SAYI / ISSUE 12 / 2011 BU BR SREL YAYINDIR / THIS IS A PERIODICAL JOURNAL

YNETM / ADMINISTRATION
stanbul Bykehir Belediyesi Kltr A.. Adna Sahibi Publisher on Behalf of stanbul Metropolitan Municipality Culture Co.

EVLYA ELEB LE EZBERLER BOZMAK REHINKING EVLYA ELEB

Alper EKER

Ahmet SELAMET Harun MADEN

Genel Yayn Ynetmeni / Publishing Director Yayn Danma Kurulu / Publishing Advisor Board

Prof. Dr. Halil NALCIK, Prof. Dr. Semavi EYCE, Prof. Dr. lber ORTAYLI, Prof. Dr. skender PALA, Ahmet Faruk YANARDA, Do. Dr. Haluk DURSUN, evket DEDELOLU
Yayn Koordinatr / Administrative Coordinator

Hasan IIK

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EVLYA ELEB, RASYONALTE VE MASAL UYDURMA LEV ZERNE NOTLAR NOTES ON EVLYA ELEB, RATIONALITY AND THE MYTH - MAKING FUNCTION
Hilmi YAVUZ

YAYIN / PUBLISHING
Sorumlu Yaz leri Mdr / Writing Responsible

Alper EKER

Yusuf ALAR, rfan DADELEN, Salih DOAN, Nedret L, hsan KABL, Metin ZTRK, Hseyin SORGUN, M. Ltfi EN, mer Faruk ERFOLU, Mjdat ULUAM, Altay NALTAY, brahim Hakk YT
Sanat Ynetmeni / Art Director

Yayn Kurulu / Publishing Board

EVLYA ELEBNN AYASOFYASI EVLYA ELEBS HAGIA SOPHIA

A. Haluk DURSUN

Grafik Tasarm / Graphic Design

kran KUMRAL

Alp ESN, Mustafa KRAZ, Bekir Baki AKSU

Reklam Koordinatr / Advertising Coordinator

Fotoraflar / Photograph

Sedef TARHAN

Rezervasyon / 0212 467 07 67 ngilizce eviri / Translation Halkla likiler / Public Relation

EVLYA ELEBNN RYASI EVLYA ELEBS DREAM

Beir AYVAZOLU

Betl EREN

e-mail:1453@1453.cc

YAPIM / PRODUCTION KLTR A..

Bask - Cilt / Printing

FSF Print House

(0212) 690 89 89 Renk Ayrm / CTP

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Zeynep ZENITH

EVLYA ELEBNN BELGESEL ZLER: THE DOCUMENTARY TRAIL OF EVLYA ELEB

Nuran TEZCAN

Dergide yaymlanan yaz, fotoraf, izim ve planlardan yasal olarak eser sahipleri sorumludur. Yazlardan kaynak belirterek tam veya zet alnt yaplabilir. Fotoraflar izinsiz kullanlamaz. Writers are legally responsible for their articles, photographs are to be used upon permisson, drawings and plans. Articles can be quated completely or as summery by indicating references. Photographs to be used are up on permission.

Beyaz D Matbaaclk

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STANBUL BYKEHR BELEDYES KLTR A.. YAYINLARI STANBUL METROPOLITAN MUNICIPALITY CULTURE CO. PUBLICATIONS stanbul Kltr ve Sanat rnleri Tic. A.. Maltepe Mahallesi Topkap Kltr Park Osmanl Evleri 34010 Topkap - Zeytinburnu / STANBUL / TURKEY

STANBULUN ELENCE HAYATINA KAYNAK NTELYLE EVLYA ELEB THE SEYAHATNAME OF EVLYA ELEB AS A SOURCE OF INFORMATION ABOUT ENTERTAINMENT IN STANBUL
eyma GNGR

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19

Aydn SLEYMAN

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Prof. Dr. Mehmet AYDIN

EVLYA ELEBNN ZNDE BR MR: YCEL DALI (1963 - 2009) A LIFETIME IN THE FOOTSTEPS OF EVLYA ELEB: YCEL DALI

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77

Levent KAYAPINAR

SON SARAY SANATISI: SEVAN BIAKI THE LAST COURT ARTIST: SEVAN BIAKI

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MISIR VLAYETNDEN DERSAADETE BR ZRAFA HKAYES A GIRAFFES TALE: FROM EGYPT TO SUBLIME PORTE

NEVZAT DNDAR LE STANBULUN FAYTONLU YILLARI THE PHAETON YEARS OF STANBUL WITH NEVZAT DNDAR

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Syleen - interview: Hseyin SORGUN

MEHMET AKFN RLERNDE ANLATTII SOKAKLARDAN BRKAI THE STREETS OF MEHMET AKFS POEMS
Sennur SEZER

MAV KAPLUMBAA: BEDR RAHM EYBOLU THE BLUE TURTLE: BEDR RAHM EYBOLU
Betl EREN

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ERGUVAN CERCIS
Uur AKTA

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SNEMADA BR MR: NECP SARICI A LIFE TIME IN CINEMA: NECP SARICI

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hsan KABL

TRK PROJES Trk Tarihini ,Kltr ve Medeniyetini Aratrma Projesi THE TRK PROJECT The Turkish History, Culture and Civilization Research Project
Hasan Celal GZEL

BLGNN ULU INARI: BEYAZIT DEVLET KTPHANES THE GRAND SYCAMORE OF KNOWLEDGE: BEYAZIT STATE LIBRARY
Seluk AYDIN

NETAYCL-EZHAR YAHUT LALE-NAME NETAYCL-EZHAR OR THE BOOK OF TULIP

LOCATION STANBUL MEKN

AJANDA GUIDE

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159

160

rfan DADELEN

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Yusuf ALAR

Syleen - nterview by: Hasan IIK

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(1963 - 2009) Nedret L

SFRANCSN GEREK ESERNE GRE XV. YZYILIN LK YARISINDA STANBUL STANBUL IN THE FIRST HALF OF THE 15th CENTURY ACCORDING TO THE ORIGINAL WORK BY SFRANCIS

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EVLYA ELEBNN SEYAHATNAMESNE GRE XVII. YZYILDA STANBULDAK NANCA DAYALI FA YERLER THE PLACES THAT PROVIDE HEALING BASED ON FAITH IN ISTANBUL IN THE 17th CENTURY ACCORDING TO THE SEYAHATNAME OF EVLYA ELEB

EVLYA ELEBNN STANBUL HKAYES EVLYA ELEBS STORY OF STANBUL

Yeliz ZAY

EVLYA ELEBNN STANBUL SEKS A SELECTION OF EVLYA ELEB

skender PALA

HASAN RIZADAN ZONAROYA FETH TASVRLER FROM HASAN RIZA TO ZONARO, DEPICTIONS OF THE CONQUEST
mer Faruk ERFOLU

TAKDM
2011 yl, Trk kltr tarihinin en nemli fenomenlerinden olan Evliya elebinin doumunun 400. yldnm nedeniyle UNESCO tarafndan Evliya elebi Yl ilan edildi. Bizlere ulam tek eseri olan Seyahatname, Evliya elebinin gezdii yerlerdeki meknlar ve insanlar tasvir etmesinin yannda, Trkenin nde gelen dil yadigrlarndan biri olmas ile de bir bayapt olma nitelii gsterir. stanbul Bykehir Belediyesi olarak 1453 stanbul Kltr ve Sanat Dergisinin bu yeni saysnda, deerli yazarlarmzn katklaryla Evliya elebinin Seyahatnamesini ok ynl bir incelemeye tabi tuttuk. Bu balamda yaymladmz makalelerde Evliya elebinin bugne kadar bilinmeyen birok zellii ortaya kt. 2011, ayn zamanda Mehmet Akif Ersoy Yl. Bu nedenle yl boyunca her saymzda stikll Marn kaleme alan milli airimiz hakknda yazlarmz devam edecek. Bunlarn yannda stanbulun tarihini, sanatn, edebiyatn konu alan dikkat ekici makaleler ve syleiler de okuyucularn ilgisini bekliyor. Sizleri 1453 stanbul Kltr ve Sanat Dergisi ile ba baa brakrken, bu sayya almalaryla katkda bulunan yazar ve aratrmaclar ile yaynda emei geen mesai arkadalarma teekkr bor bilirim.

INTRODUCTION
In order to mark the 400th anniversary of the birth of Evliya elebi, a person who was one of the most important phenomena in Turkish cultural history, UNESCO declared 2011 as the Year of Evliya elebi. The Seyahatname, the sole work by this author to have reached us today, not only describes the places and people which Evliya elebi encountered during his travels, but also demonstrates all the characteristics of being a master piece, one of the prominent heritages of the Turkish language. Here at the Istanbul Metropolitan Municipality we have carried out an in-depth, wide-ranging investigation into Evliya elebis Seyahatname; we have been helped in this by contributions from important writers, which we have included in this issue of 1453 Istanbul Culture and Art Magazine. In these articles, many characteristics of Evliya elebi that were previously unknown have come to the fore. 2011 is also the Year of Mehmet Akif Ersoy. Thus, during this year, articles about our national poet, the writer of the words to our national anthem, will continue to be published in every issue. In addition to this, as always, interesting articles and interviews concerned with the history, art and literature of Istanbul await our readers. Before leaving you to read 1453 Istanbul Culture and Art Magazine, I would like to express my gratitude to the writers, researchers and all my fellow workers who have contributed to this issue.

SUNU
UNESCO, doumunun drt yznc yldnm dolaysyla 2011i Evliya elebi Yl ilan etti. Her ne kadar Evliya elebinin byk eseri Seyahatname, Doudan ve Batdan dnyann birbirinden renkli iklimlerini ierse de stanbulu konu alan ilk cildi, imparatorlua bakentlik etmi olan bu ehri merak edenler iin esiz bir kaynaktr. Bu sayede stanbul sosyolojisinin arkeolojisi kolaylkla yaplabilir. Bizler de Kltr A ailesi olarak 1453 stanbul Kltr ve Sanat Dergisinin yeni saysnda bir Evliya elebi dosyasna yer verdik. Bu balamda kaleme alnan yazlarda Evliya elebi yalnzca yazdklar ile deil, hakknda pek bir ey bilinmeyen yaam yks ile de ele alnd. Konunun merakllar, alannda usta aratrmaclarn ulat birok yeni bilgiye ilk kez dergimizin bu saysnda ulama imkn bulacak. Bunlar arasnda Evliya elebinin gezdii yerlerde brakt notlarn tespiti ve Vatikan arivlerinde ortaya kan Afrika haritas gerekten heyecan verici bulular. Ayrca Seyahatnamenin eviriyazsn ve sadeletirilmi basksn yayna hazrlayan, gen yata kaybettiimiz Ycel Daly da unutmadk. Evliya elebi dosyasnn yan sra farkl konularda dikkat ekici ieriklere sahip yazlar ve syleiler de her sayda olduu gibi okurlarn ilgisini bekliyor. Dergimizin sayfalarn evirirken, Mehmet Akif Ersoyun iirlerindeki stanbul sokaklarnn izini srmek ya da Beyolu sahaflar arasnda byleyici bir gezintiye kmak mmkn. Hasan Rza ve Fausto Zonaronun fralarndan stanbulun fethinin tasvirleri, tarihi Yorgios Sfrancis hakkndaki tarih saptrmacl ve fethin gerekleri, stanbulda lale kltr, Necip Sarc ve Lale Film Stdyosu ve daha niceleri dergimizin yeni saysnda. Siz deerli okurlara 1453 stanbul Kltr ve Sanat Dergisinin on ikinci saysn takdim etmek amacyla kaleme aldmz bu yazy noktalarken; makaleleri ile katkda bulunan deerli aratrmaclara ve yaynda emei geen mesai arkadalarma teekkr bor bilirim.

PREFACE
UNESCO announced 2011 the Evliya elebi Year on the occasion of his 400th birthday. The Seyahatname may contain colorful descriptions of regions from the East and the West, yet the first three volumes concerning Istanbul, a city having been capital of three empires, compose a precious source for those keen on this city. It also enables us to virtually make an archeology of the citys social life. We, as the Culture Co. community, made Evliya elebi the cover story in this issue of our 1453, the Istanbul Culture and Arts Journal. Papers written in that context not only present Evliya by his writings, but also by his biography, not much known before. Fans of him will find an opportunity to access newly obtained information by researchers in this 1453, published for the first time . Among them, Evliyas notes, left in places he visited, as well as his map of Africa preserved in the Vatican Archives, are really thrilling discoveries. We also remember Ycel Dal, editor and publisher of a transcript and simplification of the Seyahatname, who departed this life and left us in an early age. Besides the Evliya cover story, different issues and interviews also await the readers attention, as usually. When turning the pages of 1453, you may track of Istanbuls streets in Mehmed Akifs poems as well as make a magic voyage through Istanbuls antique book shops. Istanbuls conquest in oil paintings of Hasan Rza and Fausto Zonnaro, the pseudo-historiology on Yorgios Sfrancis and the truths on the Conquest, the Istanbulite tulip culture, Necip Sarc and the Lale Film Studio, and many others are in this issue. As an end to this introduction of the 12th issue of 1453, the Istanbul Culture and Arts Journal to you, dear readers, I want to express my gratitude to our distinguished researchers, contributing with their papers, as well as my colleagues having a part in the publishing.

Kltr A.. Genel Mdr Culture Co. General Manager

Harun MADEN

EVLYA ELEB
400 YAINDA 400 YEARS OLD

EVLYA ELEB LE EZBERLER BOZMAK

Alper EKER

RETHINKING EVLYA ELEB

Alper EKER

EVLYA ELEB LE EZBERLER BOZMAK / RETHINKING EVLYA ELEB

EVLYA ELEB LE EZBERLER BOZMAK

Alper EKER* Evliya elebinin doumunun 400. yldnm olan 2011, UNESCO tarafndan Evliya elebi Yl ilan edildi. nternet arama motoru Googlen bile duyarsz kalmad bu yldaki etkinliklere stanbul Bykehir Belediyesi Kltr ve Sosyal ler Daire Bakanl Kltr Mdrl, bir Evliya elebi Sempozyumu dzenleyerek katkda bulundu. Tabii ki 1453 dergisi olarak bizler de Trk kltrnn bu uluslararas ne sahip figrne ilgisiz kalamazdk. Bu balamda sizler iin birbirinden deerli yazarlarn kaleminden kan yazlardan oluan bir Evliya elebi dosyas hazrladk. Evliya elebiye getirilen eletirilerden biri de, byk eseri Seya-hatnamenin biimler dnyas yerine sosyal ilikiler dnyasn betimlemeyi tercih etmesidir. Seyahatnamenin geneli iin bu eletiri hakl olabilir; ancak bu metinde Ayasofya ile ilgili istisnai bir durum vardr. Evliya elebi, Seyahatnamesinin stanbulu konu alan birinci cildinde Ayasofyay anlatrken, bu eletirilen tarzn dna kar ve yapnn mimari biimi, sslemeleri ve lleri hakknda ayrntl bilgi verir. Ayasofyada Erjek Frenk adnda stad bir nakkan garip ekiller, acayip sihirli melek ve insan resimleri yaptn anlatan Evliya elebi, byk kubbenin ayaklarnn yukar tabakasnn bitiminde drt kede birer melek resmi olduundan sz eder. Bu melekler Cebrail, Mikail, srafil ve Azraildir. Kanatlar ak durmaktadrlar ve boylar ellier arn uzunluktadr. Hazreti Muhammed dnyaya geldiinde bu melek resimleri gbeklerinde bulunan azlarndan konumulardr. Cebrail resmi Douda olacaklar bildirir, Mikail resmi Batda dman ortaya kar ve ktlk ve yokluk olur diye haber verir, srafil resmi Kuzeyde olacaklardan haber verir, Azrail resmi ise btn dnyada eitli padiahlarn lm haberini verir; Hazreti Muhammedden sonra bu resimlerin tlsmlar geersiz olmutur.1 Drt melekten Cebrail, srafil ve Mikail Kuranda gemektedir. Bir lm meleinden bahsedilse de Azrail ismi Kuranda gemez. Mslmanlar bu ismi Hristiyan ve Yahudilerden renmilerdir.2

RETHINKING EVLYA ELEB

Alper EKER* 2011 has been declared the Evliya elebi Year by UNESCO to mark the 400th anniversary of his birth. Even the Internet search motor Google has not remained immune to the Evliya elebi phenomenon and the Cultural Director of the Istanbul Metropolitan City Council, Directorate of Culture and Social Affairs Department has made contributions by organizing an Evliya elebi Symposium. Naturally, here at 1453, we too are greatly interested in this figure of Turkish culture who has international fame. In this context, we have prepared an Evliya elebi cover story formed by articles from the pens of our esteemed authors. One of the criticisms directed towards Evliya elebi is his preference to depict the world of social relationships instead of the world of forms (formal phenomena) in the Seyahatname. In general, this criticism of the Seyahatname is fair; however, there is one exception, that of Hagia Sophia. Evliya elebis description of Hagia Sophia in the first volume of the Seyahatname, which is concerned with Istanbul, is exempt from this criticism. Detailed information about the architectural style, decorations and measurements of the building is provided. Evliya elebi, who describes the masterly decorations of a European master called Erjek, with their strange forms, the peculiar magical angels and human depictions that were present in Hagia Sophia, speaks of the depiction of angels, one in each of the four corners; they were painted so that their feet were placed on the upper level of the large dome. These angels are Gabriel, Mikhael, Israfel and Azrael. With open wings they measure more than fifty arshin (Ottoman measure of length: 1 ar. = 68 cm.). When Prophet Muhammad came into the world these angels spoke from mouths that were located in the middle of their stomachs. Gabriel announced what would happen in the East, Mikhael gave news of enemies appearing, famine and poverty while Israfel gave news about what would happen in the North and Azrael gave news of the death of a variety of rulers throughout the world. After the birth of Prophet Muhammad the magical qualities of these pictures no longer existed.1 Of the four angels, the names of Gabriel, Israfel and Mikhael are found in the Quran. Even though an angel of death is mentioned, the name Azrael does not occur in the Quran. The Muslims learned this name from the Christians and Jews.2

Evliya elebinin doumunun 400. yldnm olan 2011, UNESCO tarafndan Evliya elebi Yl ilan edildi. nternet arama motoru Googlen bile duyarsz kalmad bu olaya 1453 dergisi olarak bizler de ilgisiz kalamazdk. 2011 has been declared the Evliya elebi Year by UNESCO to mark the 400th anniversary of his birth. Even the Internet search motor Google has not remained immune to the Evliya elebi phenomenon and as the 1453 journal we too are greatly interested in this figure of Turkish culture.

Evliya elebi melekleri tasvir ederken, biimlerinin yannda ilevlerinden de sz etmektedir. Mekure Eren, Evliya elebinin Ayasofya hakkndaki bilgilerinin dorudan ya da dolayl yollardan Tact-tevarih, Sahaifl-ahbar, Knhl ahbar ve Tevarih-i Ayasofya adl eserlere dayandn yazar.3 Bununla birlikte slam kaynaklarnn ok erken dnemde Ayasofya hakknda bilgi vermeye baladn biliyoruz. Bu kaynaklarn banda Bizansa esir den Araplar gelmektedir. Hatta Oleg Grabar, yedi ve sekizinci yzyllarda Dou Hristiyanlnn imgeler konusundaki hnerini kendinden olmayanlar kandrmak, yanna ekmek iin kullandn yazar. stanbula gelen Mslmanlarn gezilerinin doruk noktasn Ayasofya oluturmaktadr. slam kaynaklar, esir den Mslmanlarn kilisenin grkemi karsnda dinlerinden dnmediklerini, Hristiyan kaynaklar ise tam tersi olarak din deitirdiklerini anlatr.4

Stefanos Yerasimos, stanbul ile ilgili erken dnem Arap kaynaklarnn tarih olmaktan uzak, acaib tarznda metinler olduunu belirtir. Bu kitaplarn ilgi ekici bir yan, stanbulun tlsmlarndan sz ediyor olmalardr. stanbulun tlsmlar, Seyahatnamenin birinci cildinin en dikkat ekici konusudur. Evliya elebi bu kaynaklar mutlaka okumu olmaldr;5 nk Ayasofyadaki melek tasvirleri hakknda Kuran d pek ok bilgi vermektedir. Bu bilgiler geleneksel kaynaklardan
* Yazar

When Evliya elebi describes the angels, he mentions their physical appearance as well as their functions. Mekure Eren writes that Evliya elebi bases his information about Hagia Sophia directly or indirectly on Tact-tevarih, Sahaiflahbar, Knhl ahbar and Tevarih-i Ayasofya.3 In addition to these, we know that the Islamic sources started to provide information about Hagia Sophia at an early date. The leading sources were written by Arabs who fell prisoner to the Byzantines. In fact, Oleg Grabar writes that in the seventh and eighth centuries the symbols of Eastern Christianity were used to trick and win over those who were not of their religion. Hagia Sophia formed the high point for Muslims who came to Constantinople. The Islamic sources state that the prisoners who fell captive did not turn away from their religion though they sighted the glory of the church, while the Christian sources state the complete opposite, saying that these people abandoned their former religion.4 Stefanos Yerasimos states that in the early Arab sources the texts that were concerned with Constantinople were far from being history, but were rather fan* Writer

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EVLYA ELEB LE EZBERLER BOZMAK / RETHINKING EVLYA ELEB

aktarlmtr. Bunlar stanbulda zgrce dolaabilen bir Arap esir olan Harun bin Yahyann anlarnn yan sra Kisainin Acaib al malakut, Kazvininin Acaib al mahlukat ve Taberinin Tarihidir. Mekure Eren de Taberinin Tarihinin Evliya elebinin kaynaklar arasnda olmas gerektiini yazar.6 Oleg Grabar, Maide suresinin 90. ayetine ve Enam suresinin 74. ayetine dayanarak Kurann tasvir sanatna deil, putlara tapnlmasna kar olduunu; Yezidin ferman gibi tasvir yasaklarnn, Musevilik etkisi olduunu yazar.7 Osmanl Trklerinin camiye evirdikleri Ayasofyada Evliya elebi tarafndan anlatlan bu drt melek tasvirini ortadan kaldrmadan burada ibadet etmeleri, bu yorum ile izah edilebilir. Ta ki Fossati kardelerin stanbula gelmesine kadar Abdlmecid tarafndan stanbulda bir dizi restorasyon iini gerekletirmekle grevlendirilen Fossatilerin, Ayasofya ve Sleymaniyede 2010 ylnda tamamlanan almalar sonucunda, yaplara byk zararlar verdikleri ortaya kt. Fossatiler birbirinden deerli sslemeleri onarmak yerine zerlerini rtmeyi tercih etmilerdi. zeri rtlen sslemeler arasnda Ayasofyadaki melek tasvirleri de bulunuyordu.

tastic. The interesting aspect of these books is that they mention the charmed objects in Istanbul. Istanbuls charmed objects are the most remarkable subject in the first volume of Seyahatname. Evliya elebi must have read these sources,5 as he gives a great deal of information about the depictions of the angels that cannot be found in the Quran. This information was recorded from traditio-nal sources. These sources were the memoirs of Harun ibn Yahya, an Arab prisoner who was allowed to wander freely around Istanbul, and Kisas Acaib al malakut, Kazvinis Acaib al mahlukat and Taberis Tarih. Mekure Eren writes that Taberis Tarih must have been one of Evliya elebis sources.6 Oleg Grabar writes that the 90th verse of Surah Maida and the 74th verse of Surah Anam in the Quran are not opposed to depictive art, but to the worshiping of idols; the banning of illustrations/depictive art, for example, Yezids edict, were introduced under the influence of Judaism.7 The fact that the Ottoman Turks worshiped in Hagia Sophia without removing the depictions of the four angels described by Evliya elebi may be explained with this interpretation. This was the case until the Fossati brothers arrived in Istanbul. At the end of the restoration work that was completed in 2010 it was discovered that the Fossati brothers, who had been given the task of carrying out a large number of restorations in Istanbul by Abdlmecid, had actually inflicted great damage to the structures. Instead of restoring the valuable decorations, the Fossatis preferred to cover them up. The angels in Hagia Sophia are among the embellishments that they covered up.

Fossatiler verdikleri zarara karn, Ayasofyann kendilerinden nceki halinin suluboya resimlerini yapmlardr. Bu resimlerin birinde melek tasvirleri, ayrntl olmasa da grlebilmektedir. Ancak melek tasvirlerinin Osmanl dnemine ait grntleri, Vatikan arivlerinde bulunan ok deerli bir fotorafta karmza kmaktadr. Fotoraf, Fossatilerin suluboya resmi ile ayn Before inflicting damage, the Fossati Restorasyonun ardndan srafil melei / Serafim angel after the restoration adan ekilmitir ve meleklerden iki brothers made water color paintings of tanesini iermektedir. Meleklerin yz bu fotorafta kapatlm durumdadr, Hagia Sophia. In one of these pictures we can see the depictions of the angels, even if not in detail. Moreover, a very valuable photograph of these images of yani fotoraf Fossatilerin restorasyonundan hemen sonra ekilmi olmaldr. the angels from the Ottoman period can be found in the Vatican archives. The 2010 ylnda tamamlanan restorasyon sonucunda meleklerden birinin ortaya photograph is taken from the same angle that the Fossatis water color was karlmas ile sanat tarihileri basn bilgi kirliliine bodular. Bu melek figrle- executed and includes two of the angels. The angels faces are covered in this rinin Osmanl dneminde yarasa sanld ve yalnzca yzlerinin akta brakl- photograph, that is, it must have been taken immediately after the Fossatis d, drdnn de adnn Serafim olduu gibi haberler akademisyenlerin azn- restoration. dan gazetelerde yer ald. Oysa fotorafta da grld gibi melek tasvirleri OsAs a result of the restoration work that was completed in 2010 one of the angels manl zamannda aktayd. Evliya elebiden aka anlald zere Osmanl- was revealed and art historians produced a great deal of misinformation to feed lar bunlar yarasa sanmyorlard; aksine ne olduklarn gnmz aratrmacla- to the press. For example, the figure of an angel was thought to be a bat in the rndan daha iyi biliyorlard. Evliya elebi karnlarndan konutuklarn syledi- Ottoman period, the angels faces were all that was left uncovered, all four were ine gre, hem yzleri hem de kanatlar kesinlikle aktayd. Seraphim, and other such information was to be found in the newspapers, quoted from academics. However, as can be seen in the photograph, the depictions Son olarak, Serafim bu meleklerden yalnzca srafilin branice adndan baof the angels were not covered during the Ottoman era. As can clearly be ka bir ey deildir. understood from Evliya elebi, the Ottomans did not think these were bats; quite the opposite, they knew what they were; better than contemporary researchers. As Evliya elebi states that they spoke from their stomachs, it is clear that both their faces and their wings were certainly not covered up.
Finally, the name Seraphim is nothing more than the Hebrew version of the name Israfel.

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Vatikan arivinden Osmanl dnemine ait Ayasofya fotoraf / Photograph of Hagia Sophia from the Ottoman era in Vatican archieves. DPNOT:
1

FOOTNOTES:
1

Gnmz Trkesiyle Evliya elebi Seyahatnamesi: stanbul, Hazrlayanlar: Seyit Ali Kahraman, Ycel Dal, YKY, 2004 Bu drt melek hakknda ayrntl bilgi iin MEB slam Ansiklopedisinin Cebrail, srafil, Mikail ve Azrail maddelerine bakldnda, Cebrail dndaki meleklere ait bilgilerin daha ok Yahudi ve Hristiyan kaynaklarna ve geleneksel kitaplara dayand grlecektir. Bunun nedeni, kendilerine Kuranda ok az yer verilmi olmasdr. Dr. Mekure Eren, Evliya elebi Seyahatnamesi Birinci Cildinin Kaynaklar zerinde Bir Aratrma, 1960, s. 35 Oleg Grabar, slam Sanatnn Oluumu, 1988, s. 69-70 Stefanos Yerasimos, Trk Metinlerinde Kostantiniye ve Ayasofya Efsaeleri, 1993, s. 105-106 Dr. Mekure Eren, a.g.e., s. 58-63 Oleg Grabar, a.g.e., s. 64, 75

Evliya elebi Seyahatnamesi in Modern Turkish: Istanbul, Prepared by : Seyit Ali Kahraman, Ycel Dal, YKY, 2004 For detailed information about these four angels, see the articles Cebrail, Israfil, Mikail and Azrail in MEB Encyclopedia of Islam; according to this article, except for Gabriel, the information about the other angels is based more on Jewish and Christian sources and traditional books. The reason for this must be that there is not much written about them in the Quran. Dr. Mekure Eren, Evliya elebi Seyahatnamesi Birinci Cildinin Kaynaklar zerinde Bir Aratrma, 1960, p. 35 Oleg Grabar, slam Sanatnn Oluumu, 1988, pp. 69-70 Stefanos Yerasimos, Trk Metinlerinde Kostantiniye ve Ayasofya Efsaneleri, 1993, pp. 105-106 Dr. Mekure Eren, op.cit, pp. 58-63 Oleg Grabar, op.cit., pp. 64, 75

4 5 6 7

4 5 6 7

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EVLYA ELEB, RASYONALTE VE MASAL UYDURMA LEV ZERNE NOTLAR

Hilmi YAVUZ

NOTES ON EVLYA ELEB, RATIONALITY AND THE MYTH MAKING FUNCTION

Hilmi YAVUZ

EVLYA ELEB, RASYONALTE VE MASAL UYDURMA LEV ZERNE NOTLAR / NOTES ON EVLYA ELEB, RATIONALITY AND THE MYTH - MAKING FUNCTION

EVLYA ELEB, RASYONALTE VE MASAL UYDURMA LEV ZERNE NOTLAR

Hilmi YAVUZ* Evliya elebi Seyahatnamesi, doast ve olaand hikyelerin yer ald bir eser olarak da dikkati eker. ou defa elebinin hayal gcn kullanarak uydurduu ve gereklikte karl bulunmayan hikyeler olduu belirtilir. Dolaysyla, bu hayal hikyeler ya uydurma olarak sylemd braklm ya da rasyonalize edilerek gerekle badatrlmak istenmitir. Bu yazda, elebinin Seyahatnamedeki olaand ya da doast hikyelerin, (i) Bergsonun Ahlak ve Dinin ki Kaynanda kavramsallatrd Masal retme leviyle (Fonction Fabulatice) ve (ii) Foucaultnun Episteme kavramyla aklayarak temellendirmeye alacaz.

NOTES ON EVLYA ELEB, RATIONALITY AND THE MYTH - MAKING FUNCTION

Hilmi YAVUZ* The Evliya elebi Seyahatname (Evliya elebis Book of Travels) is also remarkable as a work, in which supernatural and extraordinary stories take place. Many times it is indicated, that there are tales, elebi himself made up by his imagination, which are unsupported by reality. Thus, these made-up tales have either been excluded from the discourse or rationalized out of a desire to reconcile them with reality. In this paper, we shall attempt to ground the extraordinary or supernatural stories in elebis Seyahatname through (i) the Myth-Making Function (Fonction Fabulatrice), conceptualized in Bergsons book The Two Sources of Morality and Religion and (ii) Foucaults concept of the Episteme.

Genellikle Evliya elebi uzmanlar, Seyahatnamedeki bu hikyeleri rasyonelle- Generally speaking, experts on Evliya elebi have preferred to rationalize these tirerek, onlarn olaand ve doast konumlarn akla uygun klarak merula- tales in the Seyahatname, making their extraordinary and supernatural elements trmay tercih etmilerdir. zellikle Batl uzmanlarn tavrlarnn bu olduu sy- seem reasonable and thus rationally acceptable. It can be said, that this has eslenebilir. Buna karlk, byk bir Evliya elebi uzman olan Prof. Dr. Robert Dan- pecially been the attitude of Western experts. On the other hand, in his article koff, Evliya elebi ve Seyahatnamesi Inda Osmanl Toplum Hayat adl (Dan- Ottoman Societal Life in the Light of Evliya elebi and his Seyahatname (Dankoff, koff, 268-291) makalesinde, byl gerekilik rnekleri olarak nitelendirdii 268-291), the Evliya elebi expert and professor, Dr. Robert Dankoff states, that in these tales, which he describes as examples bu hikyelerde Evliyann acayip ve garip olayof enchanted realism, he enjoys Evliyas attilara kar gsterdii tavrdan zevk al[dn], [bu Evliya elebinin dile getirdii olaandlklar ve tude in the face of strange and bizarre events hikyelerin] ne kadar samaysa o kadar iyi [oldoastlkler, tpk Nakka Osmann Hnerand, that he thinks concerning these tales as the duunu dndn] bildirir ve elebinin namesinde, Yldrm Bayezidin atnn zerinde stranger, the better. He says, that elebi most bunlar kesinlikle rasyonelletirmeye kalkmaNibolu kalesinden daha yksek, koca Tuna nehcertainly does not attempt to rationalize them, dn; ama sadece bir kere bir sihirbaz hilesi rininse ince bir gm iz olarak izilmesine benexcept once in his attempt to forward a rational konusunda rasyonel aklama ortaya koymay zer. Burada Kltre (Dile) ait olann Dnyaya explanation for a magicians trick. dene[diini] ifade eder. Some researchers claim, that elebi did not attrielebinin ampirik gereklik konusuna da nem duu bir episteme sylemi sz konusudur. bute importance to empirical realism: In his artivermediini ne srenler olmutur: Prof.Dr. Fantastic and supernatural function that is excle A Look at the World of Objects in Traditional Doan Kuban, Boyut Dergisinde yaymlanan Turkish Culture published in the journal Boyut, Geleneksel Trk Kltrnde Nesneler Dnpressed by Evliya elebi is like drawing the vast Dr. Doan Kuban says, that it is not possible to yasna Bak balkl yazsnda, Evliya elebi Danube River as a thin silver line, higher than use the Evliya elebi Seyahatname as a source Seyahatnamesinin, mimarlk tarihine ilikin bir Nibolu Castle over the horse of Yldrm Bayezid for architectural history, because for example, kaynak olarak kullanlmasnn mmkn olmadin Nakka Osmans Hnername. In this example, after a thorough examination of the chapter n syler ve mesela, Sleymaniye [Camii]nin as well, we can see an episteme wherein that describing the Sleymaniye [Mosque], you will tanmn yapan blm iyice incelendii zaman, which belongs to culture (to language) is domihave to accept, that a reconstruction of the Slbu bilgilerle Sleymaniyenin rkonstrksiyonant over that of the world (of nature). eymaniye cannot not be done with this informanunun yaplamyacan kabul etmek zorunda tion. Kuban says, that Evliyas work despite his kalrsnz,der. Kuban, Evliyann, heyecan dolu dil[ine] karn, ne caminin emas, ne bykl [...] bakmndan yeterli bilgi edi- thrilling language does not contain enough information ... neither in terms of nip bundan Sleymaniyenin nasl bir yap olduunu karmak olana[nn] bu- the mosques schema, nor its greatness [...] so as to get enough information to lunmadn; []nk Osmanl kltrnde, nesneler[in] deil, ilikiler[in] nem know what sort of a structure the Slemaniye is. This is, because in Ottoman ta[dn] belirtir ve yle der: Bu nedenle de sosyal yaama ilikin gzlemleri culture it is not objects, but relationships that bear importance. Kuban goes on: And it is for this reason, that the very interesting observations of Evliya in regard o kadar ilgin olan Evliyay, gvenilir bir mimar tarihi kayna olarak kullanmak of social life turn unreliable, when it comes to matters of architectural history. olanakszdr. Kukusuz bu yarg, Evliyann yine de nemli bir tarihi kaynak olma Without doubt, this conclusion does not change the fact, that Evliya is an imporniteliini deitirmez. [Prof. Dr.Halil nalck da, elebinin sosyal tarih balamn- tant historical source. [Dr. Hilal nalck also states, that elebi is a useful source da yararl bir kaynak olduunu belirtecektir.] in regard to social history.] Evliyann bazen kendisine anlatlan hikyelerdeki ampirik gereklikle badamayan rnekler konusunda rasyonel bir tavr ald da sylenebilir: rnein, Kudste Aksa Camiinin avlusunda kaya yarklarna sokulmu ve balanm olan baz hurma aac liflerinden yaplm iplerin Sleyman Peygamberden kalma olduu sylendiinde Evliya, [sadeletirerek aktaryorum] 3640 yl gemi, bana eytanlar balamak iin kullanlan bu iplerin rmediini mi anlatmak istiyorsunuz? szleriyle kukularn akla muhalif diyerek bildirir ( elebi,IX, 217a9 ). Fakat daha sonra kendisine bu iplerin Sleyman Peygamberin el ii olduu sylendiinde, kukusunun ortadan kalktn timad ettim diyerek dile getirir.
* Okutman, Bilkent niversitesi.

