played an important role in the reorganization of the army. See İslâm Ansiklopedisi 3 (İstanbul 1993), pp. 351-357, see “Çandarlı” (Uzunçarşılı, İ.H).

44. Raby, J., “İznik, un Village au Milieu des Jardins”, in Atasoy, N.- Raby, J., Iznik. Τhe pottery of Ottoman Turkey (London – New York 1989), p. 20.

45. Raby, J., “İznik, un Village au Milieu des Jardins”, in Atasoy, N.- Raby, J., Iznik. Τhe pottery of Ottoman Turkey (London – New York 1989), p. 21.

46. Evliya Çelebi,  Evliya Çelebi seyahatnaması 3 (İstanbul 1314), pp. 7-8.

47. Raby, J., “A seventeenth century description of Iznik-Nicaea”, Istanbuler Mitteilungen 26 (1976), p. 159.

48. Dallaway, J., Constantinople ancient and Modern with excursion to the shores and ilands of the Archipelago and to the Troad (London 1797), p. 169.

49. Bent, TH.J., “The city of the Creed”, in Harris, F. (ed.), The Fortnightly Review (London 1890), p. 227.

50. Κέντρο Μικρασιατικών Σπουδών, Αρχεία Προφορικής Παράδοσης, prefecture of Bithynia, district of Nikaia, settlement of Nikaia, no. Β 97.

51. Atasoy, N., “The survival of İznik pottery in Turkey”, in Atasoy, N. – Raby, J., Iznik. Τhe pottery of Ottoman Turkey (London – New York 1989), p. 14.

52. Yurt Ansiklopedisi 3 (İstanbul 1982), p. 1670, see “İznik”.

53. Raby, J., “İznik, un Village au Milieu des Jardins”, in Atasoy, N. – Raby, J., Iznik. Τhe pottery of Ottoman Turkey (London – New York 1989), p. 22.

54. Raby, J., “İznik, un Village au Milieu des Jardins”, in Atasoy, N. – Raby, J., Iznik. Τhe pottery of Ottoman Turkey (London – New York 1989), p. 22.

55. Yurt Ansiklopedisi 3 (İstanbul 1982), p. 1670, see “İznik”.

56. Raby, J., “Diyarbakır: A rival to Iznik a sixteenth century tile industry in Eastern Anatolia”, Istanbuler Mitteilungen 27-28 (1977-1978), p. 429.

57. Faroqhi, S., Τowns and townsmen of Ottoman Anatolia: trade, crafts and food production in an urban setting, 1520-1650 (Cambridge-London-New York-Melbourne-Sydney 1984), p. 80.

58. Raby, J., “A seventeenth century description of Iznik-Nicaea”, Istanbuler Mitteilungen 26 (1976), p. 159.

59. Pococke, R., A description of the east and some other countries 2, Part I: Observations on Palestine or the Holy Land, Syria, Mesopotamia, Cyprus, and Candia, Part II: Οbservations on the lands of the Archipelago, Asia Minor, Thrace, Greece, and other Parts of Europe (London 1745), p. 123.

60. Bent, TH.J., “The city of the Creed”, in Harris, F. (ed.), The Fortnightly Review (London 1890), p. 225.

61. Κέντρο Μικρασιατικών Σπουδών, Αρχεία Προφορικής Παράδοσης, prefecture of Bithynia, district of Nikaia, settlement of Nikaia no. Β 97.

62. Kinneir, J.M., Journey through Asia Minor, Armenia and Koordistan in the years 1813 and 1814 (London 1818), p. 24.

63. Κέντρο Μικρασιατικών Σπουδών, Αρχεία Προφορικής Παράδοσης, prefecture of Bithynia, district of Nikaia, settlement of Nikaia, no. Β 97.

64. Κέντρο Μικρασιατικών Σπουδών, Αρχεία Προφορικής Παράδοσης, prefecture of Bithynia, district of Nikaia, settlement of Nikaia, no. Β 97· Αδαμαντιάδης, Β., «Εκθέσεις επί της εις ανθρώπινας υπάρξεις και εις χρήμα απώλειας συνέπεια της εκριζώσεως του Ελληνισμού της Βορειοδυτικής Μικράς Ασίας», Μικρασιατικά Χρονικά Ζ (1957), p. 88.

65. Raby, J., “A seventeenth century description of Iznik-Nicaea”, Istanbuler Mitteilungen 26 (1976), p. 183· Pococke, R., A description of the east and some other countries 2, Part I: Observations on Palestine or the Holy Land, Syria, Mesopotamia, Cyprus, and Candia, Part II: observations on the lands of the Archipelago, Asia Minor, Thrace, Greece, and other Parts of Europe (London 1745), p. 122.

66. Σολδάτος, Χ., Η εκπαιδευτική και πνευματική κίνηση του Ελληνισμού της Μ. Ασίας (1800-1922) Α: Η Γέννηση και η εξέλιξη των σχολείων (Αθήνα 1989), p. 93.

67. Κέντρο Μικρασιατικών Σπουδών, Αρχεία Προφορικής Παράδοσης, prefecture of Bithynia, district of Nikaia, settlement of Nikaia, no. Β 97.
     
 
 
 
 
 

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