The Silk Road was an ancient network of trade routes that connected the East and West. It was central to cultural interaction between the regions for many centuries; the Silk Road refers to the terrestrial routes connecting East Asia and Southeast Asia with East Africa, West Asia and Southern Europe. The Silk Road derives its name from the lucrative trade in silk carried out along its length, beginning in the Han dynasty; the Han dynasty expanded the Central Asian section of the trade routes around 114 BCE through the missions and explorations of the Chinese imperial envoy Zhang Qian. The Chinese took great interest in the safety of their trade products and extended the Great Wall of China to ensure the protection of the trade route. Trade on the Road played a significant role in the development of the civilizations of China, Japan, the Indian subcontinent, Iran/Persia, the Horn of Africa and Arabia, opening long-distance political and economic relations between the civilizations. Though silk was the major trade item exported from China, many other goods were traded, as well as religions, syncretic philosophies and technologies.
Diseases, most notably plague spread along the Silk Road. In addition to economic trade, the Silk Road was a route for cultural trade among the civilizations along its network. In June 2014, UNESCO designated the Chang'an-Tianshan corridor of the Silk Road as a World Heritage Site; the Indian portion is on the tentative site list. The Silk Road derives its name from the lucrative Asian silk, a major reason for the connection of trade routes into an extensive transcontinental network; the German terms Seidenstraße and Seidenstraßen were coined by Ferdinand von Richthofen, who made seven expeditions to China from 1868 to 1872. The term Silk Route is used. Although the term was coined in the 19th century, it did not gain widespread acceptance in academia or popularity among the public until the 20th century; the first book entitled The Silk Road was by Swedish geographer Sven Hedin in 1938. Use of the term'Silk Road' is not without its detractors. For instance, Warwick Ball contends that the maritime spice trade with India and Arabia was far more consequential for the economy of the Roman Empire than the silk trade with China, which at sea was conducted through India and on land was handled by numerous intermediaries such as the Sogdians.
Going as far as to call the whole thing a "myth" of modern academia, Ball argues that there was no coherent overland trade system and no free movement of goods from East Asia to the West until the period of the Mongol Empire. He notes that traditional authors discussing East-West trade such as Marco Polo and Edward Gibbon never labelled any route a "silk" one in particular; the southern stretches of the Silk Road, from Khotan to China, were first used for jade and not silk, as long as 5000 BCE, is still in use for this purpose. The term "Jade Road" would have been more appropriate than "Silk Road" had it not been for the far larger and geographically wider nature of the silk trade. Central Eurasia has been known from ancient times for its horse riding and horse breeding communities, the overland Steppe Route across the northern steppes of Central Eurasia was in use long before that of the Silk Road. Archeological sites such as the Berel burial ground in Kazakhstan, confirmed that the nomadic Arimaspians were not only breeding horses for trade but great craftsmen able to propagate exquisite art pieces along the Silk Road.
From the 2nd millennium BCE, nephrite jade was being traded from mines in the region of Yarkand and Khotan to China. These mines were not far from the lapis lazuli and spinel mines in Badakhshan, although separated by the formidable Pamir Mountains, routes across them were in use from early times; some remnants of what was Chinese silk dating from 1070 BCE have been found in Ancient Egypt. The Great Oasis cities of Central Asia played a crucial role in the effective functioning of the Silk Road trade; the originating source seems sufficiently reliable, but silk degrades rapidly, so it cannot be verified whether it was cultivated silk or a type of wild silk, which might have come from the Mediterranean or Middle East. Following contacts between Metropolitan China and nomadic western border territories in the 8th century BCE, gold was introduced from Central Asia, Chinese jade carvers began to make imitation designs of the steppes, adopting the Scythian-style animal art of the steppes; this style is reflected in the rectangular belt plaques made of gold and bronze, with other versions in jade and steatite.