(Doaya) ait olana baat (hkim, dominant) ol-

We may also say, that Evliya sometimes assumes a rational stance regarding themes in stories told by other people to Evliya, when these themes do not seem to be compatible with empirical reality: For example, on an account, that ropes, made of date tree fibers and fixed in stone crevices around the courtyard of the Al-Aqsa Mosque in Jerusalem, are from the times of King Solomon, Evliya declares his doubts, that it is against reason, because [here, I summarize his remarks] 3,640 years have passed - are you trying to tell me that these ropes used to chain devils havent rotted? (elebi, IX, 217 a 9). But later, when told, that these ropes were made by King Solomons own hand, he says, that his doubt is gone; i.e.: I trust it is so.
* Senior Lecturer, Bilkent University

16

Bu, Evliyann zihniyet yapsn aklamakta byk nem tayan bir rnektir. plerin Hz.Sleyman dneminden kalm olmas gibi, ampirik balamda gereklie uygun olmad iin kukuyla yaklalan bir olgunun; iplerin Hz. Sleymann el ii olduu sylendiinde bu kukunun giderilmi olmas, dinsel sylemin ampirik syleme hkim olduu bir zihniyet sylemine iaret eder. Buna benzer bir rnei, Homerosun lyadasnda buluyoruz. Bir araba yarnda kurallara aykr davranan yarnn kurallara aykr davranp davranmad konusunda yol boyunca gzlemci olarak konulmu tanklara (histor) bavurulmadan ve onlara hibir ey sorulmadan, dinsel bir yemine davet edilmi, yemin yeterli saylmtr (Homeros, 262-652). Burada da kantlamann veya ispatn rasyonel formlarnn, tpk Evliya elebi rneinde olduu gibi hakikat konusunda bir lt saylmadn gryoruz: Her iki durumda da ampirik veriler, hakikatin lt deildirler. (i) Meseleyi bir baka balamda da ele almak sz konusudur. Bergson Ahlak ve Dinin ki Kaynanda, masal uydurma ilevinden (fonction fabulatrice) sz eder ve Dinin masal uydurma ilevinin sonucu deil, nedeni olduunu belirttikten sonra, insan zihni[nin], gerek deneyimin olmad yerde, sahte, yalanc bir deneyim uydur[duunu] ve bu uydurma imgenin (fiction), canl, etkili ve srekli olduunda, algy pek l taklit edebildiini ve bu yolla bir eylemi nleyebilir ya da deitirebilir olduunu ifade eder. Bergson, unlar ilave eder: Sistemli bir biimde yanl bir deneyim, insan zeksn gerek bir deneyimden karsad sonular daha da ileriye gtrmekten alkoyabilir.[] Bu koullarda insan zeksnn daha teekkl eder etmez, batl inanlarla kuatlm olmasnda alacak bir yan yoktur. znde zeki bir varlk, doal olarak hurafecidir. Ancak zeki varlklar, hurafeci olabilir (that an essentially intelligent being is naturally superstitious, and that intelligent creatures are the only superstitious beings.) (Bergson, 132-133).

This example is of great importance, when it comes to examining Evliyas mentality. To a case not matching reality in the empirical sense, such as ropes remaining from King Solomons times, he approaches with suspicion, but this suspicion is gone, when said, that the ropes were made by King Solomon himself. This indicates a mentality, in which the religious discourse dominates the empirical discourse. We find a similar example in Homers Iliad: Judging a case, whether or not a competitor violated the rules in a chariot race, his swearing an oath was found sufficient, without consulting or asking any questions to the observers (histor) along the course (Homer, 262-652). Just as in the example of Evliya elebi, here too are the rational forms of proof and evidence not considered as measures of reality: In both cases, empirical data are no measures of reality. (i) We can also approach the topic from another perspective. In The Two Sources of Morality and Religion, Bergson speaks of the myth-making function (Fonction Fabulatrice) and states, that religion is not a result, but a reason of the myth-making function. He goes on: Lacking real experience, the human mind conjures up a counterfeit, false experience; and, if its image is vivid and insistent, it may indeed mimic perception. In that way, it may prevent or modify action. Bergson adds: A systematically false experience may prevent reason from furthering conclusions, deduced from a true experience. [] So, we should not be surprised to find that reason is pervaded, as it is formed, by superstition; an essentially intelligent being is naturally superstitious, and that intelligent creatures are the only superstitious beings. (Bergson, 132-133). In the following section of this report, I would like to introduce an alternative, and therefore, a different reading of the extraordinary elements in the Seyahatname.

(ii) In The Order of Things, Michel Foucault draws attention to the radical differences between the Renaissance Episteme (the rules, measures and Yazmn bundan sonraki blmnde, Seyahatnorms prescribing what constitutes knowledge) namedeki olaandlklara ilikin alternatif, dolaand the Classical (17th century) Episteme. Things ysyla farkl bir okuma yapmak istiyorum. considered scientific knowledge according to Re(ii) Michel Foucault, The Order of Things de R- Cihat Burakn Evliya elebi adl resmi / Cihat Buraks painting of naissance naturalist Aldrovandi would, constitute Evliya elebi nesans Epistemesi ile (Rne-sansta neyin bilgi saa downright scandal in the name of science for the ylmasna ilikin kurallar, ller, normlar), Klasik Dnem (17.yy.) Epistemesi Classical naturalist Buffon. In Aldrovandis book, there is no problem in noting arasndaki radikal farklara dikkati eker. Bir Rnesans doabilimcisi olan not just the anatomical characteristics of, say, a snake, but also information on Aldrovandiye gre bilimsel bilgi saylan eyler, bir Klasik Dnem doabilimci- its mythological, etymological, and anecdotal dimensions. For Buffon, such an sine, Buffona gre, bilim adna tam bir skandal tekil ederler. Aldrovandi, bir approach is absolutely incomprehensible: Buffon foresees a radical difference hayvann, mesela ylann, anatomik zelliklerinin yan sra mitolojik, etimolojik between that, which is related to an animals self or its nature and that which is ve anekdotal duyum ve enformasyonlar da almakta saknca grmez kitabna. related to things said about it. Upon reading Aldrovandis Historia Serpentum et Oysa Buffon iin, dpedz anlalmaz bir tavrdr bu: Buffon, bir hayvann ken- Draconum, Buffon commented: There is no description here, only legend. Foudisine ya da doasna ilikin olanlarla, onun hakknda sylenenlere ilikin olan- cault explains this difference of Episteme between Aldrovandi and Buffon: For lar arasnda radikal bir fark ngrr. Buffon, Aldrovandinin Historia Serpen- Aldrovandi, nature, in itself, is an unbroken tissue of words and signs; and the tum et Draconumunu okuduunda u yorumu yapar: Bu metinde betimleme work of a naturalist is to compile these words and signs, that are whether in the yok, masal (legend) var! Foucault, Aldrovandi ile Buffon arasndaki bu Episte- books of men or in the Book of the World: for this is required by the Episteme of me farkn yle aklar: Aldrovandiye gre, Doa, birbirinden ayrmam bir the Renaissance! Put differently, there is no differentiation between Language kelimeler ve iaretler btndr ve bir doabilimcinin ii, ister insanlarn kitap- and Nature in the Episteme of the Renaissance. But for Buffon, Language is not a larnda, ister Dnyann kitabnda varolan bu kelime ve iaretleri derlemekten part of Nature; it is only a means of representing it. Therefore, there is a radical ibarettir:-Rnesans Epistemesi bunu gerektirir nk! Bir baka deyile, Rne- difference between things said about an animal (mythology, anecdote, etymolsans Epistemesinde Dil ve Doa birbirinden farkllamamtr. Oysa Buffon iin ogy, etc.), i.e. things contained in Language, vs. the animal itself, which belongs Dil, Doann bir paras deildir;- onu temsil etme yollarndan biridir sadece. Do- to Nature (anatomy, etc.). Buffon meticulously separates these two and only inlaysyla, bir hayvan hakknda sylenenler (Mitoloji, Anekdot, Etimoloji vb.), yani cludes that which belongs to the Nature in his book; for this is required by the Dile ait olanlarla, hayvann kendisine, yani Doaya ait olanlar (Anatomi vb.) ara- Episteme of the Classical Period...(Foucault, 39-40). snda radikal bir fark vardr. Buffon, zenle ayrr bunlar ve sadece Doaya ait In his book on Aristotle, Jonathan Barnes also speaks of how Aristotle like Alolan alr kitabna; -Klasik Dnem Epistemesi bunu gerektirmektedir nk(Fo- drovandi puts observation-based natural or empirical characteristics of an aniucault, 39- 40) mal in the same epistemological level alongside fabricated perceptions gathered Jonathan Barnes da Aristoteles zerine yazd kitapta, onun (Aristotelesin)- tpk Aldrovandi gibi- bir hayvann, dorudan gzleme dayal Doal ya da ampirik from here and there, based entirely on hearsay; so they are presented with no differentiation between them. For example, Aristotle wrote, that the bison pos-

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EVLYA ELEB, RASYONALTE VE MASAL UYDURMA LEV ZERNE NOTLAR / NOTES ON EVLYA ELEB, RATIONALITY AND THE MYTH - MAKING FUNCTION

zellikleri ile oradan buradan derlenmi ve btnyle rivayete dayal uydurma duyumlar, birbirinden farkllamam bilgiler olarak, ayn epistemolojik dzeye koyduundan sz eder. Mesela, bir bizonun, uzun mesafeye ulaabilen bir dklama yetenei olduunu ve bizonun, bu yeteneini, kavurucu scaklktaki dksndan yararlanarak, kendini savunma amacyla kullandn yazabilmitir Aristoteles Barnes, Aristotelesin bugnn Epistemesi ile gerekten bilimsel saylabilecek gzlemlerinin yan sra, baz sarho avclarn anlattklar sama sapan hikyeleri (mesela, bizonun dklama yetenei zerine sylenenleri), zooloji aratrmalar kitabna almasn, ok artc bulmaktayd... (Barnes, 11) Mitolojik, anekdotal (yani, rivayete dayal) birtakm duyum ve enformasyonlarn, gereklie dayal bilgilerle ayn dzeye konulmasnn, Evliya elebiyi eletirmek iin kullanldn hatrlamal burada. Gerekten de, Seyahatnamede, Erzurum knn ar souunda kedinin havada donup kalmasna ya da Msrda timsahlarla iftleildiine ilikin vb. blmler gereklie aykr dtkleri gerekesiyle Evliyann ciddiye alnmamasna yol am; Fahir z hocamzn deyiiyle, kimi bilginler Evliyann hibir anlattna inanmamlar, hatta birok yolculuklarn bile phe ile karlamlardr. Oysa Evliya elebinin, anlatsn 17.yzyl Osmanl Toplumununnin Epistemesine denk den bir epistemik btnlkle sylemselletirdii anlalyor: Tpk Aristoteles ya da Aldrovandi gibi, elebi de Tarihin, Mitolojinin, Masaln ve Rivayetin birbirinden ayrlmad bir sylem ina ediyor. Olaanstlkleri deil, bir Epistemenin sylemini sunuyor bize. yleyse sonu olarak u sylenebilir: Evliya elebinin dile getirdii olaandlklar ve doastlkler; (i) bilginin, masal retme ilevinden zorunlu olarak ayr bir epistemolojik dzey olmadn ve (b) bu dzeyin Dile ilikin mitoloji, anekdot, etimoloji gibi katmanlar, Doaya ilikin katmanlarla ayn episteme iinde btnletirebildiklerini gsteriyor. Tpk Nakka Osmann Hnernamesinde Yldrm Bayezidin atnn zerinde Nibolu kalesinden daha yksek, koca Tuna nehrininse ince bir gm iz olarak izilmesi gibi (Yavuz, 19). Bu rnekte de Kltre (Dile) ait olann Dnyaya (Doaya) ait olana baat (hkim, dominant) olduu bir episteme sylemi sz konusudur. Perspektif kurallarnn ihlal edilmesinin zihinsel arka plannda bu episteme vardr.
KAYNAKA : 1- Barnes, J. Aristoteles, Oxford University Press, N. Y., 1985. 2- Bergson, H., Ahlak ve Dinin ki Kayna, Milli Eitim Bakanl Yaynlar, ev. Mehmet Karasan, 3. basm, stanbul, 1967. [ng. iin Bkz: The Two Sources of Morality and Religion, Doubleday Anchor Books, N. Y, 1954. sayfa: 108 - 109] 3- Dankoff, R., Evliya elebi ve Seyahatnamesi Inda Osmanl Toplum Hayat, Trkler Ansik lopedisi, X. Cilt, stanbul, 2002. 4- Evliya elebi, Seyahatname, IX, YKY, stanbul, 2009. 5- Foucault, M., The Order of Things, Ed. R. D. Laing, Tavistock Publications, London, 1970. 6- Homeros, lyada, IV. Kitap XXIII. Blm, ev. A. Kadir, A. Erhat, Sander Yaynlar, stanbul 1975. [Ayrca Bkz. Foucault,M., Dits et crits, II, (1954-1998), Ed.Daniel Defert et Franois Ewald, Editions Gallimard, s. 555-556; Paris, 1994.] 7- Kuban, D., Geleneksel Trk Kltrnde Nesneler Dnyasna Bak, Boyut [Dergisi], 3/21, Ankara, Mart 1984. 8- Yavuz, H., Osmanl Kltr zerine, Trkiyenin Zihin Tarihi[iinde], Tima Yaynlar, stanbul, 2009.

sesses the ability to project its excrement over a long distance and uses this talent for self-defense, benefiting from its pungent excrement... Barnes expresses his astonishment at Aristotle, that the latter includes such ridiculous tales in his book on zoological research alongside observations, that would be considered truly scientific according to todays Episteme. Barnes says Aristotle was taken in by a tipsy huntsmans after-dinner yarn (in the instance of the statements on the bisons projectile defecation ability)... (Barnes, 11) Here, we should remember, that Evliya elebi was criticized, because he put mythological, and anecdotal perceptions and information on the same level with information based in reality. And, indeed, there are a section in the Seyahatname, which narrates, that a cat froze and got stuck in mid-air during a very cold Erzurum winter, and another narrating that crocodiles mate with men in Egypt. These have lead, that Evliya is taken seriously due to his narratives contradiction with reality. As our teacher Fahir z put it, some scholars do not believe anything that Evliya tells, looking at many of his journeys with suspicion. However, we can also understand, that Evliya elebi established the discourse of his narration in epistemological integrity of the 17th century Ottoman society. Like Aristotle or Aldrovandi, elebi also builds a discourse wherein history, mythology, legend and anecdote are not separated. He presents to us a discourse not of the extraordinary, but of an Episteme. Thus, we can say the following in conclusion: (i), knowledge is not related with separate epistemic levels in its myth-making function, and (ii), the layers of this category related to language, such as mythology, anecdote, and etymology, can be integrated within the same episteme with layers related to Nature. It is the same with miniatures in Nakka Osmans Hnername, displaying the vast Danube River as a thin silver line, whereas Yldrm Bayezid on his horse stands higher than the Nibolu Castle (Yavuz, 19). In this example, too, we can see an episteme wherein that which belongs to culture (to language) is dominant over that of the world (of nature). This is the episteme in those times mentality causing a violation of the perspective rules.
REFERENCES: 1- Barnes, J. Aristotle, Oxford University Press, NY, 1985. 2- Bergson, H., Ahlak ve Dinin ki Kayna [The Two Sources of Morality and Religion], National Ministry of Education Publications, Turkish trans.: Mehmet Karasan, 3rd edition, Istanbul, 1967. [for the English version, see: The Two Sources of Morality and Religion, Doubleday An chor Books, NY, 1954, p.: 108-109] 3- Dankoff, R., Evliya elebi ve Seyahatnamesi Inda Osmanl Toplum Hayat [Ottoman Societal Life in the Light of Evliya elebi and his Seyahatname], Trkler Ansiklopedisi [Encyclopedia of the Turks], X. Edition, Istanbul, 2002. 3- Evliya elebi, Seyahatname [Book of Travels], IX, YKY, Istanbul, 2009. 4- Foucault, M., The Order of Things, Ed. R. D. Laing, Tavistock Publications, London, 1970. 5- Homer, lyada [The Iliad], Book IV, Chapter XXIII, Turkish trans.: A. Kadir, A. Erhat; Sander Publications, Istanbul, 1975.[Also see Foucault, M., Dits et crits, II, (1954-1998), Ed. Daniel Defert and Franois Ewald, Editions Gallimard, p.555-556; Paris, 1994.] 6- Kuban, D., Geleneksel Trk Kltrnde Nesneler Dnyasna Bak [A Look at the World of Objects in Traditional Turkish Culture], Boyut [Journal], 3/21, Ankara, March 1984. 7- Yavuz, H., Osmanl Kltr zerine [On Ottoman Culture],Trkiyenin Zihin Tarihi [inside Turkeys Intellectual History],Tima Publications, Istanbul, 2009.

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EVLYA ELEBNN AYASOFYASI

A. Haluk DURSUN

EVLYA ELEBS HAGIA SOPHIA

A. Haluk DURSUN

EVLYA ELEBNN AYASOFYASI / EVLYA ELEBS HAGIA SOPHIA

EVLYA ELEBNN AYASOFYASI

Do. Dr. A. Haluk DURSUN* Evliya elebi Ayasofyadan deiik ekiller, deiik vesileler, deiik tasvir ve tariflerle seyahatnamesinin zellikle birinci ve ikinci ciltlerinde bahsetmektedir. Bunlarn bir ksm Evliya elebinin Ayasofyann yaplyla ilgili muhtelif eserlerden derledii nakillerdir. Evliya btn bu bilgileri kendi slubuyla tatl tatl anlatr. Ayrca bizzat yaad olaylar vardr ki, bizce en kymetli olanlar onlardr. Hzr Ayasofyada Ayasofyada Evliya elebinin varln ve katksn aka belirttii kutsal ahsiyetlerden bir tanesi Hzrdr. Szgelimi Edirnekaps dnda Davut Paa bahesi yaknnda yedi noktada kan ve baka yerde grlmeyen bir ta madeninden bahseden Evliya elebi; bin yldan beri binlerce deve, eek ve katr ta tad halde zerre miktar azalmayan madene Hzr Madeni dendiini syler. Gzel ve koparlmas kolay olan bu madenin, Hzr tarafndan Ayasofya iin tandndan dolay bu adn verildiini ifade etmektedir. Yine Evliya elebinin bize aktardna gre; Tophane kasabas stnde Galatasaray denilen padiah saraynn altnda Eski stanbul adyla anlan bir demir madeni bulunmaktadr. Hz. Hzr Ayasofya mimar iken onun ikazyla bu maden bulunmutur ve Ayasofyann btn demir ksmlaryla emberlitan madenleri bu demir madeninden karlmtr.

EVLYA ELEBS HAGIA SOPHIA

Asist. Prof. A. Haluk DURSUN* In the first and second volumes of his Seyahatname, Evliya elebi mentions Hagia Sophia on a number of occasions, accompanied by various figures, images and descriptions. A segment of these comprise narrations, which Evliya elebi compiled from various works on the construction of Hagia Sophia. Evliya provides this information in his own style, and with great delight. In addition, there are several incidents that he himself experienced -- for us, these are the most valuable. Khidr at Hagia Sophia

One of the sacred figures, whose existence and contributions to Hagia Sophia are explicitly mentioned by Evliya, is Khidr (the Green One). For instance, Evliya elebi speaks of a mine of valuable stones not to be found anywhere else, except extracted from Earth at seven spots near the Davud Pasha garden outside Edirnekap; he also says that the mines deposits of this valuable stone never diminished despite camels, donkeys and mules transport these stones for a thousand years; hence its name: The Hzr (Khidr) Mine. Evliya says, that the mine, whose stones are beautiEvliya elebi Ayasofyann yaplyla ilgili muhful and easy to break apart, is called Hzr, because telif eserlerden derledii bilgileri kendi slubuyKhidr prepared them to be used in the construction la tatl tatl anlatr. Ayrca bizzat yaad olaylar of Hagia Sophia. 1 vardr ki, bizce en kymetli olanlar onlardr. Evliya elebi provides information on the construction of Hagia Sophia which he compiled from various works in his own style, and with great delight. In addition, there are several incidents that he himself experienced - for us, these are the most valuable. Again, Evliya elebi narrates, that there was an iron mine known by the name of Old Istanbul, which was located underneath the Sultans Galata Palace (Galatasaray), overlooking the town of Tophane. While Khidr was the architect of Hagia Sophia, his acquaints lead to the discovery of the mine, so all of the iron for the building, as well as the metal bands for Constantines Column was extracted from this iron mine.2 A golden ball was suspended by a chain from the middle of the dome in Hagia Sophia; it was so large that it could hold 50 Greek bushels of wheat. It is said that Khidr would sometimes join pious and righteous Muslims underneath this ball. For this reason, individuals who are faced with difficult tasks perform their morning prayer underneath this ball over a period of 40 days, hoping to meet with Khidr.3 Hagia Sophia during the Siege According to Evliya elebis narration, the second siege of Constantinople lasted six months, each day marked by continual clashes. When the siege failed to attain the desired result, a delegation was sent to Emperor Heraclius to inform him of the conditions under which the soldiers would lift the siege and retreat; they demanded an increase in the amount of tribute. The emperor accepted this condition. In the meantime, some Companions said: While were here, we might as well go to the castle and perform two rakats of the ritual prayer at Hagia Sophia, and accordingly they obtained the emperors permission. With approximately 1,000 armed soldiers, Maslama and Ayyub al-Ansari performed two rakats of prayer underneath the castles walls, supplicating: O Divine One, make this place a house of worship of Islam!4 Evliya elebi indicates, that the disbelievers begged for mercy after Yldrm Bayezids seven-month siege of Constantinople, crying out: Mercy, O Yldrm Khan, let us make a compromise with you. They pledged to pay 200,000 thousand gold pieces annually. However, Yldrm Khan refused this offer. Just as during the times of Umar ibn Abdulaziz and Harun ar-Rashid, peace was made with
* President of Hagia Sophia Museum

Ayasofyann kubbesinin ortasnda bir zincirle altn bir top aslmtr ki, bunun ii 50 Rum kilesi buday alr. Bu top altnda Hz. Hzrn arasra dini btn, salih Mslmanlarla bulutuu sylenir. Bu sebeple de mkil bir ii olan kimseler Hzr Aleyhissselam ile grmek iin bu top altnda 40 gn sabah namaz klarlar. Kuatmalarda Ayasofya

Evliya elebinin aktardna gre; stanbulun ikinci kuatmas alt ay srd ve hergn devaml arpma oldu. Kuatmadan sonu alnamaynca mparator Herakliosa eli gnderildi ve askerlerin fetihten vazgeip hara miktarnn artrlmas karlnda geri dnlmesi art mparatora iletildi. O da harac kabul etti. Baz sahabe de Ah! bari gelmiken kaleye girip Ayasofyada iki rekt namaz klalm deyip, mparatordan izin aldlar. Mesleme ve Eyb Ensari, bin kadar silahl askerle kalenin altna geldiler ve ikier rekt namaz klp lahi buray slam ibadetgh eyle! diye dua etiler. Yine Evliya elebi, Yldrm Bayezidin yedi ay sren stanbul kuatmasnn sonunda kfirlerin Aman ey Yldrm Han, maksadnz zere sulh edelim diyerek aman dilediklerini ve her yl 200 bin altn vermeyi kabul ettiklerini, lakin Yldrm Hann bu teklifi reddettiini belirtir. Daha nce mer ibn Abdlaziz ve Harun erReid zamanlarndaki gibi Galata ve stanbul kalesinin yarsnda Mslmanlarn oturmas, cami ve binalar yapmalar, kalenin dndaki ba ve bahelerin rnlerinin onda birinin de Mslmanlara verilmesi artyla bar yapld. stanbul iine yirmi bin Mslman yerletirildi. Bunlar Edirnekaps, Erikap, Eyp kaplarnda, Unkapannda, Zeyrekte, Karamanda ve Edirnekaps civarlarnda yerleti. Cibalikapsnda bulunan kilise onlara verildi. Gl suyuyla kfirlerin pisliinden temizlendii iin buraya Gl Camii dendi... stanbulun dahi yarsnda Ayasofya taraflarnda oturan Hristiyanlar ile Mslmanlar gzel gzel geinmeye baladlar.
* Ayasofya Mze Bakan

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stanbulun Fethi Srasnda Ayasofyaya Yakn ehit Kapsnn Hristiyanlarca Almas ve Btn Mslman Askerlerin ehit Olmas zerine Bu simle Anlr Olmas Osmanl hanedanndan Ebul-Feth Sultan Mehmed Han on birinci defa stanbulu kuattnda, Ayasofyaya yakn bir kapya saldran slam yiitleri ile kfirler arasnda byk bir arpma balad. Daha nce de Harun er-Reid zamanndaki muhasarada ensardan birok sahabe ayn yerde ehit olduu iin buraya ehit Kaps ad verildi. Fakat halk aznda yanl olarak Cufut Kaps diye sylenmektedir. Buna sebep de btn Yahudilerin bu semtte oturmasdr. Ama dorusu cufut deil uhud Kapsdr. Fetihten Sonra Ayasofya stanbulun fethi nasib olduunda Fatih, kr iin iki rekt hacet namaz klmak niyetiyle Ayasofya kilisesine girmek istedi. Fakat Ayasofyann drt tarafnda oturan rahibler, kiliseye kapanmlar; damlardan, pencerelerden ve kulelerden slam askerleri zerine zemberek, neft ve katran yadrmaktaydlar. Bu durum zerine Fatih hemen Ayasofyann etafn sardrd, gn gece arpldktan sonra elli nc gnde Ayasofya ele geirildi. nce Sultan Mehmed Ayasofya iine girdi, birok rahibi ldrd, elindeki Hz. Peygamberin sancan mihraba dikti. Sonra ezan okunup, Mslman gaziler kilisede kalan btn rahipleri kltan geirdiler, kilisenin ii kafirlerin kanyla doldu. Fatih bir ok ekip Alametim olsun! diyerek Ayasofya kubbesinin tam ortasna att... Bu okun yeri halen grlmektedir. Sonra bir Osmanl askeri sol eliyle bir dman ldrp, kana bulanm sa elini Fatihin huzurunda beyaz bir mermere srd. Bir kanl pene iareti tayan bu mermer de trbe kapsndan ieri girilince kar kede yksek bir yerde grlmektedir.

the condition, that the Muslims would be able to settle in half of the castles of Galata and Istanbul, and mosques and other buildings for them would be constructed; in addition, one-tenth of the products of the orchards and gardens outside the castle would be given to the Muslims. Twenty-thousand Muslims moved into Istanbul. They settled in Edirnekap, Erikap, Eyp kaps, Unkapan, Zeyrek, Karaman and the outskirts of Edirnekap. A church at Cibalikap was given to them. It was known as the Rose Mosque because rose water was used to cleanse the traces of the non-Muslims Even in the districts of Istanbul that were near Hagia Sophia, Christians and Muslims began to live in harmony.5 The Opening of the Martyrs Gate near Hagia Sophia by Christians during the Conquest of Istanbul and the Naming of this Door in Commemoration of the Martyred Muslim Soldiers When Sultan Mehmed II, a member of the Ottoman Dynasty, laid siege to Istanbul for the eleventh time, a massive battle broke out between the soldiers of Islam, who attacked a gate near Hagia Sophia, and the disbelievers. This place was known as the Martyrs Gate because during a previous siege 6 in the era of Harun ar-Rashid, a large number of Companions of Prophet Muhammad had been martyred at this location. However, among members of the public this gate is incorrectly referred to as Chufut (Jews) Gate, as Jews lived in this neighborhood. The correct form is not Chufut but rather Shuhud (Martyrs) Gate.7 Hagia Sophia after the Conquest

Ayasofyadan ayrnt / Detail from Hagia Sophia

When the conquest of Constantinople had been completed, Sultan Mehmed wanted to go to the church of Hagia Sophia to perform two rakats of thanksgiving prayer there. However, the monks that lived around the church shut themselves inside the building and bombarded the soldiers of Islam Fatih Sultan Mehmet Ayasofyay seyrettiinde grAyasofyadan ayrnt / Detail from Hagia Sophia from the roof, windows and towers with coil springs, d ki; bu bina byk, salam ve eski bir yapdr. Mhendis ve mimar gnados adl, gzel huylu ve bilgili bir kimse tarafndan yaplm- naphtha and coal tar. Faced by this situation, Sultan Mehmed immediately encirtr. Fatih bu eski yapy pisliklerden temizletti, iindeki putlar attrd, birok ye- cled the vicinity of Hagia Sophia, and, on the 53rd day of the siege, after clashes rinde anberler ve d yaktrd. Mihrap, minber, mahfel ve minare yaptrp kilise- that lasted three days and nights, Hagia Sophia was captured. Sultan Mehmed yi Mslman gaziler iin gzel bir cami haline getirtti. lk olarak Cuma gn b- entered Hagia Sophia first, planting the flag of the Holy Prophet in the direction tn Mslmanlar hazr olup sallar okundu. Akemseddin hazretleri minbere - of Mecca. Then the Adhan was sung. Fatih took an arrow and, saying: Let it karak dua yapt, sonra kaidesi zere hutbe okudu. Sultan Mehmedin izniyle Ak- be my mark!, he shot it straight into the center of Hagia Sophias dome The emseddin hazretleri imamlk yapp Cuma namazn kldrd. O gn Ayasofyann place the arrow struck can still be seen. Afterwards, an Ottoman soldier killed an baz yerlerinde saklanm olan rahipler Mslman oldular. Yal bir keiin adenemy with his left hand and, in Fatihs presence, wiped his bloody right hand n da Baba Mehmed koydular. Mihrabn sa tarafndaki karanlk yerin Hz. on a piece of white marble. This marble still bears a bloody handprint and can Sleymana ait bir ibadet yeri olduunu Baba Mehmed Sultan Fatih Mehmede be seen on a high spot located in the opposite corner, when you enter from the syleyince, Fatih orada iki rekt hacet namaz kld. Ayasofyann yeraltna sakgate next the tomb.8 lanm hazinesi de ele geirildi. Putlar Okmeydanna gtrlp orada niangh When Fatih Sultan Mehmet inspected Hagia Sophia, he saw that the building yaptlar, btn Mslmanlar putlara ok attlar. was large, sound and old. It had been built by the engineer-architect Ignados, a Evliya elebi daha nce Latinlerin stanbulu igali srasnda ise Ayasofyadan alwell-mannered and knowledgeable person. Fatih had the old building cleansed dklar kymetli ha ve hazineyi spanyaya karrken denizde frtnaya urayp and the idols thrown out, and he burned ambergris in several locations. By havBurgazada nnde battklarndan sz eder. ing an altar, a pulpit, a place for the congregation and a minaret built, Fatih Ayasofyann Yapl transformed this church into a beautiful mosque for the Muslim soldiers. On the Hz. Sleyman dnyann drt bir tarafn gezerken bir sabah rzgr Sleymann first Friday all Muslims were present, prayers were recited. Akemseddin went tahtn Sarayburnuna getirdi. Hz.Sleyman orada bir mabed yaptrd. Ardn- up to the pulpit; he prayed, and then, according to custom, preached a sermon. dan Kral Vizendon stanbulu yedinci defa tamir edip kalesini yaptrdktan sonra With Sultan Mehmeds permission, Akemseddin served as imam and conducted Sofyada bir kz dodu. Buna nispeten adna Ayasofya denildi. te bu kz hazine- the Friday prayer. On that day, priests who were hiding in various parts of Hagia

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EVLYA ELEBNN AYASOFYASI / EVLYA ELEBS HAGIA SOPHIA

siyle beraber babas Vizendonun yanna geldi ve Sleyman peygamberin mabedini geniletmeye balad. nce yeri kuyu derinliinde kazdlar. Ahrkap hizasna kadar inildi. Topraktan sular kmaya balad. Tam bir ay bu temel iinde ate yaktlar, kurun eritip dktler. Bu kurun temelde yllarca durdu. Sonra gnados adndaki mhendisin talimatyla otuz bin ii, yedi bin hammal, bin usta topland. Bunlar kurun temel zerine direkler, kemerler ve kubbeler yaptlar. Altn su sarnc haline getirip, suyla doldurdular. Sarncn baz yerlerini tamir iin kayklar koydular. Zira bu blgede Aye Sultan Sarayndan Arslanhaneye, Saray meydanndan Enderun cebehanesine ve Soukemeye kadar olan saraylarn alt tamamen bo olup, tatl su ile doludur. Ayasofyann tam ortasnda bakr kapakl bir kuyu az vardr. Buradan kovalarla su ekilir, cemaat ier ve susuzluklarn giderir. Ardndan Ayasofyann drt tarafnn duvarlarnn inasna baland. Ayasofyann yapl ekli yle anlatlr ki; yedi iklimde olan ok kymetli talar binann temeline konmu, renkli mermerler ve stunlarla tamamlanmtr. Her taraftan byk mermerler gemilerle tanm, bilgili ustalar vastasyla talar dzeltilmitir. Binann yars yedi ylda ancak tamamlanmtr. Pek ok talar Seluk ve Aydncktan getirilmitir. Renkli mermerler Karaman, am ve Kbrs Adasndan; binlerce somaki, bal rengi, zeytin rengi, sar mermer rengi stunlar Atina yaknlarndan, bir ksm da Marmara Adasndan getirilmitir. Nihayet bu byk yap tamamlandnda bir gece mimarba gnados kaybolmutur!.. Ayasofyann kubbesinin tam tepesinde yz skender kantar arlnda altn bir ha konulmutu ki, bu ha gne yla parladnda ta Alemdandan, Kei ve Istranca Dalarndan farkedilirdi... Ayasofyann tamamen bitmesi krk yl srmtr. Sonra iinde ve dnda on iki bin kii grevlendirilmitir. Msr memleketi Yunanllar tarafndan Kbtilerin elinden alnp Ayasofyaya vakfedilmitir... Sonra Hz. Peygamberin doduu gece meydana gelen byk zelzeleden Ayasofyann kubbesi yklmtr. Bir mddet sonra Hzr Aleyhisselamn hatrlatmas ile Bursada (Busra) outran yz kadar kei, rahip Buhayrann (Bahira) nclnde Mekkeye geldiler. O zamanlar henz kk yata olan Hz. Muhammedin azndan bir miktar tkrk, yani az suyu ile zemzem suyu ve Mekkenin temiz toprandan bir miktar toprak alan papazlar stanbula geldiler ve Ayasofyann kubbesinin ykk olan ksmn tamire baladlar. Hz. Peygamberin tkryle yaplan yer, kubbenin kble tarafnda otuz iki nakl olarak halen bellidir ve bunu bilenler oraya baktklarnda salavat getirirler. Bu ksm, kubbenin dier yerlerine gre daha parlaktr. Ortadaki kubbenin drt taraf epeevre billur necef ve renki camlarla sslenmitir. Toplam camlarn adedi 1070dir. Kubbenin iinde altn kaplama ve altn mineden resimler, acayip ve garip ekiller vardr. Bunlarn bir ksm melek ve bir ksm insandr ki, seyredenler hayran kalrlar. Drt byk kede melek resmi vardr ki, benzetmek gibi olmasn biri Cebrail, biri Mikail, biri srafil, biri de Azrail ekilleridir. Boylar ve kanatlar ayn byklkte olup, kanatlarn am bulunurlar. Bu drt ekil halen durmaktadr. Camiinin iinde ve dnda kk ve byk ok sayda stunlar vardr. yle krmz somaki stunlar grlr ki, bunlar dnyada az bulunan kymetli mcevherlerdir. tarafnda ikier kat cemaat yeri vardr. ki taraftaki merdivenlerden at ile kmak mmkndr. Camiinin iinden ta kubbeye kadar tabaka halinde kandil yaklacak girintiler vardr. Camiinin btn kaplarnn says 361dir. Bunlarn yz tanesi byktr ve hepsi de tlsmldr. Ka defa saylsa bir kap daha ortaya kar. Ona da bir nian konup saylsa, iaretsiz bir kap daha belirir, garip bir eydir!!! Kaplarn kanatlar altn ileme ile sslenmi, gm mine vurulmu prin ili sanat eserleridir. Kblenin orta kaps hepsinden yksektir ve bunun tahtalarnn Hz. Nuhun Cudi Dandaki gemisinin enkazndan alnd sylenir. Bu orta kapnn zerinde bir sanduka iinde Kralie Sofyann naa mumya halinde bulunmaktadr derler. Birok kimse o sandukaya el srmek istediinde Camii iinde bir sallant olmu ve hemen el ekmilerdir. Bir tlsm da budur!

