Where to go in Istanbul | A Guide Blog

Fairytale Castle: Red School, Fener Greek Boys High School

2007-03-08T03:36:00.000-08:00

A School from 1454 to the present day - Red School, Fener Greek Boys High School, Megali Scholio, Great School, Great School of the Nation

High on the steep hillside overlooking the Golden Horn is a large red brick building reminiscent of a fairytale castle. This building is the Fener Greek Boys High School, but whenever I see it, I half expect to see Rapunzel letting her hair out of one of the tower windows.

The district of Fener is one of the most ancient in Istanbul, known to the Byzantines as Fanarion and to the Ottoman Greeks as Fanaraki. In the 19th century it was famous for its masonry houses with richly decorated interiors in Turkish style and for its taverns.

It is thought to have been named after the lantern (fener) which during Byzantine times was lit at night in the tower next to Fener Gate so that ships sailing up the Golden Horn would not be wrecked on the rocky shores of the inlet.

The Greek Orthodox Patriarchate moved to its new site in the district of Fener in 1601, and from this time on wealthy Greek families began to settle in Fener. In the 19th century, however, they moved to new homes in Beyoglu on the other side of the Golden Horn, and Fener went into decline. Today it is a dilapidated but quaint area of steep cobbled streets and old stone houses with bay windows, where it is a pleasure to wander around, getting lost and discovering the many historic buildings here. Referred to locally as the Red School, Fener Greek Boys High School is a much older institution than the building itself, which dates only from 1881. It was established in Byzantine times as the Patriarchate School and with the exception of a brief period following the Turkish conquest, has remained the principal Greek school in Istanbul ever since. Sultan Mehmed II conquered Istanbul in 1453 and in 1454 gave permission for the school to reopen. In Ottoman times it became known as the Megali Scholio or the Great School.

Construction of the present building began in 1881 and was completed in 1883 at a total cost of 17,210 gold liras, donated by wealthy bankers and other members of the Greek community, and by Varopedi Monastery in Aynaroz. Running costs of the school were in the past met by the patriarch, metropolitans, churches and wealthy Greek citizens, as well as by fees paid by the pupils. Today they are met by rents from property endowed by members of the Greek community and donations.

In Ottoman times most of the Greek notables were educated here, including many patriarchs and other officers of the church, interpreters in the employ of the Ottoman government, and Ottoman voivodes (governors) of Moldavia and Wallachia. The new building is a striking example of fashions in architecture in the 19th century. On one of the towers can be seen the name of the architect, Dimadis, and the date 1881.

The school was built according to anti-seismic principles so it has not suffered much earthquake damage. The bricks were imported from France. The lobed dome has a high drum and lantern light. In the high ceilinged top storey is an observatory with a telescope. Another Greek school of the same period, Zografyon, specialised in mathematics, while Fener Boys High School specialised in literature and history.

Another Greek school of the same period, Zografyon, specialised in mathematics, while Fener Boys High School specialised in literature and history. Hanging on the walls of the school hall are oil paintings depicting writers and philosophers. Other paintings illustrate ancient stories from Homer's Iliad. The interior of the hall is predominantly neo-classical in style, with palmettes, ovolo and bead mouldings and composite column capitals. Bird motifs on the capitals lend a fairytale-like touch in keeping with the exterior.

Meander motifs symbolising infinity feature both on the façade and in the interior decoration. Another allegorical motif is the owl, the ancient symbol of wisdom, which appears in relief on the upper parts of the walls in the school hall.

Hanging on the walls of the school hall are oil paintings depicting writers and philosophers. Other paintings illustrate ancient stories from Homer's Iliad. The interior of the hall is predominantly neo-classical in style, with palmettes, ovolo and bead mouldings and composite column capitals. Bird motifs on the capitals lend a fairytale-like touch in keeping with the exterior. Meander motifs symbolising infinity feature both on the façade and in the interior decoration. Another allegorical motif is the owl, the ancient symbol of wisdom, which appears in relief on the upper parts of the walls in the school hall.

The school has ten classrooms, a library, and computer, chemistry, physics and biology laboratories. Today around 50 pupils, both boys and girls, attend the school. A former pupil, now a specialist in internal medicine, Dr Yorgi Adosoglu, said that in the past there were about 400 boys at the school, and there were no women on the staff. He recalled that some of the pupils used to help at Sunday services in the patriarchal church.

The school is visible from a considerable distance, and immediately recognisable with its red brick and white decoration. To reach it is a short but steep walk up the steep winding roads from the southern shore of the Golden Horn.

(Thanks for photo to Oya)

Istanbul Toy Museum

2007-03-07T12:30:00.000-08:00

The Istanbul Toy Museum is a small museum dedicated to toys. This very sweet museum was founded by Turkish novelist and poet Sunay Akin in 2005. Consists Sunay Akin's collection of 4,000 toys and miniatures from Turkey and abroad.

Meanwhile Sunay Akin has made serious efforts to convert the historical wooden kiosk, belonging to his family, into a cozy museum but really very beautiful. You certainly must see.

Adress: Omerpasa Avenue Dr. Zeki Zeren Street No:17 Goztepe/Istanbul (anatolian side) View Map
Tel: +90 216 359 45 50 - 51

Web site:www.istanbuloyuncakmuzesi.com/enen.asp

Visiting Hours : 09.30-18.00 (Week Days) 09.30-19.00 (Week Ends) Closed Monday

Taksim Square

2007-03-03T03:00:00.000-08:00

Taksim Square situated in the European part of Istanbul, is a major shopping, tourist and leisure district famed for its restaurants, shops and hotels. It is considered the heart of modern Istanbul, and is the location of the Taksim Republic Monument, which was built in 1928 and that commemorates the formation of the Turkish Republic.

Taksim was originally the point in Istanbul, where the main water line from north of Istanbul collected, and branched off to other parts of the city. This use for the area was established by Sultan Mahmut I. The Square takes its name from the stone reservoir that is located on the side of the square.

Taksim is a popular destination for both tourists and natives of Istanbul. Istiklal Caddesi ends at the square, and a nostalgic tram runs from the square along the avenue, ending near the Tünel. Surrounding Taksim Square are numerous hotels, as well as restaurants, pubs, travel agencies, etc. Included in these restaurants, are American chains such as Pizza Hut, and Burger King.

Taksim is also the location of official events such as parades or other military gatherings. Atatürk Cultural Center is a multi-purpose cultural center, also located in Taksim Square.

The Turkish word Taksim refers to a special improvisational musical form that is guided by the Makam system. However the word "Taksim" is used in its original meaning here which is to distribute. The reason for this is that in the earlier times, drinking water supply was distributed in this location and thus the square takes its name from this service.

Mosaics Museum

2007-02-27T11:15:00.000-08:00

This museum, opened to the public in 1953, consists of the remains of the Great Palace of the Byzantine Empire built by Constantine the Great (324-337).

Excavated in 1935, these remains consist of mosaics, columns and other architectural pieces which had once been part of the Great Palace. Part of the bazaar of the Sultan Ahmed Mosque Complex is also exhibited in this museum.

Mozaik Müzesi
Arasta Carsisi, Sultanahmet (212) 518 12 05
Open daily 9.00 - 17.30 except Tuesday

Istanbul City Museum

2007-02-27T10:20:00.000-08:00

First opened in 1939 in the Beyazit Medrese, this museum was moved in 1988 to its present site in the Fine Arts Hall of Yıldız Palace. The museum portrays the life of Istanbul through a collection of 18th and 19th century paintings, as well as historical and ethnographic objects such as glassware, china, textiles and metalwork.