An elite burial near Stuttgart, dated to the 6th century BCE, was excavated and found to have not only Greek bronzes but Chinese silks. Similar animal-shaped pieces of art and wrestler motifs on belts have been found in Scythian grave sites stretching from the Black Sea region all the way to Warring States era archaeological sites in Inner Mongolia and Shaanxi in China; the expansion of Scythian cultures, stretching from the Hungarian plain and the Carpathian Mountains to the Chinese Kansu Corridor, linking the Middle East with Northern India and the Punjab, undoubtedly played an important role in the development of the Silk Road. Scythians accompanied the Assyrian Esarhaddon on his invasion of Egypt, their distinctive triangular arrowheads have been found as far south as Aswan; these nomadic peoples were dependent upon neighbouring settled populations for a number of important technologies, in addition to raiding vulnerable settlements for these commod
Manisa Province is a province in western Turkey. Its neighboring provinces are İzmir to the west, Aydın to the south, Denizli to the southeast, Uşak to the east, Kütahya to the northeast, Balıkesir to the north; the city of Manisa is the capital of the province. The traffic code is 45. Mount Sipylus National Park near the city of Manisa embraces a richly forested area, hot springs, the famous "crying rock" of Niobe, a Hittite carving of the mother-goddess Cybele; the park boasts about 120 varieties of native plants within its boundaries wild tulips. The park provides opportunities for camping. Sardis, in the present-day municipality of Salihli, was the ancient capital of Lydia, once ruled by King Croesus, renowned for his wealth. Due to numerous earthquakes, most of the visible remains date back only to Roman times. There are the remains of the temple of Artemis and a restored gymnasium, exhibiting of the past splendor of this ancient city; the splendid synagogue from the 3rd century is worth visiting, with its elaborate mosaics and artfully carved colored-stone panels.
Akhisar, the ancient city of Thyatira, was one of the Seven Churches of the Book of Revelation and the remains of the ancient city is found in part of the city called Tepe Mezarlığı. More it has become an important commercial center in the province and is its second largest after Manisa; the city of Alaşehir is where the remains of the ancient city of Philadelphia, another of the Seven Churches, is found. There is little left of the ancient city, except some ruins of a Byzantine church; the villages of Mount Yunt and the towns of Gördes and Demirci are known for their carpets and kilims. The houses in Kula are local examples of Ottoman architecture. In addition, there are many thermal springs throughout the area; the province is developed in terms of industrial activities, which are concentrated in the largest four centers of Manisa, Turgutlu and Salihli. List of municipalities in Manisa Province List of populated places in Manisa Province Manisa governor's official website Manisa municipality's official website Manisa Weather Forecast Information Selendi is a town and district of Manisa Province Manisa Gölmarmara Eseler Village About Everything living in Manisa
Sunshine duration or sunshine hours is a climatological indicator, measuring duration of sunshine in given period for a given location on Earth expressed as an averaged value over several years. It is a general indicator of cloudiness of a location, thus differs from insolation, which measures the total energy delivered by sunlight over a given period. Sunshine duration is expressed in hours per year, or in hours per day; the first measure indicates the general sunniness of a location compared with other places, while the latter allows for comparison of sunshine in various seasons in the same location. Another often-used measure is percentage ratio of recorded bright sunshine duration and daylight duration in the observed period. An important use of sunshine duration data is to characterize the climate of sites of health resorts; this takes into account the psychological effect of strong solar light on human well-being. It is used to promote tourist destinations. If the Sun were to be above the horizon 50% of the time for a standard year consisting of 8,760 hours, apparent maximal daytime duration would be 4,380 hours for any point on Earth.
