Tag: Hagia Sophia

  • Hagia Sofia in Istanbul – a Survivor of Byzantine Architecture

    Hagia Sofia in Istanbul – a Survivor of Byzantine Architecture

    Religion is very strict when it comes to the places of cult where you practice it and these places differ very much depending on that particular religion. You can recognize a Roman-Catholic church from the outside and also a synagogue or a mosque. That is possible because they have a totally different architecture. But sometimes all these rules are broken and you face a wonderful mixture and styles and that’s what makes the place unique. I am talking now about Hagia Sofia or Ayasofya in Istanbul that is presently a museum and one of the most famous remnants of Byzantine architecture.

    It was in turns an Eastern Orthodox Cathedral, a Roman Catholic Cathedral and a Mosque, all in different times in history, depending on who conquered Istanbul or Constantinople at the time. So it looks like an Orthodox Church with Muslim minarets. It is unusual, yet incredibly beautiful and each cult has left nice marks on it. The original cathedral was built by Isidore of Miletus Anthemius of Tralles and is decorated on the inside with mosaique and marble pillars. It is tall and richly decorated, preserving in a perfect manner the base-reliefs that were specific to Byzantine architecture. It was a place for coronations and asylum for the ones in need and still attracts lots of tourists or pilgrims every year, because it really is a wonderful architectural monument.

    via Hagia Sofia in Istanbul – a Survivor of Byzantine Architecture.

  • Muslims destroy churches or convert them to mosques

    Muslims destroy churches or convert them to mosques

    Muslims destroy churches or convert them to mosques

    by Randy Bright

    One of the most recognizable mosques in the world is the Hagia Sophia (also spelled Aya Sofia) in Istanbul, Turkey. It is also known as the Church of Holy Wisdom.

    It was built as a church by Justinian the Great of the Byzantine Empire in 537 A.D. over the ruins of two previous churches. It remained the largest church in existence until St. Peter’s Basilica was constructed in Rome nearly a thousand years later. The Hagia Sophia is a very large structure, containing 7,750 square meters of floor space and a dome that soars 56 meters in height.

    During the Ottoman conquest in 1453, Mehmet the Conquerer converted it to a mosque. It was at that time that four large minaret towers were added to the structure, giving its now famous appearance. It continued to serve as a mosque until 1934, when it was converted to a museum.

    When Constantinople (Istanbul) was conquered in 1453, a 16th century historian said that “churches which were within the city were emptied of their vile idols and cleansed from the filthy and idolatrous impurities and by the defacement of their images and the erection of Islamic prayer niches and pulpits…many monasteries and chapels became the envy of the gardens of paradise.”

    Christians are considered inferior in Islam, and have been since its beginning. When they were not killed, they were given a lower status, and severe regulations were placed upon them.

    According to Robert Spencer in his book, The Politically Incorrect Guide to Islam and the Crusades, Christians from 634 to 644 B.C., were forced to make a deal with the conquering Muslims. It read, “We made a condition on ourselves that we will neither erect in our areas a monastery, church, or a sanctuary for a monk, nor restore any place of worship that needs restoration nor use any of them for the purpose of enmity against Muslims.”

    Under this pact, churches were seized simply by making a false accusation that it was being used against Muslims.

    The pact also prohibited them from erecting crosses on their churches or sounding church bells. Current Sharia law forbids the construction of new churches under penalty of death or slavery. And it’s not just churches that Islam won’t tolerate. Here are some examples:

    On November 15, 2003, Jihadists bombed synagogues in Istanbul. Prior to the war in Afghanistan, the Taliban destroyed the landmark Buddhas of Bamiyan with dynamite.

    The first mosque built in India was constructed over the ruins of a Hindu temple that was destroyed by the Muslims.

    According to an article on the Jihad Watch website, “Hindu scholars have compiled a two-volume work, its pages filled merely with a laconic list of the thousands of Hindu temples, and vast temple complexes, with their artwork as well, destroyed by the Muslims, their carved stones quarried for the erection of mosques. All over the Christian world, too, tens of thousands of churches and Christian libraries and other structures were destroyed, or were turned into mosques if the structure was famous enough.”

    The Hagia Sophia was one that was not destroyed, but hundreds of churches in Constantinople were.

    And from 1948 to 1967, Jordan held the Old City of Jerusalem. During that time, all synagogues were destroyed. More recently, an Orthodox church in Kosovo was according to a report, turned into a public toilet and waste dump, and in Pakistan, 70 jihadists were set free from the court that was trying them for burning alive eight Christians and burning four churches. It was reported that witnesses had been threatened and had not appeared to testify against the Jihadists.