Şehir Müzesi
Barbaras Bulvan, 80690 Yildiz (212) 258 53 44
Open daily 9.00-16.30 except Thursday

Ciragan Palace Hotel Kempinski Istanbul

2007-02-26T14:10:00.000-08:00

Residence of the last Ottoman sultans, the hotel that you see today is actually two buildings: the faithfully restored stone-and-marble sultan's palace (housing 12 VIP suites) and the modern five-star deluxe hotel, both standing majestically on the shores of the Bosphorus and presiding over a collection of sculpted lawns, marble gates, a waterside swimming pool, and even a putting green. Hard to believe that a little over a decade ago, the Çiragan was a burnt-out shell of its current and former splendor. The guest list reads like a who's who of international royalty, including American's own late and great John and Carolyn Kennedy; but remember, these guys book suites with Bosphorus views, while plebeians get stuck with the drearier and noisier park-facing rooms. (Specify a Bosphorus view when making your reservation, and avoid rooms at the center of the hotel, which sit above the restaurant, which sends food odors and smoke up through the vents.) Already-spacious rooms, made to seem larger thanks to high ceilings, were recently renovated to reflect a more Turkish feeling, with rich fabrics, dark wood, and tapestry accents. Similarly styled bathrooms include both tub and shower, as well as a selection of exclusive Borghese toiletries. The engineers wired the hotel to be "smart," which means automatic lights, voice mail, and self-regulating climate control. My advice? Book the best room you can afford; otherwise, you may be disappointed.

Facilities: 3 restaurants; numerous bars; indoor and outdoor swimming pools; putting green; health club; fitness room; Turkish bath; Jacuzzi; sauna; concierge; car-rental desk; shopping arcade; salon; 24-hr. room service; babysitting, laundry service; dry cleaning; nonsmoking rooms; palace section

Address: Çiragan Cad. 84, Besiktas/Istanbul
Phone: 800/426-3135 in the US; 800/363-0366 in Canada, 0800/868-588 in the UK; 800/623-578 in Australia, 0800/446-368 in New Zealand, 0212/258-3377 in Istanbul
Web Site www.ciraganpalace.com

Miniaturk Istanbul

2007-02-23T10:44:00.000-08:00

Miniaturk, a modern open air museum where the most beautiful samples of the Turkish and Anatolian history are displayed is situated at Sütlüce on the Golden Horn. This museum, named Miniaturk has been established in order to give both to Turkish people and the tourists an understanding of history in an entertaining way. There are many similar places in European countries. Miniaturk, the construction of which started in June 2001 was completed in 22 months. Here one can see the reflections of many civilizations such as the Hellenistic, Roman, Byzantine, Seljuk and Ottoman civilizations. Some of the works displayed in the Miniaturk are Stone Houses of Mardin, Fairy Chimneys, Safranbolu Houses, the German Fountain, Divriği Grand Mosque, Celsus Library, Çanakkale Martyrs Monument, Atatürk’s Mausoleum, the Church of Virgin Mary, Pamukkale, İzmir Clock Tower, Hagia Sophia, Mount Nemrut , The Castle of Anatolia , Bergama Zeus Altar, the Temple of Artemis. In this open air museum there are 45 maquettes from Anatolia, 45 from Istanbul and 15 maquettes from regions where the Ottomans once reigned. Here, the visitors enjoy music throughout their visit and brochures containing brief information about the maquettes inside are given away. Also there are resting facilities such as restaurants and cafeterias.

Address : İmrahor Caddesi Borsa Durağı Mevkii Sütlüce 34445 Beyoğlu / Istanbul
Phone : 0212 222 28 82 PBX
Fax : 0212 222 21 06
E-mail : info@miniaturk.com.tr

Sultanahmet

2007-02-21T02:33:00.000-08:00

Sultanahmet is the Istanbul of postcards and history. This small peninsula was the seat of power for two of the world’s most important empires and has witnessed more history than most continents. Sultanahmet Square (Ayasofya Meydani) is the obvious place to begin exploring, as most of the city’s major monuments are just a few minutes’ walk from here. The square acts as a forecourt for what was, for close to 1,000 years, the greatest church in Eastern Christendom, the Haghia Sophia (Sultanahmet Square, 0212 522 1750). The existing structure was first dedicated on 26 December 537 by Emperor Justinian. Years later, after the Turkish conquest, it was to serve for five centuries as the chief mosque of the Ottoman Empire; it is now open to all as a museum.

Directly north of Haghia Sophia are the walls shielding the imperial enclave of the Topkapi Palace. Part command centre for a massive military empire, part archetypal pleasure dome, the palace was the hub of Ottoman power for more than three centuries. In terms of lavish decor and exquisite setting, it beats most buildings in Europe hands down. Essential must-see elements include the Harem, the Imperial Treasury and the views from the innermost courtyard.

To the south-west of the palace is the Yerebatan Sarnici the grandest of several underground reservoirs that riddle the foundations of this part of the city, forming a calm and magical respite from the bustle above ground.

The Sultanahmet (Blue) Mosque with its six minarets and curvaceous architecture, is the obvious mosque to visit, but if you only visit one, make sure it was designed by Mimar Sinan. Find your way to Suleymaniye, behind the Grand Bazaar, for architecture, or to Rustem Pasa, a mosque located near the Galata Bridge – both among the best. See also: Museum of Turkish and Islamic Art , Haghia Sophia Baths , St. Irene , Obelisque

Istanbul International Ataturk Airport, Turkey

2007-02-21T02:03:00.000-08:00

Airport Code
IST

Full Airport Name
(Istanbul) Atatürk International Airport

Address
Atatürk International Airport, Bas Mudur, Ataturk Dhmi, Istanbul Yesilkoy 34830, Turkey

Country Code
90

Telephone
(0)212 663 6400 or 663 2550

Fax
(0)212 663 6250

E-mail
bilgi@dhmiata.gov.tr or info@tav.com.tr

Website
www.tav.aero

Number of Terminals
2

Time Zone
GMT + 2 (GMT + 3 from the last Sunday in March to the last Sunday in October)

Location
The airport is located 24km (15 miles) west of Istanbul

Transfer between Terminals
A walkway with escalators and travelators connects the two terminals.

Driving Directions
From central Istanbul, take the E-5 or O-1/O-2 motorways to the airport; the airport is signposted.

Car Parking
There is a car park located at each terminal; with space for 7,200 cars at the International Terminal. A valet service is available (tel: (0)212 465 4433).

Car Hire
Car hire companies include Airport Tours, Avias, Avis, Budget, Hertz, National Car, Sixt and Ülger. Counters are located in the International Terminal (Arrivals) just after the baggage reclaim area.

Public Transport
Rail: The light rail metro system connects the airport to Esenler. Road: Taxi: Taxis or dolmus (shared taxis) are available from the airport. Bus: Havas airport buses run to central Istanbul (Taksim Square) and to the bus terminal on demand (journey time: 30 minutes). Services also operate to Akmerkez (Etiler).

Information and Help Desks
Information desks are located in both terminals. Staff can provide information on facilities and services available at the airport, and on hotels and tourist attractions in Istanbul. They can also assist passengers with young children/disabilities.