Sophia converted to Islam. They also called one of the former old priests Father Mehmed. When Father Mehmed told Sultan Mehmed II that the dark place to the right of the altar had been a place of worship for Prophet Solomon, Fatih performed the required two rakats of ritual prayer there. In addition, Hagia Sophias hidden underground treasure was also discovered. They brought the idols to Okmeydan and built a target practice area there, where all the Muslims shot arrows at the idols.9 Evliya elebi mentions that the Latins, who had earlier invaded Constantinople, had been caught in a storm at sea while transporting a valuable cross and treasury that they had looted in Hagia Sophia; their ships sunk near the Burgaz Island. The Construction of Hagia Sophia While Prophet Solomon was traveling around the world, a morning wind brought his throne to Sarayburnu, the cape of the historic peninsula. Solomon had a sanctuary built there. Following this, King Vizendon renovated the city for the seventh time and had her city walls built. Then a daughter of him was born in Sofia, and it was for this reason, that she was called Hagia Sophia. This girl came to her father Vizendon along with her treasure and she began to expand the sanctuary of Prophet Solomon. At first, they dug into the ground to the depth of a well. They continued down to the level of Ahrkap. Water began to spring from the soil. For a full month, they burned a fire here, and melted and cast lead. This lead was laid as the base of the church. Later, on the instructions of engineer Ignados, 30,000 laborers, 7,000 porters and 3,000 foremen were gathered. They built pylons, archways and domes upon this lead base. They transformed the lower part of the building in a cistern and filled it with water. They used boats to repair some parts of the cistern. As a matter of fact, the areas underneath all the palaces in the region, from the palace of Aye Sultan to Arslanhane, and from Saray Meydan (Palace Square) to the Enderun Cebehanesi and Soukeme, are hollow and filled with fresh water. Right in the middle of Hagia Sophia there is a well-head with a copper cover. Water was drawn up in buckets from here, so the community may drink it and quench their thirst.

Ayasofya /

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Ayn yerde yeil renkli grlmeye deer bir direk daha vardr. Bu direin zerinde Meryem Anann temsili resmi vard. Elinde bir kandil tutard ki, beyaz bir gvercin byklndeydi. Her gece bunun sat k Camiiyi aydnlatrd, bu da bugn Kzl Elmaya gtrlmtr. Ayasofyada Bir Keramet, Bir Garip Hal... stanbulda beliren taun hastalnda gnde bin kii lmeye balaynca, padiah Sultan Selim stanbul halkn Kadir gecesi Ayasofyaya toplar. Hastaln gemesi iin hep birlikte dua edilecektir. Bektai eyhi Yahya Efendi krsye kp vaaz vermeye balar. Tam o esnada tarikata bal Kelami Aann haceti gelir, karn skp Badat davulu gibi gmbrdemeye balar. Aa skntsndan Bre hey imdat! Halim ne oluyor? diye akna dner, fakat kalabaln iinden geecek bir yer bulamaz. ki- defa ayaa kalkp, etrafna bakarak tekrar oturur. Bir sre sonra da zaten o kadar skmtr ki, kmldayacak hali kalmaz. Hemen eyh hazretlerine dnp yalvarrcasna Beni bu cami iinde, bunca cemaat arasnda zor durumda brakma diye niyaz edince, yanbanda sipahi klnda biri belirip, Bre adam senin derdin nedir? Yzn, gzn imi, durumun iyi deildir! Senin derdine are bulaym, fakat srrm sende kalsn diye ona yemin ettirir. Sipahi cbbesinin sa tarafn Kelami Aann zerine rter ve Kelami Aa kendini o an Kathane Deresi yannda bulur. Hemen hacetini giderir, abdestini tazeler ve krk defa kr secdesi eder. Sonra kendini yine Ayasofyada bulur. Ayn sipahiyi de yannda grnce Bre Hzra rastladm, eteini brakmayaym diyerek sipahiye hrmet gsterir. O an Yahya Efendi krsde duaya balar, cemaat Amin! deyip dua bitince, Ayasofyann btn kaplar kapanr. Yalnz byk kap ak braklarak dar kan cemaat birer birer saylr, hepsinin 57 bin kii olduu tespit edilmitir. Evliya elebiye Gre Ayasofyann Makamlar Ve Ksmlar Evliya elebi adeta fakirlerin Kbesi haline gelmi olan Ayasofyann iinde ve dnda birok ziyaret yerlerinin olduunu ve yksek dereceli, tlsml makamlarn bulunduunu btn ayrntlaryla aktarmaktadr: Evvela Ayasofyann st ksmnn Dou tarafnda terler direk ad verilen ziyaret yerinin yanndaki Havariyun Makamndan bahseden Evliya elebi, bu terler direk hakknda da birok szler sylemitir. Yaz, k, gece ve gndz terleyen bu stun, Camiinin kble kaplarnn Bat tarafnn sonundaki kapnn i yznde, drt ke, beyaz mermerden tek para halinde durmakta-

After this, construction began on the four walls of Hagia Sophia. The method of the construction of Hagia Sophia is related in an enchanting way, that valuable stones from seven climate(ic region)s were placed as part of the buildings base, and it was completed with colored marble and columns. Marble was brought by ship from various places, and the stones were carved by skilled craftsmen. After seven years, only half of the building was completed. Many stones were brought from Seluk and Aydnck (on the Aegean coast). Colored marble was brought from Karaman (Cent. Anatolia), Damascus and Cyprus; thousands of porphyritic columns of honey, olive and yellow-colored marble were brought from a stone pit near Athens, and others brought from the Marmara Island. After this massive structure was eventually completed, one night the head architect, Ignados, disappeared...! A golden cross of 100 Alexandrian quintals weight was placed atop the dome of Hagia Sophia, that could be seen all the way from the Alem, Kei and Istranca Mountains (ca. 100 km away), when it shone in the sunlight...10 It took 40 years for the Hagia Sophia to be completed. Once it had been finished, 12,000 people were assigned duties both inside and outside the church. Egypt was taken from the Copts by the Greeks, and this land was dedicated to Hagia Sophia...11 Later, Hagia Sophias dome was destroyed by a massive earthquake that occurred on the night Prophet Muhammad was born.12 After a time, upon the suggestion of Khidr, approximately 300 priests who were living in Bursa traveled to Mecca under the guidance of the priest Buhayra (Bahira). The priests took a small amount of saliva from the mouth of Prophet Muhammad, who was relatively young at the time; in other words, they brought water from the mouth of the Prophet and Zamzam water, and also took a small amount of the clean Meccan soil. Then the priests returned to Istanbul and began to repair the destroyed section of the dome. The section that was repaired with the Prophet Muhammads saliva can still be seen on the domes Qibla (i.e. Meccan direction) side, with thirty-two decorative elements; people who are aware of this fact utter a prayer for the Prophets soul when they gaze upon the spot. This area is brighter than the other parts of the dome.13 All four sides of the middle dome were embellished with crystalline pebbles and colored glass. The number of colored glass pieces totals 1,070. Inside the dome there were paintings, bizarre and extraordinary gold-plated figures with golden porcelain enamel. Some of these were of angels and others were humans, and they enchanted all who gazed upon them. Depictions of angels in the four large corners were made; these represent the figures of Gabriel, Michael, Israfel (the Trumpeter) and Azrael. They are of the same height and wingspan, and stand with their wings outspread. These four figures can still be seen today. There are innumerous small and large columns both inside and outside Hagia Sophia. Here, one may observe red porphyritic columns; these are extremely valuable and very rare. There is space on two floors at three sides of the mosque for the congregation. It is possible to ascend the slope on both sides on horseback. From the inside of the mosque all the way to the dome there are coves in three layers where you can put oil lamps. The mosque has a total of 361 doors. Of these, 100 are large and all of them are magic. Regardless of how many times you count them, one more door appears. Even if you mark them one by one, a door without a mark appears next time; such an odd thing!!! The door panels are works of art embellished with golden and brass decorations and inlaid with silver porcelain enamel. The middle Qibla door is higher than all the others, and it is said that the wood of the door was taken from the wreck of Prophet Noahs ark, which landed on Mount Judi. It is also said, that embalmed remains of Queen Sophia rest above this middle door inside a coffin. Many people who want to touch the coffin have to withdraw their hands when they hear a tremor rocking the Mosque. This is another example of magic! There is another green-colored column in the same location which is worth seeing. There was a figurative depiction of Mother Mary on this column. She was

/ Hagia Sophia

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EVLYA ELEBNN AYASOFYASI / EVLYA ELEBS HAGIA SOPHIA

dr. Stunun alt ksm bir adam boyu kadar bakr kapldr. elebinin aktard rivayete gre bu stun; kalede mahsur kalan Ya Vedud Sultann yrekler yakc feryadnn hararetinden terlemektedir. Dier bir anlatma gre de Hz. Peygamberin tkr ile kartrlan kire, bu tan altnda yapld iin onun neminden dolay terlemektedir. Evliya elebi baars olan bir kimsenin bu direin terinden bana srmesi halinde hemen iyi olacan, yreinden kan gelecek kadar ar bir dizanteri hastasnn bu direin terinden imesi durumunda yahut stmaya tutulan bir adamn bakrn deliklerinden parmakla toprak karp balamasyla hemen ifa bulacan anlatr. Ayrca bir kimse kalp arpntsna tutulmu olsa Cumartesi Ayasofya iindeki kuyunun suyundan sabahleyin a karnna er yudum iince iyileeceinden bahseder. Unutma hastalna tutulan bir kimsenin de ifasn Camiide bulabileceine iaret eden Evliya elebi, bu hastalktan muzdarip olanlarn kubbenin tam ortasnda asl topun altnda yedi defa sabah namaz klp, defa Allahmme ya kif-elmkilt ve ya alimss-srr vel-hafiyyt deyip her vakitte yedier siyah zm yerse rendii hereyin hafzasna adeta nak olacak derece zihninin alacan anlatr. Zira bu kble Hz. Peygamberin tkr ile tamir olunmutur. Altnda bir kere ibadet edenin dnya ve ahirete ait btn iyi dilekleri yerine gelir. Hatta Akemseddin hazretlerinin olu Hamdi elebiye yle bir bunama gelmi ki, bir kimse kendisine selam vermek istese kda bir selam sz yazar ve o nota bakp Ve aleykmselam! dermi. Hi bir hekim onun derdine are bulamam. En sonunda AkemAyasofya / Hagia Sophia

holding an oil lamp the size of a white pigeon. Each night, the light radiating from this oil lamp illuminated the Mosque; today, this too has been taken to the Red Apple (Rome).14 A Wondrous and Strange Situation in Hagia Sophia... When people began to die of the plague in Istanbul, with a number of 3,000 a day, Sultan Selim, gathered the people of Istanbul at Hagia Sophia on LaylatulQadr, the Night of Power (when the Quran was revealed). They all were to pray together for the disease to pass. The Bektashi Sheikh Yahya Efendi went up to the pulpit and began to preach. At just that moment, Kelami Agha, who belonged to the Sufi order, was overcome by a call of nature; his abdomen began to ache and roar like the drums of Baghdad! Saying: Oh dear! What is happening to me? the Agha was terribly disturbed by this situation -- it was impossible for him to pass through the crowd. He got up two or three times, looked around and then sat back down again. After a time, he was so terrible that he was unable to move at all. When he turned to the sheikh and implored him, saying: Please dont leave me in such a difficult situation within this mosque, among all these people, someone dressed as a cavalryman appeared right next to him and made the Agha swear an oath, saying: My brother, what is your problem? Your face is swollen, you dont look good! Let me find a remedy to your suffering, but please keep my secret. The cavalryman covered Kelami Agha with the right side of his robe, and at that moment Kelami Agha found himself next

24

to the Kathane Brook. He relieved himself at once, refreshed his ablution and prostrated 40 times in gratitude. Then, he found himself back at Hagia Sophia again. When he saw the same cavalryman right next to him, he showed him great respect, saying, I have met Khidr, I should grasp his robe and not let him go. At that moment, Yahya Effendi began a prayer from the pulpit, and after the congregation said: Amen! and the prayer ended, all of Hagia Sophias doors were closed. Only the grand door was left open and the congregation that exited there was counted one by one. It was seen that the congregation had comprised a total of 57,000 people.15 The Different Parts of Hagia Sophia According to Evliya elebi Evliya elebi describes in detail, how Hagia Sophia, which had become a virtual Mecca of the poor, contains many holy sites to visit in and around the building; he also speaks of many magic sites around. Speaking first of the Site of Disciples, which is next to the holy site in the upper eastern section of Hagia Sophia known as the sweating column, Evliya elebi goes on to tell us many things about this column. The column, which sweats day and night, all the year, is a single square piece of white marble which stands near the inside of the last door on the western side of the Qibla doors of the building. The first five to six feet of the column is encircled in copper. According to elebi, this column sweats due to the heat of the heart-wrenching cries of Ya Wadud Sultan, who was confined to a castle. According to another account, the saliva of the Holy Prophet was mixed into the lime underneath the stone, and the resulting humidity causes it to sweat.
Ayasofya / Hagia Sophia

seddin hazretlerinin yol gstermesi ile Hamdi elebi Ayasofyaya getirilmi. Yedi kere altn topun altnda namaz klm. Duay her sabah er defa okuyup yedier tane siyah zm yemi. Sonra akl tamamen yerine gelmi ve o an Yusuf ile Zleyha kitabn yazmaya balam ve yedi ayda tamamlamtr. Ardndan mehur Kyafetname adl eserini kaleme almtr. Evliya elebi Ayasofyann kble tarafnda, hnkr mahfilinin i ksmnda Kuzey tarafa alan souk pencere isminde i ac bir pencereden bahsetmektedir. Oradan daima insan ruhuna canllk veren ho ve serin rzgrlarn estiini ifade eder. D tarafnda bulunan pencerenin ho sesli blbllerinin namelerinden insann ruhuna canllk gelir. Bu pencerenin bulunduu kede fetihten sonra ilk defa Akemseddin hazretleri Tefsir-i erif dersi vermi ve rencilerine Burada Kuran okuyan ve dier ilimlerle megul olan kimse btn ilimleri renip alim olsun diye hayr dua etmitir. imdiye kadar orada bir defa besmele okuyan bu ilimden mahrum kalmamtr. Hatta on kraat zere okumay retmi ve binlerce renci yetitirmitir. Evliya elebi, sa beii adnda ve Ayasofyann st katnn Dou ksmnda bir kede, krmz renkli mermerden tekneye benzer bir beiin varlndan ve ocuklar hasta olan gnahkr kadnlarn evlatlarn bu beie koymalar durumunda hemen ifa bulacandan bahseder. Yine bu beiin yaknnda Hz. sann Meryemden doduu zaman ykand drt ke bir tekneye deinir. elebiye gre tekneyi Konstantin Beytl-Lahmdan getirtmitir. Beytl-Lahmda Hz. sann ykand yeri grdn syleyen Evliya elebi, Ayasofyadaki herkese bilinen mehur ta teknenin ifal olduunu ve burada drst olmayan ocuklarn can bulduklarn anlatr. Ayrca Evliya elebi, st katn Dou ksmnda byk bir kap olan Yediler Kapsnn ise dnyada ei benzeri olmadn, kanatlarnn tahta yerine isli beyaz bir mermerden yapldn belirtir. Bu kap dnya seyyahlar ve mimarlar arasnda hret bulmu ve grlmeye deer olmakla birlikte Yedilerin ibadet ettikleri bir makamdr. Yine st katn Dou tarafnda be-alt para ince, tahta gibi biilmi talar vardr. Gne doduktan sonra klar kubbeye vurunca her tatan gne gibi klar parlar. Bunlar bakanlarn gzlerini kamatracak kadar nurlu talardr. Ayrca Ayasofyann zerinde bulunan kurunun asrlardr bozulmamas Evliya elebiye gre iine altn kartrlmasndan kaynaklanmaktadr. Son sz olarak Evliya elebi, Ayasofyann emsalsizliine temasla bir beyit yazmtr:

Evliya elebi explains that anyone with a headache will immediately recover, if he/she wipes the perspiration from the column with his/her forehead, and that a patient of dysentery, so severe, that his heart bleeds, should drink from the sweat of this column; and if one overcome by malaria digs out earth from its copper holes and ties this onto his body, he will immediately be cured. Evliya elebi also tells, that, someone suffering from heart palpitations would find a cure if he/she drinks three sips of water from the well inside Hagia Sophia with empty stomach on three consecutive Saturdays. Indicating that someone afflicted with memory loss could also find a cure in Hagia Sophia, Evliya elebi said that those who suffered from this ailment had but to pray the morning prayer underneath the sphere that hung from the middle of the dome seven times, each time saying Allahumma ya kashif-al-mushkilat wa ya alimuss-sirr wal-hafiyyat three times and eating seven black grapes; as a result their mind would be expanded to the extent that everything they had learned would virtually be engraved there. As this dome is repaired with the saliva of the Holy Prophet, so the good wishes for this and the next world of anyone, who prays underneath it, will be blessed. In fact Akemseddins son Hamdi elebi suffered from such a brain disorder, that someone wishing to greet him, should write salaam on a piece of paper, so he, looking at it, could reply, wa alaikum as-salaam!. No physician was able to find a cure for his problem. Finally, on the instructions of Akemseddin, Hamdi elebi was brought to the Hagia Sophia. He prayed seven times under the golden sphere. He read the invocation three times every morning and ate seven black grapes. His mental faculties returned completely and he began to write the book of Yusuf and Zleyha, completing it in seven months. Following this, he wrote his famous work Kyafetname. Evliya elebi speaks of the refreshing cold window that opens north in the Sultans Chamber of Hagia Sophia. He describes the constant pleasant and cool wind that blows through it, refreshing the human spirit. Also nightingales pleasantly singing outside the window revitalizes the human soul. The corner, where the window is located, is the place, where Akemseddin gave his first lecture on Quranic exegesis after the conquest, and where he prayed for blessings for his students: May the one who recites the Quran here and busies himself with wisdom learns all the sciences and becomes a scholar. To date, even anyone, who recites the Basmala just one time here, has been blessed with knowledge. In fact, Akemseddin taught thousands of students to recite the Quran in ten different styles. Evliya elebi mentions a cradle of red-colored marble that looked like a boat, located in the eastern wing of the upper floor of Hagia Sophia; this was known as

25

EVLYA ELEBNN AYASOFYASI / EVLYA ELEBS HAGIA SOPHIA

Reeyn cevmid-dnya cemin Ve lakin m reeyn misli hz Ayasofya Camiinin Dier Camilerle Karlatrlmas Yeryznde ei benzeri olmayan Ayasofya Camiinin kubbesini gk kubbesine benzeten Evliya elebi, btn mimarlarn yapl tarzna bakp ardklar Sultan Selim Camii ile karlatrldnda dahi Ayasofya kubbesinin stnln koruduunu anlatr. Szgelimi stanbulun Kuzey ksmnda, Karadeniz tarafnda yksek bir tepe zerine yaplm ve bilhassa hendese ilmine vakf kimseler tarafndan Koca Sinan bilgisini gstermi diye parmaklarn azlarnda hayran brakan Sultan Selim Camii, hakikaten gk kubbenin altnda direksiz drt duvar zerine imdiye dek grlmemi salamlkta bir kubbeye sahiptir. Ancak bu kubbenin Ayasofyannkinden farkn merak edenler Ayasofya kubbesinin apn lp, bu kubbenin ondan birer kar daha geni yapldn tespit etmiler. Evliya elebi, Sultan Selim Camiinin kubbesinin de seyredenleri bylemesine ramen Ayasofyann kubbesi kadar yksek olmadna dikkat eker.

the Cradle of Jesus. If the sick child of a sinful woman was placed in this cradle it would find immediate relief. He also speaks of a square basin near this cradle in which Mary had washed Jesus, when he was born. According to elebi, the basin had been brought by Emperor Constantine from Bethlehem. Evliya elebi says that he has seen the place in Bethlehem, where Jesus was washed; and explains that the famous stone basin in Hagia Sophia was known by all to be curative and that naughty children are cured here. In addition, Evliya elebi states that the Yediler Kaps (Gate of the Seven) was a large door in the eastern wing of the upper floor which had no equal in the entire world; the double door was made of opaque white marble instead of wood. This door is famous amongst world travelers and architects, worth to visit. It is also a place, where the Yediler (the Seven) worshiped. Also in the eastern wing of the upper floor there were five or six thin stones shaped like planks. When they were hit by the sun at sunrise, each stone shone in the sunlight. They were so bright, that whoever looked at them was dazzled. In addition, according to Evliya elebi, the reason that the lead on the roof of Hagia Sophia survived for centuries is because it was mixed with gold. In conclusion, Evliya elebi wrote a couplet describing the unrivaled nature of Hagia Sophia: Reeyn cevmid-dnya cemin Ve lakin m reeyn misli hz16

We saw all the mosques on Earth But saw none like this A Comparison of Hagia Sophia Mosque to Other Mosques Comparing the dome of the unrivaled Hagia Sophia with the Dome of Heavens, Evliya elebi says, that Hagia Sophias dome retained its supremacy even when compared to Sultan Selim Mosque, the construction style of which awed architects. Sultan Selim Mosque was constructed atop a high hill on the northern part of Istanbul; people, particularly those skilled in geometry, held their hands to their mouths in amazement when they gazed upon it, saying: (Architect) Sinan the Great has demonstrated his knowledge. The mosque truly had a dome that was sounder than any seen, set upon four walls without columns, which stood proudly underneath the dome of the heavens. But those curious about the difference between this dome and that of Hagia Sophia measured the diameter of Hagia Sophias dome only to discover that this dome was one hand-span wider than that of Sultan Selim Mosque. Evliya elebi indicates that despite the fact that the dome of Sultan Selim Mosque mesmerizes those who see it, it is not as high as that of Hagia Sophia.17 Also, it was thought that the dome of Hagia Sophia had been constructed using the saliva of Holy Prophet and thus remained intact. Knowing this, Sinan the Great scraped bits of the dome and mixed it into the grout used on the dome of Sultan Selim Mosque, and so the dome was built. The distance from the base of the dome of Hagia Sophia to its peak is greater than that of all other mosques, although it is a bit flatter.18 Comparing Hagia Sophia to the Sleymaniye Mosque, Evliya elebi speaks of the highest point of the blue stone dome as being rounder than that of Hagia Sophias dome and measuring seven Meccan zira (ca. 82 cm) in height.19 In addition to its four base columns, this incomparable dome has four porphyry marble columns at opposite sides, each of them worth ten Egyptian treasures. These columns were brought via the Nile from an ancient city in Egypt to Alexandria, where they were loaded onto ferries by Captain Karnca (Ant); when the weather was favorable they were brought to Unkapan in Istanbul. From here they were sent to the Vefa Square and finally to Sleymaniye Mosque.20 Evliya elebi says that when he asked a foreign delegation visiting Sleymaniye Mosque, who were well-versed in matters of engineering and architecture, about the difference between this building and Hagia Sophia, they replied: Yes, Hagia Sophia is an old, brick building which is larger than this one. It is a great building built employing the science of stability of that time. But with regards to beauty,

Ayasofya / Hagia Sophia

Ayrca Ayasofyann kubbesi Hz. Peygamberin tkr sayesinde bina edilip ayakta kald dnld iin bunu bilen Mimar Sinan, Ayasofya kubbesinden bir miktar kireci kazyarak Selimiye kubbesi kirecine kartrmtr. Selimiyenin kubbesi Mimar Sinann yapt bu takrib ile ina olunmutur. Ayasofya kubbesi Camii iindeki demeden ta kubbenin alem yerine varncaya kadarki mesafesi ile btn camilerden daha yksektir, ama biraz fazla yasscadr. Sleymaniye Camii ile de Ayasofyay karlatran Evliya elebi, szkonusu Camiinin mavi ta kubbesinin en yksek noktasnn Ayasofyann kubbesinden daha yuvarlak ve yedi Mekke zra yksekliinde olduundan bahseder. Bu emsalsiz kubbenin drt ayandan baka Camiinin sa ve solunda drt adet somaki mermer stunlar vardr ki, her biri on Msr hazinesi deerinde olup, Msr diyarndaki eski bir ehirden Nil yolu ile skenderiyeye, oradan Karnca Kaptan sallara yklenip uygun gnlerde stanbulda Unkapanna getirtmi, ardndan Vefa meydanna ve en son Sleymaniye Camiine getirtilmitir. Evliya elebi Sleymaniye Camiini ziyarete gelen, mhendislik ve mimarlkta sz sahibi yabanc bir heyete bu yapnn Ayasofya ile farkn sormas zerine onlarn Evet bundan byk, eski, tula bir binadr. O zamann salamlk sanat ile kurulmu byk bir binadr. Ama gzellik, incelik ve temizlikte Sleymaniye ondan daha sanatl ve ibretle grlecek bir binadr. Masrafna gelince, bu Camiiye Ayasofyadan daha fazla para harcanmtr eklinde yantladklarn ve Sleymaniyenin hakikaten on miskal tann bir altna mal olduunu ifade eder. Yine Evliya elebi ehzade Camiinin ortadaki yksek kubbesini, semaya ba uzatm mavimsi billur ve muazzam bir yapya benzetmesine, drt aya alt ke eklinde yaplm ayaklar zerine oturtulmu ve drt tarafn yarm kubbelerin evrelediini sylemesine ramen bu yarm kubbelerin, ortasnn yuvarlak deil

26

uzun olmas itibaryla Ayasofyadan ok fakl olduunu belirtir. Yine Sultan Ahmet Camiinin drt mermer ayak zerinde, gklere yetmi arn boy uzatm, ok yksek, yuvarlak, drt taraf yarm kubbelerle evrili kubbesiyle aydnlk bir yap olduunu syleyen Evliya elebi, burada Ayasofyadaki gibi byk stunlarn bulunmadna dikkat eker. mparatorluun baz vilayetlerindeki ulu camilerin stanbul Ayasofyas gibi itibar grdnden bahseden Evliya elebi, bunlardan birinin, ehrin ortasnda ta Musa Aleyhisselam zamannda yaplm Diyarbakrn yzsuyu olan Camii-i Kebiri olduunu syler. Camiinin avludaki stunlarnn sa tarafnda beyaz bir direk zerinde branice tarih vardr. ehir her kimin eline gemise buras yine mabed olmaktan geri kalmamtr. inde yle ruhanilik vardr ki, bir Mslman iki rekt namaz klsa kabul olduuna kalbi ahit olur. Sanki Halebin Ulu Camiisi, amn Emevi Camii, Kudsn Mescid-i Aksas, Msrn Ezher Camii, stanbulun Ayasofyasdr. Evliya elebi Seyahatnamesinin muhtelif ciltlerinde, ama bilhassa sekizinci cildinde stanbuldaki Ayasofya Camii ile Selanik Ayasofyasn, Trabzon Ayasofyasn, Selanikteki Hortac Sultan Camiini ve Sultan sa Camiini karlatrmaktadr. Ayrca Evliya elebi, eserinin drdnc cildinde, Sultan IV. Muradn Frat zerinde yaptrd byk ve esiz bir kprnn o kadar gzel ve yksek bir kpr olduundan bahsetmekdir ki, uzunluunun bir taraftan bir tarafa 110 zra olduunu ve Ayasofya taklarndan geni bulunduunu anlatmaktadr. Evliya elebi eserinin bir yerinde de, Ayasofya hakknda yazdklarnn hepsinin Kanuni Sultan Sleymann beylerbeylerinden dervi tabiatl, tatl szl, yumuak huylu Kelbi Paadan dinledikleri eyler olduunu ifade etmitir. Evliya elebi, Ayasofyay anlatrken etrafndaki hastahanelerden, tmarhanelerden byk saraylardan, misafirhanelerden, kervansaraylardan, sebillerden ve hamamlardan da bahsetmektedir. Ayrca Ayasofya civarnda yer alan Aa Mescidinin stanbulda bulunan en eski mescid ve Ayasofya kapsnn i tarafnda yer alan Ebul-Feth Gazi Tekkesinin de en eski tekke olduundan bahsetmektedir. laveten Ayasofya ulemasndan Sultan IV. Muradn eyhi olduunu syledii eyh Mehmet Kadzadeden de Ayasofyada Sofyal Kadzade diye hret bulan eriat ulemas diye sz etmektedir. Evliya elebinin Kadir Gecesi Ayasofyada Sekiz Saatte Ezberden Kuran- Kerimi Okumas. 1045 senesi Ramazannn Kadir gecesinde Evliya elebi, harem-i hassa dahil olup Gazi Sultan Murad Hann hizmetine girdii gnlerde, Ayasofyada her sene gece ibadetle geirilir ve binlerce cemaat toplanrd. Evliya elebi o srada hfzn tamamlam bir hafz olduundan rahmetli babas Dervi Mehmed Aann sraryla o senenin Kadir gecesinde Ayasofyann mezzinler mahfili ve Bilal-i Habei makamnda teravihten sonra hatim indirmeye balar ve on iki makam, yirmi drt ube, krk sekiz tertib zerine tamamlar. Evliya elebi yllar sonra Tokattaki Vardar Ali Paann Turhal Kalesinden ayrlp, Amasya yaknndaki bir ovada olduunu haber almas zerine yanna gittiinde Paayla grm ve ona mektuplar vermitir. Bu esnada Paa, Evliyann yzne bakarak Bre! Sen Hafz Evliya elebi deil misin ki? Ayasofya Camiinde Kadir gecesinde sekiz saatte Kuran- Kerimi ezberden okudun. Sultan IV. Murad Han seni has hareme alp kilerli etmedi mi? deyince ok sevinmitir. Budinden Ayasofyaya Gnderilen amdanlar Evliya elebi, Sultan Sleyman Hann Budinin fethinden sonra kalede ele geirilen hazineyle beraber imdi stanbuldaki Ayasofya Camiinin mihrabnn sanda ve solunda bulunan amdanlar stanbula gnderdiinden sz eder. stanbulda kan Karklklarda Ayasofya Camiinin Yeri Evliya elebi stanbulda kan siyasi olaylarda, karmaalarda Ayasofya Camii nnde ve bazen de Ayasofyann iinde byk toplantlarn yapldn, ulema ve eyhlislamn byle olaanst hallerde Ayasofya iinde toplandklarn bize ak-

refinement and cleanliness, Sleymaniye is more decorative and is a building to be viewed as more exemplary. When it comes to cost, more money is spent on this mosque than on Hagia Sophia. elebi tells that Sleymaniyes ten Misqal 21 (10 x 4.6 gr) of building stones cost one golden Lira. 22 Evliya elebi, further tells that the ehzade Mosques high middle dome resembles a bluish crystal reaching to the heavens, and so it is a wondrous structure with four columns resting upon hexagonal bases assisted by half-domes on all four sides. He says, that this mosque is very different from Hagia Sophia not due to the shape, but due to length also.23 Describing Sultan Ahmet Mosque as an enlightened structure with its high, round dome which rests upon four marble bases, measuring over seventy ells and reaching toward the heavens, surrounded on four sides by half-domes, Evliya elebi draws attention to the lack of large columns that are found in Hagia Sophia.24 Describing the respect afforded toward the grand mosques in some provinces of the empire that was like the respect afforded to Hagia Sophia, Evliya elebi says that one of these mosques is Cami-i Kebir (the Great Mosque), which was built back in the era of Moses in the middle of the city of Diyarbakr (Southeastern Anatolia). Inscribed upon a white pole to the right of the columns in the mosques courtyard is the Hebrew history. No matter, under whose control the city fell, this place remained as a sanctuary. Inside there is such a spiritual atmosphere that if a Muslim prays two rakaat of prayer, his heart will witness its divine acceptance. It is like the Ulu Cami (Great Mosque) in Aleppo, the Amawi Mosque in Damascus, Al-Aqsa Masjid in Jerusalem, al-Azhar Mosque in Egypt, or Hagia Sophia in Istanbul.25 In various volumes of Evliya elebis Seyahatname, and in particular, in the eighth volume, he compares Hagia Sophia Mosque in Istanbul to Hagia Sophia in Thessaloniki, Hagia Sophia in Trabzon, and Hortac Sultan Mosque and Sultan Isa Mosque in Thessaloniki.26 In addition, in the fourth volume, elebi speaks of the large and unparalleled bridge Sultan Murad IV built over the Euphrates, whose length from one end to the other measured 100 zira (82 m.) , with arches wider than that of Hagia Sophia.27 In one of Evliya elebis works, he says that everything he wrote about Hagia Sophia were things he heard from Kelbi Pasha, the gentle, Sufi natured, sweetspeaking governor of Sultan Sleyman the Magnificent.28 Whilst describing Hagia Sophia, Evliya elebi also speaks of the surrounding hospitals, mental asylums, large palaces, guesthouses, caravanserai, public fountains and hamams (Turkish baths).29 He also says that the Agha Masjid, which was in the vicinity of Hagia Sophia, is the oldest masjid in Istanbul 30 and, that the Ebul-Feth Gazi Dervish Convent, which stood inside the gates of Hagia Sophia, is the citys oldest one.31 In addition, he speaks of Sheikh Mehmet Kadzade, Sultan Murad IVs sheikh, as being a renowned scholar of Shariah who served at Hagia Sophia.32 Evliya elebis Recitation of the Quran by Heart in Eight Hours on Laylatul-Qadr When Evliya elebi started serving in the Harem of Sultan Murad IV, people by thousands were spending three nights worshiping in Hagia Sophia every year during Ramadan. As Evliya elebi was a Hafiz (person who has committed the entire Quran to memory) who had memorized the Quran upon the insistence of his deceased father, Dervish Mehmed Agha; he began to recite a khatm (full recitation of the Quran) in Hagia Sophia in the Bilal al-Habashi (Bilal, the Abyssinian First Muezzin of the Holy Prophet Muhammad) style after the tarawih (special prayers for Ramadan).33 Years later, when Evliya elebi received the news that Vardar Ali Pasha had left Turhal Castle in Tokat and was now living in the vicinity of Amasya, he went there; he met with the Pasha and gave him some letters. Upon this, the Pasha looked into Evliyas face and said Brother! Youre Hafiz Evliya elebi, arent you? You recited the Quran from memory in eight hours at Hagia Sophia Mosque on Laylatul-Qadr. Didnt Sultan Murad IV take you into his private circle and give you patronage? This pleased Evliya elebi greatly.34

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EVLYA ELEBNN AYASOFYASI / EVLYA ELEBS HAGIA SOPHIA

tarmaktadr. Kimi zaman stanbulda meydana gelen karlklarda halk, Ayasofya Camiinde biraraya gelir ve yakn olmas dolaysyla Saraya ynelik hareketlerin planlamasn yapar. Bazen de nemli din bykleri, saygn eyhler Ayasofya Camiinde krsden vaaz ve nasihatler ederek halk ynlendirmektedir. eyh Akemseddin Hazretlerinin olu Hamdi elebi ise babasnn postunu kabul etmeyerek, Ayasofya Camiinin iinde Yusuf ile Zleyha kitabn yazmakla megul olmay tercih etmitir. Uluda ile Ayasofyann likisi Uludan zirvesi gklere bakaldrmtr. Bulutsuz havalarda gne stanbul zerine vurunca, Yedikule, Sultan Ahmed Camiinin alt minaresi ve Ayasofya Camii aka grlr... Kefere zamannda stanbulda Ayasofya kubbesinin zerinden papazlar uarak Uludadaki maaralarda otururlarm. Yine Heybeliadada bulunan ruhban manastrndaki rahipler gibi Kei Dandaki rahipler de Ayasofya kubbesi zerinden uup Uluda zirvesindeki maaralarda otururlarm. Seyahatnamesinin muhtelif ciltlerinde; bilhassa birinci, ikinci ve altnc ciltlerinde Ayasofyadan bahseden, onunla ilgili malumatlar veren, orada geen hadisat nakleden Evliya elebi, bizzat kendisinin yaam olduu Ayasofyayla ilgili olaylar da aktarr. Evliya elebinin Ayasofyadaki ksa sren gnleri olarak deerlendirilebilecek bu dnemde yaadklar ve bize aktardklar ok daha kymetlidir. Dier bilgiler gibi bakalarndan duyduu yahut okuduu eski risalelerden naklettii bilgiler deil; bizatihi grp yaad olaylardr. Bunlar arasnda Sultan IV.