However, there are physical and astronomical effects. Namely, atmospheric refraction allows the Sun to be still visible when it physically sets below the horizon. For that reason, average daytime is longest in polar areas, where the apparent Sun spends the most time around the horizon. Places on the Arctic Circle have the longest total annual daytime, 4,647 hours, while the North Pole receives 4,575; because of elliptic nature of the Earth's orbit, the Southern Hemisphere is not symmetrical: the Antarctic Circle, with 4,530 hours of daylight, receives five days less of sunshine than its antipodes. The Equator has a total daytime of 4,422 hours per year. Given the theoretical maximum of daytime duration for a given location, there is a practical consideration at which point the amount of daylight is sufficient to be treated as a "sunshine hour". "Bright" sunshine hours represent the total hours when the sunlight is stronger than a specified threshold, as opposed to just "visible" hours. "Visible" sunshine, for example, occurs around sunrise and sunset, but is not strong enough to excite the sensor.
Measurement is performed by instruments called sunshine recorders. For the specific purpose of sunshine duration recording, Campbell–Stokes recorders are used, which use a spherical glass lens to focus the sun rays on a specially designed tape; when the intensity exceeds a pre-determined threshold, the tape burns. The total length of the burn trace is proportional to the number of bright hours. Another type of recorder is the Jordan sunshine recorder. Newer, electronic recorders have more stable sensitivity than that of the paper tape. In order to harmonize the data measured worldwide, in 1962 the World Meteorological Organization defined a standardized design of the Campbell–Stokes recorder, called an Interim Reference Sunshine Recorder. In 2003, the sunshine duration was defined as the period during which direct solar irradiance exceeds a threshold value of 120 W/m². Sunshine duration follows a general geographic pattern: subtropical latitudes have the highest sunshine values, because these are the locations of the eastern sides of the subtropical high pressure systems, associated with the large-scale descent of air from the upper-level tropopause.
Many of the world's driest climates are found adjacent to the eastern sides of the subtropical highs, which create stable atmospheric conditions, little convective overturning, little moisture and cloud cover. Desert regions, with nearly constant high pressure aloft and rare condensation—like North Africa, the Southwestern United States, Western Australia, the Middle East—are examples of hot, dry climates where sunshine duration values are high; the two major areas with the highest sunshine duration, measured as annual average, are the central and the eastern Sahara Desert—covering vast desert countries such as Egypt, Libya and Niger—and the Southwestern United States. The city claiming the official title of the sunniest in the world is Yuma, with over 4,000 hours of bright sunshine annually, but many climatological books suggest there may be sunnier areas in North Africa. In the belt encompassing northern Chad and the Tibesti Mountains, northern Sudan, southern Libya, Upper Egypt, annual sunshine duration is estimated at over 4,000 hours.
There is a smaller, isolated area of sunshine maximum in the heart of the western section of the Sahara Desert around the Eglab Massif and the Erg Chech, along the borders of Algeria and Mali where the 4,000-hour mark is exceeded, too. Some places in the interior of the Arabian Peninsula receive 3,600–3,800 hours of bright sunshine annually; the largest sun-baked region in the world is North Africa. The sunniest month in the world is December in Eastern Antarctica, with 23 hours of bright sun daily. Conversely, higher latitudes lying in stormy westerlies have much cloudier and more unstable and rainy weather, have the lowest values of sunshine duration annually. Temperate oceanic climates like those in northwestern Europe, the western coast of Canada, areas of New Zealand's South Island are examples of cool, wet, humid climates where cloudless sunshine duration values are low; the areas with the lowest sunshine duration annually lie over the polar oceans, as well as parts of northern Europe, southern Alaska, northern Russia, areas near the Sea of
The Abbasid Caliphate was the third of the Islamic caliphates to succeed the Islamic prophet Muhammad. It was founded by a dynasty descended from Muhammad's uncle, Abbas ibn Abdul-Muttalib, from whom the dynasty takes its name, they ruled as caliphs for most of the caliphate from their capital in Baghdad in modern-day Iraq, after having overthrown the Umayyad Caliphate in the Abbasid Revolution of 750 CE. The Abbasid Caliphate first centred its government in Kufa, modern-day Iraq, but in 762 the caliph Al-Mansur founded the city of Baghdad, near the ancient Sasanian capital city of Ctesiphon; the Abbasid period was marked by reliance on Persian bureaucrats for governing the territories as well as an increasing inclusion of non-Arab Muslims in the ummah. Persianate customs were broadly adopted by the ruling elite, they began patronage of artists and scholars. Baghdad became a centre of science, culture and invention in what became known as the Golden Age of Islam. Despite this initial cooperation, the Abbasids of the late 8th century had alienated both non-Arab mawali and Iranian bureaucrats.