Airport Facilities
Money and communications: There are banks, ATMs and bureaux de change. Post offices are located in both the International and the Domestic terminals. Eating and drinking: There are 24-hour restaurants, snack bars, cafés, fast-food and bars. Shopping: There is 24-hour shopping at the airport, including an authentic Bazaar and duty-free shopping in the International Terminal. Luggage: There is a lost property office in the International Terminal. A 24-hour left-luggage facility and a porter service are also available. Other facilities: These include first aid, a 24-hour pharmacy, baby-care rooms and a play room.

Conference and Business Facilities
There is a conference center with facilities for up to 200 delegates in the International Terminal. There are three conference halls available: the Tepe Conference Hall seating 70; the Akfen Conference Hall seating 200 (or 250 standing); and the F Ergokmen Hall, for 50 delegates. In addition, a new conference hall and VIP lounges have just opened (May 2004). There are four CIP Lounges in the International Terminal, offering Internet, fax and photocopying facilities; some are open 24 hours. Some airlines also provide business lounges. The Millennium Lounge serves business-class passengers of other airlines. Business and conference facilities are also available at the nearby Radisson SAS Conference and Airport Hotel (tel: (0)212 475 2323).

Disabled Facilities
The airport has lifts and wheelchair-accessible toilets. Disabled passengers requiring assistance with boarding aircraft are advised to contact their airline in advance. Wheelchairs are available at the airport, but passengers should make advance arrangements with their airline. A bridge taxi is available after passport control on the Departures floor, for those who need to get to distant gates (tel: (0)212 663 2550).

Airport Hotels
Travel agencies in the International Terminal offer 24-hour hotel reservations. Construction of an overnight stay hotel at the airport has just been completed (May 2004). The new Istanbul International Airport Hotel boasts 85 rooms, a gym, two conference rooms and a business corner. Nearby hotels include the Radisson SAS Conference and Airport Hotel (tel: (0)212 475 2323), the Polat Renaissance Istanbul Hotel (tel: (0)212 663 1700), the Airport Inn Hotel (tel: (0)212 663 7859) and Cinar Hotel (tel: (0)212 663 2900), all within 4km (2 miles), and the Crowne Plaza Hotel Istanbul (tel: (0)212 560 8100), 8km (5 miles) from the airport.

Kalenderhane Musque | Theotokos Kyriotissa

2007-02-19T14:44:00.000-08:00

(On 16 Mart Sehitleri Street, Vezneciler Neighborhood of Eminönü District, Istanbul)

Located next to the Bozdoğan aqueduct at Vezneciler in Eminönü, the mosque was originally a church. Dating from the late Roman period, it was modified several times and used for different purposes. Used initially as a lavish palace bath, it then became a rich Kommen church, a mosque, a shanty house and finally a mosque again.

Originally, during the Latin occupation of the 12th century, the mosque was a Catholic Italian church. It was later used as a religious establishment by the Kalenderi sect after the conquest of Istanbul by Sultan Mehmet, the Conqueror.

Babüssaade Ağası Maktul Beşir Ağa converted it into a mosque in the first half of the 18th century. A fire caused extensive damage in the 19th century, and it was renovated in 1854. Lightning struck the minaret in 1930 it was then abandoned.

It was later researched and excavated by Harvard University and İstanbul Technical University between 1966-1975. It was restored in 1968 and re-opened for worship.

The walls are a mixture of stone and brick. A large dome spans the ceiling. The inner walls are covered by colored marble and engraved ornamentation.

Our knowledge of the Kalenderhane Mosque is limited to an archaeological expedition and restoration that was conducted between 1966-1975 by Professors Dogan Kuban and Cecil L. Striker, in a joint Istanbul Technical University and Harvard University effort. Scholars have identified the building as the Church of the Monastery of Mary Kyriotissa based on two frescoes of Mary with the inscription Kyriotissa, despite the discrepancy between the Kalenderhane Mosque and the Monastery of Mary Kyriotissa as described in Byzantine sources. Their conclusion also differs from prior identification of the building as the Church of the Monastery of Christ Akataleptos, as asserted by the Ecumenical Patriarchate in Istanbul.

The mosque is located at the western end of the existing section of the Aqueduct of Valens (Bozdogan Kemeri), offset slightly to the south of the aqueduct. The field study by Kuban and Striker has also revealed that the existing church was built during the late Comnenian Dynasty (1081-1185) incorporating remains of earlier structures built on the site, including a 4th or 5th century private bath, two basilicas predating the iconoclastic period (717-867) and an unfinished 8th century church. A mosaic panel depicting "the Presentation of Christ", uncovered on the apsidal wall of one of the basilicas, is the only remaining wall mosaic panel from pre-Iconoclast-era Constantinople. Frescoes found in a diaconicon chapel describing the life of St. Francesco, the oldest surviving depictions of the saint, suggest that the church was used by Catholics during the Latin invasion. The church was surrounded by monastery buildings before the Ottoman conquest, none of which survived through the Ottoman period. Used as a zawiya (zaviye) after the conquest, the church was converted into a mosque by Maktul Besir Aga, the chief officer of the Ottoman Palace in the 18th century.

The Turkish name of the church is thought to refer to the Kalenderi sect, to whom the zawiya was probably bequested after the conquest. The reconstruction of the church during the conversion was probably a necessary response to damage in fire and earthquake in early 18th century. The mosque was poorly repaired in 1854, following a fire. It was finally abandoned after its minaret collapsed in the 1930s. The restoration by Kuban and Striker, mentioned above, has restored the original features of the Comnenian church, the 18th century mihrab and the minaret for the continued use of the monument as a mosque.

The church has a Greek cross or cross-domed plan, preceded by an inner and outer narthex to the west, and with sanctuary to the east. The side entrances from the inner narthex were closed in the period following the Latin invasion. There was also an upper gallery to the inner narthex, which was possibly removed during the 1854 reconstruction, and windows were opened on the northern façade inside the grand arch that was previously obscured by the gallery. The aisles flanking the nave to the north and south are also thought to have been removed at this time and neither was rebuilt during the 1966 restoration; the triple arches that used to link the nave to the aisles now form the lower tier of windows on the north and south façades.

The sanctuary, which was probably replaced by a straight wall with a mihrab during the 18th century conversion, was rebuilt during the restoration and the restored mihrab was moved into the sanctuary apse. The foundations of the sanctuary, which guided the reconstruction, contained the footprint of a smaller mihrab built earlier for the zawiya. The chapels of prothesis and the diaconicon, located to the north and south of the sanctuary, are complex in plan and incorporate fragments of chapels and apses from earlier structures. Two elaborate icon frames, located on the piers flanking the sanctuary, provide information about the non-extant iconostasis, which rose to the level of the vaults. The original decoration of the church has been largely maintained and consists of polychrome marble revetments and moldings.

Photographs of the mosque prior to 1966 show a white plastered exterior transformed severely by the 1854 reconstruction. The rounded profile of the roof, created by the barrel vaults enclosing the nave, was filled in to form pitched roofs on all sides and the roof of the narthexes was rebuilt and covered with tiles. The entry arch to the outer narthex, which sunk below grade in time, was torn down to make a new entrance; it was restored to its original form in 1966. The minaret, which was also rebuilt during the 1966 restoration, rises from the southwest corner of the church.

The frescoes of St. Francesco and the mosaic panel depicting "the Presentation of Christ", which were discovered in the archaeological expedition preceding the restoration, have been partially restored and are displayed in the Archaeological Museum of Istanbul. Other findings from the 1966 expedition are displayed in a small museum located in the diaconicon of the Kalenderhane Mosque.