Candelabras Sent from Budin to Hagia Sophia Evliya elebi also relates that the candelabras to the right and left of the mihrab (altar) in Hagia Sophia were sent to Istanbul along with other treasures after Sultan Sleyman the Magnificents conquest of Budin.35 Hagia Sophia Mosques Role during the Unrest in Istanbul Evliya elebi relates that when political events or disturbances occurred in Istanbul, large meetings were held in front of Hagia Sophia Mosque and sometimes inside it; he also tells us, that the ulama (scholars) and the Sheikh ul-Islam (the chief Mufti) gather inside Hagia Sophia during extraordinary circumstances.36 Sometimes amidst unrest in Istanbul the public gathers at Hagia Sophia and, due to its proximity, plan action against the Palace. Sometimes, important religious elders and respected sheikhs would direct the people by preaching and giving advice from the pulpit of Hagia Sophia Mosque.37 Another event that indicates the importance of this mosque is that the son of Sheikh Akemseddin, Hamdi elebi, turned down his fathers post, preferring to continue writing his book Yusuf ile Zleyha inside Hagia Sophia Mosque.38 The Connection between Uluda and Hagia Sophia The peak of Mount Uluda rises up to the skies. When sunlight hits Istanbul on a clear day, Yedikule, the six minarets of Sultan Ahmet Mosque and Hagia Sophia Mosque can be easily seen from here. Before Islam in Constantinople, it is said that priests fly from the dome of Hagia Sophia to Mt. Uluda and live in caves there. In various volumes of Seyahatname, particularly in the first, second and sixth volumes which mention Hagia Sophia, Evliya elebi conveys stories that provide information on this building and on events that occurred there; he also tells us of his own experiences in Hagia Sophia. These latter ones may be seen as Evliya elebis a couple of days in the mosque, and are of much greater value. Unlike the information that he heard from others or related from old letters, the events which he personally saw and experienced are more significant. Among such events, the most important are the burial of Sultan Murad IVs daughter, Ismihan Kaya Sultan, at Hagia Sophia cemetery and Evliya elebis brief term as tomb-keeper there.40 Sultan Mustafa Is Burial at Hagia Sophia

Muradn kz smihan Kaya Sultann Ayasofya trbesine gmlmesi ve Evliyann orada ok ksa bir dnem trbedarlk yapmas en nemlilerindendir. Sultan Mustafa Hann Ayasofyaya gmlmesi Ayrca Sultan I. Mustafann vefatndan sonra bir sre nereye defnedileceinin belli olmamamas ve sonra Ayasofyaya gmlmesi Evliya elebinin babasndan dinledii ve bize naklettii nemli bir bilgidir. Sultan I. Mustafa Han ld zaman btn padiahlarn trbeleri eski hkmdar ve ehzadelerin mezarlaryla dolu olduundan Sultana yer bulunamaz. Naa on yedi saat musalla tanda bekler. Sonunda Evliya elebinin pederinin hatrlatmasyla Ayasofyann bahesinde bulunan kubbeli kargir bina iine (vaftizhane) gmlmesine karar verilir. Bina iinde toprak olmadndan has baheden toprak getirerek zerine rterler. Evliya elebinin daha eski dneme ait Sultan II. Selimin Ayasofyaya gmlmesi ve trbesi hakknda verdii bilgiler de nemlidir. Melek Ahmed Paann inde Ayasofya Geen Ryay Yorumlamas Sultan IV. Muradn kz Kaya Sultan, bir gece uykusunda iinde Ayasofya m-

An important piece of information that Evliya elebi transmits to us is one that he heard from his father regarding the brief confusion over where Sultan Mustafa I would be buried following his death, and his burial at Hagia Sophia. When Sultan Mustafa I died, as all of the mausoleums of the sultans were full with the remains of former rulers and princes, no place could be found for the sultan. His body waited upon the musalla stone (coffin rest) for seventeen hours. Later, upon a reminder from Evliya elebis father, the decision was made that he would be buried inside a domed stone building (a former baptistery) in the garden of Hagia Sophia. As there was no soil inside the building, they brought soil from Sultans Garden and covered the sultans corpse with it.41 The information provided by Evliya elebi regarding the burial and tomb of Sultan Selim II in the Hagia Sophia during an earlier period is also important.42 Commentary on the Dream of Melek Ahmed Pasha of Hagia Sophia Sultan Murad IVs daughter, Kaya Sultan, had a strange dream one night in which she saw the trustee of Hagia Sophia. Around the same time, her husband, Melek Ahmet Pasha, had a dream in which he also saw the Hagia Sophia

28

tevellisinin de olduu acayip bir rya grr. Ayn gnlerde kocas Melek Ahmet Paa yine Ayasofya Camiinde eyhlislam ve kubbe vezirlerinin de olduu bir toplantda kars Kaya Sultanla ilgili eri bir durumann yapld baka bir rya grr. Durumada Kaya Sultan Melek Ahmet Paadan boarlar ve Kayay yanndan gtrrler. Melek Ahmet Paa Ayasofya Camii iinde kalarak feryad etmeye balar. eyhlislam Ahmed Paaya zlme, o ehittir. Emr-i Haktr. Allah sana kdirdir deyip, Ayasofyada bir eit namaz kldrr. Sonra uyanr. Bir sre sonra Kaya Sultan doum srasnda vefat eder. Melek Ahmed Paa son derece zgn bir halde ve alayarak binlerce insanla beraber Ayasofya Camiine bitiik Sultan brahim Han ve Sultan Mustafa Han trbesinde Camiinin avluya bakan penceresinin i yznde Kaya Sultan topraa verir. Kaya Sultann trbesi, iinde be vakit buhur ve anberler yaklan, ba ve ayak ucunda byk deerli amdanlarn, ift tarafl mcevher kandillerin ve Kabe rtsyle rtlm bir sandukann bulunduu bir kabir haline getirilir. Burada Evliya elebi yedi gn yedi gece mezarn banda be hatm-i erif eder. Bata sarayn hanm sultanlar olmak zere saysz ziyareti trbeye gelir ve elebiye bahiler brakrlar. Ayrca Melek Ahmet Paa da her gn be vakitte birer hatm-i erif tilavet ettirir. Daha sonra Evliya elebi, Melek Ahmet Paa tarafndan trbedarlk iin vazifelendirilip bu ii devam ettirmitir. Btn vaktinde czler okumu, darda bir greve gitse bile yerine vekil brakrmtr. Kaya Sultann kocas Melek Ahmet Paa ise vefat ettii zaman Ayasofya Camiinin musallasna getirilmi ve namaz orada klnmtr. Ardndan Eyp Sultana defnedilmitir.
DPNOTLAR:
1

Mosque, where a Shariah hearing was held concerning his wife, Kaya Sultan. The Sheikh ul-Islam and viziers were present in the process, where they divorced Kaya Sultan from Melek Ahmet Pasha and took Kaya away from him. Remaining in Hagia Sophia Mosque, Melek Ahmet Pasha began to cry out. The Sheikh ulIslam told Ahmed Pasha Do not grieve, she is a martyr. This is Divine Command. Allah is all-Powerful for you, and led a sort of prayer. Then, Ahmed Pasha woke up. Some time later, Kaya Sultan died during childbirth. Melek Ahmed Pasha, in a state of total grief, buried Kaya Sultan; her funeral was accompanied by thousands of people, and she was buried near the mausoleum of Sultan Ibrahim and Sultan Mustafa, an annex of the Hagia Sophia Mosque. Kaya Sultans mausoleum became a tomb in which incense was burnt five times a day, with a pair of bejeweled lamps and large precious candelabras at the head and foot side of her sarcophagus, covered with a cover from the Kaaba. Evliya elebi completed five complete recitals of the Quran (Khatm Sharif) in seven days and nights at the graveside. Led by the female sultans of the palace, countless visitors made their way to the tomb and left handouts for elebi. In addition, every day Melek Ahmet Pasha lets Quran readers recite five khatm sharifs for five prayer times . This khatm recitals were continued by Evliya, appointed as the tomb-keeper. Sections from the Quran were recited at each prayer time, and even if the keeper left for a task outside, a substitute performed this duty. And when Kaya Sultans husband Melek Ahmet Pasha died, he also was brought to the musalla (coffin rest) of Hagia Sophia Mosque and his funeral prayer was held there; he then was buried in the Eyp cemetery.43
FOOTNOTES: 1 Evliya elebi Seyahatnamesi, edited by Tevfik T. Kuran - Necati Akta, volumes I-II, Istanbul: dal Neriyat, 1976, p. 43. 2 ibid. vol. I-II, p. 44. 3 ibid. vol. I-II, pp. 83-87. 4 ibid. vol. I-II, p. 48. 5 ibid. vol. I-II, , p. 59. 6 According to Evliya elebi, during this siege Harun ar-Rashid came from Baghdad to Istanbul with Seyyid Battal Gazi and hung the king from the spot of the church bell in Hagia Sophia. 7 ibid. vol. I-II, p. 66. 8 ibid. vol. I-II, p. 72. 9 ibid. vol. I-II, p. 74. 10 ibid. vol. I-II, pp. 83-87. 11 ibid. vol. VIII, p. 381. 12 ibid. vol. VIII, p. 83. 13 ibid. vol. I-II, pp. 83-87. 14 ibid. vol. I-II, pp. 83-87. 15 ibid. vol. I-II, pp. 83-87. 16 ibid. vol. I-II, pp. 90-93. 17 ibid. vol. I-II, p. 100. 18 ibid. vol. III-IV, p. 1022. 19 zira: a unit of length measurement used by the Ottomans. 20 ibid. vol. I-II, p. 102. 21 Misqal: A unit of measurement used by the Ottomans to weigh gold or jewelry. 22 ibid. vol. I-II, p. 108. 23 ibid. vol. I-II, p. 111. 24 ibid. vol. I-II, p. 146. 25 ibid. vol. I-II, p. 1119. 26 ibid. vol. VIII, pp. 14-15, 62. 27 ibid. vol. III-IV, p. 1119. 28 ibid. vol. I-II, p. 116. 29 ibid. vol. I-II, p. 221, 223, 224, 225, 228, 229. 30 ibid. vol. I-II, p. 216. 31 ibid. vol. I-II, p. 221. 32 ibid. vol. I-II, pp. 269-270. 33 ibid. vol. I-II, p. 165. 34 ibid. vol. I-II, p. 665. 35 ibid. vol. V-VI, p. 1979. 36 ibid. vol. III-IV, p. 909, 910 37 ibid. vol. III-IV, p. 912. 38 ibid. vol. I-II, p. 679. 39 ibid. vol. I-II, p. 377. 40 ibid. vol. I-II, p. 152. 41 ibid. vol. I-II, p. 246. 42 ibid. vol. III-IV, p. 1027. 43 Evliya elebi Seyahatnamesi, prepared by Tevfik T. Kuran - Necati Akta, vol. V-VI, Istanbul: dal Publications, 1976, pp. 1606-1608.

Evliya elebi Seyahatnamesi, (haz.) Tevfik T. Kuran-Necati Akta, C. I-II, stanbul: dal Neriyat, 1976, s. 43. 2 a.g.e. C. I-II, s. 44. 3 a.g.e. C. I-II, s. 83-87. 4 a.g.e. C. I-II, s. 48. 5 a.g.e. C. I-II, s. 59. Evliya elebiye gre Harun er-Reid bu muhasara srasnda Badattan Seyid Battal Gazi ile beraber stanbula gelip, Ayasofya kilisesinin anlna kral asmt.

7 a.g.e. C. I-II, s. 66. 8 a.g.e. C. I-II, s. 72. 9 a.g.e. C. I-II, s. 74. 10 a.g.e. C. I-II, s. 83-87. 11 a.g.e. C. VIII, s. 381. 12 a.g.e. C. VIII, s. 83. 13 a.g.e. C. I-II, s. 83-87. 14 a.g.e. C. I-II, s. 83-87. 15 a.g.e. C. I-II, s. 8387. 16 a.g.e. C. I-II, s. 90-93. 17 a.g.e. C. I-II, s. 100. 18 a.g.e. C. III-IV, s. 1022. 19 21

zra eski Trkler tarafndan kullanlan uzunluk l birimidir.

20

a.g.e. C. I-II, s. 102.

Miskal: Eskiden altn ya da ziynet iin kullanlan arlk l birimi. 22 a.g.e. C. I-II, s. 108. 23 a.g.e. C. I-II, s. 111. 24 a.g.e. C. I-II, s. 146. 25 a.g.e. C. I-II, s. 1119. 26 a.g.e. C. VIII, s. 14-15, 62.
27 30

a.g.e. C. III-IV, s. 1119. 28 Ev a.g.e. C. I-II, s. 116. 29 a.g.e. C. I-II, s. 221, 223, 224, 225, 228, 229.

a.g.e. C. I-II, s. 216. 31 a.g.e. C. I-II, s. 221. 32 a.g.e. C. I-II, s. 269-270. 33 a.g.e. C. I-II, s. 165. 34 a.g.e. C. I-II, s. 665. 35 a.g.e. C. V-VI, s. 1979. 36 a.g.e. C. III-IV, s. 909, 910. 37 a.g.e. C. III-IV, s. 912. 38 a.g.e. C. I-II, s. 679. 39 a.g.e. C. I-II, s. 377. 40 a.g.e. C. I-II, s. 152. 41 a.g.e. C. I-II, s. 246. 42 a.g.e. C. III-IV, s. 1027.
43 Evliya elebi Seyahatnamesi, (haz.) Tevfik T. Kuran-Necati Akta, C. V-VI, stanbul: dal Neriyat, 1976, s. 1606-1608.

29

EVLYA ELEBNN RYASI

Beir AYVAZOLU Beir AYVAZOLU

EVLYA ELEBS DREAM

Minyatr: ermin Ciddi

EVLYA ELEBNN RYASI / EVLYA ELEBS DREAM

EVLYA ELEBNN RYASI

Beir AYVAZOLU* I Yolunuz bir gn Eminnne derse, stanbul Ticaret niversitesi binasnn arkasnda, yeni restore edilmi olduu hemen fark edilen kk bir cami greceksiniz. Bu cami yakn zamanlara kadar iler acs bir hldeydi; minaresi yklm, kubbesinin kurunlar sklm, svalar dklm, pencerelerinin camlar krlm, derin atlaklarna ramen ayakta durmaya alan duvarlarn otlar brm, evresi de otopark haline getirilmiti. elik bir emberle kuatlp emniyete alnmam olsayd imdi belki de yerinde yeller esiyor olacakt. Yoldan gelip geenler ve arabalarn duvarlarnn dibine park edenler bu zavall camiin ne ismini biliyorlard, ne de Trk tarihi ve kltr asndan tad nemi...

EVLYA ELEBS DREAM

Beir AYVAZOLU* I If your road ever passes through Eminn, you will see a small mosque behind the Istanbul Commerce University, where it is easy to see, that the mosque underwent restoration newly. Until recently, this mosque was wretched with her minaret fallen down, the lead coating on her dome curling up, her windows broken; her walls, barely standing despite the deep cracks, were covered with grass, and her garden was transformed into a car park. If she was not cordoned off for protection, perhaps she would no longer exist. The people passing down her road or parking their cars right next to her walls knew neither the name of this poor mosque, nor her importance in historical and cultural terms for Turks

Ahi elebi Camiinden sz ettiimi anlam olmalsnz. Read Ekrem Kou, stan- You should have noticed, that I am talking about the Ahi elebi Mosque. Though bul Ansiklopedisinde bu camiin yerini Balkpazar Deirmen Soka, Yourtu Read Ekrem Kou, the Istanbul historian, describes the location of this mosque as Hseyin Soka ve Zindankap Caddesi arasnda kalan adackta diye tarif eder- at the island between Balkpazar Deirmen Street, Youtu Hseyin Street and se de bugn artk byle bir tarif geersizdir; nk ne Balkpazar kalmtr, ne Yo- Zindankap Street in Encyclopedia of Istanbul, today this description is no longer urtu Hseyin Soka... Faal olduu zamanlarda Kanlfrn Mescidi ve Yemiiler true; neither the Balkpazar nor the Yourtu Hseyin Street exist According Camii isimleriyle de anlan bu zarif cami, Ayvansaraynin Hadikatl-Cevmide to the information that Ayvansaray, an Ottoman author, gives in his book, the verdii bilgiye gre, Mahmut Paada dkkn buluHadikatl-Cevmi, this elegant mosque, which was nan Ahi elebi, Tabib Kemal adnda bir hayrsever also known as the Kanlfrn or Yemiiler Mosque for nce bizim stanbulcuumuzu yazmaya tarafndan muhtemelen XV. yzyl sonlarnda yapmerly when she was active, was built probably towards bala, yr iin rast gele, el Ftiha! trlmtr. the end of 15th century by Ahi elebi Tabib Kemal, who first start writing our stanbul, owned a store at the Mahmut Pasha Bazaar. Nedendir bilinmez, ba dertten bir trl kurtulthen continue with all the best, al Fatiha! For some reason, Ahi elebi was a mosque always in mayan Ahi elebi Camii, Yemi skelesinde kan trouble, burning down twice in fires that raged down yangnlarda iki defa yanm. kinci yangndan sonra Mimar Sinan tarafndan tamir edildii iin Tezkiretl-Ebniyede onun eserle- the Yemi Seaport. As it was renovated by Ottoman Head Architect Koca Sinan ri arasnda zikredilir. 1894 depreminde de epeyi hasar grm olmasna ramen after the second fire, it is mentioned as one of his works in the Tezkiret l-Ebniye, 1980lere kadar ak tutulmu, Hali evre dzenlemesi srasnda ve yeni Gala- an Ottoman history record. Severely damaged in an earthquake in 1894, the ta Kprsnn kazklar aklrken sarsnt yznden duvarlarnda byk atlak- mosque remained open until 1980s. But when the Golden Horn was re-planned lar oluunca ister istemez ibadete kapatlmtr. Vakflar Genel Mdrlnn during the construction of the new Galata Bridge, deep cracks were noticed in hemen harekete getiini biliyoruz; ancak restorasyonu yapacak firma tarafn- her walls so she was closed for the public. Even though the Waqfs Administradan d svalar skldnde yap talarnn deta eridii grlr. Daha da kt- tion took immediate action, after the external rendering was removed by the s cami denize doru kaymaktadr. Bu haliyle restore edilse bile, ok ksa bir sre renovation firm, it came out that the building stones were worn off. Even worse, the mosque was sliding to the sea. Thus, before renovated, she needed to be sonra yeniden tamire muhta hle gelecei iin almalara son verilir. repaired quickly; so renovation work was postponed. Yirmi ksur yl talarna deecek himmet elini bekleyerek ayakta kalma sava veren Ahi elebi Camiinin kurtarlmas iin feryat edenlerin sesleri -tam mit- The voices crying out for the rescue of the Ahi elebi Mosque, a building that sizlie kapldklar bir srada- duyulmu ve Vakflar Genel Mdrlnn 2005 have struggled to survive waiting for a benevolent hand for approximately twenylnda balatt restorasyon 2007 sonlarnda tamamlanmtr. Geen yln son- ty years, were finally heard just before they were to diminish in despair - and larnda ar yalar yznden su basknna urayarak yeni bir tehlike atlatan the renovations started by the Waqfs Administration in 2005 were completed at Ahi elebi Camii, sadece fetihten sonra stanbulda yaplm ilk camilerden biri the end of 2007. However, towards the end of last year the Ahi elebi Mosque olduu iin deil, Evliya elebinin seyyah olmasna yol aan mehur ryasnn was flooded by excessive rains posing a new threat to her survival. This is a buildmekn olduu iin de ok nemli ve mutlaka titizlikle korunmas gereken bir ec- ing that is an important inheritance from the past that must be protected meticulously, not only because it happens to be one of the first mosques to be built dat yadigrdr. in Istanbul after the conquest, but also because it is the place where the famous II dream of Evliya elebi took place, the dream that spurred him to travel. imdi isterseniz yz seksen bir yl ncesine gidelim: Tarih, 1040 Muharreminin II aure gecesi (19 Austos 1630). stanbuldaki evinde bir ara dalveren Evliya elebi, eskilerin tabiriyle beynen-nevm vel-yakaza, yani uykuyla uyanklk ara- Now, if you like, lets travel back three hundred and eighty-one years. It was the snda bir rya grr. Yemi skelesi yaknnda hell mal ile yaplm eski bir cami night of Aure (Noahs pudding) in the month of Muharram (August 19, 1630). olan Ahi elebi Camiinde, minberin dibinde oturmaktadr. Birden kap alr ve Evliya elebi fell asleep for a while at his home in Istanbul, and had a dream in a camiin ii nurdan bir cemaatle doluverir. Hayret ve hayranlk iinde olup biteni state somewhere between sleep and wakefulness; this is a state that was known seyreden Evliya, gelip yanna oturan zata kim olduunu sorar. Ald cevap ok as bayn an-nawm wal-yakaza by the ancestors. In this dream he was sitting heyecan vericidir: Aere-i Mbeereden okularn pri Sad ibni Ebi Vakkas! next to the pulpit at the Ahi elebi Mosque, near the Yemi Seaport; this ancient
* Yazar * Writer

32

Peki, camiyi nura boan cemaat? Okular prinin anlattna gre, n saftakiler peygamberlerin, arka saftakiler evliyann ruhlardr. Ashabn, muhacirnin ve btn Kerbel ehitlerinin ruhlar da hep orada... Mihrabn sanda oturan Hz. Ebubekr ve mer, solundaki Hz. Osman ve Alidir. Mihrabn nndeki de Hz. veysl-Karni... Mezzinlerin, dolaysyla Evliya elebinin piri olan Bill-i Habe, camiin solunda duvar dibinde oturmaktadr. Ve ite imdi ieri kanl esvaplaryla girenler de Hz. Hamza ve cmle ehitlerin ruhlar... Sad ibni Ebi Vakkas, Evliyann Y sultanm, bu cemaatin bu camide cem olmalarnn asl nedir? sorusunu da yle cevaplandrr: Azak cniblerinde cy- muvahhidnden Tatar- sab-reftr askeri muzdariblhl olmala Hazretin himyesinde olan bu slm-bola gelp andan Tatar Hana imdda gideriz; imdi Hazret-i Rislet dahi mam Hasan ve mam Hseyin ve on iki imamlar ve bizden gayri Aere-i Mbeere ile gelp sabah namznn snnetin eda idp sana kamet eyle diy iaret buyururlar; sen dahi savt- al ile ikamet-i tekbr idp bades-selm Ayetl-krsyi tilvet eyle; Bill Sbhanalllah desin, sen Elhamdlillah, Bill Allah ekber desin, sen min min de. Ve cmle cemaat alel-umm tevhd ederiz, Badehu sen Ve salli ala cemil-enbiy vel-mrseln velhamdlillhi rabbil-lemn diyp kalk, heman mihrabda Hazret-i Rislet otururken dest-i erfin bs idp efat ya Reslullah deyp rec eyle!

mosque was built with halal (clean) income. Suddenly, the door opened and the mosque was filled by a congregation that was accompanied by a Divine Light. Watching what was happening with astonishment and admiration, Evliya elebi asked the person who came and sat next to him who he was. The answer he received was very exciting: I am Sad ibn Abi Waqqas; the master of archers from the al-`Ashara al-Mubasharn bi-l-Janna (the ten people who were promised Paradise)! What about the congregation that filled the mosque with Divine Light? According to what the master of archers said, those in the front row were the souls of the prophets, the ones at the back were the souls of the Sufi saints. The souls of our Prophets Companions and all the martyrs of Karbala were there. Those sitting on the right of the Prophet were Abu Bakr and Umar, while the ones sitting on the left were Uthman and Ali. Uways alQarani was in front of the pulpit The master of the muazzins, and thus the master of Evliya elebi, Bilal-i Habashi (Bilal, the Black) was sitting right next to the wall, on the left side of the mosque. And at that moment, those who were entering the mosque in bloody garments were the souls of Hamza and all the other martyrs

When Evliya asked Sad ibn Abi Waqqas: My dear Sultan, what is the reason for this congregations coming together in this mosque? he answered as fol-lows: Because the Tatar soldiers, descendents of the Muslim soldiers, who are near Azak are in distress; thus, we have come to IsTam o srada camiin kapsnda bir nur imtanbul under the auspices of Prophet Muek gibi akar ve her yer nrun al nr hammad and from here we will go to the olur. Btn cemaat ayaa kalkmtr; peyTatar Khan to help him. Now, in addition gamberimiz, sanda mam Hasan, solunto us, Imam Hassan, Imam Hussein, the da mam Hseyin olduu halde kapda Twelve Imams and the al-`Ashara al-Mubelirir. Yznde al aldan bir rt, elinde basharn bi-l-Janna will come with Prophet bir as vardr ve klcn kuanmtr. BisEvliya elebinin nl ryasn grd Ahi elebi Camii / Ahi elebi Mosque, where Muhammad to perform the sunnah of the millah diyerek mbarek sa ayan ieEvliya elebi saw his famous dream morning prayer; they will then ask you to ri atp nikabn aar ve Esselm aleykm y mmet! diyerek selm verir. Camidekiler hep bir azdan selm alrlar. Re- recite the Adhan. You should recite the Adhan out loud, and after the salaam, sulullah mihraba geip sabah namaznn snnetini klarken Evliya dehet iinde read the Ayah al-Kursi. Bilal will say Subhanallah, and you will say Alhamduliltir tir titremekte, bu arada Peygamberin ekalini dikkatle incelemektedir. Evet, lah; Bilal will say Allahu Akbar and you will say Wa salli ala jamiil-anbiyai aynen Hilye-i Hkande yazd gibidir: Destr on iki kolanl beyaz a, gerdann- wal-mursalin wal-hamdul lillahi Rabbil alamin. Then you should stand up, kiss da sar sof al, ayaklarnda sar izmeler... the blessed hand of Prophet Muhammad, while he is sitting at the pulpit and Resulullah snneti klp selm verdikten sonra sa eliyle dizine vurarak Evliyaya say: Please pray for the forgiveness of my sins to God, O Prophet. Sad ibn Abi kamet eyle! buyurur. Evliya, segh makamnda ikamet ve tekbir eder. Re- Waqqas sat next to me and told me all this. sulullah ayn makamda hazin bir sesle Fatihay okuyarak ruhlar cemaatine sabah namazn kldrr. Selmdan sonra Evliya, okular prinin tarifine gre Bill-i Habe ile mselsel mezzinlik yapar. Resulullah mihrapta yank bir sesle Ysin-i erif okuduktan sonra ayaa kalknca Sad ibni Ebi Vakkas, Evliyay elinden tutup huzura gtrr, k- sdkn ve mmet-i mtkn Evliya kulun efaat rica eder! dedikten sonrda Evliyaya dner: Mbarek dest-i eriflerini bs eyle! Evliya byk bir heyecan iindedir; alayarak sevgili peygamberinin mbarek elini per ve efaat diyecek yerde, Seyahat ya Resulallah! deyiverir. At that moment, a light flashed like a lightning at the door of the mosque and everywhere was even more brightly illuminated than before. The entire congregation stood up; our Prophet appeared at the door with Imam Hasan on his right and Imam Hussein on his left. He had a scarlet shawl covering his face, a scepter in his hand and his sword on. Saying Bismillah (In the Name of God) and taking a step into the mosque with his blessed right foot, he opened his cloak and saluted the congregation, saying: Assalamu alaikum ya ummahi! All those in the mosque returned the salute in unison. When the Prophet stood at the pulpit

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EVLYA ELEBNN RYASI / EVLYA ELEBS DREAM

Bu dil srmesi Resulullahn ok houna gitmitir; tebessm ederek: efaat ettim, shhat ve selmetle seyahat eyle! Fatiha! buyurur. III Ruhlar Fatiha okuduktan sonra Evliya hepsinin ellerini bir bir pmeye balar. Misk, amber, snbl, gl, fesleen, meneke ve karanfil gibi kokan mbarek eller... Evliyann anlattna gre Hz. Peygamberin pembe renkli eli gl gibi kokmaktadr ve sanki kemiksizmi gibi yumuacktr. Dier peygamberlerin elleri ayva kokusundadr. Hz. Ebubekirin eli kavun, merinki amber, Osmannki meneke, Alininki yasemin, Hasannki karanfil, Hseyininki beyaz gl Evliya elebi, camideki btn ruhlarn ellerini ptkten sonra Hz. Peygamber tekrar Ftiha der; herkes yksek sesle sebal-mesnyi okur ve Esselm aleykm ey ihvnn diyerek camiden kar; sahabe de Evliyaya hayr dualar ederek onu takip ederler. Sadece Sad ibni Ebi Vakkas durur, belinden sadan karp Evliyann beline kuatr; u tleri verdikten sonra kp gider: Yr, sehm kavs ile gaz eyle ve Allahn hfz- emnnda ol ve mjde olsun sana bu meclisde ne kadar ervh ile grp dest-i erflerin bs itdinse cmlesini ziyaret itmek myesser olup seyyh- lem ve ferd-i dem olursun. Amma get gzer itdiin memlik-i mahrsalar ve kl-i bldanlar ve sr- acbe ve garbeleri ve her diyarn memdht, sanyit, meklt ve merbtn ve arz- beledi ve tul- neharlarn tahrir idp bu seyr-i garbe ile ve benim silhmla amel idp dny ve hiret olum ol, tark-i hakk elden koma gll u gdan beri ol, nn u nemek hakkn gzle, yr- sdk ol, yaramazlarla yr olma, iyilerden iyilik ren!

and performed the morning prayer, Evliya trembled in dismay and looked at the Prophet attentively. Yes, he was just like it was written in the book of the Hilye-i Hkan: A white turban with twelve girths, a yellow mohair shawl round his neck and yellow boots on his feet After the Prophet performed the sunnah prayer and greeted the congregation, by striking his knee with his right hand he ordered Evliya to come and recite the adhan. Evliya performed the adhan and the takbir, using a special style known as segh. Using the same style, the Prophet recited the Fatiha in a sorrowful voice and led the congregation of souls in the morning prayer. After greeting the congregation, Evliya and Bilal recited the muezzins prayer in sequence as described by the master of the archers. Then the Prophet recited Ysin-i erif at the pulpit in a moving voice and he stood up, Sad ibn Abi Waqqas held Evliyas hand and brought him to the front of the Prophet. After saying, Your loyal admirer, a part of your longing congregation, your servant Evliya, asks to be forgiven by Allah, Waqqas then turned to Evliya and said: Kiss the blessed hands of Prophet Muhammad! Evliya was greatly excited, and crying he kissed the blessed hand of his beloved Prophet; instead of saying Ask for mercy he stumbled and said ask for journey, O Prophet. This stumbling humored the Prophet and with a gentle smile on his face, he said: I will ask for your forgiveness; may you also travel in health and comfort! Pray the Fatiha! III After the souls prayed the Fatiha, Evliya started to kiss their hands, one by one. These were blessed hands that smelled of musk, ambergris, jacinth, rose, basil, violet and carnations

According to what Evliya said, the light garnet hands of Prophet Muhammad Derin bir inirah ve byk bir mutlusmelt like roses and they were silky luk iinde uyanan Evliya elebi, absoft, as if boneless. The hands of the dest alp fecir namazn kldktan sonother prophets smelt like quince. Abu ra Kasmpaaya gider ve rya tabirciBakrs hand smelt like melon, Umars si brahim Efendiye gzel ryasn en smelt like ambergris, Uthmans smelt ufak ayrnty bile karmadan anlatr. like violets, Alis smelt like jasmine, brahim Efendiye gre, Evliya seyyah Hasans smelt like carnations and Husolup btn dnyay dolaacak ve teseins smelt like a white rose ki dnyada Resulullahn efaatine nil Ahi elebi Camii / Ahi elebi Mosque olacaktr. Bu tabirle yetinmeyen EvliAfter Evliya elebi kissed the hands ya, Kasmpaa Mevlevihanesi eyhi Abdullah Dedenin tabirini de merak eder ve of all the souls in the mosque, Prophet Muhammad recited Fatiha once again; huzuruna varr. Dedenin tabiri daha gnl ferahlatcdr: everyone recited the sabal-masani and then after saying Assalamu alaikum aya ihwanun, they left the mosque. The Companions of our Prophet followed On iki imamn ellerini pmsn, dnyada azim sahibi ve baarl olacaksn! Evliya, reciting prayers as they went. Only Sad ibn Abi Waqqas stopped; removAere-i Mbeerenin ellerini pmsn, cennete gireceksin! r-yr- gznin ing the quiver from his waist, he attached it to the waist of Evliya. He left the ellerini pmsn, dnyada btn padiahlarn dostu olacak, sohbetlerinde bumosque after giving the following advice: Proceed and fight with the bow and lunacaksn. Hazret-i Resuln yzn grp mbarek ellerini pm, hayr duaarrow; be under the protection and credence of Allah. The good news for you is larn almsn, iki dnyada saadete ereceksin. mdi, Sad Vakkasn nasihati zethat you will be able to visit all the souls whose blessed hands you have kissed re nce bizim stanbulcuumuzu yazmaya bala, yr iin rast gele, el ftiha! in the mosque and whom you have talked to. You will also be a traveler of the world and a privileged person; you should record all the countries, the castles, IV the wondrous and bizarre artifacts, the glorified features of each city, their arts, Ve yrr Evliya elebi; Abdullah Dedenin tavsiyesine uyarak stanbulcuumuzu foods and beverages, and the latitudes and longitudes of every place that you yazdktan sonra yollara der. Dnya seyahat edebiyatnn en sekin eserlerin- will travel to, thus creating a masterpiece. Use my armor, be my son in both this den biri olan Seyahatnamesi, sadece Trk tarihi ve kltr asndan deil, bir world and the Hereafter. Never deviate from the road of truthfulness, refrain zamanlar Osmanl mparatorluunun snrlar iinde bulunup da imdi bamsz from mischief and evil, protect the rights of others, be a loyal friend, never be devletler haline gelen ok sayda lkenin tarihleri ve kltrleri asndan da birin- friend with the mischievous and learn goodness from the good.

