Famagusta

Famagusta (Greek: Αμμόχωστος, Ammochostos; Turkish: Gazimağusa) is a city on the east coast of Cyprus and capital of the Famagusta District. It lies on the east coast in a bay between Capes Greco and Eloea, east of Nicosia, and possesses the deepest harbour in the island,

The town was known as Arsinoe (Greek: Template:Polytonic), after Arsinoe II of Egypt in antiquity, and mentioned by that name by Strabo, also as Ammochostos (meaning "hidden in sand") which is how it is today referred to in Greek. The same name developed into Famagusta,used in Western European languages and the Turkish name of Mağusa (Gazi is a Turkish prefix meaning veteran or simply ghazi, given officially after 1974, compare to Gaziantep.).

Famagusta is one of the most important, greatly fortified ports on the shores of the Mediterranean. To the north of Famagusta lie the fabulous ruins of Salamis. This one great city is believed to have been founded in the 11th century BC and after the influences of the many conquering nations -notably the Romans- the city was finally abandoned in 648 AD following the combined catastrophes of earthquake and raids by Arab pirates, when the population moved to Famagusta.

An influx of Christian refugees fleeing the downfall of Acre (1291) in Palestine transformed it from a tiny village into one of the richest cities in Christendom. In 1372 the port was seized by Genoa and in 1489 by Venice, and in 1571 it fell to the Turks. Under British administration (1878-1960) the modern section, called Varosha, was developed in large part as a tourist resort. After 1974, Varosha was sealed off to civilians and tourism ceased. Ferry service, begun in 1978 between Mersin, Turkey, and Latakia, Syria, includes Famagusta in its run.

After the British acquired Cyprus in 1878, they demolished many buildings to provide material for Port Said and the Suez Canal.

Famagusta was occupied by the Turkish military during the invasion of the island by Turkey in 1974, in response to the Greek-backed coup. The Greek Cypriot inhabitants fled. Consequently, most of the then-modern part of the city, known as Varosha (Turkish: Maraş), was deserted, becoming a closed-off military zone, something which persists to this day. Varosha is often described as a "Ghost Town" as it has been frozen in time with department stores still full of clothes, now many years out of fashion and hotels still fully equipped.

Turkish Cypriots continue to live north of Varosha, especially in the walled city. These sections of Famagusta remain vibrant with many fascinating buildings. The city is also home to the Eastern Mediterranean University.

The current Mayor of Famagusta is Yannakis Skordis. There were suggestions from the Cypriot Government about Varosha to be given under UN administration, to return the refugees and the harbour to be use by both communities. Despite that would be very useful for the Economy of Cyprus, especially for Turkish Cypriots, however the Turkish Cypriot side and Turkey, rejected that suggestion, demanding the political benefit of the upgrading of the de facto Turkish Republic of Northern Cyprus.

The population of the city before 1974 was 39,000. From them, 26,500 were Greek Cypriots, 8,500 Turkish Cypriots and 4 000 from other ethnic groups. After the invasion, in 1975, the population was 8,500, all of them Turks. Today the population that lives in the town is 39,000. The number doesn't include the Greek Cypriot legal inhabitans but the Turkish Cypriots and settlers who live there.

The town also played host to the football clubs Anorthosis, which has many trophies in Cyprus, and Nea Salamina Famagusta. Both teams used until 1974 the stadium of the town, the GSE Stadium (Gymnastic Club Evagoras Stadium) but after the abandonment of the city the teams moved to the town of Larnaca. Both teams have also volleyball sections, which they are the best teams in Cyprus. Anorthosis has the most trophies in volleyball. Salamina also was until 2003 the concecutive champion of Cyprus for more than 5 years.

Dr. Derviş Eroğlu, a Turkish Cypriot politician and George Vasiliou, former President of Cyprus are from Famagusta. Dervis Zaim, a Cypriot filmmaker, whose first novel won the prestigious "Yunus Nadi" literary prize in Turkey, is also from the Famagusta. Also Chris Achilleos, a famous British Cypriot painter and illustrator was born there.

History

A town is a form of reality and value that is experienced socially. It plays a major role in the formation and development of human identity. And as with all other social constructs, the dimensions of towns and the meanings they signify have been in a state of perpetual change throughout history. In this regard, the historical development of Famagusta provides us with a wealth of dimensions and cultural associations. Founded in 300 B.C on the old settlement of Arsinoe, Famagusta remained a small fishing village for a long period of time. Later, as a result of the gradual evacuation of Salamis, it developed into a small port.