    In England, over a thousand churches have already been converted to mosques, and if England becomes an Muslim country in the next decade as experts anticipate, what will happen to its remaining churches and cathedrals?

    Europe itself is not far behind England in becoming Muslim, as Muslims are immigrating to its countries at a rapid rate. What will happen to its ancient cathedrals when that happens?

    As more and more mosques are built in this country, we need to be keenly aware not only of their symbolic significance, but what has historically happened in countries where Islam became the dominant religion. The mosque is a symbol of the coming domination – if we allow it – of a belief system that is totally intolerant and incompatible with the American way of life.

    Randy W. Bright, AIA, NCARB, is an architect who specializes in church and church-related projects. You may contact him at 918-664-7957, [email protected] or www.churcharchitect.net.

    ©2006 Randy W. Bright

    Previous articles written by the author are available for reading at his website.

    via Muslims destroy churches or convert them to mosques | Tulsa Beacon.

  • American professor urges to give Hagia Sophia back to Christianity

    American professor urges to give Hagia Sophia back to Christianity

    hagiasophiaPanARMENIAN.Net – Donald Heinz, professor of religious studies, California State University, Chico, issued a letter to the editor published by Hurriyet Daily News.

    In the letter titled “Give Hagia Sophia back to Christianity”, prof. Heinz writes: “In bookstores and billboards, I saw Istanbul wants to be a bridge between cultures, to a world beyond Turkey. I saw the claim that Istanbul is an almost exclusively Turkish-Muslim metropolis, not accidentally the least ethnically and religiously diverse of the great modern cities. While population exchange lies in the past, Turkish minorities still charge that an excessive monism dominates the national consciousness. A politics of enforced absence prevails over a politics of multicultural presence.”

    The history of Hagia Sophia is well known. From its dedication in 360 until 1453, this Byzantine landmark was the Orthodox cathedral of Constantinople. It became a mosque from 1453 until 1934, when it was secularized, and re-opened as a museum in 1935.

    via American professor urges to give Hagia Sophia back to Christianity – PanARMENIAN.Net.

  • saint sophia and the crème caramel

    saint sophia and the crème caramel

    stsophia

    While in the Sultanahmet area, it is always a great temptation to run away from the people you are with and sketch the Ayasofya— which is naturally, what I did. The sun was warming the small stone wall opposite the former basilica, upon which I planted myself for a quick scribble and a listen to Nick Cave and the Bad Seeds on my beat up little iPod. The cerulean sky was nearly cloudless and mesmerising in its depth, and I found myself staring at the blue, kicking my feet like a happy child, unwilling to add much detail to my drawing.

    Lunchtime slowly rolled around and took us to the oddly named Pudding Shop, formerly known as Lale Restaurant, which was apparently a favourite haunt of hippie backpackers in the sixties. Traditional Turkish cuisine served cafeteria-style and a delightful selection of puddings are what an empty belly can look forward to at Pudding Shop. I selected a plump, rice and meat stuffed tomato called a dolma, topped with a dollop of puréed potatoes, and a plate of rice with semizotu, or purslane. It was insisted that I try the crème caramel for dessert, which was reportedly divine— and didn’t disappoint.

    via harika.

  • Istanbul thrives as the new party capital of Europe

    Istanbul thrives as the new party capital of Europe

    The Golden Horn is booming as the world’s most dynamic city transforms its skyline and artists and students help make it buzz

    Istanbul Beyoglu

    In the run-up to New Year, the tourists were haggling over Louis Vuitton and Prada rip-offs in Istanbul‘s fabled grand bazaar. But in the high-rise shopping centres on the other side of town, bargain hunters in the winter sales are battling to get their hands on the real thing.

    Istanbul’s covered market, an early shrine to shopaholism, is about to celebrate its 550th anniversary with a multimillion-pound facelift. In fact, the entire city is in the throes of a multibillion-pound makeover, as what was once an outpost on the edge of Europe rebrands itself as a regional magnet.

    The city is buzzing. Only a few years ago, when residents spoke of millennium domes it was not the O2 venue for the latest Lady Gaga concert they had in mind, but the thousand years separating the Church of Hagia Sofia and the Blue Mosque on the skyline of the city’s historic peninsula. But now there are new skylines. At the European entrance to the Bosphorus bridge, work goes on through the night on the Zorlu Centre, a hotel-arts-shopping-residential-office complex. It is just down the road from the Sapphire skyscraper, which advertises itself as Istanbul’s tallest building, and with a strong arm you could throw a stone at the new Trump Towers.

    “Istanbul is a country, not a city,” says its mayor, Kadir Topbas, and the explanation of its modern boom is buried in the history of the past 30 years. In 1980 Istanbul could not afford the electricity to illuminate that famous skyline. The city, along with the rest of Turkey, was under martial law and there were midnight curfews and even shortages of Turkish coffee.