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ci derecede nemli bir kaynaktr ve yazar, gelmi gemi seyyahlarn en sevimlisi, en merakls, en ho sohbetidir. O olmasayd, Osmanl zihniyet dnyasn anlamakta epeyi zorlanrdk. Ancak unu unutmamak gerekir ki, Evliya elebi bir vakanvis deildi; ahit olduu hadiseleri hayal gcn de ilve ederek anlatrd. Ryasnn bile gerekten grlm deil, kurgulanm bir rya olmas muhtemeldir. Onun tarih olaylar sadakatle kayda geiren bir tarihi olarak deil, engin bir tecessse, zengin bir hayal gcne ve esiz bir mizah duygusuna sahip bir yazar olarak grlmesi gerekir. Akas, mbala Evliya elebinin slp zelliidir ve yazd metin gzelliini mbalalarndan ve sbjektifliinden alr.

Waking up with a profound sense of exhilaration and a great happiness, Evliya elebi performed his ablutions and the morning prayer; he then went to the Kasmpaa quarter and informed brahim Effendi, who was an interpreter of dreams, of his beautiful dream, without leaving out any details. According to brahim Effendi, Evliya would travel; he was going to travel all around the world and he would gain the intercession of Prophet Muhammad in the Hereafter. Not content with this interpretation, Evliya wondered what the interpretation of Abdullah Dede, the sheik at the Kasmpaa Derwish Lodge, home of the Mevlevi dervishes, would be; thus he went to visit Abdullah Dede. The interpretation of Dede was more comforting: You have kissed the hands of twelve imams; you will be strong-minded and successful in this world! You have kissed the hands of the al-`Ashara al-Mubasharn bi-lJanna (the Ten Heaven Promised); you will go to heaven. You have kissed the hands of the Chaharyar- guzin (the Four Prominent Companions, i.e. the first Four Caliphs); you will be the friend of all the rulers around the world and you will be included in their conversations. You have seen the face of Prophet Muhammad, kissed his hand and received his blessings; you will achieve prosperity in both worlds. Now, in accordance with the advice of Sad Waqqas, first start writing our Istanbul, then continue with all the best, pray al-Fatiha! IV And Evliya elebi set off, following the advice of Abdullah Dede, writing about our dearest Istanbul. As one of the most prominent pieces of travel literature in the world, the Seyahatname is an extremely important source not only for Turkish history and culture, but also for the history and culture of a great number of other countries stemming from the Ottoman Empire. Moreover, this author happens to be the most lovable, curious and chatty traveler of all times. If he had not lived, we would have had much greater difficulty understanding the intellectual world of the Ottomans. However, we should not forget that Evliya elebi was not a court historian; rather he related incidents that he witnessed adding details from his imagination. It is possible that he never had that dream, but rather made it up. He should not be seen as a historian who recorded actual incidents with great accuracy; rather, he should be considered to be a writer who had a profound passion, a rich imagination and a unique sense of humor. Frankly, exaggeration is a feature of Evliya elebis style, and the texts he wrote attain their beauty from his exaggerations and his subjectivity. Another feature that makes the Seyahatname special is that it reflects the atmosphere and intellectual world of that time with great liveliness. It is not possible to consider historical incidents apart from the atmosphere, the intellectual world, the perceptual style or even the superstitions of the times in which they took place. For those who know how to use it, the Seyahatname is more informative and accurate than the soundest archival records. I suppose that one needs to have spent time with literary texts in order to understand the greatness of what Evliya achieved. People who have read the Seyahatname as a literary text can better understand the admiration of Ahmet Hamdi Tanpnar, when he says my dear Evliya! from time to time, as he talks about Evliya elebi.

Ahi elebi Camii / Ahi elebi Mosque

Seyahatnameyi deerli klan zelliklerden biri de, devrinin atmosferini ve zihniyet dnyasn inanlmaz bir canllkla yanstmasdr. Tarih olaylar, bu olaylarn yaand devrin atmosferinden, zihniyet dnyasndan, duyu tarzndan, hatta hurafelerinden vb. ayr dnlemez. Kullanmasn bilenler iin, Seyahatname, en sahih ariv vesikalarndan bile daha bilgilendirici, daha sahihtir. Galiba onun yaptnn bykln anlayabilmek iin biraz da edeb metinlerle hair neir olmu olmak gerekiyor. Evliya elebiden sz ederken zaman zaman Cnm Evliya! diyen Ahmet Hamdi Tanpnarn sznn ardndaki hayranl, Seyahatnmeyi ayn zamanda edeb bir metin olarak okumu olanlar daha iyi anlayabilir.

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EVLYA ELEBNN BELGESEL ZLER:

Nuran TEZCAN

THE DOCUMENTARY TRAIL OF EVLYA ELEB

Nuran TEZCAN

Minyatr: ermin Ciddi

37

EVLYA ELEBNN BELGESEL ZLER / THE DOCUMENTARY TRAIL OF EVLYA ELEB

EVLYA ELEBNN BELGESEL ZLER

Do. Dr. Nuran TEZCAN* Osmanl-Trk yaznnda gerek yaps, gerek ierii ile ayrcalkl bir yeri olan Evliya elebinin Seyahatnamesi, ayn zamanda yazarn seyahatle geen hayatdr ve kendisi hakknda bilgi edindiimiz tek kaynaktr. Evliya elebi, seyahatleri boyunca ald notlarn 1673ten sonra yerletii Kahirede kitaplatrmtr. Eseri, orada Emir zbeg Bey ailesinde kalmtr. Bu aile, Seyahatnameyi I. Mahmudun (1717-1746) Darssaade Aas olan Hac Beir Aaya 1742 ylnda hediye olarak gndermitir. Msr valilii srasnda (1715) bu eseri grm ve byk bir ilgi duymu olduu anlalan Hac Beir Aa, kendisine gelen bu eseri Topkap Saray Ktphanesine koyarak kopyalarn kartmtr.1 Yazld srada stanbulun okur-yazar evresine ulamayan Seyahatname, stanbula geldii dnemde de belli bir evrenin ilgisinde kalmtr.

THE DOCUMENTARY TRAIL OF EVLYA ELEB

Asist. Prof. Nuran TEZCAN* Not only does Evliya elebis work of Seyahatname have a privileged place in Ottoman-Turkish literature in terms of both structure and content, but it also describes the many journeys elebi took, and is the sole source of information about him. After settling in Cairo in 1673, Evliya elebi compiled all the notes he had made during his travels into a book. His work remained there with the family of Emir Ozbeg Bey, who later sent the Seyahatname as a gift to Hadji Bashir Agha, the chief harem eunuch of Mahmud I (1717-1746), in 1742. It is understood that Hadji Bashir Agha had seen this work during his governorship of Egypt (1715) and had taken great interest in it. Upon its arrival in Istanbul, he put this gift in the library at Topkapi Palace and made copies of the work.1 At the time it was written, the literary community in Istanbul had no access to the Seyahatname, so when it arrived in Istanbul it generated great interest among the members of the community.

19. yzyln banda stanbulda Avusturya eliliinin tercman olarak bulunan ve resmi grevinden kalan zamann I. Abdlhamid Ktphanesinde Katip elebinin Kefz-znnundan tand Dou literatrn aratrmak ve okumakla geiren Doubilimci Josef von Hammer-Purgstall, stanbul sahaflarnda 1804 ylnda bir At the Beginning of the nineteenth century, in 1804, a translator at the Austrian embassy in Istanbul, Josef von Hammer-Purgtesadf eseri olarak Trih-i Seyyh adn tayan stall, an Orientalist who spent his spare time in Evliya elebinin Seyahatnamesine rastlar. Bu, Vatikan arivlerinde kefedilen Nil haritasnn Evthe Sultan Abdulhamid I Library researching the eserin 4. cildidir. Ksa bir sre sonra stanbuldan liya elebi gzetiminde yapld kesinlik kazanWestern literature that he encountered in Katip ayrlmas dolaysyla 10 yl boyunca bu eserin ilk mtr. Harita, Evliye elebiye ait Seyahatname elebis Kefz-znn and other books, acciden cildini edinmek iin urar. Nihayet 1814te dndaki ok nemli bir belgedir. tally came across Evliya elebis Seyahatname, onu bilim dnyasna tantr.2 Evliya elebinin kim which was entitled Trih-i Seyyh, in a secondolduunu ulema biyografilerinde aratran anIts sure that the map of Nile that is found in Vatihand bookstore. This was the fourth volume of cak izine rastlamadn bildiren Hammer - Purgcan archieves is made drawn under Evliya elebis the book. A short time later Hammer-Purgstall stall, bunu eserin nadir bir eser olmasna balar.2 control. Except the Seyahatname, the map is a left Istanbul; he spent the next ten years trying to Dou eserleri iinde baka eserlere benzemevery important document of Evliya elebi. yen Seyahatnamenin yazarnn kim olduu sorufind the first three volumes of the book. He finally su uzun sre bilim dnyasnn merak konusu olintroduced it to the academic world in 1814.2 As mutur. Bu, onun eserinde verdii bilgilerin gvenirlilii asndan da nemli bir Hammer-Purgstall could not find any information about Evliya elebi in the ulaaratrma odadr. ma biographies, he concluded that the book was a rare work. For many years, Cavid Baysun 1947de Seyahatnameye dayanarak Evliya elebinin biyografisini unlike any other oriental work, the question, who the author of the Seyahatname was, remained a topic of interest in the academic world. This is also imporen ayrntl ve kapsaml ekilde yazmtr.3 tant with regard to the reliability of the information in elebis work. Viyanal Doubilimci Richard Kreutel 1948de Evliyann izlerini, 1665te Viyanaya giden Osmanl elisi Kara Mehmed Paann heyetiyle ilgili belgelerde aramtr. In 1947 Cavid Baysun wrote the most detailed and comprehensive biography of 3 Kreutel, Avusturya Devlet Arivinde bu heyete ilikin iki nemli liste zerinde Evliya elebi based on the Seyahatname. durmutur. Bu listelerden birisi o zamanki saray tercman olan ve heyetin ter- The Viennese Orientalist Richard Kreutel looked for evidence of elebi in docucmanln yapan nl Trkolog Franz Mesgnien-Meninskinin hazrlam oldu- ments related to the delegation of the Ottoman ambassador, Kara Mehmed Pau listedir. Dier liste ise Osmanl heyetinin iae ilerinden sorumlu olan Lorenzo sha, who was sent to Vienna in 1665. Kreutel focused on two important lists that di Chureliczin hazrlad listedir.4 Viyana hakknda tarihilerden ok daha fazla were concerned with this delegation in the Austrian State Archives. The palace ve nemli bilgi vermesine ramen Evliyann adnn bu iki listede de gememesi translator, the famous Turcologist Franz Mesgnien-Meninski, who also was the onun bu yolculuu gerekten yapp yapmad konusunda kukulara yol amtr. delegations interpreter, prepared one of these lists. The other list was prepared 1975te Karl Teply, Avusturya Devlet Arivinde Osmanl heyetine ilikin belgeler by Lorenzo di Churelicz, who was responsible for the food supply of the Ottoman 4 arasnda 12 Haziran 1665 tarihli baka bir belgeye ulamtr. Bu belge, Viyanaya delegation. Although elebi provides much more important information than these Viennese historians did, the fact, that his name is not found on either of gelen elilik heyetinde bulunanlarn adlarn, yanlarnda ka kii bulunduunu ve ne kadar at getirdiklerini ieren listedir. Teply, heyette bulunanlarn adlarnn ve these lists, leads us to wonder whether he took the journeys described in his resmi konumlarnn hiyerarik olarak sraland bu listenin 11. srasnda Ewliya works or not. Efendi adnn getiini belirlemitir. Evliya, yannda iki kii ve atla bu heyette yer alr.5 Bu bilgi, onun Seyahatname dnda resmi, belgesel izi olarak byk nem tamakla birlikte; ayn zamanda Seyahatnamede verdii bilgilerin gvenilirlii asndan da nemli bir dnm yaratm, Evliyann verdii bilgilerin metinsel yorumunun nasl yaplmas gerektii konusunda ipular vermitir. Nitekim Teply, Evliyann Viyana yolculuu srasnda anlatt kutsal bir gne ilikin dini trenin uydurma edebi anlatm olmayp gerekten Osmanl heyetinin Viyanaya ulat gnlere rastlayan 4 Haziranda Katoliklerin byk bir gsterile kutladklar Fronleichnam gn olduunu saptamtr.6
* Bilkent niversitesi retim yesi

In 1975, Karl Teply attained a document dated June 12, 1665, from the Austrian State Archives about the Ottoman delegation. This document is a list of members of the delegation to Vienna and includes figures on how many people and horses were in the diplomatic mission. According to Teply, the name Ewliya Efendi is eleventh on the list, which includes the names and official positions of the delegates and is arranged hierarchically. elebi, his two companions, and three horses are included on this list.5 In addition to being a document of great importance with regard to the official and documentary trail of elebi, this information has also led to a significant change on the reliability of data provided in the Seyahat* Assistant Professor at Bilkent University

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Seyahatnamenin nemi anlaldka Evliyann kimlii daha da nem kazanmtr. Onun Seyahatnamenin dndaki belgesel izlerinin banda duvar yazlar gelir. Evliya elebi seyahatleri srasnda getii yerlerdeki camilere, hamamlara, kimi zaman yal aa gvdelerine duvar yazlar brakmtr. Seyahatnamenin birok yerinde kendi eliyle kazd ya da yazd bu duvar yazlarndan bahseder. Bunlar yaklak 30 kadardr. Zaman ierisinde kaybolan bu yazlara rastlanamamtr. Byle olmakla birlikte Seyahatnamede gemeyen kimi duvar yazlar ise saptanabilmitir. Bunlar zamandizinsel srayla yledir:7 1. 1660-61 (1071) tarihli duvar yazs: Kstendil (Bulgaristan) nceli Ahmed Beg Zou Camiinde Melek Ahmed Paa hazretlerinin mezzini Evliy-i Glen rhiyn Allh rzsyn Ftiha - sene 1071 (Resim 1) 2. 1663-64 (1074) tarihli duvar yazs: Foa (Bosna-Hersek) Alaca Camiiinde. Sefer kerdem be her ehr resdem, ve-lkin incnn c neddem [seyahatlerimde ulatm ehirler iinde bunun gibi bir ehir grmedim] Allhu avn ve-l sivhu [hayr] Ketebehu mezzin Evliy - Sene 1074. (Resim 2) 3. 1663-64 (1074) tarihli duvar yazs: Foa (Bosna-Hersek) Atik Ali Paa Camii Habbul-lh rhiyn, Allh rzsyn celle va al Ftiha ketebehu mezzin Evliy - Sene 1074. (Resim 3) 4. 1671-72 (1082) tarihli duvar yazs: Konya Karamanda (Boyal Kad) Pir Ahmed Efendi Camii Seyyh- lem Evliy rhiyn ftiha - sene 1082 5. 1671-72 (1082) tarihli duvar yazs: Adana Hasan Aa Camii, Melek Ahmed Paal Seyyh- lem Evliy Rhiyn Allh Rzsna Ftiha - Sene 1082. (Resim 4) Bu duvar yazlarnn yan sra ilgin bir belge de Evliya elebinin Uyvar kalesindeki kitabe kaydna ilikindir. Mehmet Ttnc tarafndan saptanm olan bu belge, 1663 ylnda Uyvar kalesinin fethi srasnda iindeki kilisenin camiye evrilmesi dolaysyla Evliyann 7. ciltte anlatt, iinde Nianc Paa mer Begin iirinin bulunduu kitabeyi yazmasyla ilgili bir belgedir. Kalenin tekrar Avusturyallarn eline gemesiyle kale ve cami yklm; dolaysyla kitabe kaybolmutur. Ancak Ttncnn ortaya koyduu zere 1700 ylnda oradan geen Hollandal seyyah Jakob Tollius, bunu Arap harfleriyle kopya ederek kaydetmitir. Dolayl da olsa bugn bu iz elimizde bulunmakta ve Evliyann Seyahatnamede verdii bilgi dorulanmaktadr.8

name. As a matter of fact, Teply states that the religious ceremony, elebi describes during his Vienna journey, is not a fictional literary expression, but was actually Fronleichnam Day, which was celebrated with much fanfare by Catholics on the fourth of June, a day that coincided with the arrival of the Ottoman delegation in Vienna.6 The more we understand the importance of the Seyahatname, the more elebis identity takes on a new significance. Except the Seyahatname other documentary trail and evidence may also be found in elebis carvings, which are approximately thirty. During his journeys, elebi sometimes carved something on a mosque, in a bath, or occasionally on an old tree trunk. He mentions his carvings and inscriptions several times in the Seyahatname. These carvings have been lost over time and have yet to be discovered. However, some of his other carvings, those which were not mentioned in the Seyahatname, have been identified. They are listed in a chronological order below:7 1. Carving dated 1660-61 AD (1071 AH After Hegira): In the Inceli Ahmed Bey Zou Mosque in Kyustendil (Bulgaria) Melek Ahmed Paa hazretlerinin mezzini Evliy-i Glen rhiyn Allh rzsyn - Ftiha (For the soul of Evliy-i Glen, the muezzin Of his Excellency Melek Ahmed Pasha and for Allahs sake Pray the Ftiha). year 1071 AH (Picture 1) 2. Carving dated 1663-64 AD (1074 AH): In the Alaca Mosque in Foa (Bosnia-Herzegovina) Sefer kerdem be her ehr resdem, ve-lkin incnn c neddem .(Among the cities that I have seen in my journeys, I have never seen a city like this.) Allhu avn ve-l sivhu [hayr] Ketebehu mezzin Evliy - Year 1074 A. (Picture 2) 3. Carving dated 1663-64 AD (1074 AH) in the Atik Ali Paa Mosque in Foa (Bosnia-Herzegovina) Habbullh rhiyn Allh rzsyn celle va al - Ftiha ketebehu mezzin Evliy (For Gods Beloved One And for the Almighty God Pray the Fatiha, Written by Evliya, the muezzin) Year 1074 AH. (Picture 3) 4. Carving dated 1671-72 AD (1082 AH): The (Boyal Kad) Pir Ahmed Effendi Mosque, Karaman, Konya Seyyh- lem Evliy rhiyn ftiha (World voyager Evliya For his soul, pray Fatiha) - year 1082 AH 5. Carving dated 1671-72 (1082): in the Hasan Agha Mosque in Adana Melek Ahmed Paal Seyyh- lem, Evliy Rhiyn Allh Rzsna Ftiha, (World voyager of Melek Ahmed Pasha For Evliyas soul and Allahs sake, pray Fatiha). Year 1082 AH. (Picture 4)

Resim 1 / Picture 1

Resim 2 / Picture 2

Resim 3 / Picture 3

Resim 4 / Picture 4

39

EVLYA ELEBNN BELGESEL ZLER / THE DOCUMENTARY TRAIL OF EVLYA ELEB

Evliya elebi yalnz Osmanl lkesini deil, komu lkeleri de gezmitir. Bu lkelere gitmek iin kral ya da patrik gibi yksek mevki sahiplerinden bir eit vize demek olan gei belgeleri almtr. Evliya, Seyahatnamede papinta, papinta kgz ya da papinta hatt diye adlandrd bu belgelerden birincisini 1074/1664te Novaya giderken Dobro Venedik (Dubrovnik) kralndan almtr.9 kincisini 1075/ 1665te Bat Avrupaya gitmek iin Viyana kralndan (1. Leopold) alr.10 Bu belge ile Seyahatnamenin eitli yerlerinde Bat Avrupaya gittiini bildirirse de bu seyahatini gerekletirememi olduu anlalr. nc belgeyi ise 1082/1672de Tr- Sndaki manastr patriinden almtr. Bu sonuncusu bugn elimizde bulunmaktadr. Yunanca olan bu belge 2006da Pinelophi Stathi tarafndan yaynlanmtr. Yazar, bu belgenin stanbuldaki Mukaddes Yerler Patrik Temsilcilii (Metochion) ktphanesinde yabanc memleketlerde seyahat edecek olanlara verilen mektuplar ieren 827 numaral dosyada bulunduunu bildirmektedir: Patriklike tanzim edilmi apantahousa, tarihsiz, seyyah Evliya elebiyi tantyor. Bu belgede Evliya elebiden u szlerle bahsedilmektedir:

In addition to these carvings, there is an interesting document related to the inscriptions Evliya elebi left in the Uyvar Castle. Mehmet Tutuncu identified this document, which is on the conquest of the Uyvar Castle in 1663 and is also connected to elebis inscriptions on a tablet. After the conquest, the church in the castle was converted into a mosque, a fact that is mentioned by elebi in the seventh volume of the Seyahatname. In the mosque, there is a tablet, on which elebi inscribed a poem of Nisanci Pasha Omer Bey. When the Austrians regained control of the castle, the castle and mosque were demolished and the tablet was destroyed. However, according to Tutuncu, the Dutch traveler Jakob

.... Hepiniz bilesiniz ki, tarafmzEvliya elebinin gzetiminde yaplan Nil haritasndan blmler/Parts of the map of Nile that is drawn under Evliya elebis control dan tanzim olunan bu mektubun hmili Evliy elebi, namuslu ve insan dostu bir insandr. Onun arzusu ve eme- Tollius recorded the inscription in 1700, copying the Arabic letters. This confirms, li seyyh lem olmaktr; gezdii yerleri, ehirleri, kavimleri anlatmaktr, kalbin- albeit indirectly, the information in elebis Seyahatname.8 de ktlk yoktur, hi kimseye hakszlk etmek, hi kimseyi incitmek istemez. Biz Evliya elebi not only visited the Ottoman countries, but also neighboring ones. onun namna tanklk etmek isteriz ki, kendisi mnis ve iyi bir insandr, bu sebeb- In order to visit these countries, he had to acquire transit documents, sort of ten hepinizden niyz ederiz ki onu iyi bir adam olarak misfir ediniz, o dindr H- visas, from relevant dignitaries, such as the king or patriarch. In 1074 AH/1664 ristiyanlardan ltflar ve iyilikler hak etmitir. Her nerede bulunursa bulunsun AD elebi obtained the first such document, which he calls papinta, papinta veya seyahat esnasnda, ister karada ister denizde olsun, ister ehirlerde ister kgz, or papinta hatt in the Seyahatname, from the King of Dobro Venice kylerde olsun bizce ve pek oklarnca insan dostu (barsever) bir kii olarak ta- (Dubrovnik) while traveling to Nova.9 He obtained the second one from the King nnan kendisi hi bir tahkikat ve soruturmaya mruz kalmamaldr. Bizim tara- of Venice, Leopold I, in 1075 AH/1665 AD to go to Western Europe.10 Although fmzdan ve pek ok baka kii tarafndan barsever bir kii olarak tannr...11 this document states, that he would visit various places in Western Europe, it is Evliya, bu tavsiye mektubunu hac yolculuundan dn srasnda Tr- Sndaki known, that he was unable to go on his journey. He acquired a third document manastrn Rum Patriinden nasl aldn kendisi Seyahatnamenin 9. cildinde from a patriarch of the Tr- Sn monastery in 1082 AH/1672 AD. anlatr. Buras nl St. Catherine Manastrdr. Evliya, dalarn arasnda bir dan tepesinde benzeri olmayan byk bir manastr olduunu, iinde pek ok patrik, rahip ve kei bulunduunu, kendisini nce ieri sokmak istemediklerini, ancak onlarla dostane iliki kurarak ieri girip gezdiini, ok ilgin bir manastr olduunu ayrntl olarak anlatr. Amm kefere elinde kalmdr. Amm slm elinde olsa berbd olurdu der. Evliya, onlarla kurduu iyi ilikiyi hediyelemeye kadar gtrm, hatta patrik kendisine bir saat hediye etmitir. Patrik kendisine ayrca yukarda ad geen ve Evliyann Seyahatnamede Seyyh- lemdir. Gelp Tr- Sny ziyret etmidir. Yedi kral diyrnda kimse mni olmaya diye zetledii gei belgesini almtr.12 Evliya elebinin belgesel izi sayacamz baka bir belge de Nil haritasdr: Evliya elebi 1672-73te Nil yolculuuna kar. Amac Nilin kaynan grmektir. Nilin Kuzey kollar zerinde Kahireden skenderiye ve Reide daha sonra Dimyata gider. Tekrar Kahireden yola karak Nilin kayna olan Cebel-i Kamere doru Gney ynnde Nilin sahillerini gezer. Sudan ortalarna kadar inen Evliya, Nile 32 konak yaklatn, fakat vahi doa ve barbar kavimler yznden daha ileriye gidemediini ifade eder. Buradan dnp Habeistan zerinden Kzldenizin Bat sahiline ve Kzldenizin Gneyindeki Zeyla Boazna (CibuThe last document was published by Pinelophi Stathi in Greek in 2006. The writer states, that the document, which includes letters granting permission to travelers to visit foreign countries, is in the 827th file in the Patriarchs Representative for Holy Places (Metochion) Library in Istanbul: The apantahousa is arranged by the Patriarchate, it is undated and it refers to the traveler Evliya elebi. Evliya elebi is mentioned in this document as follows: ...May all be aware, that the holder of this document, Evliya elebi, is a modest person and a lover of people. His wish and ambition is to be a world traveler; he describes the places, cities, nations he has visited. He has a heart of gold, is never unfair to anyone, and never hurts anyone on purpose. We would like to testify on his behalf, that he is a kind and friendly person. For this reason we entreat all of you to welcome him as a good man; he deserves kindness and goodness from religious Christians. Wherever he stands or travels, on land or at sea, either in the city or in the country, he is known as a peace-loving person; he should never face any type of inquiry or interrogation. He is known as a peace-loving person both by us and by numerous other people...11 In the ninth volume of Seyahatname, elebi describes how he acquired this letter of reference from the Greek Patriarch of the monastery in Tr- Sn, also known as

40

ti) ular. Buradan nce yine Kzldeniz zerinden ve Habeistann Kuzeyinden Nil nehrine ulap, bu kez Nilin Bat sahilinden Kahireye dner. Evliya Nilin kaynana ulaamasa da bu yolculuundan byk bir heyecan duymu, Msr ile Sudan snrndaki brimde Osmanl lkesinin en Gney ucuna ulamak, bu snr aarak Nil boyunca az bilinen Sudan topraklarnda ilerlemek, Afrika yerlilerini grmek, onlarn yaay tarzn, gelenek ve greneklerini, savalarn ve ticaret hayatn yakndan gzlemlemek ona byk heyecan vermitir. Bunun mstesna bir yolculuk olduunun bilincindedir. Nitekim Osmanlnn snr ehri olan brimden Gneye geerken Batlamyusun (Ptolemaios) bilgilerine dayanarak brimin co-

the famous Saint Catherines Monastery, on his way back from pilgrimage. elebi explains in detail the unique and massive monastery which sits atop a mountain. There were many patriarchs, monks and priests there; at first they did not want to take him in; but after he had established a friendly relationship with them he was able to go inside. He discovered that it was a very interesting monastery. Yet, it is in the hands of infidels. But, if it were in the hands of Islam, it would have been ruined, he said. elebi established such a good relationship with the people there, that they exchanged presents; in fact, the Patriarch even gave him a clock. The Patriarch also gave elebi the transit document mentioned above; elebi mentions the document in Seyahatname: He is the world voyager. He has visited Mount Sinai. No one from the lands of the seven kings may stand in his way.12

Other documentary evidence related to Evliya elebi can be found in the map of the Nile. Evliya elebi made his Nile journey in 1672-73. His goal was to see the source of the Nile. Along the northern delta tributaries of the Nile, he traveled from Cairo to Alexandria, to Rosetta, and later to Damietta. Departing from Cairo again to Jabal-i Kamer, the source of the Nile, he wandered south along the Nil haritasndan ayrnt / Detail from the map of Nile coast of the Nile. elebi travrafi konumunu tasvir eder ve eski zaman bilginlerinin (hukem-y kudem) ha- eled as far as to Central Sudan, where he noted, he was thirty-two days of camel yatlar boyunca gezerek dnyay kefedip dnyann eklini kitaplarnda yazdk- ride from the source of Nile, but because of the wilderness and barbarian tribes larn dile getirir. Kendisinin de Kuzeyden Gneye gezip grd yerleri, ehirleri, he could not go any further. He turned east and headed toward the western ky ve kasabalar, da ve nehirleri anlatmaktan amacnn ekllerin yazmak yani coast of the Red Sea via Abyssinia and Djibouti the Zeyla Straits south of the (resimli) haritalarn yapmak olduunu syler.13 Red Sea. From here, via the Red Sea and nothern Abyssinia, he again reached the Evliya elebi yolculuunda harita ile seyahat ilikisinin nemini kavramtr. Nile, this time returning to Cairo along the western coast of the Nile. Although Batlamyusun dnyay ilim ve akl gcyle anlatmasna karlk, Yeni Dnyay elebi could not reach the source of the Nile, he was very enthusiastic during his (Amerika) kefeden Padre ve Kolon (Kolombus) adl rahiplerin hayatlarn seya- journey, reaching as far as Ibrim in the southern tip of the Ottoman Empire at the hatle geirdiklerini zellikle vurgular. Onlarn dnyay gzlemleyerek anlattkla- border of Egypt and Sudan, which he crossed, heading across the Nile to Sudan. rn, Batlamyusun souk, scak ve tehlikeler dolaysyla gidemedii yerlere gidip He was excited by the sight of the African natives and closely observed their lifednyay Doudan Batya, Kuzeyden Gneye birka kez dolatklarn, yalnz Akde- style, customs and traditions, wars and trade. He was aware, that this was an niz ve Karadenizi gezmekle kalmayp Okyanuslar gezdiklerini, Yeni Dnya deniz- exceptional journey. As a matter of fact, while traveling from Ibrim, a city on cilerinin onlarn haritalarna gre hareket edip dolatklarn yazarak, haritalar- the border of the Ottoman Empire, to the south, he described the geographic location of Ibrim based on Ptolemys information and expressed that the hukemnn gvenilir olduunu zellikle vurgular.14 y kudem (ancient scholars) traveled the world describing its ekl (appearance) Daha nce corafyaclarn Sudan tarafna scaktan ulaamadn, bu blgenin biin their books. Also, he stated his goal of making illustrated maps of the ekaller linmediini, dolaysyla kendisinin stad Nakka Hkmizde Al Begden rendii zere seyahati esnasnda resmetmi olduu kaleleri, ehirleri, nehir, da ve (appearances) of the places, cities, countries, villages, mountains and rivers that 13 glleri, Nil ve Fncistn seyahatini tamamlandktan sonra, Papamunta resimli he encountered in his journey from the north to the south. ilk dnya haritas Mappamundi gibi haritada gstermek amacndadr. Ve bunun mevcut corafya eserlerine ve haritalarna bir ek olacan da bildirir.15 Bugn Vatikanda Biblioteca Apostolicada Evliya elebinin seyahat notlarna dayanan Nil haritas, onun seyahatinin sonunda bu projeyi gerekletirmi olduunu gstermektedir. Bu harita zerine, Robert Dankoff (Chicago)la birlikte yaptmz ayrntl bir inceleme, Evliya elebinin gzetiminde yaplm olduunu ortaya koymutur.16 18. yzylda Seyahatnamenin stanbula gnderildii yllarda Kahireden Vatikana gelen bu harita, kaba bez zerine izilmitir; uzunluu 543 cmdir. Haritann yukarsnda Nilin kayna, aasnda Nil deltas bulunur, yani Gney yukarda, Kuzey aadadr. Eni, yukarda 88, aada 45 cmdir. Harita zerinde Nil, kayna olarak kabul edilen Cebel-i Kamer dandan kar, Kzldeniz ile Libya l Evliya elebi realized the importance of the relationship between a journey and a map. In contrast to Ptolemys explanation of the world by the power of science and reason, he focused on how Padre (Bernat Boyle?) and Columbus, who discovered the New World (America), had spent their lives in journey. He emphasized that they interpreted the world based on their observations; they traveled a few times from the East to the West, from the north to the south, to the places that Ptolemy was unable to visit due to the weather and other dangers. In addition to the Mediterranean and Black Sea, they also sailed across the oceans. He also explained that these New World sailors chose their route according to their maps, demonstrating the reliability of their maps.14 Before Evliya, geographers could not come to Sudan because of the intense heat, so this region remained unknown. But Evliya, according to what he has learned

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EVLYA ELEBNN BELGESEL ZLER / THE DOCUMENTARY TRAIL OF EVLYA ELEB

arasna sktrlm biimde uzanr, Kahirede iki kola ayrlp Akdenize ular. Eski corafya kaynaklarna gre Nilin kayna Cebel i Kamer dadr, haritann bu anlaya gre izilmi olduu grlr. zerinde 500e yakn ehir, kale, da, vadi, gl, kavimler, vahi hayvanlar, altn yataklar, ticaret mallar vb. zerine bilgileri yer alr. Evliyann Seyahatnamenin 10. cildinde getii yerleim yerleri hakknda verdii bilgiler bu haritada izlenmektedir. zerinde kale, kpr, da, vadi vb. resimleri bulunmaktadr. Bylece Evliyann Seyahatnamede verdii bilgi ile tutarll ve onun Seyahatname dnda ikinci bir eseri ortaya konmutur. Bu harita Yap Kredi tarafndan yaynlanmaktadr. (Bkz. Robert Dankoff - Nuran Tezcan. Evliya elebinin Nil Haritas: Drr-i b-misl n ahbr- Nl. Yap Kredi Kltr Sanat Yaynclk 2011.) Evliya elebinin Seyahatme dndaki belgesel izlerinden biri de Tirendznme balkl Osmanlca bir okuluk kitabnda onun adnn gemesidir. Buna, 1944 ylnda ilk kez dikkati eken nl stanbul tarihi aratrmacs Read Ekrem Kou olmutur. Bu kayt, Evliya elebinin kendi dneminden kalm olmas ve dorudan doruya stanbula ilikin olmas bakmndan byk nem tar. Kounun grd, fakat ondan sonra ele geirilememi olan kayd Semih Tezcan yeniden bulmu olup bu konuyu yaknda bilim dnyasna aklayacaktr.
DPNOTLAR:
1 Taeschner, Franz. Die neue Stambuler Ausgabe von Evlij Tschelebis Reisewerk. Der Islam 18 (1929), 299-310; MacKay, Pierre. The Manuscripts of the Seyahatname of Evliya elebi, Part I: the Archetype. Der Islam 52 (1975), 278-98. 2 Hammer-Purgstall, Joseph von. Merkwrdiger Fund einer trkischen Reisebeschreibung. Intelligenzblatt zur Wiener Allgemeinen Literaturzeitung. Nr. 2. 1814. 9-15. Bu yaznn evirisi iin bkz. Trke Bir Seyahatnamenin lgin Bulunuu -ev. Nuran Tezcan- Osmanl Aratrmalar XXXIII XXXIV 2009. 203-230. 3 4

from his master Nakka (calligrapher) Hkmizde Al Bey, wanted to draw a map like the Papamunta (Evliyas synonym for the worlds first pictorial map, the Mappamundi) of the castles, cities, rivers, mountains and lakes, once his Nile and Fncistn journey was completed.15 Today, the Nile map in the Biblioteca Apostolica at the Vatican, based on the notes of Evliya elebi, taken during his journey, shows, that he reached his goal. Based on detailed research conducted by Robert Dankoff (Chicago), it has been established that this map was created under the supervision of Evliya elebi.16 In the eighteenth century, when the Seyahatname was sent to Istanbul, this map, was sent from Cairo to Vatican. It was drawn on coarse fabric and was 543 cm. in length. The upper portion of the map shows the source of the Nile, the lower, the delta; in other words, north and south are reversed. The width measures 88 cm at the top and 45 cm at the bottom. The source of the Nile is shown as the Jabal-i Kamer Mountain. Trapped between the Red Sea and the Libyan desert, the Nile goes down to Cairo, where it bifurcates and then reaches the Mediterranean. According to old geographical sources, the source of the Nile is the Jabal-i Kamer Mountain, making it clear that this map was drawn based on these sources. The map depicts approximately 500 items, which are cities, castles, mountains, valleys, lakes, nations, wild animals, gold deposits, trade goods, etc. The places, elebi describes in the ten volumes of the Seyahatname, are found on this map. There are pictures of castles, bridges, mountains, valleys, etc. Therefore, this map demonstrates that there is consistency between elebis Seyahatname and his other works. In addition to the Seyahatme, another book providing evidence about Evliya elebi is the Tirendznme, a book about archery written in Ottoman Turkish. The famous Istanbul historian Read Ekrem Kou attracted public attention to it for the first time in 1944. This record is of crucial importance as it comes from Evliya elebis era and is directly related to Istanbul. Kou saw this book but then it was lost again , later recovered by Semih Tezcan, who will present it to the academic world soon.
FOOTNOTES:
1 Taeschner, Franz. Die neue Stambuler Ausgabe von Evlij Tschelebis Reisewerk. Der Islam 18 (1929), pp. 299-310; MacKay, Pierre. The Manuscripts of the Seyahatname of Evliya elebi, Part I: the Archetype. Der Islam 52 (1975), pp. 278-98. 2

Evliya elebi. slam Ansiklopedisi 4, 400-12.