Medieval Famagusta

The turning point for Famagusta was 1192 with the onset of Lusignan rule. It was during this period that Famagusta really developed as a fully- fledged town. The town now increased in importance in the Eastern Mediterranean due to its natural harbour, and the walls that protected its inner town. Its population started to increase. This development accelerated in the 13th century as the town became a centre of commerce for both the East and West. This commercial activity turned Famagusta into a place where merchants and ship owners led lives of luxury. The belief that people's wealth could be measured by the churches they built inspired these merchants to have churches built in varying styles. These churches, which still exist, were the reason Famagusta came to be known as "the district of churches". The development of the town focused on the social lives of the wealthy people and was centred upon the Lusignan palace, the Cathedral, the Square and the harbour.

It was after the loss of Acre in 1291 that the city of Famagusta rose to great importance because it was the obligatory entrepot for all commercial transactions between west and east. In 1300 almost all the churches, and the fortifications as well, were still in the process of construction. They show the influence of Provence and Champagne and thus corroborate the documentary evidence for close connections between Cyprus and the fair of Champagne and of southern France.

The wealth of Famagusta was proverbial between 1300 and 1370. John of Verona speaks of it in 1335 and describes the lavish pomp of local ceremonies, such as a funeral with mourners and a wedding procession in which the bride rode on horseback surrounded by forty candles. In 1350 Ludolf of Sudheim was astonished by another bride whose ornaments were richer than those of all the brides of France put together. Both these pilgrims comment on, and are scandalised by, the wealth and display of the courtesans of Famagusta.

But the outstanding example of riches ostentatiously flaunted was afforded by the Lachas brothers, Nestorian merchants from Syria. When they entertained King Peter I in their palace the two brothers went to ridiculous lengths to display that parvenu splendour with which the rich merchants of Famagusta used to dazzle all the travellers who came there. Precious stones were laid out on plates, the gentlemen of the royal court showing no scruples about picking up a few keepsakes; huge armfuls of aloe-wood blazed in all the fireplaces; even the kitchen stove was filled with the same aromatic firewood, which must have given a wonderful taste to the food. On another occasion one of the Lachas paid a huge sum for a carbuncle, which he proceeded to grind down in a mortar; once he presented the King with 30,000 ducats. In the end they were ruined when the Genoese sacked Famagusta in 1373 and took from them everything they had, amounting to two million ducats.

Among the merchants of Famagusta at that time there were Greeks, Syrians, Jews, Italians, Provencals and Armenians. The Syrians were predominant, and after them the Genoese. "But since the death of King Peter (1369)" says Machaeras "a malignant devil has become jealous of Famagusta". In 1372 this devil chose as his instrument St. Bridget of Sweden who decided that it was her duty to come to Cyprus to give good advice to the royal family and to preach to the people of Famagusta in the main square.

In 1373 the Genoese took the city by surprise and by treachery and sacked it thoroughly, committing the most abominable cruelties. The children of the Lachas brothers were reduced to poverty.

During the Genoese period, the town was exploited exclusively for military purposes and as a result Western Europe found the sea routes, which had made it possible to have contact with the lively commercial activity of the East, now brought them into contact only with an atmosphere of quiet melancholy. The Lusignan town, its streets running into squares lined with churches and cathedrals, ceased to develop, and losing its sense of time, surrendered itself to silence.

Famagusta remained in Genoese hands until 1464, in spite of numerous attempts to recapture it by the kings of Cyprus. Under Genoa the city declined. Nicholas of Martoni in 1395 and Don Peter Tafur in 1435-1439 speak of the depths to which it had fallen.

James the Bastard, who had reconquered it, liked to live there and was able to restore its prosperity to some extent. Caterina Cornaro was forced to live in Famagusta by the Venetians but after her son James III died there she left it for Nicosia.

A town is a form of reality and value that is experienced socially. It plays a major role in the formation and development of human identity. And as with all other social constructs, the dimensions of towns and the meanings they signify have been in a state of perpetual change throughout history. In this regard, the historical development of Famagusta provides us with a wealth of dimensions and cultural associations. Founded in 300 B.C on the old settlement of Arsinoe, Famagusta remained a small fishing village for a long period of time. Later, as a result of the gradual evacuation of Salamis, it developed into a small port.

The turning point for Famagusta was 1192 with the onset of Lusignan rule. It was during this period that Famagusta really developed as a fully- fledged town. The town now increased in importance in the Eastern Mediterranean due to its natural harbour, and the walls that protected its inner town. Its population started to increase. This development accelerated in the 13`" century as the town became a centre of commerce for both the East and West. This commercial activity turned Famagusta into a place where merchants and ship owners led lives of luxury. The belief that people's wealth could be measured by the churches they built inspired these merchants to have churches built in varying styles. These churches, which still exist, were the reason Famagusta came to be known as "the district of churches". The development of the town focused on the social lives of the wealthy people and was centred upon the Lusignan palace, the Cathedral, the Square and the harbour.