They were forced to cede authority over al-Andalus to the Umayyads in 756, Morocco to the Idrisid dynasty in 788, Ifriqiya to the Aghlabids in 800 and Egypt to the Isma'ili-Shia caliphate of the Fatimids in 969. The political power of the caliphs ended with the rise of the Iranian Buyids and the Seljuq Turks, who captured Baghdad in 945 and 1055, respectively. Although Abbasid leadership over the vast Islamic empire was reduced to a ceremonial religious function, the dynasty retained control over its Mesopotamian domain; the Abbasids' period of cultural fruition ended in 1258 with the sack of Baghdad by the Mongols under Hulagu Khan. The Abbasid line of rulers, Muslim culture in general, re-centred themselves in the Mamluk capital of Cairo in 1261. Though lacking in political power, the dynasty continued to claim religious authority until after the Ottoman conquest of Egypt in 1517; the Abbasid caliphs were Arabs descended from Abbas ibn Abd al-Muttalib, one of the youngest uncles of Muhammad and of the same Banu Hashim clan.
The Abbasids claimed to be the true successors of Prophet Muhammad in replacing the Umayyad descendants of Banu Umayya by virtue of their closer bloodline to Muhammad. The Abbasids distinguished themselves from the Umayyads by attacking their moral character and administration in general. According to Ira Lapidus, "The Abbasid revolt was supported by Arabs the aggrieved settlers of Merv with the addition of the Yemeni faction and their Mawali"; the Abbasids appealed to non-Arab Muslims, known as mawali, who remained outside the kinship-based society of the Arabs and were perceived as a lower class within the Umayyad empire. Muhammad ibn'Ali, a great-grandson of Abbas, began to campaign in Persia for the return of power to the family of Prophet Muhammad, the Hashimites, during the reign of Umar II. During the reign of Marwan II, this opposition culminated in the rebellion of Ibrahim the Imam, the fourth in descent from Abbas. Supported by the province of Khorasan though the governor opposed them, the Shia Arabs, he achieved considerable success, but was captured in the year 747 and died assassinated, in prison.
On 9 June 747, Abu Muslim, rising from Khorasan initiated an open revolt against Umayyad rule, carried out under the sign of the Black Standard. Close to 10,000 soldiers were under Abu Muslim's command when the hostilities began in Merv. General Qahtaba followed the fleeing governor Nasr ibn Sayyar west defeating the Umayyads at the Battle of Gorgan, the Battle of Nahāvand and in the Battle of Karbala, all in the year 748; the quarrel was taken up by Ibrahim's brother Abdallah, known by the name of Abu al-'Abbas as-Saffah, who defeated the Umayyads in 750 in the battle near the Great Zab and was subsequently proclaimed caliph. After this loss, Marwan fled to Egypt; the remainder of his family, barring one male, were eliminated. After their victory, As-Saffah sent his forces to Central Asia, where his forces fought against Tang expansion during the Battle of Talas; the noble Iranian family Barmakids, who were instrumental in building Baghdad, introduced the world's first recorded paper mill in the city, thus beginning a new era of intellectual rebirth in the Abbasid domain.
As-Saffah focused on putting down numerous rebellions in Mesopotamia. The Byzantines conducted raids during these early distractions; the first change the Abbasids, under Al-Mansur, made was to move the empire's capital from Damascus, in Syria, to Baghdad in Iraq. This was to both appease as well to be closer to the Persian mawali support base that existed in this region more influenced by Persian history and culture, part of the Persian mawali demand for less Arab dominance in the empire. Baghdad was established on the Tigris River in 762. A new position, that of the vizier, was established to delegate central authority, greater authority was delegated to local emirs; this meant that many Abbasid caliphs were relegated to a more ceremonial role than under the Umayyads, as the viziers began to exert greater influence, the role of the old Arab aristocracy was replaced by a Persian bureaucracy. During Al-Mansur's time control of Al-Andalus was lost, the Shia revolted and were defeated a year at the Battle of Bakhamra.