    Since then the city has elbowed its way into the global economy. The backstreet clip joints in the European neighbourhood of Beyoglu have turned into boutique hotels, fusion eateries and world music clubs. The smoke-filled coffee houses whose patrons once scrounged for the price of a glass of tea, now serve lattes – and if you try to light up, there is a £30 fine.

    At the end of the second world war, when the iron curtain came down to isolate Istanbul from the rest of Europe, only a million people lived here. Since then, the city has increased its population by that amount every 10 years. “Today’s Istanbul is above all an immigrant city,” says Murat Guvenc, city planner and curator of Istanbul 1910-2010, a remarkable exhibition that explains the pace of change. It is housed in santralistanbul – a converted power station more brutally chic than London’s Tate Modern.

    Turkey is already a young country – the average age is 29 – but Istanbul is even younger. People come there to work and often retire somewhere else. And if Turkey is notoriously poor at getting women into formal employment, nearly half of them work in Istanbul.

    A recent study by the Washington-based Brookings Institution, in a joint investigation with the LSE Cities project, judged that Istanbul had beaten Beijing and Shanghai to claim the title of 2010’s most dynamic city.

    “Istanbul takes the top ranking for economic growth in the past year,” wrote Alan Berube, director of the Brookings Metropolitan Policy Programme. “Its economy expanded by 5.5% on a per capita basis, and employment rose an astonishing 7.3% between 2009 and 2010. Turkey’s banking sector, which was less invested in risky financial instruments, became a safe haven for global capital fleeing established (and exposed) markets during the downturn.”

    Economists may be just realising that Istanbul is the place to be. Couch surfers and Erasmus exchange students have known this for some time. If emerging markets are kick-starting the global economy, creative dynamism is ebbing away from the old centres to the new. Istanbul is fast resembling Henry Miller’s Paris or the post-Soviet city-wide party in Prague where western twentysomethings can spend that critical time between university and life. “You just can’t just show up in New York or London and hope to fit in,” says Katherine Ammirati, 23, from Berkeley, California. “At least not without a plan bankrolled by well-heeled parents.”

    She came to Istanbul, doing tutoring jobs and then clerical work at a law firm and will go home one day to become a lawyer herself. “Istanbul still has rich and poor side by side, and that makes it feel like a real city,” she says.

    The international art community, too, has put the city on its nomadic route, drawn in large measure by the success of the privately organisedIstanbul Biennial, which will be held again this September. Sotheby’s recently set up shop in Istanbul, motivated by a new generation of Turkish artists and the new purchasing power of Turkish patrons. In the opening-night crush at Contemporary Istanbul, the city’s late autumn art fair, there was hardly elbow room to lift a glass.

    The frontiers are disappearing. New York galleries are opening up in Istanbul and Turkish collectors go abroad. Art Basel Miami Beach might not feel the competition yet, but the city founded by Constantine as the new Rome in 330 wasn’t built in a day.

    “Istanbul’s biggest problem is that we don’t know what we’re doing right,” says Kasim Zoto, a hotel keeper who sits on the board of the Turkish Hotel Association. In 1955 a Hilton hotel opened up a new modernist skyline across from the Golden Horn and the hillside was soon littered with convention centres, concert halls and more five-star hotels. In the next two years, the number of hotel rooms in the city will rise by a third and two new Hiltons will open.

    Not everyone approves of the consequences of such vertiginous growth. To some, gentrification appears out of control as “real” neighbourhoods, whether those of the Roma community by the old city walls, or the working-class districts around Beyoglu, are bulldozed for redevelopment. Only high-level lobbying last year stopped the city from being defrocked by Unesco as a world heritage site, as a row blew up over plans for an overland rail link for the city’s metro system that would slice the view of the Suleymaniye Mosque.

    The city has so far failed to meet an undertaking to produce an inventory of historic buildings and a master plan to manage the peninsula – all measures that would get in the way of the developers’ axe. Environmentalists feel powerless to stop the construction of a third Bosphorus bridge which, if the precedents of bridges one and two are anything to go by, will lead to the destruction of the city’s remaining green belt.

    Optimists and pessimists over Istanbul’s future tend to be divided along political lines, according to Hakan Yilmaz, a political scientist at the city’s Bosphorus University.

    Those who support the current religious-leaning government are inclined to see the glass half full. It is Turkey’s ardent secularists, now losing their status, who feel less hopeful about the future.

    And while some Istanbulites might see themselves caught up in a clash of civilisations, between the pious and religious and a western-oriented elite, for others it is precisely this tension that makes the city come alive.

