Ottoman architecture
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Ottoman
Empire
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Ottoman architecture or Turkish architecture is the architecture of the Ottoman Empire which emerged in Bursa
and Edirne in 14th and 15th centuries. The architecture of the empire developed from the earlier Seljuk architecture
and was influenced by the Byzantine architecture, Iranian[1][2] as well as Islamic Mamluk traditions after the
conquest of Constantinople by the Ottomans. For almost 400 years Byzantine architectural artifacts such as the
church of Hagia Sophia served as models for many of the Ottoman mosques. Overall, Ottoman architecture has been
described as Ottoman architecture synthesized with architectural traditions of the Mediterranean and the Middle
East.[citation needed]
The Ottomans achieved the highest level architecture in their lands hence or since. They mastered the technique of
building vast inner spaces confined by seemingly weightless yet massive domes, and achieving perfect harmony
between inner and outer spaces, as well as articulated light and shadow. Islamic religious architecture which until
then consisted of simple buildings with extensive decorations, was transformed by the Ottomans through a dynamic
architectural vocabulary of vaults, domes, semi domes and columns. The mosque was transformed from being a
cramped and dark chamber with arabesque-covered walls into a sanctuary of aesthetic and technical balance, refined
elegance and a hint of heavenly transcendence.
Today, one finds remnants of Ottoman architecture in certain parts of its former territories under decay.
Ottoman architecture
Ottoman architecture
Ottoman architecture
Examples of Ottoman architecture of the classical period, aside from Turkey, can also be seen in the Balkans,
Hungary, Egypt, Tunisia and Algiers, where mosques, bridges, fountains and schools were built.
Ottoman architecture
Modernization period
During the reign of Ahmed III (17031730) and under
the impetus of his grand vizier brahim Paa, a period
of peace ensued. Due to its relations with France,
Ottoman architecture began to be influenced by the
Baroque and Rococo styles that were popular in
Europe. The Baroque style is noted as first being
developed by Seljuk Turks, according to a number of
academics. Examples of the creation of this art form
can be witnessed in Divrii hospital and mosque a
UNESCO world heritage site, Sivas ifteminare,
Konya nce Minare museum and many more. It is often
A view from in of traditional Turkish houses-Lewis, John Frederick,
called the Seljuk Baroque portal. From here it emerged
18051875, British painter
again in Italy, and later grew in popularity among the
Turks during the Ottoman era. Various visitors and envoys were sent to European cities, especially to Paris, to
experience the contemporary European customs and life. The decorative elements of the European Baroque and
Rococo influenced even the religious Ottoman architecture. On the other hand, Mellin, a French architect, was
invited by a sister of Sultan Selim III to Istanbul and depicted the Bosphorus shores and the pleasure mansions
(yals) placed next to the sea. During a thirty-year period known as the Tulip Period, all eyes were turned to the
West, and instead of monumental and classical works, villas and pavilions were built around Istanbul. However, it
was about this time when the construction on the Ishak Pasha Palace in Eastern Anatolia was going on, (16851784).
Ottoman architecture
Endern Library
Ottoman architecture
Dolmabahe Palace
Ottoman architecture
Nusretiye Mosque
Ottoman architecture
Vallaury were the leading architects of this period in Istanbul. Apart from Vallaury and D'Aronco, the other leading
architects who made important contributions to the late Ottoman architecture in Istanbul included the architects of
the Balyan family, William James Smith, August Jachmund, Mimar Kemaleddin Bey, Vedat Tek and Giulio
Mongeri.
Serkiz Lle Gizo contributed some important architecture in Mardin. Cercis Murat Kona, ehidiye minaret, and
P.T.T. building are some of his work.
Paradise Gardens
The semblance of Paradise [janna] promised the pious and devout [is that of a garden] with streams of water that
will not go rank, and rivers of milk whose taste will not undergo a change, and rivers of wine delectable to drinkers,
and streams of purified honey, and fruits of every kind in them, and forgiveness from their lord (47:15)
According to the Qur'an, paradise is described as a place, a final destination. Basically the eternal life, that is filled
with spiritual and physical happiness. Earth gardens in the Ottoman period were highly impacted by paradise,
therefore connected with the arts and spaces of the everyday life, having many descriptions relating to the Qur'an.[3]
Hence, gardens, or Earthly Paradise, are abstract perceptions of heaven, as a result must symbolize a serene place
that shows eternity and peace.
Nature became a method for decorative patterns in architectural details and urban structure. Everything was inspired
by nature and became included with nature. From the ceilings of the mosques and the walls of the palaces, kiosks
and summer palaces (pavilions), which were all embellished with tiles, frescos and hand-carved ornaments, to the
kaftans, the yashmaks and so much more. Clearly paradises nature was everywhere; in many spaces of the daily life.
Without a doubt the general layout of the gardens did reflect many descriptions in the Qur'an, yet one of the great
strengths of early Islam, was that Muslims looked at different sources and used useful ideas and techniques from
diverse sources, particularly Byzantium. Garden pavilions often took the form of square or centrally planned
free-standing structures open on all sides, designed specifically to enjoy the sight, scent and music of the
environment. Some of the forms of the gardens were based for instance on the Hagia Sophias atrium, which has
cypresses around a central fountain, and the plantings in the mosques were given a specifically Muslim theological
interpretation. The mosques expanded its functions and services, by adding hospitals, madars, libraries, etc., and
therefore gardens helped organize the elements for all the various buildings.
In Islamic cities, such as the Ottoman cities, where the mosques were considered as the focal point, it was common
for mosques to have adjacent gardens. Therefore, mosque structures were based somewhat to relate to the gardens.