The Abbasids had depended on the support of Persians in their overthrow of the Umayyads. Abu al-'Abbas' successor, Al-Mansur welcomed non-Arab Musli
Aydın Province is a province of southwestern Turkey, located in the Aegean Region. The provincial capital is the city of Aydın. 150,000. Other towns in the province include the summer seaside resorts of Didim and Kuşadası. Aydın was once known as Tralles; the area is an earthquake zone and the city was built and rebuilt by a succession of Spartans, Ionians, Lydians and Ancient Romans. In 1186 the Seljuk Turks took control of the area, followed by the Anatolian beylik of the Aydinids. During this period the town was named Aydın Güzelhisar, was brought into the Ottoman Empire in 1426. Neighboring provinces are Manisa to the north east, İzmir to the north, Denizli to the east, Muğla to the south; the central and western parts of the province are fertile plains watered by the largest river in the Aegean region the Büyük Menderes River, with the Aydın Mountains to the north and the Menteşe Mountains to the south. The western end of the province is the Aegean coast with Lake Bafa a major feature of the Menderes delta area.
The climate is typical of the Aegean region hot in summer. The Germencik region contains a number of hot springs. Aydın province is divided into 17 districts: Much of the countryside is a mix of fig and citrus trees figs; the major sources of income are tourism. The coastal towns of Didim and Kuşadası in particular are tourist resorts. Kuşadası is near to the Dilek Peninsula - Büyük Menderes Delta National Park, while Didim has a temple of Apollo and the ancient ruins of Miletos nearby; the province contains archeological sites, including the ancient Carian cities of Alinda and Alabanda. Aydın is Turkey's leading producer of figs and exports dried figs worldwide; the name by which the fruit was called in the world markets was "Smyrna figs" until due to the preponderance of figs exported from İzmir over other species of the genus. But İzmir got the name by being the center for the wholesale trade and exports, while in fact the fruit was traditionally cultivated in Aydın; the term used within Turkey is "Aydın figs".
Turkey's yearly production of 50,000 tons of dried figs, is all from Aydın, Within Aydın province, the best figs are reputed to be grown in Germencik. Aydın produces olives from the varieties of Memecik and Gemlik, as well as chestnuts, citrus fruits, water melons and other fruits. Aydın has some light industry Adnan Menderes University was built in the city of Aydın in 1990s and has branches throughout the province; the city of Aydın has a number of Ottoman period mosques. The province's countryside and scenery include a stretch of the Aegean coast and a number of historic sites including: Didim coastal resort wıth large temple of Apollo and nearby Miletus ruins of an Ancient Greek city Ilyas Bey Complex, a cultural heritage of Turkey built in 1403 Kuşadası coastal resort, near to the Dilek Peninsula - Büyük Menderes Delta National Park Kirazli - a traditional Turkish village with old stone houses Alinda - ancient ruins Alabanda - ancient ruins Magnesia ad Maeandrum - ancient ruins, on the Ortaklar-Söke road in Germencik Nysa - another ruined Carian city, in Sultanhisar Aphrodisias - more ancient ruins, including tombs and sculpture, in Karacasu Priene - another ruin, near Söke Mycale Mountains Aydın is the home of the Zeybek folk art.