Ewliy elebs Bericht ber die trkische Grossbotschaft des Jahres 1665 in Wien. Ein Vergleich mit zeitgenssichen trkischen und sterreichischen Quellen. Wiener Zeitschrift fr die Kunde des Morgenlandes 51 (1948-52). 188-242. Evliya elebi in Wien. Der Islam 52.1(1975), 125-131., 6 A.g.y. 130-131.

5 7

1. 2. 3. ve 5. duvar yazlar 1894ten itibaren 1955, 1957, 1959, 1964, 1988 yllarnda saptanp tantlmtr. Bu konuda ayrntl bilgi iin bkz. Erich Prokosch Die Gedenkinschriften des Evliy elebi. Jahrbuch des sterreichischen St. Georgskollegs Istanbul, (1988-89). 320-36. 4. Duvar yazs iin bkz. M. TtncSeyahatnamede Kitabeler ve Evliyann Hattt ve Hakkkl Hakknda. ann Srad Yazar: Evliya elebi. Haz. Nuran Tezcan 2010. 403-407 1.2.3. ve 5. duvar yazlarnn resimleri (Resim1-2-3-4) E. Prokoschun ad geen yazsndan alnmtr. Bosnal Trkolog Amina Siljak-Jesenkovicten edindiim szl bilgiye gre Foadaki Alaca Camii ve Atik Ali Paa Camii Bosna savanda yklmtr. Christiane Bulutun bildirdiine gre Adana Hasan Aa Camiindeki duvar yazs da 1998 depreminden sonra yaplan onarm srasnda yok olmutur. Bu duvar yazs iin ayrca bkz. Christiane Bulut. Evliya elebi und die Inschrift von Adana Journal of Turkology. Cilt 1. Sy.2. 1993. 195-201.
8

Hammer-Purgstall, Joseph von. Merkwrdiger Fund einer trkischen Reisebeschreibung. Intelligenzblatt zur Wiener Allgemeinen Literaturzeitung. No. 2. 1814. Pp. 9-15. For the Turkish translation of this text, see: Trke Bir Seyahatnamenin lgin Bulunuu translated by Nuran Tezcan Osmanl Aratrmalar XXXIII XXXIV 2009. Pp. 203-230. Evliya elebi. slam Ansiklopedisi (Encyclopedia of Islam) 4, pp. 400-12.

3 4

M. Ttnc. Seyahatnamede Kitabeler ve Evliyann Hattt ve Hakkkl Hakknda. ann Srad Yazar: Evliya elebi. Haz. Nuran Tezcan 2010. 403-407 Seyahatname YKY VI. cilt 267., 10 A.g.e. VII. cilt 127

Ewliy elebs Bericht ber die trkische Grossbotschaft des Jahres 1665 in Wien. Ein Vergleich mit zeitgenssichen trkischen und sterreichischen Quellen. Wiener Zeitschrift fr die Kunde des Morgenlandes 51 (1948-52). pp.188-242.
5 7

Evliya elebi in Wien. Der Islam 52.1(1975), pp. 125-131., 6 Ibid, pp. 130-131.

11

Stathi, Pinelopi.A Greek Patriarchal Letter for Evliya elebi Archivum Ottomanicum 23 (2005/2006). 263-268; Tezcan, Nuran. Evliya elebinin Belgesel zi Papinta Kgz Toplumsal Tarih 161 (2007). 31-35, 12 A.g.e. 9. cilt 423, 13 A.g.e. 10. cilt 437, 14 A.g.e. 10. cilt 285; 464, 15 A.g.e. 10. cilt 498 Robert Dankoff - Nuran Tezcan. Evliya elebinin Nil Haritas: Drr-i b-misl n ahbr- Nl. Yap Kredi yaynlar 2011 (yaynlanyor)

16

The first, second, third and fifth carvings from 1894 were found in years 1955, 1957, 1959, 1964, and 1988. For detailed information, see Erich Prokosch Die Gedenkinschriften des Evliy elebi. Jahrbuch des sterreichischen St. Georgskollegs Istanbul, (1988-89). 320-36. For the fourth carving, see M. Ttnc, Seyahatnamede Kitabeler ve Evliyann Hattt ve Hakkkl Hakknda. ann Srad Yazar: Evliya elebi. Haz. Nuran Tezcan 2010. pp 403-407.
8 M. Ttnc. Seyahatnamede Kitabeler ve Evliyann Hattt ve Hakkkl Hakknda (Tablets in Seyahatname and Evliyas Calligraphy and Engravings). ann Srad Yazar: Evliya elebi. (Extraordinary Writer of His Time: Evliya elebi) Ed. Nuran Tezcan 2010. pp. 403-407. 9

Seyahatname YKY VI. volume 267. 10 Ibid. VII. Volume 127.

Stathi, Pinelopi.A Greek Patriarchal Letter for Evliya elebi Archivum Ottomanicum 23 (2005/2006). pp. 263-268; Tezcan, Nuran. Evliya elebinin Belgesel zi Papinta Kgz Toplumsal Tarih 161 (2007). pp. 31-35., 12 Ibid. volume IX, p. 423., 13 Ibid. Vol. X, p. 437., 14 Ibid. 10th volume 285; 464. 15 Ibid. Vol. X, p. 498.
11 16 Robert Dankoff - Nuran Tezcan. Evliya elebinin Nil Haritas: Drr-i b-misl n ahbr- Nl. Yap Kredi yaynlar 2011 (in progress).

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eyma GNGR

THE SEYAHATNAME OF EVLYA ELEB AS A SOURCE OF INFORMATION ABOUT ENTERTAINMENT IN STANBUL

eyma GNGR

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STANBULUN ELENCE HAYATINA KAYNAK NTELYLE EVLYA ELEB SEYAHATNMES

eyma GNGR* Evliya elebinin yarm asrlk uzun zaman boyunca Osmanl topraklar bata olmak zere baz memleketleri dolaarak gezip grd yerler hakknda bilgi verdii on ciltlik Seyahatnme, Trk kltr tarihinin en nemli kaynaklarndan birisidir. Pek ok aratrmaya konu olan bu eser ierdii bilgiler sebebiyle baz almalarda birinci derecede, baz almalarda da tamamlayc kaynak olarak kullanlmaktadr. Evliya elebinin zengin bilgi aktard alanlardan birisi de XVII. yzyl stanbul elence hayatdr.

THE SEYAHATNAME OF EVLYA ELEB AS A SOURCE OF INFORMATION ABOUT ENTERTAINMENT IN STANBUL

eyma GNGR* The 10-volume Seyahatname is a work in which Evliya elebi shares information about a large number of places to which he traveled over a half a century These include Ottoman lands, as well as foreign ones, and is one of the most important sources of information in Turkish history. This work, which has been featured in a large number of historical studies, has frequently been used as a primary source due to the detailed information it contains, while other works use it as a secondary source. One of the areas about which Evliya elebi enlightens us is the 17th-century entertainment life in Istanbul.

1611de stanbulda dnyaya gelen Evliyann babas saray kuyumcubas Dervi Mehmed Zill Efendi, annesi Silahtar Melek Ahmed Paann akrabasdr. Ailesinin Evliya, born in Istanbul in 1611, was the son of Dervish Mehmed Zlli Effendi, imknlar, merak ve zeks onun birok konuda donanml bir gen olarak yeti- the head jeweler of the palace, and his mother was a relative of Silahtar Melek mesini salar. ocukluunda ve genliinde Ahmed Pasha. His familys wealth combined with his curiosity and intelligence, enabled evlerinde yaplan toplantlara katlan devPek ok aratrmaya konu olan Seyahatname ierdii bilgiler serin nemli kiilerinin sohbetleri, zel dersler him to develop as a learned young man. Parbebiyle baz almalarda birinci derecede, baz almalarda da ve medrese eitimi, daha sonra intisap ettiticipating in intellectual meetings at home tamamlayc kaynak olarak kullanlmaktadr. Evliya elebinin i saray hayat, Enderunda ald eitim, bilduring his childhood and youth, he met with zengin bilgi aktard alanlardan birisi de XVII. yzyl stanbul elence hayatdr. gi ve grgsn artrr. important people of the time. In addition, a private education , a madrasa education, the Seyahatname which has been featured in a large number of hisEvliya elebinin grd bir ryada, Hz. palace circles that he later entered, and the torical studies, has frequently been used as a primary source due Muhammedin kendisine seyahati mjdeleeducation he received in the Enderun (Ottoto the detailed information it contains, while other works use mesi ve bu ryay yorumlayan Mevlevi eyit as a secondary source. One of the areas about which Evliya man High Bureaucrats School) all worked to hi Abdullah Dedenin gezip grd yerleri elebi enlightens us is 17th-century entertainment in Istanbul. increase his knowledge and insight. yazmasn tavsiye etmesi, onun seyahat hayatna yn veren iki nemli faktrdr. Evliya In a dream, Holy Prophet Muhammad came elebi bu mjde ve tavsiyeye uyarak seyahate balar. Elli bir yl srecek olan ge- to Evliya elebi and informed him, that he would travel; elebi related this dream zileri boyunca gittii yerler hakknda toplad bilgiyi, keskin gzlem yeteneiyle to the Mawlawi sheikh, Abullah Dede; the latter interpreted it, that elebi should elde ettii malzemeyi, yazd konuya uygun bir yntem ve slupla eserine akta- write about the places, he would visit. This dream was an important factor shaprr. Ayrca yer yer ahs duygu ve dncelerini ekler, yorum yapar, konuyla ilgi- ing his travel life. Evliya elebi listened to his dreams advice and good news starting to travel. During his travels, which were to last 50 years, he shared inli hikyeler, beyitler nakleder. formation, he had gathered, and the knowledge he had attained through his Evliya elebinin Eserinden Elde Edilen Bilgiye Gre stanbul Elence Hayat1 sharp observational skills in a written text. From time to time Evliya elebi would Neeli, hoca zaman geirme, zevk ve safa iinde vakit geirten ey, bu ama- add his personal feelings and thoughts, interpreting events, narrating stories or la yaplan toplant anlamlarna gelen elence bir ok dallara ayrlr. Evliya poetic verses on the subjects under discussion. elebinin seyahatnmesinde stanbul elence hayatna dair ok deerli bilgiler vardr. Yazar dier konular gibi elence hayatyla ilgili malumat bazen ard ardna sralam, bazen de baka bir konu dolaysyla ele almtr. Seyahatnmede ok ksa veya ayrntl olarak yer alan bilgilerin bir ksm yazarn gzlemlerine dayanrken, bir ksm kitaplarda okuduklarndan, bazlar da halk arasndaki yaygn rivyetlerden meydana gelmektedir. Evliya elebinin yaad XVII. asrda Osmanl mparatorluunun paytaht olan stanbulda devletin geniliine, bolluuna, tarihi birikimine bal olarak zengin bir elence hayat vardr. Hkmdarlar eitli sebeplerle toplant ve enlikler dzenlerler; yazlar mesire yerlerindeki elencelere giderlerdi. Baz meclislerine Evliyann da katld IV. Murad (1623-1640), haftann belirli gnlerinde musiki statlar, airler, mukallitler, meddahlar, karagzcler gibi sanat erbabn toplar; onlar dinler/seyreder ve onlarla sohbet ederdi (s. 215-216, 669). Ordunun sefere kmas, saraydaki dnler, doumlar veya baka sebeplerle dzenlenen Osmanl enliklerinin en nemli zelliklerinden birisi Esnaf Alaylardr. Bu gei srasnda sanatkrlar meslekleriyle ilgili hnerlerini gstermek iin sahneler tertipler, canl gsteriler yaparlard. Atmeydannda gerekletirilen bu geit trenleri halk iin nemli bir elence olduu gibi, eitli sebeplerle ehirde olan yabanclarn da ilgisini eken renkli bir gsteriydi.
* Akademisyen

Istanbuls world of entertainment according to the information included in Evliya elebis works In Istanbul, entertainment according to the information included in Evliya elebis work is called Elence. It means spending a pleasant time, being happy and in comfort. There are many different forms of entertainment. In the Seyahatname of Evliya elebi, there are important documents regarding entertainment in Istanbul. As he did with other subjects, the author not only provides lists of information regarding entertainment life, at other times, he mentions them in connection with different topics. While some of the information in the Seyahatname is based on the observations of the author, some other is comprised of what he read in books or that taken from the widely-held beliefs of the society. During the 17th century, there was a rich entertainment life in Istanbul based on the strength, affluence and historical legacy of the Ottoman Empire. The sultans would organize meetings and festivities for a variety of reasons, and go to promenade areas for entertainment. In some of the gatherings in which Evliya elebi participated, Sultan Murad IV brought together master musicians, poets, minstrels, storytellers and puppeteers on certain days of the week. The sultan listened, watched and conversed with the performers. (pp. 215-216,669). The most important festivities were celebrations of military expeditions, palace wed* Academician

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stanbulda konaklarda, yallarda, mutevaz evlerde yaayan halk eitli elenceler tertipledikleri gibi belirli zmreler, gruplar, kollar da kendilerine mahsus elenceler dzenlerlerdi. (s.372) Evliya elebiden edinilen bilgiye gre XVII. yzyl stanbulunun en nemli elence ve dinlenme i yerlerinden birisi kahvehaneler, dieri meyhanelerdir. XVI. yzylda hayatmza giren kahve, eitli yasaklara ramen ok sevilmi ve ksa zaman iinde stanbulda ve dier ehirlerde kahvehaneler alm ve saylar hzla oalmtr. Evliya elebi Bursadaki kahvehane elencelerinden sz ederken, bu meknlarn bir okul eitimi verdiine de dikkat eker. Buralarda hnendeler, sazendeler, meddah, karagz ve dier sanat erbab sanatn icra eder, farkl sosyo-kltrel gruba mensup halk da onlar byk bir zevkle takip ederdi. Yazarn gnah yuvalar diye nitelendirdii stanbul meyhanelerinin says bin altmtr. Evliya, meyhaneciler esnafndan sz ederken ikinin slmiyette haram edilmesine ramen ehirde bu kadar ok meyhanenin bulunmasnn sebepleri zerinde de durur. stanbulda semte ve hitap ettii topluma gre eitli ikiler satan (s.660-666) kat kat harabat canlar iin meyhaneler vardr ki her birinde beer altar yz gnahkr yiyip iip algclar ve arkclarla yle elenirlerdi ki anlatlamaz (s.393). Evliya elebi hkmdardan halka kadar herkesin rabet ettii mesire yerleri ve oradaki elenceler zerinde de durur. Bunlarn banda Kathne Mesiresi gelir ki tatil gnleri, kayklara binmi binlerce gen ve ihtiyar, sdk klar, bu elence yerine gelip elenirler. Bazlar nehre girip yzerler. Saz ve sznn haddi hesab yoktur. Her sene stanbullular mbrek Ramazan ayn karlamak iin, bu Kthne kazasna adrlar kurarak tam bir ay, 'eb-bk' adyla zevk ve safa ederler. (s.443) IV. Murad havas ve suyu ho geldiinden daima burada ier elenir, gezintiye giden kimseleri seyredip armaanlar datrd. (s.371) Elenceyle lgili Meslekler ve Meslek Sahipleri Evliya elebi, seyahatnmesinde baka konulardan sz ederken elenceyle ilgili bir mevzua temas ettii gibi, birinci cildinin baz blmlerinin tamamn stanbuldaki bu sanat kollarna ayrmtr. Yazar sz konusu esnaf anlatrken bazlar zerinde ayrntl olarak durmu, saylar, pirleri, statlar, nitelikleri, kyafetleri, yaadklar semtler, hatta aldklar cret vb. hakknda bilgi vermitir. Eserde kaydedilen isimlerin pek ou hkmdarn huzurunda da sanat icra eden sekin sanatkrlardr. Arapa, Farsa bilirler. Bir ksm yalnz bir sanat kolunda usta iken bir ksm birka dal icra edebilecek kabiliyet ve bilgiye sahiptir. Elencelerde bazen tek, bazen de birka grup bir arada gsteri yaparlar. Evliya elebi kitabn birinci cildinin krknc blmn mehteran ve zurnaclara, krk nc blmn hanende, mutrib ve rakkaslara, krk drdnc blmn sazendelere (mutrblara), krk beinci blmn oyuncu, algc, gldrclere (mudhiklere), krk altnc blmn nedimler ve taklitilere (mukallitlere) ayrmtr. Yazar musik zerinde dururken devrin bu konu hakkndaki grne de temas eder. Din evrelere gre musiki icra edilmesi yasak olmasna ramen, Osmanl topraklarnda ok zengin musiki hayat olmasnn sebepleriyle ilgili grler, kssalar ve rivayetler aktarr: lk defa btn sazlarn sesi ruhlar leminde olan der der ten sesinden telif edilmitir ki o sesin etkisinden filozoflar ruha gda, cana safa olmas iin eit eit sazlar yapmlardr. Evliya elebinin anlattna gre musiki mensuplarnn piri genellikle bir peygamber veya sahabeden bir ahs yahut mutasavvftr. Bir esnaf grubu Melun Cemid sanatnda bir alay deccal kavmi (s.623) olsa da, Evliya eitli rivayetler naklederek onlarn icra ettikleri sanatn Hz. Muhammedden izinli olduunu veya mutlu bir trende icra edildiini yahut tarihi olayda rol oynadn anlatr (s.625). Ayrca muziin faydal ynleri de vardr; hekimler musikinin ruha rahatlk veren, tedavi edici yn olduunu ifade

dings, births and other events, including the Esnaf Alaylar (Merchant Parades). During these parades, artisans organized presentations to show their talents. The parades took place in the Atmeydan (Hippodrome), and were an important source of entertainment for the local people as well as an attraction for foreigners, visiting the city. While the residents living in Istanbuls mansions, waterside homes and modest houses organized various celebrations, certain segments of the society had other celebrations that were peculiar to their own traditions (p. 372). According to the information provided by Evliya elebi, Kahvehanes (coffeehouses) and Meyhanes (wine-houses, pubs) were the most popular centers of entertainment and relaxation in 17th-century Istanbul. Coffee, which entered Turkish life in the 17th century, despite various bans, was popular; a number of coffee shops were opened in Istanbul, followed by other cities, and they grew in number throughout the Ottoman Empire. Evliya elebi, while speaking of the Kahvehane festivities in Bursa, highlights that these venues provided sort of a school education. It was here, that singers, musicians, puppeteers and story tellers exhibited their skills, and people from all walks of life would follow them with a great deal of interest. In Istanbul there were 1,060 Meyhanes, which the author described as houses of sin. While speaking about the people, who ran these businesses, Evliya stressed the reasons for there being so many meyhanes operating in the city, despite the fact that alcohol is forbidden in Islam. Evliya elebi describes the entertainment in the Meyhanes, selling various alcoholic drinks according to the region and community in which they were located (pp. 660-666): there were Meyhanes for the unkempt and slovenly beings; in each one 500-600 sinners could eat, drink and entertain with singers and musical performers in an indescribable way (p. 393). Evliya elebi also touches upon the promenade grounds and entertainment there, in which everyone was interested, from the rulers to the common folk. The first of these was the Kathane Mesire (Promenade), which elebi describes as full of thousands of young and elderly people; devoted lovers on rowboats would come and relax there. Some went into the lake and swam. There is no limit to the music or the words. Every year, the residents of Istanbul set up a tent in this district of Kathane, enjoying themselves and relaxing under the name of eb-bk for a month (p. 443). Murad IV is fond of this venue, relaxes and enjoys himself here; he watches those who are out for a stroll and distributes gifts (p. 371). Professions in the field of entertainment Among other topics in the Seyahatname, Evliya elebi also mentioned entertainment and he describes the entertainment arts in Istanbul in whole sections of volume 1. While speaking about the people professing these arts, he gave details, like the numbers of practitioners, their masters, instructors, the necessary qualifications, their uniforms, a variety of experiences, as well as the regions in which these people lived and sometimes even the salary they earned. Many of the names he mentioned belonged to elite artists who made shows before the sultan. They were familiar with both Arabic and Persian. While a portion of these artists were experts in one field of art alone, some were talented enough to perform in several fields. During the festivities, sometimes one and sometimes a few groups performed together. Evliya elebi devoted the 40th chapter of Volume I of the Seyahatname to the Mehteran (Janissary band) and Zurnacs (clarion players), while the 43rd chapter was concerned with singers, instrumental artists and dancers, and the 44th chapter dealt with Sazendes (musicians); the 45th chapter was devoted to ac-

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etmilerdir (s.624, 637). Evliya elebi yaad devirde musikinin nemli ve saygdeer bir meslek olduuyla ilgili baka rivayetler de anlatr (s.623-624). Mehteran grubu: Bunlar her gece fasl ve bir ceng-i harb alarlar, seher vakti divan mensuplarn ve namaz klanlar uyarmak iin kere tatl fasllar ederler. Ayrca stanbulun on semtinde her sabah ve her akam mehter alnr. Mehtern esnaf gayet mltefit ve muazzez esnaftr ve ulfeleri ardr. (s.624) Hnendeler: Evliya elebinin hocas, Padiah mushibi hnendeler sultan, Glen tarikati eyhi mer Glen btn makamlarda ustadr. IV. Murad segh makamn sevdii iin bu makamdaki kr, nak, savt, zikr, zecel, tasnift, ark,

tors, percussion artists and Muhiks (comedians), and the 46th chapter to Nedims (narrators) and the Mukallit (impersonators). While the author emphasizes the importance of music, he also touches upon, how the arts were viewed at that time. elebi gives the reasons, why there is such a rich musical life in Ottoman lands, despite the fact that religious rules prohibit music; he also tells the views of others, as well as stories and narrations on the topic: All the sounds of music instruments are derived from the sound of the der der ten, which eternally rests in the realm of ideas. From that sound philosophers invented a variety of instruments to nurture the soul and give peace to the self. According to elebis narration, the Pir (Guru) of the musicians

varsa beyitleri okurdu ki adam hayat bulurdu. (s.635). Evliya elebi stanbulda eine az rastlanr hanendeler olduunu ifade ettikten sonra isimlerini sralar ve bu blm u szlerle bitirir: Dostlar bilsinler ki eer stanbul ire mehur stat zkirleri ve hnendeleri hep bildiklerimizi yazsak Hud bilir, baka bir mzik kitab olur. (s.636) Sazendeler: Evliya, kitabnda sazendelere genice yer ayrr (s.637-646), esnaf kollar, statlar ve saz aletleri haknda bilgi verirken ayrca o sanat dalnn dikkat ekici niteliklerini de dile getirir: Btn sazendeler bu dairezenler olmasa rakkas bozulmu saat gibi faslllar karr. (s.637). Davzac denen tel saz, be trl ve rt gibi perdelidir ama levendne bir sazdr, etr rt gibi perdeli tahrik edici sesli sazdr, kopuz Bosna, Budin, Kanije, Eri ve Tmvar serhatlerine mahsusudur. Hemen ehnenin yavrusudur ama aygr gibi kiner bir sazdr. (s.639) Oyuncular, rakslar: Bunlarn her biri iki, yz kii olan 12 koldan oluur. Evliya, baz kollarn kurulularn, nderlerini, hangi alanda daha baarl olduklar-

was either from Prophetic family (Sayyid), a Prophets Companion (Sahaba) or a Sufi. Although musicians were at times considered: A horde following AntiChrist in the art of the cursed Jamshid (the former emperor of Iran) (p. 623), elebi, nevertheless, explains by example of certain narrations, that the art they exhibited was approved by Prophet Muhammad, so they were allowed to play on happy occasions and they played an important role in some historical events (p. 625). Furthermore, he points out the benefits of music as well: physicians noted, that there was a comforting and therapeutic aspect of music (p. 624,637). Evliya elebi tells other events, demonstrating the importance and respect of music in his era. (pp. 623-624). The Mehteran Band: This band performed live military music, playing music three times a day; at dawn they played to wake up the members of the divan (council), as well as those who wished to pray. Furthermore, every morning and evening the Janissary music was played in 13 districts of Istanbul. The members of the Mehteran were, elite and respected; and their salary was quite high. (p. 624)

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n, bazlarnn kyafetlerini anlatr. ehir olan Kapcolu Osman kolunun her biri zamann biricii, okuyucu, alc ve taklitilerdir ki cihan nedimleri bunlarn yannda dilsiz ll olur .(s.646) . Hususa bu ay paras tazeler, diba, ipekli, srmal ve rb eteklikleri ile muhabbet meydannda rem ba tavusu gibi szlp dolatklarnda insan hayran olup vurulur. (s.647) Nedimler ve taklitiler: Bu esnaf kollarna Evliya, sanatlarnn tarihi hakknda uzunca bir giri ile balar. Onun anlattna gre, saylar 500 kii olan mukallitlerin gemii ta dem Peygamberin oullar Hbil ve Kbile kadar uzanr. Hak taala onlar vmtr. Hz. Muhammed, mukallit everi takdir etmitir, fetva kitaplarnda taklitinin iman salamdr (s.632) demilerdir. Evliya elebi ayrca Mu-

The Hanende (singers): mer Gleni, Evliya elebis mentor, was the most prominent of all singers in Istanbul, head court artist, and the sheikh of the Gleni Sufi order; he was a master in all the maqams (musical styles). Sultan Murad IV enjoyed the Segah Maqam, so mer Gleni recited verses in Segah substyles of the Kr, Nak, Savt, Zikr, Zecel, Tasnift, ark and Varsa (p. 635). After noting that Istanbul had truly unique singers, elebi goes on to list their names, finishing as follows: Our friends should know that if we were to write about the famous Istanbul musicians and singers, then God knows, that would be a separate music book. (p. 636) The Sazende (musicians): Evliya elebi devotes extensive space to musicians in his work (pp. 637-646); while giving information about the different instruments, he also highlights interesting aspects of this art. , If there were no dairezen (tambourine players), all the musicians would confuse their rhythm, resembling an out of whack pendulum clock. (p. 637) The people who were known as Davazcis played an instrument with five wire strings, which sounds solemnly. The etar is an instrument which has frets at its neck and has an enchanting tune. The Kopuz is peculiar to the frontiers at Bosnia, Budin, Kanije, Egri and Timisvar. It is the offspring of the ehane; however, it is an instrument that neighs like a horse. (p. 639) Actors and dancers: Each one of these groups consisted of 200-300 people and there was a total of 12 branches. Evliya explains the establishment of certain branches, their leaders and which fields they master, as well as some of their attire. Artists from the branch of Kapcolu Osman were, unique in their time as master readers, performers and impersonators. They were so skilled, that the world narrators would be mute and dumb in comparison. (p. 646). One adores and falls in love with; when these pieces of Moon enter the party with their silk and lace garb; they are like peacocks in the Garden of Eden. (p. 647) The Nedim (story tellers) and impersonators: Evliya begins to describe these artists with a lengthy introduction about their history. According to what he tells us, the impersonators, who numbered around 500, had roots that went all the way back to Cain and Abel, the sons of Prophet Adam. Allah Almighty had also praised them. Prophet Muhammad appreciated the impersonator Shavar and in books of fatwa it is noted that an impersonators faith is strong, (p. 632). Evliya elebi goes on to list the names and the attributes of the actors who performed as impersonators before Murad IV, at times giving examples of the stories that are concerned with the subject (pp. 649-656). Shadow puppeteers (Karagoz master): Mehmed elebi, a descendant of Blind Hasan, was the trailblazer of all impersonators. The grandfather of Mehmed elebi, Blind Hasan, was an artist who made Sultan Yildirim Beyazit laugh at his impersonations; and by his intelligence he convinced the Sultan to revoke his death order of 80 judges (pg. 651-652). Evliya elebi, while speaking of Hasanzades ability at shadow plays, narrates stories regarding the origin of the Karagoz art (p. 653). Blind Hasanolu stages plays with two puppets, lasting from evening until the morning hours; here he plays the characters of Hacivad and Karagoz in numerous ways, reading poems fitting to the situation. ebbaz, the famous puppet master, was also a calligrapher, composer and a firework artist. A person who once watches the performances of this artist, with 300 characters his shadow play, will be enlightened. Setting up a smaller stage within the shadow play in order to perform a play within a play, was one of his innovations (pp. 652-653). The Mukallit (impersonator): The impersonator akman elebi, known for his impersonation skills in 17 languages, the impersonator ikrikcizade Sleyman elebi, who caused people to laugh so much that they had to gasp for air, the impersonator ebek (Chimpanzee) elebi (God forgive to call him Chimp, but he is a real Chimp!), who made people crack with laughter, the impersonator engl elebi, who made the audience slap their thighs when laughing with his impersonation of the soup vendor Hacivad and the impersonator Mehmed, who

rad Han Gazi huzurunda taklit yapan oyuncularn isimlerini, zelliklerini anlatr ve bazen de konu ile ilgili hikye rnekleri verir (s.649-656). Glge oyuncusu (Karagz oyuncusu:) Kr Hasanzde Mehmed elebi taklitilerin badr. Bu zatn dedesi Kr Hasan, Yldrm Han taklitleriyle gldren, zeksyla padiahn seksen kadnn ldrlmesiyle ilgili emrini geri almasn salayan sanatkrdr (s.651-652). Evliya elebi, Hasanzdenin glge oyunculuundan sz ederken Karagz sanatnn kayna hakkndaki rivayeti de nakleder (s.653). Kr Hasanolu akamdan t sabaha dek on be saat iki resmi oynatp Hacivad ve Karagz eit eit taklitler eder, duruma uygun iirler okur. Mehur glge oyunu stad ebbz, hattat, beste sahibi, fiek oyuncusudur. Glge oyununda 300 para taklidi olan bu zat bir kere dinleyen irad olur. Glge oyunu perdesi iinde bir kk perde kurup gayet kk resimlerle glge oyunu oynatmak onun buluu idi (s.652-653). Taklitilerden (mukallitler:) On yedi dilde kssahan taklidi etmede tannm Takliti akman elebi, taklit etmede adamn glmekten hayat gidip lm kylarna kadar srkleyen Takliti krkzde Sleyman elebi, Allah affetsin ebek de-

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STANBULUN ELENCE HAYATINA KAYNAK NTELYLE EVLYA ELEB SEYAHATNMES / THE SEYAHATNAME OF EVLYA ELEB AS A SOURCE OF INFORMATON ABOUT ENTERTAINMENT IN STANBUL

sen ebek, adam glmekten atlatan Takliti ebek elebi, Hacivad orbac taklidiyle insann glmekten burnu kanayan Takliti engl elebi, hayvan taklidiyle hayvanlar bile kandran Takliti Mehmed zamann ileri gelen sanatkrlarndandr (s.654-656). Meddahlar: Esnaf alaylarnda tahtrevanlar zere ellerinde evganlar, bellerinde mecmualar ile feshat ve belgat zere kssa okuyarak geerler. Prleri Sheyb-i Rumdir ki Hz. Risletin meddahdr. Hazret huzurunda kemerini Hz. Ali balamtr. Meddahlarn ve ahlerin silsilesi ona ular. (s.482) IV. Muradn Cumartesi geceleri toplad sanatkrlar arasnda meddahlar da vardr. Bunlarn iinde Tfl, ehnameden paralar okuyarak hkmdar memnun ederdi. (s. 669) Evliya elebi ayrca krk birinci blmde cambaz ve eitli pehlevan (usta) snflarn anlatrken elence ile ilgili birok meslek dalnn listesini de verir: pi yani cambazlar, tebazlar, ebbz yani hayal-i zlcyn, hayal-i zll- tasvirciyan, kuklabz, zrbz, kzebz, sinibz, perendebz, kadehbz, beyzbaz, kadbz, yuvarlakbz, yinebz, emirbz, azervanbz, emberbz, maymunbz, hmarbz, ylanbz, ba kuklabaz, tsbz, anakbz, ksebz, iebz, hokkabz, kaybz, kllebz, arhbz, ayubz, kpekbz (s.628-629).
DPNOT:
1

could even make animals laugh with his impersonation of them, were among the leading artists of the time (pp. 654-656). The Meddah (story tellers): These men are mentioned as, those who pass through on their litters, with their evgans (drums) in hand, and their manuscripts on their waist, narrating and expressing themselves beautifully. Their master was Suheyb-i Rumi, the story teller of the Holy Risala (Prophet). Ali, the Prophets companion, put on his belt (of mastery) in front of the Risala. The genealogy of story tellers and Ahis (an Order of Brotherhood) date back to him. (p. 482). Among the artists whom Murad IV gathered together on Saturday nights, there also were story tellers. Among these was Tifli, who read excerpts from the Shahnameh (of Ferduwsi), which pleased the Sultan (p. 669). In the 41st section of the book, Evliya elebi lists many of the fields of entertainment while discussing the different classes of acrobats and Pehlevan (wrestling masters): pi or Canbazlar (tight rope walkers or acrobats), Atebazlar (fire swallowers), ebbaz or Hayal-i Zlcyn (shadow puppeteers), Hayal-i zll-i Tasvirciyan (shadow puppeteer narrators), kuklabz (puppeteers), zrbz (actors), kzebz and sinibz (jugglers), perendebz (tumblers), kadehbz (goblet master), beyzbaz, kadbz, yuvarlakbz, yinebz, emirbz, azervanbz, emberbz, (jugglers playing with different objects) maymunbz (monkey trainers), hmarbz, (donkey trainers) ylanbz (snake charmers), ba kuklabaz (head puppeteer), tsbz, anakbz, ksebz, iebz, hokkabz, kaybz, kllebz, arhbz, (different arts of magicians and jugglers), ayubz (bear trainers) and kpekbz (dog trainers) (p.628-629).
REFERENCE: And, Metin, Geleneksel Trk Tiyatrosu (Traditional Turkish Theater), nklap Publishing, Istanbul 1985. Cokun, Fatih, Evliya elebinin Seyahatnamesi Inda XVII. Yzyl Trk Mzii (17th Century Turkish Music in Light of Evliya elebis Seyahatname) Ege University Social Sciences Institute, masters thesis, zmir 1997. Erduran, Zeynep, Evliya elebi Seyayyahatnamesine Gre Istanbulda Esnaf, Zanaat ve Ticaret (Merchants, Artisans and Trade according to Evliya elebis Seyahatname), Krkkale University, Faculty of Social Sciences, Department of History, masters thesis, Krkkale 2006. Gnmz Trkesiyle Evliya elebi Seyahatnamesi: Istanbul. (The Seyahatname of Evliya elebi in Modern Turkish) (Prepared by Seyit Ali Kahraman and Ycel Dal) V.2., Yap Kredi Publications, Istanbul 2003. lgrel, Mcteba, Evliya elebi, Trkiye Diyanet Vakf slm Ansiklopedisi, (Evliya elebi, Turkish Religious Affairs Foundation, V.XI, Turkish Religious Affairs Foundation Publication, Istanbul 1995. p.529-533. Nutku, zdemir, Meddahlk ve Meddah Hikayeleri (The Art of Meddah and Meddah Stories) Trkiye Bankas Kltr Publications, Ankara 1978.