Sources:
Dünden Bugüne Istanbul Ansiklopedisi. 1993. Istanbul: Türkiye Ekonomik ve Toplumsal Tarih Vakfi, vol. 4, 396-398.
Ebersolt, Jean and Adolphe Thiers. 1913. Les églises de Constantinople. Paris: E. Leroux, 93-110.
Mathews, Thomas. 1976. The Byzantine Churches of Istanbul: A Photographic Survey. University Park: Pennsylvania State University Press, 171-185.
Striker, Cecil L. and Y. Dogan Kuban. "Work at the Kalenderhane Camii in Istanbul." Dumbarton Oaks Papers 21 (1967), 267-271; 22 (1968), 185-193; 25 (1971), 251-258.
Striker, Cecil L. and Y. Dogan Kuban, eds. 1997. Kalenderhane in Istanbul : the buildings, their history, architecture and decoration : final reports on the archaeological exploration and restoration at Kalenderhane Camii 1966-1978. Mainz : Verlag Philipp von Zabern.
Sumner-Boyd, Hilary and John Freely. 1987. Strolling through Istanbul: A Guide to the city. London ; New York : KPI. 216-217.

Huber Pavilion

2007-02-18T09:49:00.000-08:00

Located on the Rumeli side of the Bosphorus, just south of Tarabya Bay, the Huber pavilion is a former residence of the arms merchant and Krupp Corporation executive, August Huber. Although the exact date of its construction is not known, it is surmised that the structure was the work of Italian architect, D'Aranco.

When the Huber family left İstanbul prior to the conquest, the real estate passed into the hands of various proprietors until the government took over the residence to be used as a presidential retreat in 1985. The pavilion is magnificent with respect to its sprawling acreage and palatial architecture. The grounds consist of a barn, garage, dwellings for the employees, vast gardens, and 160 acres of surrounding woods

Saint Antoine Church

2007-02-18T09:42:00.000-08:00

Located in İstiklal Street in Beyoglu, the Saint Antoine Church is on the left side of the street if you are facing from Galatasaray towards Tunel.

Construction began in 1906 and the church was completed in 1912. Its architect, Giulo Mongeri, who was born in Istanbul, gave it an Italian Neo-Gothic style. Today it is Istanbul's largest church with the busiest congregation and is run by Italian priests. The Church was built in a courtyard. The entrance of the church in on the main street between two apartments which were built to earn money for the church.

Valide Mosque

2007-02-18T09:33:00.000-08:00

The Valide Mosque is located on the north-west side of Aksaray Square in Fatih. It was built at the behest of Sultan Abdülaziz's mother, Pertevniyal Valide Sultan, between 1869-1871 and was designed by the architect, Sarkis Balyan. It is also known that Agop Balyan made a contribution to the project. The mosque is actually part of a complex made up of a school, tomb, clock room and public fountain. During the reorganization of Aksaray Square in 1956-1959 the other parts of the complex were either destroyed or, as in the case of the public fountain, moved elsewhere.

The Neo-Gothic style of the Valide Mosque differentiates it architecturally from the more classic mosques. The single dome is quite high, but small. The mosque's main body and front are different from any other mosques built up to that period. The neo-gothic embellishments, in particular, reinforce the mosque's unique beauty. The interior of the mosque also boasts an array of rich and beautiful embellishments. The interior is fully decorated with-blue inscriptions and engravings shining with gold gilding. The mosque has two minarets and a single gallery.

The door of the courtyard, which looks out onto Aksaray Square, is strikingly different from other mosques of İstanbul The door frame is one of the rare and unique examples of the art of stone engraving.

Obelisque | Dikilitas

2007-02-18T08:01:00.000-08:00

The Obelisque is found in Sultanahmet Square but was originally erected in Egypt by Pharaoh Tutmosis III. It was brought to Istanbul by Theodosius I in 390.

The Column is 19.59 meters high, made of pink granite and illustrates the battle victories of the Pharaoh on its four sides. The western face of the pedestal contains a representation of Theodosius I seated on this throne, his wife and children at his side, receiving ambassadors.

I am Listening to Istanbul

2007-02-18T07:35:00.000-08:00

Turkish

Istanbul'u dinliyorum, gozlerim kapali
Once hafiften bir ruzgar esiyor;
Yavas yavas sallaniyor
Yapraklar, agaclarda;
Uzaklarda, cok uzaklarda,
Sucularin hic durmayan cingiraklari
Istanbul'u dinliyorum, gozlerim kapali.

Istanbul'u dinliyorum, gozlerim kapali;
Kuslar geciyor, derken;
Yukseklerden, suru suru, ciglik ciglik.
Aglar cekiliyor dalyanlarda;
Bir kadinin suya degiyor ayaklari;
Istanbul'u dinliyorum, gozlerim kapali.

Istanbul'u dinliyorum, gozlerim kapali;
Serin serin Kapalicarsi
Civil civil Mahmutpasa
Guvercin dolu avlular
Cekic sesleri geliyor doklardan
Guzelim bahar ruzgarinda ter kokulari;
Istanbul'u dinliyorum, gozlerim kapali.

Istanbul'u dinliyorum, gozlerim kapali;
Basimda eski alemlerin sarhoslugu
Los kayikhaneleriyle bir yali;
Dinmis lodoslarin ugultusu icinde
Istanbul'u dinliyorum, gozlerim kapali.

Istanbul'u dinliyorum, gozlerim kapali;
Bir yosma geciyor kaldirimdan;
Kufurler, sarkilar, turkuler, laf atmalar.
Birsey dusuyor elinden yere;
Bir gul olmali;
Istanbul'u dinliyorum, gozlerim kapali.

Istanbul'u dinliyorum, gozlerim kapali;
Bir kus cirpiniyor eteklerinde;
Alnin sicak mi, degil mi, biliyorum;
Dudaklarin islak mi, degil mi, biliyorum;
Beyaz bir ay doguyor fistiklarin arkasindan
Kalbinin vurusundan anliyorum;
Istanbul'u dinliyorum.

Orhan Veli KANIK

English

I am listening to Istanbul, intent, my eyes closed;
At first there blows a gentle breeze
And the leaves on the trees
Softly flutter or sway;
Out there, far away,
The bells of water carriers incessantly ring;
I am listening to Istanbul, intent, my eyes closed.

I am listening to Istanbul, intent, my eyes closed;
Then suddenly birds fly by,
Flocks of birds, high up, in a hue and cry
While nets are drawn in the fishing grounds
And a woman's feet begin to dabble in the water.
I am listening to Istanbul, intent, my eyes closed.

I am listening to Istanbul, intent, my eyes closed.
The Grand Bazaar is serene and cool,
A hubbub at the hub of the market,
Mosque yards are brimful of pigeons,
At the docks while hammers bang and clang
Spring winds bear the smell of sweat;
I am listening to Istanbul, intent, my eyes closed.

I am listening to Istanbul, intent, my eyes closed;
Still giddy since bygone bacchanals,
A seaside mansion with dingy boathouses is fast asleep,
Amid the din and drone of southern winds, reposed,
I am listening to Istanbul, intent, my eyes closed.

I am listening to Istanbul, intent, my eyes closed.
Now a dainty girl walks by on the sidewalk:
Cusswords, tunes and songs, malapert remarks;
Something falls on the ground out of her hand,
It's a rose I guess.
I am listening to Istanbul, intent, my eyes closed.

I am listening to Istanbul, intent, my eyes closed;
A bird flutters round your skirt;
I know your brow is moist with sweat
And your lips are wet.
A silver moon rises beyond the pine trees:
I can sense it all in your heart's throbbing.
I am listening to Istanbul, intent, my eyes closed.