During the Genoese period, the town was exploited exclusively for military purposes and as a result Western Europe found the sea routes, which had made it possible to have contact with the lively commercial activity of the East, now brought them into contact only with an atmosphere of quiet melancholy. The Lusignan town, its streets running into squares lined with churches and cathedrals, ceased to develop, and losing its sense of time, surrendered itself to silence.

In the Venetian period, the magnificence and glory of Famagusta faded still further as a result of the neglect of the island as a whole. The walls and moats were rebuilt in accordance with prevailing conditions, but as a protected port town with its land and sea gates providing entrance into its inner town, Famagusta remained in essence a military base. Developments in this period focused on the Cathedral of St. Nicholas, the main Square and the Venetian Palace. The town developed on this central axis.

The Venetians tried hard to transform Famagusta into a small Venetian town and did not fail to bring a number of Venetian characteristics to Famagusta. The most important of these was the official symbol of the Venetian Empire - The Winged Lion to be found at the entrances of both the Othello Tower and the sea gate. Of the statues of The Winged Lion and St.Theodoros which once stood on two columns in San Marco Square in Venice, only the bases remain in a corner of the main square in Famagusta. There are even sources that reveal plans to join the moats with the sea and thus turn Famagusta into another Venice.

The Venetians made great efforts to restore it and to put it in a state of defence. In 1507 the pilgrim Pierre Mesenge, a canon of Rouen, says that Famagusta "has a fine harbour, but for as much as the said harbour has long been in ruins, and is still not well restored, ships cannot use it". He adds that this "beautiful city" is "very poor, and but few merchants live there; it is almost all inhabited by poor farm-labourers whom the above-mentioned soldiers (a thousand men in garrison) hold in great subjection"; the churches are "very poor and ill-appointed"; pilgrims seem to have found no hostelry there but lodged with "one of the soldiers of the city, a native of Orleans". Mesenge refers to the massive rebuilding carried out by the Venetians but, apart from the unhealthiness of the place, the works were hindered by storms and earthquakes in 1546 and 1568. After the Venetian occupation the monasteries were converted into barracks. In 1490, in response to a petition by the inhabitants, the Doge Barbarigo ordered these buildings to be repaired and the churches evacuated.

Famagusta Under Ottoman Rule 1571 –1878

In 1570-1571 Famagusta was the last stronghold in Cyprus that held out against the Turks. It resisted a siege of thirteen months, and a terrible bombardment, until at last the commander, Marco Bragadin was flayed alive, his lieutenant, Tiepolo, was hanged and the inhabitants either massacred or reduced to slavery.

After the capture of Ammochostos, and up to the new harvest of the following year 1572, there prevailed great and distressing dearth and famine, the result of the war; although Mustafa Pasha, and others who were put in authority under him, tried to encourage the peasants to sow, yet the result was small, because they had not sufficient seed. The very few Cypriots of the ruling classes who were left after the war gained their freedom somehow or other, but, like other citizens of Nicosia, were stripped of all their goods, and having no other way of gaining a livelihood and he means of paying the poll-tax, became labourers and muleteers, hawking wine and the like from place to place, and selling it to get a living: a humble employment, and very different from their old stately condition. The inhabitants of Famagusta remained in their houses, and appeared at the time to be the owners, yet afterwards the Turks dispossessed many of them, on the pretext that they were tenants only, not owners; and thus they bore all the unimaginable ills which these new and bad neighbours could inflict upon them...

At last, after the great calamity which had reduced the island to misery, somehow or other the poverty-stricken inhabitants began little by little to address themselves again to the culture of the soil, to some small commerce with strangers, and to those few arts which still survived in the he towns. At the very beginning the dues and outgoings did not press so very had on the rajah, because the Porte knew how the country had been impoverished by the war: and the Pashas sent to govern it were to some extent controlled by the Porte, lest their harshness should drive the rajah to leave the island, or at least to revolt, for which his degraded condition would be an excuse. So that after fifteen or twenty years the Christians redeemed nearly all the monasteries from those who had seized them, and much of the church lands as well. Churchmen of position left money for masses for the repose of their souls, or bestowed it by way of gifts.

In the Ottoman period, the palaces and mansions were demolished and the commercial activity of the island shifted to Larnaca. As a result, Famagusta lost its urban and economic significance in the region and became a ghost town with a small population made up of soldiers and exiles.