Bu ksmn yazlmasnda Seyit Ali Kahraman ve Ycel Dal tarafndan hazrlanan Gnmz Trk-

esiyle Evliya elebi Seyahatnamesi: stanbul, c.I, (1. ve 2.kitap)den faydalanlmtr. Parantez iindeki sayfa numaralar ad geen kitaba aittir. KAYNAKA: And, Metin, Geleneksel Trk Tiyatrosu, nklap Kitabevi, stanbul 1985. Cokun, Fatih, Evliya elebinin Seyahatnamesi Inda XVII. yzyl Trk Mzii, Ege niversitesi Sosyal Bilimler Enstits Temel Bilimler Blm Anabilim Dal, Yksek Lisans Tezi, zmir 1997. Erduran, Zeynep, Evliya elebi Seyayyahatnamesine Gre stanbulda Esnaf, Zanaat ve Ticaret, Krkkale niversitesi Sosyal Bilimler Enstits Tarih Anabilim Dal, Yksek Lisans tezi, Krkkale 2006. Gnmz Trkesiyle Evliya elebi Seyahatnamesi: stanbul. (Haz. Seyit Ali Kahrman ve Ycel Dal) 2 c., Yap Kredi Yaynlar, stanbul 2003. lgrel, Mcteba, Evliya elebi, Trkiye Diyanet Vakf slm Ansiklopedisi,c. XI, Trkiye Diyanet Vakf Yayn, stanbul 1995. s.529-533. Nutku, zdemir, Meddahlk ve Meddah Hikayeleri, Trkiye Bankas Kltr Yaynlar, Ankara 1978.

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EVLYA ELEBNN SEYAHATNAMESNE GRE XVII. YZYILDA STANBULDAK NANCA DAYALI FA YERLER
Prof. Dr. Mehmet AYDIN

THE PLACES THAT PROVIDE HEALING BASED ON FAITH IN ISTANBUL IN THE 17th CENTURY ACCORDING TO THE SEYAHATNAME OF EVLYA ELEB
Prof. Dr. Mehmet AYDIN

EVLYA ELEBNN SEYAHATNAMESNE GRE XVII.YZYILDA STANBULDAK NANCA DAYALI FA YERLER/THE PLACES THAT PROVIDE HEALING BASED ON FAITH IN STANBUL IN THE 17th CENTURY ACCORDING TO THE SEYAHATNAME OF EVLYA ELEB

EVLYA ELEBNN SEYAHATNAMESNE GRE XVII.YZYILDA STANBULDAK NANCA DAYALI FA YERLER

Prof. Dr. Mehmet AYDIN*

THE PLACES THAT PROVIDE HEALING BASED ON FAITH IN ISTANBUL IN THE 17th CENTURY ACCORDING TO THE SEYAHATNAME OF EVLYA ELEB
Prof. Mehmet AYDIN*

XVII. yzyln nemli bir Osmanl seyyah olan Evliya elebi (1611-1682)nin seya- Based on the information Evliya elebi (1611 1682) provides as an important hatnamesinde verdii bilgilere dayanarak, stanbuldaki inanlara dayal ifa yer- Ottoman traveler of the 17th century in his book, the Seyahatname, we can say, lerinin o dnemde baz hastalklar iin ok nemli tedavi merkezleri oluturduk- that certain locations in Istanbul, which were believed to heal people due to their larn syleyebiliriz. Her dnemde olduu gibi, XVII. yzylda da stanbul halk, affiliation with faith, were considered essential treatment centers for several disHumma, Afakan, Mahmum-i Riba (stma), Kalb arpnts, Unutkanlk, Veba ve Di- eases in that period. Like in other eras, in the 17th century also, when people of zanteri gibi hastalklar iin, stanbulda bulunan baz trbe ve tekkelere giderek, Istanbul were stricken by fever, malaria, tachycardia, amnesia, plague or dysenhastalklarna are aramlardr. Ancak, Evliya elebi dneminde stanbuldaki tery, they went to certain tombs or dervish lodges in Istanbul to seek a cure for inanca dayal ifa yerleri, sadece Evliya elebinin verdii yerlerden ibaret deil- these diseases. However, the healing places that were based on faith in Istanbul dir. Biz bu yazmzda Evliya elebinin verdii bilgilerle yetinerek Onun gz ile at the time of Evliya elebi were not limited only to the examples given in his XVII. yzylda stanbuldaki inanca dayal ifa merkezlerini tahlil etmeye alaca- Seyahatname. Nevertheless, in this article, we will limit ourselves within the inz. Evliya elebinin verdii bilgilerin, dier seyahat kitaplarndakilerle mukaye- formation Evliya elebi provided, and we will try to analyze Istanbuls healing centers believed to provide health in affilisesinin yaplmas da belki bir baka yaznn ation with faith during the 17th century. konusu yaplabilir. Evliya elebinin ifa yerleri olarak bahsettii trbelerin ifa merkezi olarak kullanlmalarnn tarihi Orta Asyaya kadar uzanmaktadr. Eski The healing places, based on faith which Evliya elebinin Seyahatnmesinde verTrklerde atalara ve onlarn mezarlarna sayg ve mezarlara yaplan are mentioned by Evliya elebi in the dii bu inanca dayal ifa yerleri muhtelif merasimler ok eskilere kadar giden nemli bir tedavi yntemidir. Seyahatname are referred to by a variisimlerde anlmaktadr. Bunlar bazen bir ety of names. While sometimes they are The tombs and mausoleums, which Evliya elebi also mentions as trbe ya da bir tekke olurken, bazen de healing places, were also used as health centers, stretching back as far tombs or dervish lodges, at other times Ayasofya Camiindeki bir direk, hatta baas Central Asia. The respect shown to the graves of these predecessors they might be a column in Hagia Sophia zen, bir mesire yeri olabilmektedir. and the ceremonies that were carried out at these graves, as places Mosque, or even a holiday resort. for the treatment of illnesses, have an important place in the history Evliya elebi, stanbulda olan Garib ve Under the headline of Bizarre and Pecuof the ancient Turks that dates back to ancient times. Acaib Tlsmlar bal altnda u bilgileri liar talismans in Istanbul, Evliya elebi vermektedir: provides the following information: 1. Tlsm: Sultan Bayezid hamamnn al1st talisman: This is a column under the tnda drt keli, bin paradan yaplm Turkish baths of Sultan Bayezid. It is in bir stundur. Ykseklii seksen ziradr. rectangular shape and made of thousand Tun (veba) hastalnn girmemesi iin different pieces. It measures 80 zira (82 tlsml idi. Bu stun durduka, ehre Tun cm x 80 = 65,6 m) tall. This talisman prehastal girmezmi Bayezid Han hamavents the plague from entering the city. m yaptrrken, bu ta devirmiler. O anAs long as this column remains standing, da Sultan Bayezidin oullarndan Davud the plague will not enter the city. When Paa, hamamn bahesinde Taundan veBayezid Khan had the Turkish baths built, fat etmitir. Mezar kapnn iinde bir sofa this column was torn down and immezerindedir. Ondan sonra da stanbul da diately Davud Pasha, one of the sons of Taun yaylmtr.1 Sultan Bayezid, died in the garden of the Turkish baths from the plague. His grave 2. Tlsm: Eri kap yaknndaki Tekfur sais in the chamber that lies inside the gate. raynda Mihalaki adndaki bir bilginin yapAfter this, plague spread throughout Istrd siyah mil zerine tuntan yaplm tanbul.1 bir ifrit heykeli bulunmaktadr. Bu heykel 2nd Talisman: A sculpture of a demon ylda bir defa ate saarm. Herkes onun made of bronze standing on a black ateinden bir kvlcm alrm ve shhatli shaft; this was built by a scholar named 2 olduklar srece atelilikleri snmez imi. Mihalaki It is in the Tekfur Palace, located near Eir Kap (gate). This sculp3. Tlsm: Ayasofyann Gney tarafnda ture was believed to emit flames once a drt adet mermer zerine Azrail, srafil, year. Everyone should take a spark from Mikail ve Cebrail resimleri yaplmtr. Azthe fire and their fire would not die out rail bir kanat rpsa, dnyann her yerinas long as they remained in good health.2 Blakherna Ayazmas / Blakherna Holy Spring de veba hastal olurmu.3
* Seluk niversitesi, lhiyat Fakltesi, Konya
* Seluk University, Depatment of Religious Studies, Konya

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Evliya elebi, Ayasofya Camisi ile ilgili de birok tedavi ve ifa yeri zikretmektedir. Kelmi Aa denilen bir ahs, Ayasofya Camisinde Krklar Makam denilen bir yerde bandan geenleri, Evliya elebiye anlatm; o da buna inanarak seyahatnamesinde bunlar yle nakletmitir: 1- Terler direk:Bu direk; yaz, k, gece ve gndz terlermi. Ba ars olan birisi bu direin terinden bana srerse iyi olurmu. Yine bir kimse dizanteri hastalna tutulduunda, yreinden kan gelse; bu direin terinden iince hastalktan kurtulurmu. Bir kimse, stmaya tutulsa, bakrn deliklerinden parmakla toprak karp balaynca, hemen kusar ve iyileirmi.4 2- Ayasofya kuyusu: Bir kimse kalp arpntsna tutulsa, Cumartesi Ayasofya iindeki kuyu suyundan sabahleyin a karnna er yudum iince iyileirmi.5 3- Altn topun zellikleri: Bir kimse unutkanlk hastalna tutulsa, Ayasofya kubbesinin ortasnda asl olan top altnda yedi defa sabah namaz klp defa Allahmme y kaifel-mkilat ve ya Alimus-srr vel-hafiyt deyip her vakitte yedier siyah zm yerse; Allahn emri ile zihni alrm.6 4- sa beii makam: Ayasofyann st katnn Dou tarafnda bir kede krmz renkli mermerden tekneye benzer bir beik varm. Gnahkr kadnlarn ocuklar hasta olduu zaman, bu ocuklar, bir an bu beie koysalar rahatlarlarm.7 Evliya elebi, Seyahatnamesinde trbelerle ilgili de bir takm ifa yerlerinden bahsetmektedir. Bu yerleri Evliya elebi yle sralamaktadr: 1- Eyub Hazretleri Trbesi: Mbarek ayakucunda bir su sarnc varm. Ziyaretiler bu sudan ierlerse Hafakan hastalna iyi gelirmi.8 2- Eyub Hamam: Suyu ok gzelmi. Erkek ve kadnlar iin ifte hamam varm. Fatih nefesi eseri olarak oraya giren hastalar ifa bulurlarm.9 3- Eyub Mesiresi: Kthane yolu zerinde kblce ayazma ad ile denize bakan yksek tepe zerinde aal bir yer varm ki ayazmann suyu cana can katarm. Hummaya yakalanan bir kimse hafta seher vakti bu sudan ierse iyileirmi.10 4- Pir Merkez Efendi Trbesi: Merkez Efendinin delaletiyle bir kuyu kazlm. Hl krmz renkli byk bir pnar olarak vardr. Her kim sabahleyin a karnna bu ho lezzetli sudan kere ierse; Allahn emri ile humma hastalndan kurtulurmu.11 Evliya elebi, seyahatnamesinde dier ifa yerlerinden de bahsetmektedir. Bu yerleri, Kara Piri Paa kasabas ve Hasky kasabas olarak belirtmekte ve unlar yazmaktadr: 1- Kara Piri Paa Kasabas: Piri Paada Ayazmiyn adnda bir su kayna vardr ki, temmuzda hummaya yakalanan bir kimse kere, suyundan iip, btn vcudunu ykarsa, kusarak kurtulurmu. Rumlarn ou burada oturduklarndan, bu ayazmay ok ziyaret ederlermi.12 2- Hasky Kasabas: Yahudi taifesinin mezarlar Hasky danda beyaz akl ta gibi grnmektedir. lenlerin baka bir yere gmlmesine imkn yoktur. Bu mezarlk yaknnda ne Ayazma denilen bir tatl su kayna vardr ki, stmaya (Mahmum-i Ribaya-Bir gn tutup, iki gn brakan, drdnc gn tutan stma) tutulanlar, yedi kere iip, ykansalar stmadan kurtulurlarm.13 Sonu olarak Evliya elebinin XVII. yzylda verdii bilgilere dayanarak, hastalklar iin halkn stanbulda gitmi olduu meknlar tahlil ettiimizde; o dnemle il-

3rd Talisman: Images of Archangels Azrael, Israfel (Trumpeter), Michael and Gabriel were made on four marble blocks that lay near the southern facade of Hagia Sophia. If Azrael was to flap his wings just once, the plague would spread everywhere in the world.3 Evliya elebi mentions a number of other places for treatment and healing connected with Hagia Sophia Mosque as well. A person called Kelami Agha told elebi, what happened to him at a place known as the Krklar Makam (Place of the Forty) in the Hagia Sophia Mosque and other related magic spots: 1- The Sweating Column: This column sweats in summer and winter, day and night. If someone with a headache spreads some of the sweat from this column on his/her head, he/she would be cured. Again, if someone with dysentery, so severe, that blood is coming out of his/her heart, will be healed after drinking the sweat from this column. If someone has malaria, he/she should take out mud from the columns copper holes and attach it (in small sacks to him/ herself); he/she will vomit immediately and be cured. 4 2- The well of Hagia Sophia: If someone is suffering from tachycardia, he/she should drink from the water well of Hagia Sophia on three Saturday mornings; three sips each time on empty stomach and he/she will be healed.5 3- The golden ball: If someone suffers from amnesia, he/she should perform the morning prayer seven times under the ball that hangs from the middle of the dome in Hagia Sophia, and pray as Allahumma ya kashifal-mushkilat wa ya Alimus-sirri wal-hafiyat three times while eating seven black grapes each time, and with the grace of Allah, his/her memory will be restored.6 4- The Cradle of Jesus: Located on the eastern side of the upper floor of Hagia Sophia there was a cradle that looked like a small boat made of red marble, resting on four marble blocks. When children of sinful women became ill, they were placed in this cradle and they would find relief.7 In the Seyahatname, Evliya elebi also tells certain healing places that are related to tombs. Evliya elebi mentions these places as follows: 1- The Tomb of Ayyub: There was a water tank at the blessed feet of this Companion of the Prophet. When visitors drank from this water their palpitations were cured.8 2- The Turkish Baths of Ayyub: The water here was very popular. There were two Turkish baths; one for men and one for women. Believed to be blessed by Fatihs prayer, the patients who went there awaited relief of their illnesses.9 3- Promenade of Ayyub: There was a woody excursion area known as the Holy Spring of Kblce on the road to Kathane; this was located on a high hill overlooking the Golden Horn; the waters of this spring brought energy to people. If someone had a fever he/she should drink this water at dawn for three weeks and then would be cured.10 4- The Tomb of Merkez Effendi, the Sufi: A well was dug under the guidance of Merkez Effendi. This well still exists today as a large spring, with slightly reddish water. Whoever drank from this refreshing water on an empty stomach three times in the morning would recover from fever, with the grace of Allah.11

In his Seyahatname Evliya elebi also mentions other healing locations. He indicates these as being the town Evliya elebi eserinde stanbulun tlsml stunlarndan of Kara Piri Paa and the town of Hasky; he wrote the sz eder/Evliya elebi writes about talisman columns of following about these locations: stanbul in his book.

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EVLYA ELEBNN SEYAHATNAMESNE GRE XVII.YZYILDA STANBULDAK NANCA DAYALI FA YERLER/THE PLACES THAT PROVIDE HEALING BASED ON FAITH IN STANBUL IN THE 17th CENTURY ACCORDING TO THE SEYAHATNAME OF EVLYA ELEB

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gili ok nemli bilgilere ulaabilmekteyiz. nce, Trk-slm kltrnde hastalklarn tedavisinde inanca dayal merkezlerin ok nemli bir yer tuttuunu belirtmekte yarar vardr. Orta Asya Trk halklar arasnda byk sayg gren amanlarn birer hekim olduklarn unutmamamz gerekir. Zamanla aman evlerinin, Trk kltr tarihinde hastalklar iin Ocaklar haline geldiini syleyebiliriz. Hl Anadoluda baz hastalklar iin Ocak olan aileler varln korumaktadr.14 Evliya elebinin ifa yerleri olarak bahsettii trbelerin ise ifa merkezi olarak kullanlmalarnn tarihi de Orta Asyaya kadar uzanmaktadr. Eski Trklerde atalara ve onlarn mezarlarna sayg ve mezarlara yaplan merasimler ok eskilere kadar giden nemli bir tedavi yntemidir.15

1- The town of Kara Piri Paa: In Piri Paa, there was a fountain known as Ayazmiyn; it is said that if someone who has a fever in July drinks from this water and washes his/her body with it three times, he/she will recover after vomiting. Most of the population in this vicinity were Rum (Anatolian Greeks), and they were often visiting this holy spring.12 2- Town of Hasky: Jewish graves could be seen on the mountain of Hasky, like white stones. They could not bury their dead in another place. There was a source of fresh water near this cemetery, known as Ine Ayazma and people who caught Mahmum-i Ribaya (a fever which makes people ill on the first day; they get relieved for the next two days and the fever returns on the fourth day, possibly Brucellosis) could find relief from this disease by drinking the water and by taking a bath in it seven times.13 In conclusion, when we examine the places cure in Istanbul based on the information that Evliya elebi provided in the 17th century, we find very important information about that era. First, we should indicate, that in the Turkish-Islamic culture centers that were concerned with religion occupied an important place in the treatment of illnesses. We should not forget that the shamans, who have great respect in Central Asian Turkic societies, were, in fact, physicians. We can say that over time in the history of Turkish culture the houses of the shamans were transformed into Ocak (guilds) to treat illnesses. Today in Anatolia some families still continue to function as such guilds.14 Tombs and mausoleums, which Evliya elebi also mentions to be believed as healing places, form a belief stretching back as far as Central Asia. The respect shown to the graves of forefathers and the ceremonies that were carried out at these graves, as places for the treatment of illnesses, have an important place in the history of ancient Turks dating back to ancient times.15 Without a doubt there must certainly be a reason behind the visits to these tombs, which were made by some expectations. People coming to these places may be divided in two categories: The people in the first category are those to find relief for every type of trouble they experienced and to pray for help. These people hoped for help directly from these graves and tombs, without even considering the reasons for their illnesses. The second group, on the other hand, consists of those who were unable to find any solution to the problems they were experiencing, even though they had tried various physical remedies. consulting a physician. So visits were made to tombs and mausoleums for this end and thus their importance was maintained. The fact that these places have been considered locations identified with the Divine and where blessings could be attained carries great importance for religious history. In the history of religious phenomenology this is known as Hierophany (the appearance of the Divine). It is believed, that the Divine will somehow appear in such places. In this respect, throughout history, humanity has lived hand in hand with the idea of Hierophany. Thus, the background of such visits to tombs and mausoleums is the fact that people desire to benefit from a source of blessings which is conveyed by the figures in these areas. As a result, many people turn towards this Divine Power and search for a remedy for their problems by trying to attain a share of these blessings.16 During the 17th century, the people of Istanbul went to places of healing mentioned by Evliya elebi in his Seyahatname; here they searched for a cure to the troubles they were experiencing. The fact, that some of the people searching help at these sites found relief to their troubles, became a source of hope for other people. During this period in which medicine had not advanced much, these sites fulfilled an important task by letting people live without losing hope. The information provided by Evliya elebi on this subject is important as a material for examining the religious and sociocultural life of that period. By informing us of the illnesses which the people of Istanbul suffered from during the 17th century, as well as, where these people turned when having illnesses and not having physicians, Evliya elebi provides us social and anthropological material for that era.

emberlita / The emberlita Column (The Constantine Column)

phesiz halkmzn trbelere bir takm beklentilerle gelmeleri de sebepsiz deildir. Buralara gelen insanlar iki kategoride grmekteyiz: Birincisi, bandaki her trl sknt iin, trbelere gelerek are bekleyenlerdir. Bunlar genelde dertlerinin sebeplerini dahi dnmeden, dorudan mezarlara ve trbelere gelerek medet uman halk kesimidir. kincisi, iin de bulunduklar dertler iin, birok maddi areye bavurduklar halde, bir trl zm bulamayanlardr. Bunlar zamannn hekimleri dhil, birok yola mracaat ettikleri halde problemlerini zemeyen kiilerdir. te mezar ve trbe ziyaretleri genelde bunun iin yaplmakta ve bu tr istekler iin canlln korumaktadr. Bu meknlarn kutsalla zdeletii ve kutsaln bizzat yer ald meknlar olarak dnlmesi, Dinler Tarihi asndan nem arzetmektedir. Dini Fenomenoloji tarihinde buna Hierofani ad verilmektedir. Yani bu meknlarda kutsaln tezahr ettiine inanlmaktadr. Bu adan insanlk, tarih bo-

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EVLYA ELEBNN SEYAHATNAMESNE GRE XVII.YZYILDA STANBULDAK NANCA DAYALI FA YERLER/THE PLACES THAT PROVIDE HEALING BASED ON FAITH IN STANBUL IN THE 17th CENTURY ACCORDING TO THE SEYAHATNAME OF EVLYA ELEB

yunca ok sayda Hierofanilerle i ie yaamtr. te mezar ve trbe ziyaretlerinin geri plan, bu meknda bulunan ahsiyetlerin tadklar kutsallk kaynandan ziyaretilerin yararlanma istekleridir. Bylece birok kii, bu kutsal gce doru ynelmekte ve ondan pay alarak derdine are aramaktadr.16 te Evliya elebinin Seyahatnamesinde naklettii bu ifa yerlerine de XVII. yzylda stanbul halk, bu amala gitmekte ve iinde bulunduklar dertlere are aramaktadrlar. Bu ifa meknlarndan are bekleyen insanlarn bir ksmnn psikolojik olarak hastalklarna ifa bulmalar, dier insanlara bir mit kayna olmutur. Tbbn gelimi olmad bu dnemde, insanlarn mitlerini kaybetmeden yaamalar asndan ilevsel olan bu yerler ok nemli bir grevi yerine getirmilerdir. Bunun iin Evliya elebinin bu alanda verdii bilgilerin, o dnemin dini ve sosyo kltrel hayat iin ok nemli malzemeler olduunu belirtmekte yarar vardr. Evliya elebi, XVII. yzylda stanbul halknn hangi hastalklardan muzdarip olduunu ve bunlar iin zamann hekimlerinin dnda nerelere bavurduklarn bildirerek ann sosyal ve antropolojik malzemelerini bize sunmaktadr.
KAYNAKLAR 1- Evliya elebi, Seyahatname, I-II, st. 1993 2- Prof. Dr. Mehmet Aydn, Do. Dr. Galip Atasaun, Yard. Dr. A. Aras, Yard. Do. Dr. S. Baybal, Dr. N. ztrk, Konya Merkezdeki Manevi Halk nanlarnn Dinler Tarihi ve Din Fenomenolo jisi Asndan Deerlendirilmesi, Konya, 2006 3- Prof. Dr. Hikmet Tanju, Ankara ve evresinde Adak ve Adak Yerleri, Ank. 1967 4- Prof. Dr. Bahaeddin gel, Trk Mitolojisi Ankara, 1971 5- Mehdi Halc, Konyann Dn ve Bugn, Yeni Konya Gazetesi, 16 Austos, 1985. 6- Abdulkadir Erdoan, Konyada Eski Tekyeler, Konya Dergisi, Halkevi yaynlar, Konya, 1983, yl, 2; Say: 1617/971977 7- Gustav Menshing, Dini Sosyoloji, tercme, Prof. Dr. Mehmet Aydn, Konya, 2004 8- Prof. Dr. Hikmet Tanyu, Trklerde Tala lgili nanlar, Ankara, 1968 DPNOT
1 2 7 8 12 14 15

REFERENCES 1- Evliya elebi, Seyahatname, I-II, Istanbul. 1993 2- Dr. Mehmet Aydn, Dr. Galip Atasaun, Dr. A. Aras, Dr. S. Baybal, Dr. N. ztrk, Konya Merkezdeki Manevi Halk nanlarnn Dinler Tarihi ve Din Fenomenolojisi Asndan Deerlendirilmesi, Konya, 2006 3- Dr. Hikmet Tanju, Ankara ve evresinde Adak ve Adak Yerleri, Ankara. 1967 4- Dr. Bahaeddin gel, Trk Mitolojisi Ankara, 1971 5- Mehdi Halc, Konyann Dn ve Bugn, Yeni Konya Gazette, August 16, 1985. 6- Abdulkadir Erdoan, Konyada Eski Tekyeler, Konya Dergisi, Halkevi yaynlar, Konya, 1983, year, 2; Issue: 1617/971977 7- Gustav Menshing, Dini Sosyoloji, translated by Dr. Mehmet Aydn, Konya, 2004 8- Dr. Hikmet Tanju, Trklerde Tala lgili nanlar, Ankara, 1968 FOOTNOTES: 1 Evliya elebi Seyahatnamesi, dal Neriyat, Istanbul, 1993, I. Volume p:41 2 Evliya elebi Seyahatnamesi, vol. 1. p.41. Ibid, p. 41. Ibid, p. 96. Ibid, p.96. Ibid, p. 97. Ibid, p. 97 3 Evliya elebi Seyahatname,vol. 1, p. 308. Ibid, p. 305. Ibid, p. 306. Ibid, p. 286. Ibid, p. 317. Ibid, p.318 4 Gustav Mensching, Dini Sosyoloji, translated by Dr. Mehmet Aydn, Konya. 2004.pp. 27-30 5 Dr. Mehmet Aydn, Dr. Galip Atasaun, Dr. A. Aras, Dr. S. Baybal. Dr. N. ztrk, Konya: Merkezdeki Manevi Halk nanlarnn Dinler Tarihi ve Din Fenomenolojisi Asndan Deerlendirilmesi, Konya, 2006, p. 117. 6 Op.cit., p. 115

Evliya elebi Seyahatnamesi, dal Neriyat, stanbul, 1993, I. Cilt s:41 Evliya elebi Seyahatnamesi,1.s, 41. 3 a.g.e,s,41. 4 a.g.e, s, 96. 5 a.g.e, s,96. 6 a.g.e. s,97 a.g.e. s97 Evliye elebi Seyahatnamasi,1.cilt.s,308. 9 a.g.e.s,305. 10 a.g.e.s,306. 11 a.g.e.s,286. a.g.e.s,317. 13 a.g.e. s,318 Gustav Mensching,Dini Sosyoloji,ev.Prof.Dr.Mehmet AYDIN, Konya. 2004.s, 27-30 Prof. Dr. Mehmet Aydn, Do. Dr. Galip Atasaun Yard. Do. Dr. A. Aras, Yard. Do. Dr. S. Baybal. Dr. N. ztrk, Konya Merkezdeki manevi halk inanlarnn Dinler tarihi ve din Fenomenolojisi asndan Deerlendirilmesi, Konya, 2006, s. 117. 16 a.g.e., s. 115

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EVLYA ELEBNN STANBUL HKAYES

Yeliz ZAY Yeliz ZAY

EVLYA ELEBS STORY OF STANBUL

EVLYA ELEBNN STANBUL HKAYES / EVLYA ELEBS STORY OF STANBUL

EVLYA ELEBNN STANBUL HKAYES

Yeliz ZAY* Evliya elebi, 19 Austos 1630da (10 Muharrem 1040) yani kendisinin yirminci doum gnnde stanbuldaki evlerinde uykuya dalar ve seyahatlerinin sebebi olan ryay grr. Ryasnda Ah elebi Camisinde, nurlu bir kalabalk iindedir. Eb Vakkas olu Saddan oradakilerin hepsinin peygamberlerin ruhlar, btn evliya ve asfiy ruhlar olduunu renir. Evliya elebi, Seyahatnamenin bu ilk ryasnda, Hz. Peygamberden efaat isteyeceine dil srmesiyle seyahat ister ve hem Peygamberin hem de toplantdakilerin hayr dualarn alr. Ryadan uyannca, ryasn yorumlatmak iin Kasmpaa Mevlevihanesi eyhi Abdullah Dedeye gider. Abdullah Dedenin Eb Vakkas olu Sadn d zerine nce bizim stanbulcazmz yazmaya gayret edip elinden geleni sarf eyle demesiyle Evliya elebi, evine ekilir, kendisini tarih aratrmalarna verir: Daha sonra hakr fakirne teklifsiz evimiz olan snamz kesinde kitap hazinesine sahip olup baz tarihler okuyarak doum yerimiz olan, krallarn hasret ektii yer ve felekler denizinin liman olan Makedon vilyetinin salam kalesi ve gl Seddi olan stanbul yazmna baladk.