Translated by Talat Sait Halman (1982)

Orhan Veli Kanik

Orhan Veli Kanik was born in 1914 in Istanbul, Turkey. He was the son of the
conductor of the Presidential Symphony and his younger brother was Adnan
Veli who was a famous writer. Adnan Veli was imprisoned for political
offense in 1949 but Orhan Veli was able to publish a literary journal,
Yaprak [Leaf], for 28 issues until a cerebral hemorrage ended his life.

Orhan Veli was more influenced by the sketch image of the Japanese haiku
than by any Turkish or even conventional Western poetic source. He once said
that we "must free ourselves from poetic conceptions and from the effort to
make the use of words beautiful". He broke the mold of classical and polite
Turkish verse and this action of him brought a new movement to Turkish
poetry. His free style and nihilistic world view always struck me. Orhan
Veli has always been the translator of my ideas with his poems.

In this poem, he describes a single day in Istanbul. If you live in Istanbul
you'd understand that there could be no other poem that could help you
picture Istanbul in your mind as well as this one.

Istanbul Not Constantinople

2007-02-18T06:55:00.000-08:00

Istanbul (not Constantinople)
by They Might Be Giants

Lyrics
Istanbul was Constantinople
Now it's Istanbul, not Constantinople
Been a long time gone, Constantinople
Now it's Turkish delight on a moonlit night

Every gal in Constantinople
Lives in Istanbul, not Constantinople
So if you've a date in Constantinople
She'll be waiting in Istanbul

Even old New York was once New Amsterdam
Why they changed it I can't say
People just liked it better that way

So take me back to Constantinople
No, you can't go back to Constantinople
Been a long time gone, Constantinople
Why did Constantinople get the works
That's nobody's business but the Turks

Istanbul (Istanbul)
Istanbul (Istanbul)

Even old New York was once New Amsterdam
Why they changed it I can't say
People just liked it better that way

Istanbul was Constantinople
Now it's Istanbul, not Constantinople
Been a long time gone, Constantinople
Why did Constantinople get the works
That's nobody's business but the Turks

So take me back to Constantinople
No, you can't go back to Constantinople
Been a long time gone, Constantinople
Why did Constantinople get the works
That's nobody's business but the Turks

Istanbul
----------------------------------------------
Joe Frazier used to take potshots at Muhammad Ali by using Ali's former name, "Cassius Clay." It was a sign of disrespect, Frazier's way of saying, "I am your foe." Similarly, Turk-haters to this day still refer to Istanbul as "Constantinople."

Joe Frazier vs. Muhammad Ali

"Smokin' Joe" Frazier (right) couldn't match wits with Ali, and his childish recourse boiled down to hitting below the belt. Imagine that you want to be called by a certain name, and you have to deal with those who insist on calling you by another name.

The city signified Christendom as part of the Byzantine Empire; "Byzantium" had been changed to "Constantinople," to honor the Eastern Roman Empire's Constantine the Great. The Western Empire fell to "barbarians," as we are often told in western history, as though the Romans were perfect gentlemen. Constantinople, as a result, gained even more importance as a symbol of Christian civilization.

Sultan Mehmed II conquered the city in 1453, and changed its name to "Istanbul." It's not very often a conquered city retains its old name. "New Amsterdam" became "New York," after the British took over from the Dutch. The Dutch also couldn't hold sway when their "Batavia" (which the Dutch had renamed from a variation of Jakarta, circa 1619) in Indonesia finally became "Jakarta" again.

No one today calls these cities/provinces by their old names. Yet because the idea persists in the minds of Turk-haters that Turks still don't belong in what was once such a symbolically Christian city, the only way they can show their contempt is by insisting the city is still "Constantinople." This is "Christian code" for "Turks don't belong here."

That is just plain rude, especially after more than half a century of ownership. Cities and countries are called by the names used by their occupants. By what stretch of the imagination would an empire known for its Islamic foundation retain a symbolically Christian name as "Constantinople"? It defies common sense.

Accounts of the name change have it that the city's name was "officially" changed in March 28, 1930. (Popularized by the 1953 song, "Istanbul not Constantinople," by The Four Lads. Here's a sample to listen to ) What does that mean? Is there a "name change registrar" that countries apply to?

(An online encyclopedia hijacked by tenacious pro-Armenians has a footnote for this "fact," pointing to a [at the time, not operational] Library of Congress link, the Federal Research Division for Country Studies. The country is "Albania.")

(Someone in Internet-Land cited this very tainted source in response to another who claimed the name was called "Istanbul." The message was capped with: "I bet the Dutch and everybody else in the 17th century told friends they were going to Constantinople, if they were going." In other words, if Christendom called the city by its old Christian name, thanks to spite, wishful thinking or ignorance, it shouldn't matter what the owners of the city called their city. Mighty fine logic, there.)

I don't know exactly what transpired on March 28, 1930, where it's said "Angora" was also "officially" changed to "Ankara." But if the government of Ataturk made such an announcement, it was not in terms of acknowledging the city was named "Constantinople." What Ataturk was telling the arrogant West was, the name of this city has been Istanbul for half a century, it's time to stop behaving like "Joe Frazier," and begin to act as respectful neighbors.

This page was mainly inspired by a viewing of the documentary, "The Ottoman War Machine." Real Ottoman historians were on call for a change (not that the producers always listened to them), and the program stated — as common sense should tell all — that as soon as Constantinople was conquered, the name was changed to Istanbul.

There are a number of speculative explanations for the origin of "Istanbul," such as deriving from the Greek "Stanbulin" ("to the city"), and what religious devotees referred to as "Islambol" (Much Islam). In coinage and some documents "Konstantiniye," a derivation of the Christian name was used, perhaps as a gesture of goodwill toward childish Europeans. (Mustafa III, the sultan during 1757-73) actually prohibited the name 'Konstantiniye,' but old habits die hard.) The fact is, however, the name of the city for the Turks was "Istanbul." This common usage is what persuaded western travellers to call the city "Stamboul," in their writings.

From the Catholic Encyclopedia of 1908:

"Thus was granted the sacrilegious prayer of so many Greeks, blinded by unreasoning hate, that henceforth, not the tiara, but the turban should rule in the city of Constantine. Even the name of the city was changed. The Turks call it officially (in Arabic) Der-es-Saadet, Door of Happiness, or (chiefly on coins) Konstantinieh. Their usual name for it is Stamboul, or rather Istamboul, a corruption of the Greek expression eis ten polin (pronounced stimboli), perhaps under the influence of a form, Islamboul, which could pass for 'the city of Islam'."

Again, note the source. Even the Catholic Encyclopedia was not insisting on "Constantinople," back in 1908. If they are saying the name was changed well before 1930, then what could have been the reason for the Turkish announcement in 1930... other than to remind the world to please be courteous, and to recognize the reality of the situation.

Let's cover a few other sources that examine this name game.

Known as Istanbul long before

"[The city's] name, in everyday spoken Turkish, even before the conquest, was a corruption of the Greek phrase for `into the city', eis teen teen polin: Istanbul."

CONSTANTINOPLE : City of the World's Desire 1453-1924 Philip Mansel, New York, 1996; Chapter I. Excerpts.