For example, the Sulemaniye mosque, had windows in the qibla wall to create continuity with the garden outside.
The mihrab had stained glass windows and iznik tiles that suggest a gate into paradise. The windows looking
outwards to the garden to create the effect in which flowers from the garden act as if it would perfume the minds of
the congregation as if they have entered heaven. Also, Rstem Pasha mosque was known for its usage of izink tiles,
where the decoration design provides a showcase for the iznik tile industry. The inscriptions on pendentives suggest
that the soul of the devout is certain to reside in paradise. The main inscriptions in these mosques were of water and
ponds, kiosks, fruits such as pomegranates, apples, pears, grapes, etc. Also wine, dance, music, serving women and
boys, all which turn the entertainment vision into a paradise on earth.
Apart from the mosques, cities were also developed into extremely friendly cities. They had grape arbors in shaded
narrow streets, corners with trees and gardens. Trees were thought to be the balancing element of architecture that
provided harmony between nature and buildings. For that reason, Ottoman cities look as though they are extensions
of the piece of land where they were built. Also the usage of timber in the buildings add to the connection with
nature. A Turkish architect and city planner, Turgut Cansever, described the Ottoman cities as the Ottoman
paradises and said that the Islamic characteristics are best represented by the Ottoman cities. The ones who build
the paradise where there exist no conflicts but all the beauties, tried to rise and open the Gates of paradise by
accomplishing the task of beautifying the world. The intimate relationship of architecture with nature attracted the
Ottoman architecture
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element of trees and water. With its exclusively natural synthesis structure, the Ottoman city was green, as many
travelers have described it. Also, water was a fundamental element, as was the cypress tree. Antoine Galland wrote,
Turkish gardens were conduits and little channels which took water everywhere and from which water was
extracted under pressure. However, there is no evidence in the first four centuries of Islam that gardens were
consciously designed with four quadrants and four water channels in order to represent paradise as the Qur'an
described it.
Example
Mosque
Cami
Selimiye Mosque
Madrasa
Medrese
Caferaa Medresseh
Trbe
Trbe
Yeil Trbe
Caravanserai
Kervansaray
Byk Han
Hospital
Darifa
Bridge
Kpr
Mostar bridge
Palace
Saray
Topkap Palace
Castle
Kale
Rumelihisar
Gallery
Tekkiye
Mosque,
built on the
orders of
Suleiman
the
Magnificent
in Syria
Interior view of
Khan As'ad
Pasha in Syria
The Jaffa
Clock Tower
was built to
commemorate
the silver
jubilee of the
reign of
Sultan Abd
al-Hamid II in
Israel.
The Khan
al-Umdan is
the largest and
best preserved
Ottoman inn in
Israel.
Mehmed Paa
Sokolovi
Bridge in
Bosnia and
Herzegovina
Stari Most in
Bosnia and
Herzegovina
Svrzo's
House in
Bosnia and
Herzegovina
Tomb of
Gl Baba
in
Hungary
Yenikale in Ukraine
Tsisdarakis
Mosque in
Athens
Ottoman architecture
11
Osman Shah's
mosque at Trikala
Sabil-Kuttab
of Katkhuda
in Cairo
Mosque of
Muhammad Ali in
Cairo
raan
Palace in
Istanbul
Sultanahmet
Jail in
Istanbul, in
the First
National
Style
Pertevniyal Valide
Sultan Mosque in
Istanbul
Kl Ali Pasha
Complex in Istanbul
Karaaa
Railway Station
in Edirne
Banya Bashi
Mosque in
Sofia
Townhouse
in Nicosia,
Cyprus
Ottoman
architecture in
Novi Pazar
Sjenica Mosque
in Novi Pazar
Et'hem Bey
Mosque and Clock
Tower in Tirana
Mangalia
Mosque in
Romania
Turbe Mosque in
Belgrade (no
longer in
existence).
Batal Mosque
in Belgrade
(no longer in
existence).
Isa Bey
Mosque
in
Skopje's
Old
Bazaar
Aziziye mosque in
Batumi, Georgia (no
longer in existence).
Mustafa
Paa
Mosque in
Skopje.
Sultan
Murad
Mosque
in
Skopje
Kapan Han in
Skopje
Suli An in Skopje
Daut Pasha
Hammam in
Skopje
ifte Hammam in
Skopje
Ottoman architecture
References
[1] Seljuk architecture, Illustrated Dictionary of Historic Architecture, ed. Cyril M. Harris, (Dover Publications, 1977), 485.
[2] Architecture(Muhammadan), H. Saladin, Encyclopaedia of Religion and Ethics, Vol.1, Ed. James Hastings and John Alexander, (Charles
Scribner's son, 1908), 753.
[3] |pages=45}
Further reading
Goodwin G., "A History of Ottoman Architecture"; Thames & Hudson Ltd., London, reprinted 2003; ISBN
0-500-27429-0
Dgan K., "Ottoman Architecture"; Antique Collectors' Club. ISBN 978-1-85149-604-4
External links
Turkish Architecture (http://www.turkishculture.org/pages.php?ParentID=6)
Similarities between Ottoman,Local and Byzantine architecture (http://www.unesco.org/archi2000/pdf/
alioglu1.pdf) (PDF)
A varied photo collection of different Ottoman styles and buildings (http://www.quovadimus.org/turkey99/
ottoarch/index.html)
Extensive information on Architect Sinan's works in Istanbul (http://www.sinanasaygi.com/en/)
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License
Creative Commons Attribution-Share Alike 3.0
//creativecommons.org/licenses/by-sa/3.0/
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