Female and Male

Travelogues concerning Cyprus include valuable information about many aspects of life in the island, among other about the appearance of its inhabitants. Clothing is the first item one observes when coming into contact with the people in a foreign country, and is pivotal in creating a first impression of the local population. Travellers refer also to the raw materials and the textiles used for making clothes.

The following descriptions of Cypriot dress range chronologically from the late 17th to the early 19th century:

Richard Pococke anchored at Limassol, on October 28, 1738, and left the island two months later, on December 25. In Nicosia, among other information, he refers to the manufacture and export of textiles as well as of the special red dye, known as rizarin: “There is a great manufacture of cotton stuffs, particularly of very fine dimities, and also half sattins of a very coarse sort: … They send their cottons to Holland, England, Venice and Leghorn… They export yearly near a hundred thousand pound weight of raw silk, to London and Marseilles; for as it is a hard weighty silk, it is much used in making gold and silver laces, and also for sewing. At Nicosia they make fine plain cotton dimities….. They have a root of an herb called in Arabic Fuah, in Greek Lizare, and in Latin Rubia Tinctorum, which they send to Scaderoon, and by Aleppo to Diarbeck and Persia, with which they dye red, but it serves only for cottons, for which it is also used here; it is called by the English Madder, but it is doubted whether it is the Madder so well known in Holland; they export a red dye for woolen stuffs, which is falsely called by the English Vermilion, though that is known to be made of Cinnabar; whereas this is the produce of the seed of Alkermes, called by botanists  Ilex coccifer;” Furthermore, Pococke refers to the local production and export  of dyed leather, the main material used for making shoes and other articles: “They prepare a great quantity of yellow, red, and black Turkey leather; which they send to Constantinople;” (Cobham 1908,  260, 268-269). Last but not least, Pococke comments on dress: “The common people here dress much in the same manner as they do in the other islands of the Levant; but those who value themselves on being somewhat above the vulgar, dress like the Turks, but wear a red cap turned up with fur, which is the proper Greek dress, and used by those of the islands in whatever parts of the Levant they live.” (Cobham 1908, 268).

John Heyman, Professor of the Oriental languages in the University of Leyden, who visited the East in the years 1700 to 1709, left some interesting notes of his voyage to the island of Cyprus:

“It is supposed to be owing to the warmth of the climate that the Cyprians do not exceed a middle stature, are rather lean than fat, and rather brisk than strong. They are of a brown complexion, like the rest of the Greeks; and both their eyes and hair black. They are also of a quick and piercing genius… The women here, especially at Lernica, are not the most beautiful I have seen; but allowance must be made for the climate, and manner of living. They dress in the same manner as those of Rhodes, except that in Cyprus they wear no veils. Their hair is covered before, but hangs down behind in curls. They also wear those large wide plaited gowns I have already mentioned at Scio” (Cobham 1908, 246).

“The chief trade of the island at present is in flowered silks and cottons little inferior to those of the Indies.” (Cobham 1908, 248).

Travelogues concerning Cyprus include valuable information about many aspects of life in the island, among other about the appearance of its inhabitants. Clothing is the first item one observes when coming into contact with the people in a foreign country, and is pivotal in creating a first impression of the local population. Travellers refer also to the raw materials and the textiles used for making clothes.

The following descriptions of Cypriot dress range chronologically from the late 17th to the early 19th century:

The Dutchman Cornelis van Bruyn arrived at Larnaca from Alexandretta on April 19, 1683, and wandered about Cyprus until his departure on May 26. He noticed that in Nicosia, where Greeks had their own quarters, silk stuffs and very good dimities were made. He commented that a great deal of cotton was produced and added a comprehensive, though short description of female dress: “The head-dress of the women is just a handkerchief tied round the head, brown or grey striped with black, gold or silver, and sometimes embroidered. They dress in all manners of silk stuffs. Their chemise has a kind of fringe round the neck and on the sleeves, but this is only the stuff itself worked into a kind of lace. The rest of their dress is like that of women in Turkey.” Van Bruyn also commented on the peasants’ appearance: “The peasants have generally very short hair and very long beards, a fashion which I thought remarkable, but not without its beauty. In the country they wear high hats with a broad brim, such as were worn in Holland forty years ago. They are not made in Cyprus, and it would be difficult to say whether they come from Holland or elsewhere.” (Cobham 1908, 239, 243).

In his manuscript dated 1785, the Italian traveller Mondaini (Namindiú) gives an interesting general remark on the similar appearance of Turks and Greeks in Cyprus: “The two dominant religions are the schismatic Greek and the Turkish; its citizenship is formed by the two nations; their dress has been so very mixed, by their habit and customs that the Greeks took a lot from the Turks and the Turks a lot from the Greeks.” (Severis 2007, 298-299).

Namindiú refers also to the use of henna (“Kinna”, “Elkenna”, “Scienna”) as a cosmetic by both “nations”: “The Orientals are very fond of the flowers and leaves of this tree called by ancient Greeks “Cupros”. They like it first for its perfume and second for its dye used by both men and women. These leaves, grounded into powder and then mixed with clear water, form a paste which when applied on beards, or hair, give it a beautiful natural red colour.” (Severis 2007, 299-300).