ISTANBUL: AN ISLAMIC CITY

The following is from pp. 252-53, a book by the noted Turkish historian, Halil Inalcik. Note the psychology behind the transformation of the city, after its conquest. (As the Sephardic Studies page on the subject claims, "Recent research has shown that the name 'Istanbul' was used if not during the Byzantine period, at least during the 11th century and that the Turks knew the city by this name." The name of Istanbul existed for the Turks centuries before the city's conquest.) Here the sultan is taking pains to turn churches into mosques and paying tribute to the spirituality of the affair, and he was going to keep the Christian name, "Constantinople"? Does that make any sense?

Seyh Aq Semseddin was also charged, upon the Sultan’s order with locating the tomb of Ayyüb al-Ansari. Its discovery by the Seyh was no les miraculous and significant than the conquest. It assured the Muslim that providence was still on their side. Later, Mehmed built a mausoleum at the site, a mosque and a dervish convent.

Ayyüb’s tomb, which rapidly grew into a town outside the walls of the city on the Golden Horn, became the most sacred place in Istanbul. Each day hundreds of believers would visit with offerings and seek the saint’s help. The most famous of the dervish convents as well as a huge cemetery clustered around the tomb. It is also significant that each Sultan upon his accession to the throne visited the tomb following the same route as the legend described for Ayyüb. At the site, the most venerated Seyh of the day girded the Sultan with the sacred sword of ghaza. Thus, the saint’s presence not only made the whole area of Istanbul a consecrated place for Muslims, but also gave the Sultan rule over the Muslims a religious sanction.

It should be noted that every Ottoman city had its own wali or saint whose tomb, usually located on a hill-top outside the city, combined Islamic mystic tradition with a pre-Islamic mountain cult. Cities were regarded as persons and a prayer formula recited each time the name of the city was mentioned.

Constantinople becomes ‘Islambol’

After the conquest, Mehmed’s first act was to convert Constantinople into an Islamic city. The preamble of his waaf deed for his mosque reads: ‘Sultan Mehmed conquered Kostantiniyye with the help of God. It was an abode of idols ... He converted its churches of beautiful decoration into Islamic colleges and mosques.’ There were six churches converted into mosques and one into a college. Interestingly enough, the monastery of Aya-Marma was given to Baba Haydari dervishes. In general the best sites were assigned either to members of the military or to the men of religion including the Süfi orders.

On the day following the conquest the Sultan went straight to St Sophia church and converted it into a mosque, saying there his first prayers, an act that symbolized the dedication of the city as an Islamic one. He also solemnly gave it the name ‘Islam-bol’ (Islam abounds), which actually reflects the centuries — long aspiration of Muslims to convert the great city of Constantine (‘Qostantiyya al-Kubra) into a city of Islam. The new name was hereafter strictly maintained by the ulema, though the people at large continued to use the pre-Ottoman Turkish name Istanbul. Folk memory of the congregational prayers after the conquest, as described by Evliya Çelebi, records: ‘When the muezzins began to recite the verse inn’ Allaha wa mala ’ikatahu’ in a touching tone, Aq-Semseddin, taking Sultan’s Mehmed by his arm in great respect led him to the pulpit. Then be called out in a strong deep voice, “Praise to God, Lord of all creatures,” and the ghazis present in the mosque, deeply touched, broke into tears of joy.’

Islamic faith and the popular imagination combined to convert Constantinople into Islambol. For the Ottomans it was a Muslim city from the time it held the sacred remains of the Prophet’s companions. In Islamic tradition, a place where Muslims had built a mosque and prayed was considered Islamic territory. The churches, Hagia Sophia in particular, were admired as works of God which the Muslims believed He would ultimately grant to the true religion. Legend tells us that Abü Ayyub al-Ansüri performed his prayers there before his martyrdom. Also, while an area or a city of non - Muslims who had submitted to a Muslim state was accepted as, administratively, a part of Islamic territory, its ultimate Islamization remained a constant hope. Tolerant enough to resettle the city with Greeks, Armenians, and Jews, Mehmed the Conqueror nevertheless took measures to ensure that ‘Islambol’ had a Muslim majority — a policy systematically applied to the major cities conquered for Islam.

(With apologies that the following footnotes do not have placements in the text above. But for those who can put two and two together...)

16 Wittek, ‘Ayvansaray ...‘ (n. 5 above), 5234. For the walkfiyya of the complex see Fatih Mehmed Il Vakfiyeleri (Vakiflar Umum Müdürlügü, Ankara, 1938), 285-327.

17 On the ceremony of swordgirding see I. H. Uzunçarsili, Osmanli Devletinin Saray Teski (Türk Tarih Kurumu, Ankara 1945), 189-200. On the town of Eyüp now see Eyüp: Dün/Bugün, 11-12 Aralik 1993, Istanbul: Tarih Vakfi, 1993, 1-23.

18 On the dervish convents built on a hill outside the Ottoman towns see Semavi Eyice, ‘Zaviyeler ve Zaviyeli Camiler’, Istanbul Universitesi liktisat Fakültesi Mecmuasi, xxiii (1962-3), 23, 29; F. Hasluck, Christianity and Islam under the Sultans (ed. Margaret M. Hasluck Oxford, 1929), i, 324-5; 0. E. von Grunebaum, ‘The Sacred Character of Islamic Cities’, A. Badawi, ed., Mcüanges Taha Husajn (1962) 25-37.

19 Conqueror’s waqfiyya in Evliya Çelebi, Seyahatname, (see n. 11), 30-31.

20 Mentioned in the Ottoman survey of Istanbul made in 1455. The survey, preserved at 21 the Topkapi Palace Archives, Istanbul, is being prepared for publication. See H. Inalcik, ‘Istanbul’, El iv, 224,

22 Evliya Çelebi, Seyahatname, 111.

23 The Qur’an, 2: 30-34.

24 Evliya Çelebi, Seyahatname, i, 76.

25 H. Inalcik, ‘Istanbul’, (n. 21), 238. H. Inalcik, ‘Ottoman Methods of Conquest’, Studia Islamica, 11, (1954), 122-9. For the Balkans see Structure sociale et developpement culturel des villes sud-est europeennes et adriatiques (Bucharest, 1975); N. Todorov, La ville balkanique aux XV-XIX siecles, developpement socioeconomique et demographique

(Thanks to Sukru Aya.)

"CONSTANTINOPLE"

This book by Edwin A. Grosvenor, professor of Latin and Greek in Istanbul at Robert College, was apparently begun in the 1870s but printed in 1895, in a two-volume set; below are pp. 48-9. National Geographic Magazine was started by Grosvenor's son.

At noon Sultan Muhammed II, the Conqueror, made his triumphal entry, and proceeded slowly through the city by the later Triumphal Way to Sancta Sophia. The cymbals and gongs resounded without cessation along the route; their every note was proclamation that the Second Epoch of Constantinople had ended, and that the Third Epoch was begun.

THE THIRD EPOCH

If the transition of Byzantium to the Second Epoch had been enormous, that of Constantinople to the Third was greater still. The moment the last Cacar’s fall left her without an empire and head, she became the capital of the Sultans. Even in the new name by which hereafter she was commonly to be called — in the name Stamboul or Istamboul [1], fashioned in Turkish derivation from Constantinople — lingered the tale of her lofty origin. Another name, Constantinieh, the most frequent on Turkish coins and of constant use Arabs, Persians, and Ottomans, preserved the memory of her emperors. Save in these two respects, — municipal rank and source of name, — all else was absolutely changed, not only in outward form, but in individual essence.

