The Turkish Bath
The tradition of the Turkish bath extends far back, to a time before
Turks had reached Anatolia. When the Turks arrived in Anatolia, they brought
with them one bathing tradition, and were confronted with another, that
of Romans and Byzantines, with certain local variants. The traditions merged,
and with the addition of the Moslem concern for cleanliness and its concomitant
respect for the uses of water, there arose an entirley new concept, that
of the Turkish Bath. In time it became an institution, with its system
of ineradicable customs.
For the Turkish bath was much more than just a place to cleanse
the skin. It was intimately bound up with everyday life, a place where
people of every rank and station, young and old, rich an poor, townsman
or villager, could come freely. Women as well as men made use of the "hamam",
as the bath is known in Turkish, although of course at separate hours.
A view of Turkish Bath
From the individual's point of view, the hamam was a familiar place
from the earliest weeks of life right up to its very end. Important occasions
during a lifespan were, and in some township still are, celebrated with
rejoicing at the bath. The newborn's fortieth day, the brides bathing complete
with food and live music, and the Avowal are instances. The latter requires
some explanation, for it involved the custom common in Anatolia of making
a promise or vow, contingent on the fulfillment of some important wish.
The celebration of this in the hamam was arranged and paid for by the person
fulfilling his vow, and was open to one and all.
The hamam ceremony of mourning, on the other hand, was far
different, but also widespread. The Hospitality bathing was simply the
taking of one's house-guest to the hamam for a wash. Then there were the
Circumcision, Groom's, and Off-to-the-Army bathings, and others besides.
As we see, the whole culture of a people had the Turkish bath as one of
its important nexuses.
Naturally, there was a range of equipment associated with a
hamam visit, and until recently one might count from 15 to 20 articles
in the bundle which a woman brought along with her.
Let us rummage through this bundle and see what we find.
The "pestemal" (pesh-te-mahl), a large towel fringed at both ends and
wrapped around the torso, from below the armpits to about mid-thigh , as
the woman made her way to the "kurna" or marble basin.
The pestemal would be striped or checked, a colored mixture of silk
and cotton, or pure cotton, or even pure silk.
A silk pestemal
A pair of wooden clogs or pattens, in Turkish "nalin", of which there
were many varied types. Carved exquisitely, these pattens kept the wearer's
feet clear of the wet floor. They would be embellished in a number of ways,
most often with mother-of-pearl, or even sheathed in tooled silver. They
might have jingles, or a woven straw sheath, or be appliqued with felt
The "tas", or bowl for pouring water over the body, was always of metal.
Weather silver, gilt or tinned copper, or of brass, the tas always had
grooved and inlaid ornamentation.
One finds a soap case of metal, usually copper, with a handle on top
like a handbag, and perforated at the bottom to allow water to run out.
Not only soap goes into such a case, but also a coarse mitt for scouring
down the skin, a webbing of date-palm or other fibers for lathering on
the soap, and combs both fine and broad-toothed made of horn or ivory.
Tke "kese" (keh-seh), that rough cloth mitt carried in the
soap case, not only scoured the dirt out of the pores, but served to deliver
a bracing massage. The soaping web, on the other hand, was specially woven
out of hair or plant fibers.
A small jewelry box is often included, and depending on the region will
be of silver, copper or wood, sometimes covered with wicker, felt, velvet
or silver. As she undresses in the hamam, the woman will remove her jewelry
and place it in this box.
There are three towels for drying, one to go around the hair like a
turban, one around the shoulders, and one around the waist.
The hamam carpet would be laid on the floor, then another cloth spread
over it. Indeed, the name of the latter, "yaygi", contains the Turkish
root for Quotspread". The woman would sit on the mat so formed to undress,
and it was here that the bundle itself would be placed. After each trip
to the hamam the spread would be washed and dried, then folded away in
the bundle until the next time.
An inner bundle cloth was made of cambric, which can be repeatedly washed.
The outer bundle on the other hand, heavily embroidered, might be velvet,
woolen or silken weave. In any case, it is always showy, suitable for the
uses to which it is put on feast days and other special occasions.
Hamam bundle cloths and towels, Kütahya
The mirror was an indispensable item in the bundle, its frame and handle
often of wood, but sometimes of silver or brass.
There might be a bowl for henna, which the woman would fill on arriving
at the hamam. Aside from the color it lends, henna is considered to strenghten
A very small container, made of tinned copper, was used to mash up an
eyebrow darkener known as "rastik", especially popular with those of fair
and auburn hair.
There is another box, this one for "surme", for the lids.
Attar of rose in a bottle, the bottle in turn kept in a wooden case,
and inevitably found in the hamam bundle: No other perfume was considered
proper for the newly washed body.
Bride's Bath (Gelin Hamami)
For the bride's visit to the hamam there was a distinctive costume for
cold days, a vest and pair of loose trousers (the "shalvar") made of fine
felt cloth. This gift from the family of the groom would be worn going
to and coming back home from the bath on that special day.
Another item of wear, again worn on the day of the bride's visit to
the hamam, was a silken robe, open at the front and much like the Japanese
kimono. The collar, the sleeves, and the front borders were all embroidered.
In this ornate robe, the bride would sit on a kind of throne in the tepidarium
of the bath, and the candles would be picked up by maidens and young women.
The bride leading the way, the procession would march behind a woman beating
a tambourine, around the hamam pool. Soon the voices of the maidens and
young women would be heard in song as, candles in hand still burning, they
did the circuit of the pool again and again. At some point the birdal veil
would be producted to cover the birde's head, and then came the wishing,
as unmarried girls tossed coins into the pool in hopes of getting the husband
they desired. Even today these deeply rooted customs can be observed in
the rituals of the Turkish bath.
A head covering of sheer white muslin, its edges bordered with "oya"
crochet work, also emerges from the bundle. A woman will have several of
these to her name. They are tied over the hair before leaving the hamam,
to take up any remaining moisture.
In the towns, as opposed to the cities, there was a specially shaped
carrier called a "kirdanlik" which word might perhaps be rendered "the
grime-time bucket". Into it went soap, washcloths, clogs, and the pouring
bowl, while the hamam bundle went on top. On reaching the bath this carrier
would be used as a pail to work up sudsy water of bathing. This kirdanlik
was also used in the men's bath.
The Turkish bath was also, in its own way, a beautician's school
where one learned and practiced care of the body and hair, the donning
of make-up. And it was here that women, kept almost exclusively indoors,
could best relax and enjoy the freedom of a day to themselves.
The fame of The Turkish bath, then, resides in its bringing
together many dimensions of the society's culture to create a new phenomenon.
The hamam has long been an instution in Türkiye, with a deep-going
social character that is capable of shedding light on many aspects of Turkish