In the 17th century Famagusta was practically deserted. The Turks used to sell the materials of the houses; when one of the Pashas forbade them to sell the stones they satisfied themselves with carrying off the timbers until the time when the construction of Port Said, Larnaca and the Suez canal brought a new demand for materials from the quarry that Famagusta had become.

Under the Turkish regime Christians were not permitted to live in Famagusta; they were only allowed to enter it on foot, and even so it was difficult to get permission.

It may be observed that as a result of forcing the non- Islamic population to inhabit the regions outside the city walls, the town began to develop in the lower and upper Varosha (Maras) districts. Changes in social and cultural life had a major effect on the architectural and physical environment. In order to adjust to the socio- economic and cultural traditions of the new inhabitants, some changes were made to existing buildings. The cathedral was turned into a mosque, and the bazaar and market place were developed. Meanwhile a theological school, baths and fountains were built to fulfill basic daily needs. With the importation of dead end streets from Ottoman culture, the existing organic town structure was enriched and a communal spirit began to assert itself. The few two-storey houses inhabited by the limited number of wealthy people balanced harmoniously with the more common one-storey houses.

British Period

In the British period, the port regained significance. The enlargement of the town outside the city walls in the Ottoman period accelerated. In this period, the Turkish population generally settled in the inner town while the Greek population settled in lower and upper Varosha. In tune with their colonial policies, the British set up an administrative base between the Turkish and Greek quarters rather than following the convention of establishing a base in the inner town. As a result, the enlargement of the town was increasingly centred around the Varosha district. Towards the end of the British period, in parallel with Socio-economic developments, and in order to meet the changing needs of the population, new residential districts were built, incorporating new housing, commercial, touristic and recreational areas.

In this period, the town underwent a change reflecting contemporary colonial practices. The influence of British architecture was particularly apparent in the form, the details and the materials used. The British, who believed in getting close to communities under their rule by using local materials and details, employed the same practice in Famagusta.

The British regime has cancelled this prohibition; I owe a personal debt of gratitude for the valuable and effective protection of the British authorities.

From whichever direction one approaches it Famagusta can be seen from a long way off. The graceful outlines of its towers, either silhouetted against the sea or reflected in it as they rise from behind the still intact circuit of the walls, give the impression of a completely European city, still flourishing.

The city was also the site for a British internment camp for Jewish survivors of the Holocaust trying to immigrate to the British Mandate of Palestine.

After Independence

Since independence in 1960 and until the Turkish invasion of 1974, Famagusta had flourished both culturally and economically. The town developed towards the south west of Varosha as a tourist center. Especially in 1969-1970, as a result of Beirut losing its appeal due to the war, Famagusta became one of the world's best-known entertainment and tourist centres. On the one hand there were structures conveying the characteristics of British colonialism, and, on the other hand, buildings reflecting trends in contemporary architecture. These modern buildings were mostly in Varosha. Architecture in Famagusta in this period thus reflects a desire to merge history and modernism in the pursuit of progress. From its origins as a small port in the seventh century, Famagusta in the nineteen seventies had become a town which now displayed the universal trends of the modern architectural movement.

The contribution of Famagusta to the country’s economic activity by 1974 far exceeded its proportional dimensions within the country.

Apart from possessing over 50% of the total accommodation of Cyprus it also offered the most substantial deep-water port handling (1973) 83% of the total general cargo and 49% of the total passenger traffic to and from the island.

Whilst its population was only about 7% of the total of the country, Famagusta by 1974 accounted for over 10% of the total industrial employment and production of Cyprus, concentrating mainly on light industry compatible with its activity as a tourist resort and turning out high quality products ranging from food, beverages and tobacco to clothing, footwear, plastics, small machinery and transport equipment.

The bustling port inevitably helped concentrate in Famagusta most of the commercial activity of the island which has had, since ancient times, strong trading links with the countries of the Eastern Mediterranean.

As capital of the largest administrative district of the country the town was the administrative, commercial, service and cultural centre of that district. The district of Famagusta before the 1974 invasion was characterized by a strong and balanced agricultural economy based on citrus fruits, potatoes, tobacco and wheat. Its agricultural success and the good communications between the town and the district ensured a balanced population spread and economic activity, which could be considered as a model for other developing areas.

It was inevitable that the material progress described above would spawn and sustain the most fertile kind of cultural activity in the area, with Famagusta as its hub and centre. Painting, poetry, music and drama were finding expression in innumerable exhibitions, folk art festivals and plays enacted in the nearby-reconstructed ruins of the ancient Greek theatre of Salamis. The pursuit of human happiness in a free, just and democratic society was in 1974 the prime characteristic of Famagusta and its people.