The Romans and the Greeks had been of kindred blood, tracing their languages to a cognate source. In the childhood of their race they had worshipped at the altars of common pagan gods, and in their fuller manhood together abjured paganism for a higher and a diviner faith. Their civilization had flowed from neighboring fountains, whose waters mingled inter in a common stream. Eventuality at Constantinople the Roman element had disappeared, had been absorbed, costume, language, contour of brow, color of hair and eye, tint of skin, natural disposition even, into the entity of the Greeks. Yet it was not all forgotten, for the name survived in the appellation of their language, Romaic, the medieval Greek, and in the title by which they call themselves even to-day, the Romaioi.

But between the Ottomans and the Greeks there was not a link in common save a common humanity. The host that appalled the ravished city with its frenetic shouts had come in a slow march of the hundred and fifty years from beyond the Caspian, beyond the Great Salt Desert, from the wide wastes of Khorassan. The robes they wore; the steeds they bestrode, the arms they used so well, told of the distant East. The palaces they summoned into existence for sultan and pasha, in structure and appearance recalled the patriarchal tent and the nomad life of the plain.

1 One derivation often given for Stamboul is from … (ees teen poleen), “to the city.” It is supposed that the Ottoman often overheard this phrase on the lips of the Greeks, and that from it they formed the word Stamboul. This derivation is untenable, The Ottomans often retained foreign name of places they had captured. In case the name was long, they dropped the first syllable, and contracted or abridged the last syllables. Thus from Thessalonica they made Selanik; from Constantinople, Stamboul.

(Thanks to Sukru Aya.)

----------------------------------------------------
© Holdwater

The source site of this article gets revised often, as better
information comes along. For the most up-to-date version, and
the related photos, the reader may consider reviewing
the direct link as follows:

www.tallarmeniantale.com/istanbul.htm Source

Süleymaniye Mosque

2007-02-17T04:02:00.000-08:00

The complex is located in Süleymaniye, the neighbourhood of Eminönü named after it. It was built by Sultan Süleyman, the Magnificent in 1557 and designed by Architect Sinan. The Süleymaniye Complex represented the second and most important stage in an architectural tradition which began with the Fatih Complex, namely a symmetrical grouping and use of geometric shaping among the layout of the complex buildings. Of unprecedented size and architectural design, the Süleymaniye Complex includes a mosque, medresse, hospital, lunatic asylum, infirmary tombs, a hamam, a market and a primary school.

The Süleymaniye Mosque is an awesome work of art, dating from a time when the Ottoman state was at its most splendid. Grandeur symbolised the period. The mosques, which were the most important feature of the silhouette of Istanbul, were not just places of worship. The complexes and neighbourhoods which surrounded them made them into focus of social and cultural life, an institution which characterised city life.

The Süleynaiye Mosque and Complex incorporate the art and genius of Architect Sinan, the greatness and strenght of the Ottomans and the beauty and elegance of İstanbul.

During the construction of the mosque, one of the largest building supply sheds in the history of architecture was realised. The supplies were brought from all corners of the Empire. The columns found in some ancient ruins were detached, brought to İstanbul and used in the interior of the mosque.

The mosque is surrounded by an outer courtyard with the kiblah, or direction to Mecca, being on one side along with an enclosed cemetery containing graves and a mausoleum; the opposite side of the kiblah contains an inner courtyard.

The marble-covered inner courtyard is entered through a magnificent three-storey door the likes of which are seen in no other mosque in İstanbul. The courtyard contains a pool and water-jet fountain. Again unlike other mosques, the four minarets stand in the four corners of the courtyard. The proportion exhibited by the minarets and the domes is a product of genius.

The domes rise from the ground to a height of 50 meters, and the minarets located where the courtyard meets the walls of the mosque have three galleries and are 76 meters high. The minarets located at the side of the courtyard with the entrance have two galleries and are 56 meters high. This proportion is the key to the perfection of the mosque's silhouette.

The mosque has a main dome supported by two half-domes. Due to the design of the domes, the acoustics within the mosque are exceptionally clear. The air circulation within the mosque is also exceptional and the space above the entrance is illuminated by 4000 candles. Soot obtained from the candles is one of the raw materials in the making of ink used for callgraphy.

The marble pulpit and mosque niche are works of art in the field of engraving and carving. The carved lectern of the preacher, window and doors of wood inlaid with mother-of-pearl, stained glass windows and other decorative features of mosques have a low profile; the emphasis in the interior of the mosque is on decorative through calligraphy.

The medresse of complex is found to the east and west of the mosque along the walls of the inner courtyard. To the west is the Evvel Medresse, Sani Medresse, Primary School, Medical West; the Rabi Medresse and Salis Medresse are located to the east. The Darülhadis Medresse intersect. It is a single hamam for men only and was restored in 1980 after being used as a store room for a period.

The clinic, hospital, mental asylum and infirmary are located in the northwest of the complex parallel to the kiblah. The soup kitchen of the complex the Darüzziyafe, functions today as a restaurant serving classical Turkish cuisine.

The kiblah side of the mosque has a covered cemetery with a great number of graves, the tombs of Süleyman, the Magnificent and his wife Hürrem Sultan and a room for the keeper of the tombs.

In the tomb belonging to Sultan Süleyman the Magnificent are the remains of Sultan Ahmed II, his wife Rabia Sultan, daughters Mihrimah Sultan and Asiye Sultan, and Sultan Süleyman II and his mother Saliha Dilaşub Sultan.

St. Stephan Bulgarian Church | Iron Church

2007-02-17T03:42:00.000-08:00

This church belongs to the Bulgarian minority and is the most interesting church in Istanbul. The Bulgarian minority of the Ottoman Empire used to pray at the churches of the Fener Orthodox Patriarchy. Due to the nationalistic movements, Bulgarians were allowed to build their own church in the 19th century. First, a small wooden church was built on the shore of the Golden Horn between Balat and Fener squares where the current church is located, but later this was developed into a larger building. An iron frame was preferred to concrete reinforcement due to the weak ground conditions.The construction plans were prepared by Hovsep Aznavur, an Armenian of Istanbul origin. An international competition was conducted to produce the prefabricated parts of the church. An Austrian firm, R. Ph. Wagner, won the competition.

The prefabricated parts were produced in Vienna and transported to İstanbul by ship through the Danube and the Black Sea. After one and a half years work, it was completed in 1898. The main skeleton of the church was made of steel and covered by metal boards. All the metal pieces were attached together with nuts, bolts, rivets or welding. The architectural styles come from the Neo-Gothic and Neo-Baroque periods.

Maiden's Tower | Kız Kulesi

2007-02-17T03:37:00.000-08:00

Built on a small rocky island in the middle of the sea near Uskudar, where the Marmara Sea meets the Bosphorus, the Kiz Kulesi (Maiden's Tower, also called Leander's Tower) has been used for a variety of purposes since its first construction. First, this small island was used to control the navy traffic and as a custom's office in 411 B.C.. In the 12th century, the Byzantines used it to project the Bosphorus and they built a defence tower on the island. Although the Ottoman Empire continued to use it for the same reason after the conquest of Istanbul, Sultan Mehmed, the Conqueror replaced the old tower with a new one.

During the golden years of the Ottoman Empire, the tower was used as a lighthouse, and, on special occasions, was used to salute the guests of the Sultans with gun shots.

The tower was completely destroyed by a fire in 1716. The Prime Minister Nevsehirli Damat Ibrahim Pasha built today's tower in 1725-25, through in 1943 its wooden walls were replaced by concrete.

With its white color and its sliced Baroque dome with a flagstaff on top of the dome, it's a very striking spectacle.