More revealing for the appearance of the people of the island, are four wash drawings, made by Namindiú.

A fascinating account of Cyprus, entitled Historic and Entertaining Letters on the Past and Present Conditions of the Island of Cyprus, and dated 1785, was written in Italian prose by Namindiú, a native of Tuscany. The word Namindiú is an anagram of the author’s real name, Mondaini, and derives from the Latin Nam in Diú, meaning “over a long period”. It is assumed that Mondaini lived in Cyprus before 1760s and long afterwards, retiring in 1777. He described in detail archaeological sites, the Cypriot countryside and its products, but he was also interested in the people of the island and their behavior; he had an eye for detail and commented on many aspects of everyday life. Being an admirer of the female sex, he praises their beauty in long verses, and offers some interesting references to their appearance (Severis 2007, 21-37).

On the occasion of a wedding n Limassol, in which Namindiú was invited, he described the traditional ceremony at the house of the bride, and focused on her, “a young woman, eighteen years old, well-shaped, tall and pleasant… white, fleshy and beautiful.”. The description of her dress and ornaments is worth mentioning: “She was opulently dressed and she had her head covered with scarves of very thin veil, embroidered in gold; on her left side she had artfully placed a couple of flowers which enhanced her beauty. A bigger scarf and more colourful than the rest was adjusted behind her head and fell over her shoulders. A gold necklace with pearls adorned her ivory neck; a transparent shirt of fine silk covered with discretion her beautiful bosom and hidden charms; the white and round arms were decorated with rich designs and the beautiful hands, joint together, were covered by a white veil embroidered in gold and turquoise. The dress was long and majestic, a gown of very fine scarlet cloth covered her sides down to her beautiful feet which, hidden in an elegant curve, allowed only the tips to be modestly shown.” (Severis 2007, 113-115).

More revealing for the appearance of the people of the island, are four wash drawings, made by Namindiú.

The Abbé Giovanni Mariti arrived in Cyprus from Leghorn in February 2, 1760, and stayed in the island for seven years, till his return to Florence, October 6, 1767. Mariti was for some years an official of the Imperial and Tuscan Consulates. In 1769, he published at Lucca the Viaggi per l’ isola di Cipro, a book which stands as the best account of the condition of Cyprus in the third quarter of the 18th century. Mariti relied almost entirely on his own observations and notes during his stay in the island. His references to the appearance of the people of Cyprus, though not numerous, are valuable.

Comparing the appearance of the females of both nations, the Abbé Giovanni Mariti, who stayed in Cyprus seven years (1760-1767), records that “the Christian ladies when they go abroad make a great parade of their costumes, while the Turks are covered from head to foot with a white cotton sheet.” (Mariti (1769) 1971, 6)

Mariti also noticed various means applied by women to enhance their beauty; thus, he offers a detailed description of the plant henna, and the use of its leaves: “…The leaves, dry or fresh, when boiled in water produce a fine orange dye, with which the TURKISH WOMEN and a few Greeks stain their nails and the palms of their hands, with the idea that it refreshes the body. They dye their hair with it, as an adornment. And so tenacious is the dye, that it is not easy except by a long lapse of time to efface it.” (Mariti (1769) 1971, 12).

Giovanni Mariti

The Abbé Giovanni Mariti arrived in Cyprus from Leghorn in February 2, 1760, and stayed in the island for seven years, till his return to Florence, October 6, 1767. Mariti was for some years an official of the Imperial and Tuscan Consulates. In 1769, he published at Lucca the Viaggi per l’ isola di Cipro, a book which stands as the best account of the condition of Cyprus in the third quarter of the 18th century. Mariti relied almost entirely on his own observations and notes during his stay in the island. His references to the appearance of the people of Cyprus, though not numerous, are valuable. He offers a most vivid and detailed description of women’s dress:

- “The Cypriots are generally well formed, tall and good looking, sober and temperate. The women have mostly good eyes, but ugly features, and few are seen of any special beauty: they are tall, spirited, little industrious, and luxurious…. The men dress alla Turca, like those of Constantinople, and so too the women of any position, except as to the adornment of the head, which is high and striking, a fashion of very ancient date, which they say has been preserved here more faithfully than in the other Greek islands. Their general costume, alla Cipriotta, is more scanty than the other alla Turca; it consists of a kind of tight vest, and a skirt of red cotton cloth, the outer garment, which they call benisce (Turkish, binish) is of cloth, velvet or other silk stuff. This is a long mantle, which starts from the shoulders, and passing over the arms, almost reaches the ground. It is not closed in front, but leaves the body exposed down to the feet. The under garments are of silk, made in the country, and like white veils. They have drawers reaching to the feet, and their boots, called mesti (Turkish, mest), are a kind of low boots of yellow leather, which reach to the instep, under which they wear slippers. They wear no stays, but a little corset of dimity, which stops below the bosom, the rest being covered only by that plain, fine chemise, and another small piece of stuff which they wear for greater modesty. They adorn their necks and arms with pearls, jewels and gold chains. Their head dress, of which I have spoken above, consists of a collection of various handkerchiefs of muslin, prettily shaped, so that they form a kind of casque of a palm’s height, with a pendant behind to the end of which they attach another handkerchief folded in a triangle, and allowed to hang on their shoulders. When they go out of doors modesty requires that they should take a corner and pull it in front to cover the chin, mouth and nose. The greater part of the hair remains under the ornaments mentioned above, except on the forehead where it is divided into two locks, which are led along the temples to the ears, and the ends are allowed to hang loose behind over the shoulders. Those who have abundance of hair make as many as eight or ten plaits. Cypriot women like sweet odours about their heads, and to this end adorn them grotesquely with flowers. The Christian ladies when they go abroad make a great parade of their costumes, while the Turks are covered from head to foot with a white cotton sheet.” (Mariti (1769) 1971, 4-6)