There has not been an official census since 1960 but the population of the town in 1974 was estimated to be around 60,000 not counting about 12-15,000 persons commuting daily from the surrounding villages and suburbs to work in Famagusta. This population would swell during the peak summer tourist period to about 90-100,000 with the influx of tourists from numerous European countries, mainly England, France, Germany and Scandinavia.

Turkish Invasion/Peace Operation

Famagusta in 2002. Cranes remain where they were in 1974.

During the second phase of the Turkish invasion/Peace Operation of Cyprus (14 August 1974), the Mesaoria plain was overrun by Turkish tanks and in two days the Turkish Army was in Famagusta. The town had been completely evacuated by its Greek population who fled before the invading army and after the town had been bombed by the Turkish air force.

Unlike other parts of Turkish-controlled Cyprus, the major part (south) town of Famagusta (Varosha) was sealed off by the Turkish army immediately after being captured and no one was allowed to enter that part of the town. Not even journalists. The term «ghost town» was coined later by Swedish journalist Jan-Olof Bengtsson, who visited the Swedish UN battalion in Famagusta port and saw the sealed off part of the town from the battalion’s observation post. He wrote in Kvallsposten (24.9.77):

«The asphalt on the roads has cracked in the warm sun and along the sidewalks bushes are growing.
Today, September 1977, the breakfast tables are still set, the laundry still hanging and the lamps still burning.
Famagusta is a ghost-town».

Sites of interest

Lala Mustafa Pasa Mosque (St. Nicholas Cathedral)

It seems to have had its heyday in the 13th century when Christians fleeing from Syria and Palestine settled there and developed it into a wealthy city under the Frankish Lusignan dynasty, which ruled from 1192. It declined after a riot in the 14th century and by 1489, when the Venetians took over, it had seen better times. They redeveloped it, building a massive wall round the old town, still mostly remaining. The Martinengo bastion is an excellent example of expert fortification, as it provides protection for the walls on either side of it. The Ottoman forces took over in 1571, converting churches into mosques or using them for secular purposes. The Cathedral of St Nicholas became the Lala Mustapha Pasa Mosque.

The spectacular ruins give a fascinating insight into long-lost civilizations and include a magnificent amphitheatre, Roman baths, a gymnasium and royal tombs. The mosaics are particularly beautiful. Just inland from Famagusta are the church and monastery dedicated to St. Barnabas, the founder of the apostolic Church of Cyprus in 45 AD. Barnabas a Cypriot from Salamis, visited the island accompanied by St. Paul andSt. Mark and was later martyred in Salamis in 52 AD. The church of St. Barnabas is preserved exactly as it was since abandoned in 1976. There is a wonderful collection of 18th century icons and the monastery cloisters now houses an archaeological museum.

The impression made by the formidable walls of this edifice is over- powering to even the most casual visitor. It was built by the Lusignans and further enlarged by the Venetians. The impression which is made by Famagusta harbour is reinforced by great citadel, otherwise known as Othello's Tower, that thrills the visitors by its association with one of William Shakespeare's best known plays. It contains a splendid l4th century Gothic Hall.

Also the Venetian Palace, which was used, after its destruction in 1571, during the Ottoman Empire as a prison, and among the prisoners was Namik Kemal, the National poet of the Ottoman Empire, who was held there between 1873 and 1876, after having been exiled to Cyprus by the Sultan.

Outside of the town you can visit the two Cypriot ancient towns, Enkomi and Salamis.

Enkomi was one of the first settlements in the east of Cyprus. Important for the production and export of copper during the Bronze Age. Finally destroyed at 1200 BC. Most of the population probably settled down on the coast where the first Greek settlers established the Kingdom of Salamis.

Salamis is believed that the ancient city of Salamis was founded by Teucer on his return from the Trojan War. During the Roman rule, Salamis was the greatest commercial centre of the Emporium in the East. In the 4th Century AD it was destroyed by earthquake, but was rebuilt and renamed Costantia by the Emperor Costantin. In 648 it was destroyed by Arab invaders and since then it has not been rebuilt. Salamis, the ancient city which lies beside the longest and one of the most beautiful of Cyprus's sandy beaches, is found in an area which is partly forested. The Roman amphitheatre, the largest in Cyprus, can be visited with its Gymnasium, Baths and Market place. For further information see Salamis, Cyprus.

External links

Sources

Camille Enlart "L'art gothique et la Renaissance a Chypre", Paris, 1899. pp. 251-255.
Official Website of Famagusta de facto Turkish Municipality
Kyprianos, History of Cyprus, Venice. 1788,p.453
Republic of Cyprus Government
William Smith, Dictionary of Greek and Roman Geography, s.v. Arsinoe