It has become a symbol of Istanbul, and is one of the first things which comes to one's mind about this city and has been the subject of many paintings and pictures. It has recently been renovated and will soon be opened for sightseeing.

Beyazit Tower | Beyazit Kulesi

2007-02-17T03:30:00.000-08:00

Beyazit Tower is located in the garden of Istanbul University in Beyazit and was used as a watch tower of sighting the outbreak of fires.

Built of wood in 1749, it was damaged, paradoxically, by fire and then torn down. It was rebuilt in 1878 by the edict of Sultan Mahmud II. The architect was Senekerim Balyan.

The 85 meter tower has a roof made of stone and a wooden staircase. It is still used as a watchtower today as well as for gathering meteorological data.

Fethiye Mosque

2007-02-15T16:13:00.000-08:00

Fethiye Mosque is located in the Fethiye neighborhood of Fatih. It was originally a church (Pammakarasistos) , built in the 13th century by one of the notables of the Byzantine state, Mikhail Glabas Tarkaniotes. It was used as the Patriarchate in 1454 after the conquest of Constantinople. In 1590, to commemorate the conquest of Gerorgia and Azerbaijan in the Iranian wars, the church was converted to a mosque.

During the conversion a part of the apse was removed and a niche (mihrap) built showing the direction of Mecca. A minaret and medresse were also added. With the beginning of the Republic era the mosque became a museum and the American Byzantine Institute uncovered the frescoes and mosaics inside in 1955. The arch built by the Turks was replaced by columns as originally found. In the 1960's the mosque was once again opened for worship. The walls of the mosque are a mix of stone and bricks. The Greek inscriptions on the exterior walls and interior mosaics are particularly eye-catching.

Fatih Mosque Complex

2007-02-15T15:58:00.000-08:00

The complex extends along the Golden Horn side of Fevzi Paşa Street in Fatih. Sultan Mehmed, the Conqueror had the complex constructed by the architect, Atik Sinani in the years 1463-1470. It was the largest example of Turkish-Islamic architecture to that date and represented an important stage in the development of classic Turkish architecture.The complex includes a set of well-planned buildings constructed around a mosque. They include: a medresse, a library, a hospital, a hospice, a caravanserai, a market, a hamam and various tombs which were added at a later date.

The original mosque at the center of the complex no longer stands today. Fatih Mosque you now see was built near the end of the 18th century. The first mosque was badly damaged in the 1509 earthquake, repaired, but was then damaged again by earthquakes in 1557 and 1754 and repaired yet again. In the earthquake of 1766, however, the main dome collapsed and the walls were irreperably damaged. Sultan Mustafa III had a new and completely different mosque was designed by the architect, Mimar Mehmed Tahir.

Fatih Mosque was constructed in the classic mosque style, but the Baroque influence can be seen in the decorations. A large dome 26 meters in diameter is supported by four half-domes and rests upon four large marble columns. There are two minarets each with twin galleries. The calligraphy within the mosque exhibits a Baroque influence. The other important element of the complex are the medresses. Situated on both sides of the mosque, they were the foundation of İstanbul's universities and ensured the city's place as a center of education. The medresses underwent various repairs, but were partially destroyed as a result of road constructions; eight of them survive to this day. On the kıblah (Mecca) side of the mosque, connected to it, stands a library which was built in 1724. The library is presently undergoing repairs, and the books are under protection at the Süleymaniye Library. On the kiblah side of the complex are the tombs of Fatih Sultan Mehmed (the Conqueror), his wife, Gülbahar Hatun, and Sultan Mahmud II's mother, Nakşıdil Sultan. Other than the tombs, a large number of graves belonging to leading state officials can be found in the enclosed cemetery.

The caravanserai in the complex was repaired in the 1980's and combined with new shops to begin functioning as a workplace.

The hospital, market and hamam belonging to the complex no longer exist

Eyup Sultan Mosque Complex

2007-02-15T15:46:00.000-08:00

The complex is located in Eyüp on the shores of the Golden Horn. The mosque, mausoleum and hamam of the complex still stand today, but the medresse and soup kitchen for the poor no longer survive. The first structure built in the complex was the tomb of Ebu Eyyub El-Ensari a "sahabe", or companion of the Prophet Mohammed. He is said to have hosted Mohammed the first time he journeyed to Medina.

Known among the people as "Eyüp Sultan", he is believed to have been martyred during the siege of İstanbul by the Umayyad people in 668-669. It is believed that after the conquest of İstanbul by the Ottomans, the site was revealed to Sultan Mehmed, the Conqueror's teacher, Akşemseddin, in a dream. The Conqueror had a mausoleum built on the site.

In 1459 Sultan Mehmed, The Conqueror went on to build a mosque, a medresse, a soup kitchen and a hamam, so that the site became a full complex.

The first mosque built on the site was so badly damaged in the earthquake of 1776 that Sultan Selim III had to tear it down and rebuild it. A ceremony was held to reopen the mosque to worship in 1800. The mosque we see today is this second mosque built by Sultan Selim III.

The mosque has a main dome 17.50 meters in diameter and two minarets, built rather high according to the standards of 1723. The interior of the mosque is very plainly decorated, differentiating it from other mosques of the period, although the gilding decorating the mosque niche is eye-catching.

The most distinctive aspect of the complex is its mausoleum. It is octagonal in shape and has a single dome. The inner and outer walls of the mausoleum are covered with glazed tiles, and the lid of the sarcophagus is decorated with symbolic inscriptions. The protective shields in front of the sarcophagus are each a masterpiece, crafted out of pure silver.

The hamam, which is also part of the complex, is one of the oldest Ottoman hamams still surviving today. The medresse and soup kitchen, however, are no longer standing. Another feature of the Eyüp Sultan Complex is that for hundreds of years people wanted to be buried near the tomb of Eyyüb el-Ensari. As a result, the complex is now surrounded by graves and tombs.

Dolmabahce Mosque

2007-02-15T15:40:00.000-08:00

The Dolmabahçe Mosque is located on the Bosphorus in the southern part of Dolmabahçe Palace. Construction of the mosque began at the behest of Sultan Abdülmecid's mother, Bezmialem Valide Sultan, but when she died, Sultan Abdülmecid took over. It is completed in 1855, and the architect was Karabet Balyan. It was one the highly decorated Baraque-style mosques. Being part of the palace complex, the mosque contains a front section in which the sovereign and state officials could worship and a two-storey section for the sovereign suitable for the public procession of the Sultan to the mosque on Fridays.

The circular arrangement of the windows which resembles a peacock's tail, is an unusual sight relatively unknown among the architects of mosques.

The two minarets both have a gallery. The inner door is decorated in a mixture of the Baroque and Empire styles. A valuable chandelier hangs from the alcove. The niche (mihrap) and pulpit of the mosque are made of prophyry marble.

Beylerbeyi Mosque

2007-02-15T15:29:00.000-08:00

Beylerbeyi Mosque is found on the Anatolian shore of the Bosphorus next to the Beylerbeyi quay. It was built by Sultan Abdülhamid I in 1778 in memory of his mother, Rabia Sultan and designed by the architect Tahir Ağa. The mosque is in the Baroque style constructed of cut stone. It is octagonal in shape with two minarets and 55 windows. There is just one dome with the area in front of the mosque niche covered with a half-dome. The interior is decorated with inscriptions and engravings. The mosque is covered with both Ottoman and European glazed tiles. It is a fine example of the meeting and merging of different cultures.

(See also: Beylerbeyi Palace)