This involves a special type of war dance, performed in a ring to resemble birds. The Zeybek is performed to sounds of other Turkish folk instruments; the folk songs of Aydın are famously short, indeed a popular saying in the Aegean region to get someone to stop talking, is Keep it short, make it an Aydın tune. The cuisine features the typical Turkish pastries, kebab. Izmir to Aydın motorway is the city's main thoroughfare. Anthemius of Tralles - architect of Haghia Sophia in Istanbul Atçalı Kel Mehmet Efe, folk hero, leader of a public revolt during the decline of the Ottoman Empire Yörük Ali Efe, hero of the Turkish War of Independence Mahmut Esat Bozkurt, architect of the legal system of the Turkish Republic, close friend of Atatürk, born in Kuşadası Adnan Menderes, Turkish Prime Minister Necati Çelim, MP for Aydın, founding Chairman of Aydın Tekstil Fabrikası, born in Köşk İlhan Selçuk, editor of the Cumhuriyet newspaper İsmet Sezgin, former minister Atilla Koç, MP for Aydın, former minister of culture and tourism, born in Köşk Güven Önüt, former Beşiktaş footballer Rıdvan Dilmen, retired footballer, team manager and sports commentator List of populated places in Aydın Province Aydın governor's official website Aydın municipality's official website Aydın weather forecast information Local information Aydın figs information Aydın otelleri
The Hittites were an Anatolian people who played an important role in establishing an empire centered on Hattusa in north-central Anatolia around 1600 BC. This empire reached its height during the mid-14th century BC under Suppiluliuma I, when it encompassed an area that included most of Anatolia as well as parts of the northern Levant and Upper Mesopotamia. Between the 15th and 13th centuries BC, the Empire of Hattusa, conventionally called the Hittite Empire, came into conflict with the Egyptian Empire, Middle Assyrian Empire and the empire of the Mitanni for control of the Near East; the Assyrians emerged as the dominant power and annexed much of the Hittite empire, while the remainder was sacked by Phrygian newcomers to the region. After c. 1180 BC, during the Bronze Age collapse, the Hittites splintered into several independent "Neo-Hittite" city-states, some of which survived until the 8th century BC before succumbing to the Neo-Assyrian Empire. The Hittite language was a distinct member of the Anatolian branch of the Indo-European language family, along with the related Luwian language, is the oldest attested Indo-European language.
Hittites referred to their native language as nešili "in the language of Nesa" but called their native land as Kingdom of Hattusa. The conventional name "Hittites" is due to their initial identification with the Biblical Hittites in 19th century archaeology. Despite their use of the name Hattusa for their state, the Hittites should be distinguished from the Hattians, an earlier people who inhabited the region of Hattusa and spoke an unrelated language known as Hattic; the history of the Hittite civilization is known from cuneiform texts found in the area of their kingdom, from diplomatic and commercial correspondence found in various archives in Assyria, Babylonia and the Middle East, the decipherment of, a key event in the history of Indo-European linguistics. The Hittite military made successful use of chariots, although belonging to the Bronze Age, the Hittites were the forerunners of the Iron Age, developing the manufacture of iron artifacts from as early as the 18th century BC; the Hittites were the first of the Indo-European people to make use of iron.
Due to the widespread availability of iron ore, this allowed them to create weapons that were much stronger and cheaper. The Hittite empire fell victim to the Bronze Age Collapse around the beginning of the 12th century BC. Ethnic Hittite dynasties survived in small kingdoms scattered around modern Syria and Israel. Lacking a unifying continuity, their descendants are scattered and have merged into the modern populations of the Levant and Mesopotamia. During the 1920s, interest in the Hittites increased with the founding of the modern Republic of Turkey and attracted the attention of Turkish archaeologists such as Halet Çambel and Tahsin Özgüç. During this period, the new field of Hittitology influenced the naming of institutions, such as the state-owned Etibank, the foundation of the Museum of Anatolian Civilizations in Ankara, located 200 kilometers west of the Hittite capital and housing the most comprehensive exhibition of Hittite art and artifacts in the world. Before the archeological discoveries that revealed the Hittite civilization, the only source of information about the Hittites had been the Old Testament.