    “There is a new culture being born,” says Kutlug Ataman, a Turner prize finalist. The “usual suspects” – the food and the nightlife – are what make Istanbul such an attractive place, he argues, but it’s the pace of change that makes the city so addictive. Having fled the country after the 1980 military coup, he sees Turkey’s transformation evolving, however imperfectly, in the right direction.

    As if to make his point, alongside a retrospective of Ataman’s own work in the Istanbul Modern museum is a celebration of the contribution of Armenian architects to the 19th and early 20th century city, an important step in allowing the city’s remaining Armenian community to reclaim the space they created. “We are becoming more democratic and you feel as an artist that you can make an impact,” Ataman says.

    And if Istanbul feels despondent about surrendering its European capital of culture crown to Turku in Finland, it knows the cloud has a silver lining. In 2012, it will become European capital of sport.

    Andrew Finkel is the author of the forthcoming book Turkey: What Everyone Needs to Know, published by OUP

    URBAN RENEWAL

    667 BC City of Byzantium established by Greek colonists from Megara. Named after their king Byzas.

    AD 73 Byzantium incorporated into the Roman Empire.

    330 Byzantium becomes the capital city of the Roman Empire and is renamed Constantinople after the Emperor Constantine, pictured.

    1453 Constantinople captured by the Ottoman Turks, who call it Istanbul after the Greek meaning “to the city”.

    1923 Upon the establishment of the Republic of Turkey, the capital city is moved from Istanbul to Ankara.

    1930 Constantinople is officially renamed Istanbul.

    2010 Istanbul named as one of the European capitals of culture.

    The Guardian

  • Istanbul font provides link to early Christianity

    Istanbul font provides link to early Christianity

    A place of worship over centuries, the Hagia Sophia in Istanbul draws millions of visitors each year. Now there could be even more interest with a new, and yet old, attraction that provides insight into early baptisms.

    The Hagia Sophia in Istanbul served as a church for a millennium and as a mosque for another 500 years.

    The font is believed to be even older than the church buildingToday it is a museum that attracts three million visitors annually, with the number of tourists rising significantly in recent years. The number is expected to rise still further after an addition to its attractions was unveiled this week.

    As a grand finale to its year as European capital of culture, Istanbul has unearthed the original baptismal font of the ancient church.

    The huge marble basin sits in the courtyard of the baptistry, where it had been buried underground for centuries. The font had not been seen since the Ottoman conquest of Constantinople in 1453, the director of the Hagia Sophia museum Haluk Dursun told Deutsche Welle.

    “We are the first to see this baptismal font since the days of Sultan Mehmet the Conqueror,” Dursun said. “The Ottomans initially used the baptistry to store oil for the lamps in the Hagia Sophia, which they had converted to a mosque.”

    “The font was forgotten in some corner of the warehouse. Later, they converted the baptistry into a tomb for minor sultans and moved the basin out into the courtyard, which was then filled in with the surplus soil from the burials.”

    Because the font – thought by Dursun to be older than the Hagia Sophia building – was buried under the earth, it remains in remarkably good condition. Its white marble has been rendered smooth and bright after a thorough cleaning.

    Older than church itself

    The Hagia Sophia was inaugurated in the year 532 and the font may have belonged to one of the earlier churches on the site, built in the fourth and fifth centuries and destroyed by fire.

    The font, the size of a small car, is believed to be the largest of its kind and is hewn from a single block of marble that is 3.3 meters (11 feet) in length, 2.5 meters wide and 1.5 meters high.

    Visible steps on the inside walls of the basin reveal that it was probably used for mass baptisms Dursun said.

    “On its front side, the font was originally decorated with gem-encrusted crosses,” said Dursun. “Those were unfortunately carried off by the knights of the Fourth Crusade when they pillaged the church in the 13th century. At least we can still see their outlines here.”

    Not going anywhere

    Despite the renewed interest, the font of the Hagia Sophia will not be moving to take pride of place at the Hagia Sophia museum. It will instead be displayed to visitors in its present resting place in the courtyard, rather than in its original place under the dome of the baptistery.

    Among other reasons, there are fears that it would be impossible to move the font without it being destroyed.

    “When the baptistery was converted into a tomb in 1639, the baptismal font was lifted out of this window and set down in this place without it toppling over or breaking,” said Dursun. “This was an amazing feat in my opinion. We would have trouble lifting it today.”

    It is hoped that the font will be open to public viewing by Easter.

    Author: Susanne Guesten, Istanbul (rc)

    Editor: Chuck Penfold

    via Istanbul font provides link to early Christianity | Culture & Lifestyle | Deutsche Welle | 17.12.2010.