Mariti also noticed various means applied by women to enhance their beauty; thus, he offers a detailed description of the plant henna, and the use of its leaves: “…The leaves, dry or fresh, when boiled in water produce a fine orange dye, with which the TURKISH WOMEN and a few Greeks stain their nails and the palms of their hands, with the idea that it refreshes the body. They dye their hair with it, as an adornment. And so tenacious is the dye, that it is not easy except by a long lapse of time to efface it.” (Mariti (1769) 1971, 12).

Mariti also refers shortly to the appearance of the Dragomans:

“Dragomans dress like Turks, but wear on their heads a qalpaq, or tall cap of marten or other skin, instead of the turban.” (Mariti (1769) 1971, 136).

Photograph of a marriage registration, taken in an unknown studio in the late 1950s or early 1960s. The bride is sitting in an armchair and the groom on the arm of the chair.

The groom wears a modern suit of presumably light brown colour, white shirt and tie. A white handkerchief appears in the breast pocket of his jacket. He wears the wedding ring in his left hand, with which he touches the bride’s arm.

The bride wears a long stylish beige dress with a very long veil, which extends onto the floor. The crown (gelin başlığı) is made of artificial flowers, no diamonds (diamonds were exclusively worn at the wedding ceremony). The crown is placed high on the head, leaving the front part of the thick wavy hair exposed. Her lips and finger-nails are painted red. The bride holds one flower in her hands, and there is also a large flower decorating the belt, which is made of the same fabric with that of her dress. Another flower is attached in the middle of the chest. The dress has a V-neck, elbow-long sleeves and pleats on the front of the shoulders, opening onto the chest. She wears earrings, a necklace and bracelets, two on each arm, one of them of the type called burma (twisted); the others are called hasır (mat pattern).

Registration took place before the wedding ceremony, sometimes even years before. Traditionally, after registration the pair continued to live separately; only after the wedding ceremony could they settle in their new home. The bride’s name was Sadıka and the groom’s Muhsin.

Photograph of an old couple sitting side by side on village chairs, with a young man standing behind between the two. It was taken in 1960, in the garden of a house in Kioneli (Gönyeli). The old couple are Arabacı Veli, a cart-driver as denoted by his name, and his wife Fatma Arabacı.

The old man wears a plain white shirt with a collar, woven on the loom with cotton thread, black baggy trousers (kara dizlik) and white stockings, which reach up to the knee to meet the breeches, and are tied with strings and tassels. His footwear is rawhide sandals (çarık), not seen here. The head is covered with a white skullcap (takke). In his right hand he holds a walking stick.

Fatma is completely wrapped in her çarşaf, which is made of loom-woven white striped cotton cloth (alaca). Underneath she wears long pantaloons (uzun don), also woven on the loom. Her veil comes down to the eyebrows, and one can see only the fingers of her right hand, on which she has a ring; with the index finger she touches her lips. The other hand lies on her lap. She also wears shoes with low heels.

The young man standing behind the couple, is Desdeban Mehmet, a person appointed by the British to watch the fields from thieves, animals etc. He has a western-style appearance; he wears a shirt with white dots and long khaki trousers held at the waist with a buckled leather belt.

Source: Ayşe Çoban.

Village: Kioneli (Gönyeli), Nicosia District.

Amateur or press photograph of a meeting in the square in front of the Keryneia Gate (not seen), in Nicosia. The photograph was taken from the gate with a view of the city within the walls. There is a roundabout in the foreground, and on the left side one can see Mevlevi Tekke with its domes. To the right there is a coffee shop and a kiosk with the advertisement of Keo Vita soft drink and KEO KONYAK on the wall further back. Some people are on bicycles, while cars are parked on the extreme right. People are gathered mainly on the roundabout and in front of the Mevlevi Tekke. Probably it is a political meeting or demonstration. More people with banners are crowded in the background in front of the house of Dr Fazıl Küçük, leader of the Turkish community. The Turkish flag is hanging on the kiosk of the house. The photograph must have been taken after 1955, most probably about 1958.