Francis William Newman expressed the critical view, common in the early 19th century, that, "no Hittite king could have compared in power to the King of Judah...". As the discoveries in the second half of the 19th century revealed the scale of the Hittite kingdom, Archibald Sayce asserted that, rather than being compared to Judah, the Anatolian civilization " worthy of comparison to the divided Kingdom of Egypt", was "infinitely more powerful than that of Judah". Sayce and other scholars noted that Judah and the Hittites were never enemies in the Hebrew texts. Uriah the Hittite was a captain in King David's army and counted as one of his "mighty men" in 1 Chronicles 11. French scholar Charles Texier found the first Hittite ruins in 1834 but did not identify them as Hittite; the first archaeological evidence for the Hittites appeared in tablets found at the karum of Kanesh, containing records of trade between Assyrian merchants and a certain "land of Hatti". Some names in the tablets were neither Hattic nor Assyrian, but Indo-European.
The script on a monument at Boğazkale by a "People of Hattusas" discovered by William Wright in 1884 was found to match peculiar hieroglyphic scripts from Aleppo and Hama in Northern Syria. In 1887, excavations at Amarna in Egypt uncovered the diplomatic correspondence of Pharaoh Amenhotep III and his son, Akhenaten. Two of the letters from a "kingdom of Kheta"—apparently located in the same general region as the Mesopotamian references to "land of Hatti"—were written in standard Akkadian cuneiform, but in an unknown language. Shortly after this, Sayce proposed that Hatti or Khatti in Anatolia was identical with the "kingdom of Kheta" mentioned in these Egyptian texts, as well as with the biblical Hittites. Others, such as Max Müller, agreed that Khatti was Kheta, but proposed connecting it with Biblical Kittim rather than with the Biblical Hittites. Sayce's identification came to be accepted over the course of the early 20th century.
Simit is a circular bread encrusted with sesame seeds or, less poppy, flax or sunflower seeds, found across the cuisines of the former Ottoman Empire, the Middle East. Simit's size, crunch and other characteristics vary by region, it is known as Turkish bagel in United States. In İzmir, simit is known as gevrek, although it is similar to the Istanbul variety. Simit in Ankara are crisper than those of other cities. Simit in Istanbul are made with molasses; the word simit comes from Arabic samīd "white bread" or "fine flour". Other names are based on the Greek koulouri: Aramaic qeluro/qelora; the Armenian name is բոկեղ. In Judaeo-Spanish it is known as roskas turkas. Simit has a long history in Istanbul. Archival sources show that the simit has been produced in Istanbul since 1525. Based on Üsküdar court records dated 1593, the weight and price of simit was standardized for the first time; the 17th-century traveler Evliya Çelebi wrote that there were 70 simit bakeries in Istanbul during the 1630s. Jean Brindesi's early 19th-century oil paintings about Istanbul daily life show simit sellers on the streets.
Warwick Goble, made an illustration of these simit sellers of Istanbul in 1906. Simit and its variants became popular across the Ottoman Empire. Simit is served plain, or for breakfast with tea, fruit preserves, or cheese or ayran. Drinking tea with simit is traditional. Simit is a traditional Christmas bread in Armenia. Simit are sold by street vendors in Turkey, who either have a simit trolley or carry the simit in a tray on their head. Street merchants advertise simit as fresh since they are baked throughout the day. Simit is an important symbol for lower and middle-class people of Turkey. Sometimes it is called susam kebabı. In other parts of the middle east it is consumed with boiled eggs and /or duggah, a mixture of herbs used as condiments, it is used as a break of fast in holy makkah and Madeenah mosques with yoghurt or buttermilk. Certain varieties of Romanian covrigi are similar to simit. Another type of bread similar to simit is known as obwarzanek in Poland and bublik in Russia and Belarus.
The main difference is that the rings of dough are poached in boiling water prior to baking, instead of being dipped in water and molasses syrup, as is the case with simit. Girde, is a type of bread baked on the walls of tandoori oven, similar to simit, that the Uyghurs in China see as a characteristic item in their culture-specific kitchen. Kandil simidi Ka'ak