EVLYA ELEBS STORY OF STANBUL

Yeliz ZAY* On August 19, 1630 (Muharram 10, 1040), which was also his twentieth birthday, after falling asleep in his house in Istanbul, Evliya elebi had a dream which would be the impetus for his journeys. He dreamt that he was surrounded by beams of divine light in the Ahi elebi Mosque. He learned from Sad, the son of Ebi Vakkas, that those were the souls of the prophets, saints and apostles (the followers of the Prophet). In this first dream of Seyahatname, instead of asking for forgiveness, due to a slip of the tongue, elebi asked the Prophet for a journey and received blessings from both the Prophet as well as the others who were at the meeting. After he awoke, he went to the sheikh of the Kasmpaa Mawlawihane, Abdullah Dede, to ask him to interpret his dream. After Abdullah Dede said: First, try to describe our dear Istanbul as best you can, Evliya elebi shut himself in his house to focus on historical research. Later, after going through the trove of books in the corner of my humble home, I started my piece on Istanbul, the place of our birth, the place kings have longed for, the harbor of the sea of destiny, and the strong castle and great wall of the province of Macedonia.

alndktan sonra Byk skender Makedonya ehrini tamir ettirir. Evliya elebi, bu efsaneyi anlatrken zellikle szl kltrn ok nemli motiflerinden biri olan Hz.
* Akademisyen

Halite doan ve sultann saraynda yetien Evliya elebi iin stanbul doal olarak, Osmanl mparatorluunun olduu kadar kendi dnyasnn da merkeziydi. For Evliya elebi, who was born on the Golden Horn and raised in the Sultans Seyahatlerine kmadan nce otuz yln burada geirdi ve daha sonra da sk sk palace, Istanbul was naturally not just the center of the Ottoman Empire, stanbula geri dnd. Seyahatlerini anlatt on kitaptan ilkinin tamamn, yani but also the center of his own world. He spent thirty years in Istanbul before Seyahatnmenin yzde onluk ksmn, her zaman sevgiyle Mslmanlarla dolu setting off on his journey and returned to Istanbul quite often. The first of the anlamna gelen slam-bol diye sz ettii bu kente ayrten volumes of Seyahatname, in which he describes his d. Dier kitaplar Evliya elebinin seyahatlerinin izini journeys, are devoted to this city which he referred to Halite doan ve sultann saraynsrmemizi salarken bu kitap, onun kendi ehrinin efsawith love, often calling it Islam-bol which means full da yetien Evliya elebi iin stanbul nelerle dolu tarihinin, ziyaret yerlerinin, gnlk yaamof Muslims. While the other volumes detail elebis doal olarak, Osmanl mparatorlunn ve insan manzarasnn rehber kitab niteliindedir. journeys, this volume is similar to a guidebook in that it unun olduu kadar kendi dnyasincludes the citys history, which is full of legends, places Evliya elebi, stanbulu anlatmaya ncelikle onun efsann da merkeziydi. to visit, information about daily life and descriptions of nevi tarihinden balar ve bu tarih kurgusu stan-bulun For Evliya elebi, who was born on the the people of the city. fethini de kapsayacak biimde srer. Adem PeygamGolden Horn and raised in the Sultans berden sonra [stanbulun] ilk kurucusunu bildirir baEvliya elebi begins his volume on Istanbul with its palace, Istanbul was naturally not just lkl blmde Evliya elebi stanbulun dokuz kurucusulegendary history and continues with the conquest of the center of the Ottoman Empire, but nu ve onlarn stanbula ilikin hikyelerini anlatr. EvliIstanbul. In the section entitled Reports of the first also the center of his own world. ya elebi, Yunan Tarihisi Yanevan ve dier tarihiler founders [of Istanbul] after Prophet Adam, elebi stanbulun yapl hakknda u konuda birlemilerdir presents the nine founders of Istanbul and their stories ki diye balad szlerine ilk kurucu olduunu belirttii Hz. Sleymann hikyesi of Istanbul. He starts the story of Hussein, whom he indicates as the first founder ile devam eder. Efsaneye gre, Hz. Sleyman stanbul toprana gelip Saraybur- of city, with the following words: Regarding the establishment of Istanbul, the nu adl yerde ibadet iin byk bir saray ve trl trl dinlenme yerleri yapar Greek Historian Yanevan and the other historians are in agreement about this. ki dillere destan olur, dnya durduka mamur ve bakml ola diye stanbul top- According to a legend, upon arriving in the area where Istanbul is found today, ra iin hayr dua eder. Hz. Sleyman ile stanbulun kuruluunun ilikilendirildi- Hussein built a large palace for worship in Sarayburnu as well as all sorts of i efsaneler hem yazl hem de szl kaynaklarda olduka yaygndr. Burada dik- legendary resorts; and he prayed for the goodness of the land of Istanbul and kat ekici bir baka nokta stanbuldaki ilk ibadet yerini onun yaptrm olmasdr for it to be prosperous and well-groomed forever. The legends associated with ki Evliya elebi sonraki anlatlarnda, Ayasofyann yapln da slam ve Dou mi- Solomon regarding the founding of Istanbul can be found in a variety of written tolojisinin bu nemli kiilii ile ilikilendirecektir. Hz. Sleymandan sonraki kuru- and oral sources. Another remarkable point is the fact that he had the first place of worship built in Istanbul and, as elebi later explains, the construction of the cu olu Melik Racimdir ki iki yz krk yl meliklik etmitir. Hagia Sophia is also associated with this important figure in Islam and Eastern nc kurucu, Evliya elebinin stanbulun kurulu hikyesinde ve dier b- mythology. After Solomon, his son King Rehoboam ruled for two hundred and lmlerde ska adn and ve kurgusunu glendiren bir efsanevi karakter olan forty years. Madyan olu Yankodur. Evliya elebiye gre, Yeryzn batan baa ele geThe third founder whose name is mentioned quite often by elebi in the volume on iren drt cihangir melik vardr. kisi slamda, ikisi baka sapk dinlerdedir. Biri Istanbul, as well as in the other volumes, and who strengthens elebis narration Hz. Sleyman Peygamber, biri skender-i Zlkarneyndir. Buna da peygamber de- is Madyan, the son of Yanko. According to elebi, There were four courageous milerdir. te Mslman olmayanlardan biri de Madyan olu Yankodur ve 600 kings who have conquered the entire world. Two of them were Muslims, whereas yl yaamtr. stanbulun surlarn, Yedikuleyi ve birok kaleyi ilk yapan odur. the other two were from deviant religions. One was the Prophet Solomon and Drdnc kurucu Byk skenderdir. Dmanndan intikam almak iin Hz. the other was Alexander the Great, who was called a prophet as well. Yanko, Hzrn nerisiyle Karadenizi Makedonya ehri yaknndan kesip Akdenize aktr the son of Madyan, who lived for 600 years, was one of the non-Muslim kings. ve Karadenizin kesilmesinden sonra Makedonya da sular altnda kalr. ntikam He had the ramparts of Constantinople, Yedikule and many other castles built. The fourth founder was Alexander the Great. To take revenge against his enemy, at the suggestion of Khidr, he cut off the flow of the Black Sea near the city of
* A cademician

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Hzr hakknda bilgi verme ihtiyac duyar: Zira Hz. Hzr skender-i Zlkarneynin askerlerinden idi. Peygamberliinde gr ayrl vardr ama peygamber diyenler oktur. skender ile karanla varmtr, b- hayat Hzra nasip olduundan hl hayattadr. Evliyann bu aklamas tesadf bir ek bilgi ya da anlatdan sapma deildir. Eserde ilk kez bu blmde adyla karlatmz Hz. Hzr, hem stanbul cildinde hem de Seyahatnamenin birok anlatsnda kendine yer bulacaktr. Ayasofya ile ilgili anlatlarda, Hz. Hzrn Ayasofyann ilk yapmna daha sonra da kubbesinin tamirine yardm etmesi, dnemin dier yazl kaynaklarnda rastlanmayan bir efsanedir. Evliya, Hz. Hzra ilikin anlatlar ya szl kaynaklardan edinmi ya da kendi kurgusuna bu kiilii eklemek istemitir. stanbulun dier efsanevi kurucular srayla Madyan olu Yanko olu Pozantin, Rum Kayseri, Madyan olu Yankonun torunlarndan Vezendon, Kral Yafur ve Kostantindir. Evliya elebi, yeri geldike bu kurucularla ilgili de olaanst ve tlsml efsaneler anlatmay srdrr. Dikkat ekici nokta bu efsanelere daha sonraki anlatlarda da gnderme yaplmas, bir i anlat olarak tekrar kullanlmasdr. Bu blmde okurunu tantrd kurucu karakterler sonraki anlatlarda da efsanevi var olularn srdrrler ki bu da bize Evliya elebinin stanbul hikyesini rasgele seilmi para para anlatlardan deil, organik bir ba olan ve tutarl bir btne hizmet eden, nceden kurgulanm ve seilmi anlatlardan oluturduunu gstermektedir. rnein, yukarda ad geen kuruculardan Kral Vezendonun zamannda Ayasofyann ilk kez yaplmasna ilikin efsane, Ayasofyann anlatld blmde geniletilerek desteklenmektedir.

Macedonia so that it flowed into the Mediterranean Sea, submerging Macedonia. After taking revenge, Alexander the Great rebuilt Macedonia. While explaining this legend, elebi feels a need to provide information about Khidr, who is one of the most important figures in oral culture: Khidr was one of Alexander the Greats soldiers. There is a difference in opinion regarding whether he was a prophet or not, but by the majority he is viewed as a prophet. He arrived in the Land of Darkness with Alexander, and after drinking the Water of Life became immortal. elebi explains that this is neither random additional information nor a deviation from the account of what happened. Khidr, who is introduced for the first time in this section, is mentioned both in the volume on Istanbul and in various points in the Seyahatname. The legend that reports, that Khidr assisted in the initial construction of Hagia Sophia and then in the repair of its dome, is a narration that is not found in any other written sources from that period. elebi either obtained this information from oral sources or he wanted to add this character to his narration. The other legendary founders of Istanbul were, in order, Pozantin, the son of Madyans son Yanko, the king of the Greeks, Vezendon, the grandson of Madyans son Yanko, King Yafur and Constantine. Evliya elebi continues to share the extraordinary and magical legends of the founders as the occasion arises. It should be noted that these leg-ends were referred to in subsequent sections and used again in the current section. The fact that the founding fathers who he introduces in this section maintain their legendary existence in subse-quent narrations demonstrates that elebi constructed his story of Istanbul not by using randomly selected accounts, but gleaning information from previously exis-ting narrations that were chosen based on their organic bond with each other and their integrity. For instance, the legend regarding the initial construction of Hagia Sophia during the time of King Vezendon is described at length as supporting evidence in the section on Hagia Sophia.

Defalarca harap olup tekrar kurulan stan-bulun onuncu onarm ise Evliy elebi dneminde gereklemi ve anlatcmz da buna tank olma ans elde etmitir. Ne tesadftr ki stanbul Kalesinin o dnemde tamir edilmesini, Kostantiniyye kaymakam ile bir sohbet srasnda Evliyann babas nermitir. Bylece Evliya elebinin babas ve kendisi de onuncu onarm hikyesinde birer elebi was witness to the tenth karakter olarak yerlerini almlardr. renovation of the city of Istanbul, Evliya elebi, stanbul kalesini gewhich had been destroyed and rebuilt zerken Kostantin asrndan, Madyan countless times. Coincidentally, it olu Yanko devrinden baz kalntlar was his father who suggested the grdn de anlatarak kendi dnerepair of the Castle of Istanbul in a minden kantlarla belki de kurulu efconversation with the district gosanelerinin gerekliini ve inanrlvernor. As a result, both elebi and Kz Ta Markianos Stunu / Markianos Column, Maidens Stone. n artrmak istemitir; ama kesin olan his father were characters in the story of the tenth renovation of Istanbul. While visiting the Castle of Istanbul, u ki bu tr gndermeler onun kurgusunu tutarl ve btnlkl hale getirmitir. elebi describes the ruins from the eras of Constantine and Yanko, the son of Evliya elebinin bu btnl bozmadan hatta glendirerek ok renkli bir anlaMadyan. Perhaps in doing so he attempts to strengthen the authenticity and tmla sunduu dier blm stanbulun karadaki ve denizdeki tlsmlarna ilikin- credibility of the legends of the founding of the city, which certainly reinforce and dir. Sz konusu blmde, Evliya elebi tlsmlar anlatmadan nce, tlsm rasat- complement his narration. hanelerinin Madyann olu Yanko zamannda Kral Vezendon devrinde, yedi ikEvliya elebi also presents a colorful narration which strengthens, rather than limden gelen bilgili mimar, mhendisler, cereskal1 ilminde yetkin ustalar, retici distorts, the integrity of the talismans on land and at sea in Istanbul. Before khinler, yldzlar ilminde ve keff ilminde2 yetkin limler tarafndan kurulduuna describing the talismans, Evliya elebi provides the following as a means of dair konuya giri niteliinde bir bilgi verir. Daha sonra karayla ilgili on yedi, deniz- introduction: The talisman observatories were established during the time le ilgili alt tlsma dayal efsaneleri anlatr. of Yanko, son of Madyan, and King Vezendon by knowledgeable architects,

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EVLYA ELEBNN STANBUL HKAYES / EVLYA ELEBS STORY OF STANBUL

Evliya elebinin karayla ilgili anlatt nc tlsm, zerindeki mezarda Kral Pozantinin kznn yatt, mezar karnca ve ylandan korumak iin tlsmlanan bir stundur. John Freely, bu stunun Trkede Kz Ta olarak bilinen Markianos Stunu olduunu ve stundaki figrlerin altnda Latince bir kitabede Tatianus Decius bu stunu mparator Markianos iin dikti, Aralk 450-Temmuz 452 yazdn belirtir. Evliya elebi bu yazya dikkat etti mi bilinmez, ancak onun hayal gc ile oluturduu efsane de yine byk kurgu iinde tutarldr. Kral Pozantin, stanbulun bir dier kurucusudur ve Evliya elebi stanbul kurulu tarihinde kendisine yer verilmitir. Evliya, Pozantinden sz ederken Pozantinin ld sene yine stanbulda bir deprem olduunu birok yerin ykldn ve ehri ylan, yan, bayku ve yarasalarn sardn belirtir. Szn ettii hayvanlar, Evliyaya gre in-

engineers, masters of chain hoist1, didactic soothsayers, astronomers, and scholars of keff.2 He then tells of the seventeen legends of the talismans on land and the six at sea. The third talisman that Evliya elebi mentions is a column called the Markianos Column, which was devised to protect the grave of King Pozantins daughter from ants and snakes. John Freely notes that this column was known in Turkish as the Maidens Stone. He adds that the figures on the tablet below the column say in Latin The column was erected by Tatianus Decius for Emperor Markianos, December 450 - June 452. It is unknown whether elebi took notice of this inscription or not, but the legend that he created with his own imagination is consistent with the larger narrative.

Ayasofya / Hagia Sophia

sanlarn rkt ve tehdit oluturan hayvanlardr. Dolaysyla stundaki mezarda Pozantinin kznn yatyor olmas ve bu stunun ylanlardan korunmas yaratlan kurgu iinde olduka anlamldr. Bunun yan sra, Kztann tlsml oluuna dair anlatlm birok deiik efsane tespit edilmitir. Evliyann anlatt bunlardan sadece birisidir ve onun fark, kk bir sahne olmann yan sra asl almnn stanbul kurgusunun btnnde ortaya kmasdr. Evliya elebi, stanbul cildinin bir dier blmnde stanbul kuatmalarn anlatr. Bu blme gemeden hemen nce Hz. Risletin velvele veren son peygamber olduundan ve birok yerde onun buyruklarna itaat edilip slamn kabul edildiinden sz eder. Ancak Msr kavmi ve Kostantiniyye halk slam kabul etmez. Hz. Rislet de Msr ve stanbulun fethini tevik etmek iin nice hadisler buyurur. Evliya elebi, stanbulun fethi iin ilk kez burada kaydettii hadisi, anlatsnda daha sonra sklkla kullanlacaktr: Hadis, Kostantiniyye mutlaka fetholunacaktr, onu fetheden kumandan ne gzel kumandan, onu fetheden asker ne gzel askerdir. stanbulun slam dnyas iin nemini bu ekilde vurguladktan sonra Evliya elebi bu blmde stanbulun dokuz kez kuatlmasn anlatr. Bu efsanevi kuatmalarn ayrntl anlatm da stanbulun fethi, Ayasofyann makamlar ve ziyaret yerlerine ilikin sonraki anlatlarda yeni balamlarn bulacaktr. Bu kuatmalara katlan Abdlaziz olu mer, Harun Reid, Seyyid Battal Gazi, Baba Cafer Sul-

elebi also draws attention to King Pozantin as another founder of Istanbul. While describing Pozantin, he notes that another earthquake occurred in the year that Pozantin died, resulting in the destruction of many places and causing the city to be filled with snakes, centipedes, owls and bats. According to elebi, as people were typically afraid of these creatures, they were viewed as a threat. This is in line with the talisman constructed at the grave of Pozantins daughter to protect against snakes. In addition, many different legends about the Girls Stone being talismanic are also indicated. The legend mentioned by elebi is only one of these and is different from the others due to the fact that, aside from being a small detail, its actual creation emerged within the integrity of the construction of Istanbul. In another section of the volume on Istanbul, Evliya elebi discusses the sieges of Istanbul. Before concluding this section, he notes that Prophet Muhammad was the last prophet to cause widespread recognition and that Islam was accepted in various places as a result of the obedience shown to his orders. However, the people of Egypt and Constantinople did not accept Islam. The sayings of Prophet Muhammad show that he encouraged the conquest of Constantinople and Egypt. Evliya elebi used this hadith, which he first mentions in this section, often in his narration: Verily you shall conquer Constantinople. What a wonderful leader will her leader be, and what a wonderful army will that army be!

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tan, eyh Maksudun; ilk kurucular olan Hz. Sleyman, skender-i Zlkarneyn ve Ayasofyann yapmna yardm eden Hz. Hzr gibi Ayasofyada makamlar vardr. Evliya elebi, Byk Ayasofya Camisinin makamlarn ve ziyaretlerini anlatrken Mslman kurucular ve kuatanlar bir araya getirip efsanelerden yola kp yeniden kompoze etme/yeniden yazma yntemiyle kurgulad kendi stanbul epiinin byk resmini sunar. Onuncu kuatmay Osmanl padiah Yldrm Bayezid Han gerekletirir. Tekfur hara deyerek bar istese de Yldrm Han bunu kabul etmez, eski gnlerde Abdlaziz olu mer fethinde ve Harun Reid asrndaki gibi Galata ve stanbul Kalesinde Mslmanlarn oturup cami ve imaretler yapmas; kale dnda olan ba ve bahelerin mahsulatlarnn rn de Mslmanlarn almas kaydyla bar kabul eder. Evliya elebinin kendi dnemi iin ok daha yakn gemiten bir tarihsel kiilii, kuatma efsanelerindeki anlatlara gnderme yaparak konuturmas, hikyesini tarihe balamak ve kurgusunun btnln salamak iin kulland bir dier yntemdir. Evliya, fetihle sonulanan on birinci kuatmann anlatmna gemeden nce hikmet balyla bir ara anlat sunar. Bu hikye Fatih Sultan Mehmed daha bir ehzade iken Akemseddinin ona gelecekte stanbulu fethedeceini mjdelemesiyle ilikilidir. Fransa kfirleri Akka kalesini igal ederler, Mslmanlar oluk ocuuyla esir edip gemilerle Fransaya gtrrler. Sultan Mehmed bunu duyunca ok zlr ve Mslmanlar iin gzya dker. Akemseddin hazretleri ona: Alama padiahm kfirlerin bu Akka Kalesinden alduu ganimet akidelerinden ve pimi helvalarndan stanbulu fethedecein gnler pimi helva yersiz, ama o gn gazi olup btn Mslman gazilere adalet eyleyip kad ve gazi raz ol diye stanbul fethini mjdeler. Buradaki anlatnn dikkat ekici yn sadece Akemseddinin keramet gstermesi deildir, stanbulun fethinin anlatld blmde Akemseddinin szleriyle tekrar hatrlatlan bu anlat ince ince rlm bir intikam hikyesine dnr. Fetih srerken ve henz stanbul Kalesi tamamen alnamamken, fetihten habersiz Fransz gemileri Sarayburnuna demir atarlar. Btn gaziler gemiye doluur, ganimet mallarn ve gemidekileri esir alrlar. Akemseddinin fetihle ilgili kerameti gereklemeden nce Franszlardan alnacana dair kerameti gerekleir. Dolaysyla, Evliya elebinin anlatlarna ekledii her ayrnt daha sonra anlatacaklar iin bir n belirti, uyar niteliindedir. Akemseddinin stanbulun fethini haber vermesine ilikin efsaneye Evliya elebi yeni karakterler ve ayrntlar ekler. Bylece stanbul Kalesinin fethinin neden zorlap elli gn srdn aklayacak hem de bylesine g bir ie ilah bir boyut kazandracaktr. On gn sonra kale alnamayp gittike de zorlanca Fatih Sultan Mehmed sadk eyhlerini toplar ve durumu danr. Akemseddin hazretleri: Beim sen elem ekme, bu kalenin fatihi sen olasn diye ehzadeliin srasnda sana mjdelemitik diye hatrlattktan sonra Allahn bu savata gizli ilerinin olduunu, Kale iinde eyh Maksud halifelerinden Yvedd isminde bir can olduunu ve o lmedike kalenin fethedilemeyeceini, ama elli gne leceini belirtir. Araya baka anlatlar girer, fetih tamamlanr, Fatih Sultan Mehmed stanbulu Tekfur Kostantinden alr; ama Evliya elebi, Yvedd Sultann hikyesini unutmaz ve bu efsanevi karakteri yeni bir efsaneyle tekrar karmza kararak stanbul epiinde onun varln ve ilevini salamlatrr. Sultan Mehmed, fetihten sonra Ayasofyay gezerken Terlerdirek adl yerde lah bir nurun parladn grp zerine doru ilerler. lahi bir nur beyaz mbarek vcut kbleye ynelip yatar, nurlu gsnde krmz et ile Yvedd ismi yazlmtr. Akemseddin ve oradaki veliler bu kiinin stanbulun elli gnde fethedilmesine sebep olan meczup olduunu sylerler. Mbarek cesedi ykamak istediklerinde Terlerdirek kesinden Merhum ykanmtr, hemen defnedin, diye bir ses duyup hayran olurlar. Tabutu defnetmeye giderlerken tabut, onu gtrenleri kendi istedii yere doru srkler ve olaanst bir yolculuun sonunda Yvedd isminin duyulduu yere defnedilir. Evliya elebi, bu yazda bir ksmna deinilebilen, birbiriyle ilikili hatta i ie olan bu efsanelerle kendi anlat dnyasnda tutarl ve btnlkl bir stanbul epii kurgulamtr. Byk Ayasofya Camisini anlatt blmde Ayasofyann ilk kez Vezendon Kraln kz Ay Sofya tarafndan Hz. Sleymann ibadethanesini geniletmek iin Hz. Hzrn yardmyla yaplmas, bu kzn mumyalanm cesedinin tlsml sand, makamlarda stanbulun ilk kurucularnn ve onu ilk kuatan-

After emphasizing the importance of this city for the Muslim world, elebi chronicles how Constantinople was besieged nine times. The detailed narration of these legendary sieges would find new contexts in subsequent narrations regarding the conquest of Constantinople and the quarters and visiting areas of Hagia Sophia. Not only do the first founders of the city, Prophet Solomon, Alexander the Great and Khidr have quarters at Hagia Sophia, so do Caliph Umar II, son of Abdlaziz, Harun Rashid, Seyyid Battal Ghazi, Baba Cafer Sultan and Sheikh Maksud, all of whom participated in these sieges. While describing his visits and the quarters of the great Hagia Sophia Mosque, elebi presents a wider picture of his own epic of Istanbul, which he constructed by recomposing and rewriting the stories, starting with the legends, in a way which depicts the Muslim founders and the people who besieged the city. The Ottoman emperor Yldrm Bayezid Khan carried out the tenth siege. Even though the feudal landlord wanted to make peace by paying tributes, Yldrm Khan did not agree to this. Just as Umar, son of Abdlaziz, carried out his conquest and Harun Rashid made his contributions, Yldrm Khan agreed to make peace on the condition that the Muslims be allowed to settle in Galata and the Istanbul Castle, that the mosques and soup kitchens be built there, and that the yield from the gardens located outside the ramparts be given to the Muslims. Creating dialogue for a historical character from an era closer to his own by making references to the legends of the sieges is another method that elebi employs to connect his story to history and to maintain the integrity of his narratives. Before moving on to the eleventh siege, which resulted in the conquest, in the section entitled Wisdom, elebi discusses the story of the relationship between Mehmed II and Aksemseddin, who foretold that Mehmed, who was just a prince (ehzade) at the time, would conquer Istanbul. French non-Muslims invaded the Castle of Akka, took the Muslims with their wives and children as slaves, and brought them to France by ship. When Sultan Mehmed heard of this, he became very upset and shed tears for the Muslims. Aksemseddin heralded the conquest of Istanbul with the following words: Dont cry, my dear sultan. You will take back the trophies that these disbelievers have taken from the Castle of Akka and eat their khalvah on the day of your conquest of Constantinople. You should forgive all Muslim warriors and their scholars that day. Aksemseddins prophecy is not the only thing that should attract attention here; Aksemseddins words are finely woven into a story of revenge with his words in the section on the conquest of Constantinople. While the conquest continued and the Castle of Constantinople was not yet seized, unaware of the conquest, the French dropped their anchors in Sarayburnu. The warriors swarmed the ships and seized the booty, taking the people on board prisoner. Before Aksemseddins prophecy about the conquest came true, his prophecy about revenge against the French came true. Thus, all the details, elebi adds to his narrations, are indicative of the later accounts in his book. Evliya elebi adds new characters and details to the legend of Aksemseddins heralding of the conquest of Constantinople. In this way, he both explains why the conquest of the Castle of Constantinople became harder and lasted for fifty days and also added a divine dimension to such a difficult task. When the castle had not been taken after ten days and the situation was becoming more difficult, Mehmed II gathered his loyal sheikhs to consult with them. Reminding him of his prophecy, Aksemseddin said: My dear Sultan, do not be downcast. When you were just a prince, it was heralded that you were going to be the conqueror of this castle, indicating that God had secret involvement in this war. He said that there was a person named Yvedd from the caliphs of Sheikh Maksud in the castle and that the castle would not be conquered before he died, which would be within fifty days. The conquest was complete; Mehmed II took Constantinople from her Lord Constantine. While including other narrations, elebi does not forget the story of Sultan Yvedd; this legendary character appears again in a new legend which strengthens his presence and role in the epic of Istanbul. While Sultan Mehmed was taking a walk in Hagia Sophia after the conquest, he saw a light shining from a place called Terlerdirek and proceeded towards it. elebi writes: A divine light from a holy white body turned towards the qibla and lay down; the name Yvedd was written with red on his chest which was full of light. Aksemseddin and other ulama there said that it was this deranged person who caused the

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EVLYA ELEBNN STANBUL HKAYES / EVLYA ELEBS STORY OF STANBUL

larn; Hz. Hzrn ve Akemseddinin yer almasyla sanki bize anlatt stanbul hikyesinin bir zetini verir. Bylece, onun hikyesinde her nesneye insan dokunduu iin, her anlat insana dokunduu iin deerlidir. Evliya elebinin stanbul cildi, hikyelerini kendi toplumsal zemininden alan, bununla birlikte ok ustaca yeniden kompoze etme ve kurgulama yetenei olan bir hikye anlatcsn karyor karmza. Bu hikye anlatcs, atalarnn yurdu ve doum yeri olan, gurur duyduu Osmanl mparatorluunun bakenti stanbulun kurulu hikyesini, kendi dneminin inanlarn ve ideallerini yanstrken insann hikyesini de hep canl tutarak oluturmutur. Walter Benjaminin de hikye anlatcs iin syledii gibi: Bir zamanlar uzaklarn bilgisi-ister yabanc lkelerle ilgili meknsal bir bilgi, ister gelenee dair zamansal bir bilgi olsun-doruluu denetlenemese de onu geerli klan bir yetkiye sahipti.
DPNOTLAR: 1 Cerr-i eskal: ar bir yk kaldrma. 2 Avu iine bakarak gemii ve gelecei bilme ilmi. KAYNAKA: Aslan, Ferhat. Ayasofya Efsaneleri. stanbul: Kltr Sanat Basmevi, 2011. Baylad, Derman. stanbulun Yreinde Tarihe Yolculuk: Antlar, Olaylar, Efsaneler. stanbul: Say Yaynlar, 1997. Benjamin, Walter. Hikye Anlatcs: Nikolay Leskovun Eserleri zerine Dnceler. Son Bakta Ak. ev. Nurdan Grbilek. stanbul: Metis Yaynlar, 2001. Dankoff, Robert. Seyyah- lem Evliy elebinin Dnyaya Bak. ev. Mfit Gnay. stanbul: Yap Kredi Yaynlar, 2010. Freely, John. Evliya elebinin stanbulu. ev. Mfit Gnay. stanbul: Yap Kredi Yaynlar, 2003. Gnmz Trkesiyle Evliya elebi Seyahatnamesi: stanbul. Yay. Haz. Seyit Ali Kahrman ve Ycel Dal. stanbul: Yap Kredi Yaynlar 2003. Yerasimos, Stefanos. Konstantiniye ve Ayasofya Efsaneleri. stanbul: letiim Yaynlar, 1993.

conquest of Constantinople to last for fifty days. When they started to wash the holy corpse, they were fascinated by a voice that they heard coming from the corner of Terlerdirek saying, The deceased has been washed; bury him right away. As they took the coffin to be buried, the coffin dragged those carrying it in the direction it wanted to go. After an extraordinary journey, the coffin was buried in the place where they heard the name Yvedd uttered. Through the use of legends that are related and even intertwined, elebi constructs an epic narrative of Istanbul that is consistent and complementary to his own narration. In the section on the great Hagia Sophia Mosque, the description of the initial construction of Hagia Sophia by King Vezendons daughter Sophia in order to expand the place of worship of Solomon with the help of Khidr, the talismanic chest of her mummified corpse, and the quarters of the citys first founders, Khidr and Aksemseddin, in Hagia Sophia summarize elebis story of Istanbul. Thus, within his story, every item is valuable because it is touched by a person and every narration is valuable because it touched a person. elebis volume on Istanbul reflects a storyteller who took his own stories and skillfully recomposed and edited them. While reflecting the beliefs and ideals of his time and the story of the founding of the capital of the Ottoman Empire, the land of his ancestors and his birth place, this narrator creates the story of the people by always keeping them alive. As Walter Benjamin said of the storyteller, The intelligence that came from afar whether the spatial kind from foreign countries or the temporal kind of tradition possessed an authority which gave it validity, even when it was not subject to verification.
FOOTNOTES: 1 A chain hoist used to lift a heavy weight. 2 Reading palms. REFERENCES: Aslan, Ferhat. Ayasofya Efsaneleri. Istanbul: Kltr Sanat Basmevi, 2011. Baylad, Derman. stanbulun Yreinde Tarihe Yolculuk: Antlar, Olaylar, Efsaneler. Istanbul: Say Yaynlar, 1997. Benjamin, Walter. Hikye Anlatcs: Nikolay Leskovun Eserleri zerine Dnceler. Son Bakta Ak. Translated by Nurdan Grbilek. Istanbul: Metis Yaynlar, 2001. Dankoff, Robert. Seyyah- lem Evliy elebinin Dnyaya Bak. Translated by Mfit Gnay. Istanbul: Yap Kredi Yaynlar, 2010. Freely, John. Evliya elebinin stanbulu. Translated by Mfit Gnay. Istanbul: Yap Kredi Yaynlar, 2003. Gnmz Trkesiyle Evliya elebi Seyahatnamesi: stanbul. Edited by Seyit Ali Kahrman and Ycel Dal. Istanbul: Yap Kredi Yaynlar 2003. Yerasimos, Stefanos. Konstantiniye ve Ayasofya Efsaneleri. Istanbul: letiim Yaynlar, 1993.

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EVLYA ELEBNN STANBUL SEKS

skender PALA

A SELECTION OF EVLYA ELEB

skender PALA

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EVLYA ELEBNN STANBUL SEKS / A SELECTION OF EVLYA ELEB

EVLYA ELEBNN STANBUL SEKS

skender PALA* 90l yllarn sonuydu. Enis Baturun ngr ve himmetiyle Yap Kredi Yaynlar Evliya elebi Seyahatnamesini yaynlamaya balam rahmetli Orhan aik Gkyayn ynetiminde hazrlanan ilk cilt de olduka ses getirmiti. Hoca rahmetli olup da dier ciltler iin bir editr ihtiyac dounca ynetimin aklna benim adm gelmi. O srada maddi mzayaka iindeydim; iddetle ie ihtiyacm vard. Rahmetli Ycel Dal bana bu i teklifiyle geldiinde yalnzca geim skntsna are buldum diye sevinmitim. Ne yazk ki lkemizin ekser aydnlar gibi ben de Evliya elebi zerine ciddi manada eilmi deildim. Ama Seyahatname ciltleri elimden gemeye balaynca iin nemini kavradm. yle ki bu kitabn editrln bilabedel bile yapabilirdim. Beni kuatm, dnyama renk katmt. Seyahatname hem evimin ekmei, hem zihnimin , hem gnlmn elencesi olmutu. Evliya elebi okumak balbana bir lezzettir. Kah gler, kah alarsnz. Bazen renir, bazen elenirsiniz. Daha da nemlisi, atalarmzn nasl yaadklarn anlayabilirsiniz. elebinin eseri bir hazinedir ve hangi cildi, hangi yolculuu okunsa oradan bir medeniyet devirilir.

A SELECTION OF EVLYA ELEB

skender PALA* The year is sometime at the end of the 1990s. The Yap Kredi Publications have started to publish the Seyahatname of Evliya elebi, thanks to the vision and benevolence of Enis Batur; the first volume, prepared under the direction of the late Orhan aik Gkyay, has had a great influence. When the master passed away and the need for a new editor arose, the administration thought of me. At this time, I was in serious economic difficulty and I was badly in need of a job. When the late Ycel Dal came to me with a job offer, I was ecstatic that I had found a solution to my financial problems. Regrettably, like the majority of intellectuals of our country, I had not yet deepened my knowledge of Evliya elebi. Indeed, it was only after I started to receive volumes of the Seyahatname that I grasped the importance of this job. It was of such significance that I would have edited the book free of charge; it is a work that has surrounded me and colored my life. Seyahatname has become the bread in my house, the light in my mind and the pleasure in my heart.

Reading Evliya elebi is a pleasure in and of itself. You laugh and cry. Sometimes you are taught, sometimes you are entertained. More importantly, you come to Aada okuyacanz hikayeleri hoa vakit geirmeniz iin setim. Bunlardan understand how our ancestors lived. elebis work is a treasure and whichever volume, whichever journey of his is read, a civilizabazlarn daha o yllarda yazmtm. elebi merhution rolls out from it. mun bugne yansyan he-yecan veya baars, zanBurada okuyacanz hikayeleri hoa vanederim bu satrlardan anlalabilir. Daha fazla lezI have selected the stories below so the reader can kit geirmeniz iin setim. elebi merhuzet alnabilsin diye anlatmn dilini mmkn olduhave a good time and enjoy themselves. Some of mun bugne yansyan heyecan veya baaunca elebinin slubu zerine braktm. Faydalanthese I have prepared many years ago. I feel that rs, zannederim bu satrlardan anlalabilir. dm nsha Topkap Saray, Badat Blm kitaplar the enthusiasm and success of elebi, which, despite I have chosen the stories here to entertain arasnda 305 numara ile kaytl olan en nemli yazma the fact that he died many centuries ago, is reflected you. The late elebis amusement and sucnshalardan biridir. even on our day can be understood from these lines. cess reflected here today, may be seen in In order for the reader to enjoy this work more, I the lines here. en Oynayan Yiitler have left the language as close to the style of elebi evgan oynamak oldur kim bu meydann iki banda as possible. The copy that I benefited from is one of ikier uzun stun dikilmitir. Bir tarafta bir ordu, dier tarafta bir ordu toplanp the most important hand-written copies, that which is registered as No. 305 in ellerinde kzlck aacndan birer eri sopa ile mde dururlar. Mezkr meydan- the Baghdad Section at Topkap Palace. muhabbete dem kellesi kadar, yuvarlak aatan bir top korlar. Bir yandan seThe Brave Young Men who Played Cen kizer kat mehter gmbr gmbr tarralar vurmaya balar. Ks ve davul sesleri gklere knca bir taraftan bir dem ve dier taraftan bir dem at brap mey- To play evgan, two posts should be erected on both ends of the field. With a dandaki topa birer evgan (kzlck sopas) urup kendi taraflarndaki mili geirme- bent stick in their hands, an army should gather on one side and another army e alrlar. Bir bakas dahi seirdip at ile o yuvarlanan topa evgan urup kendi should gather on the other side; they should stand, as a whole, waiting. A woodhududundaki diree getirmek ister. Biri dahi yetiip top havada uarken bir ev- en ball, the size of a mans head, should be placed on the playing field. In the gan urup, neticede iki tarafn ok sayda askeri birbirlerine girip zavall topa yle meantime the Mehter (band) should start to play loudly. When the sounds of the evgan rrler ki nice toplar o arada pare pare olup neticede bir taraf galip ge- kettledrum and tambour reached the heavens, one man from one side and anlip topu kendi hudutlarna getirerek oyunu kazanrlar. Topu alanlar galip olup other man from the other rush onto the field on horseback, trying to hit the ball on the field with a evgan (dogberry stick), trying to bring the ball past the post maluplar galiplere byk ziyafetler eylerler. Bir acaip temaadr. on their side. Or, they kick up the horse and hit the rolling ball with the evgan, Bu arasatta nice atlarn ayana top ve evgan rast gelip krar ve incitirler. Amma trying to bring it to the pole on their home line. In yet another game, they try to ilerinde yle atlar vardr ki; kedi fareyi gzler gibi evgan atlar da topu yle g- hit the ball as it is flying through the air with the evgan. As a result of this last zetirler. Nice kerre evgan oyunundan dolay kavgalar kp nice ceng-i azimler type of game a large number of soldiers collide, hitting quite wildly at the poor kmtr. Bu yzden artk kavil ile oynanr. Mesela be kerre yahud on kerre han- ball; many balls are turned to dust before one team will be able to bring the ball gi taraf topu kendi direklerine gtrrlerse meydan onlarda kalp ziyafeti dier to their own line and win the game. Those who take the ball will be victorious taraf eyler. and the defeated team will prepare a great feast for the winners. This is indeed Amma eriat ehli bu topu oynamaa rza vermezler. Kaan ki Kerbela lnde a strange spectacle. hazret-i mam Hseyin ehid olup ehitlerden nicelerinin kutlu balar amda Yezd-i b-mezde geldikte Yezid hamamdan kp atna binip elindeki evgan ile hazret-i Hseyinin bana evgan ile vura vura yuvarlayp, onu gren askerleri de dier Kerbela ehidlerinin balarn yuvarlayp evgan oynamlardr. Annn Anadoluda ve Msrda evgan oynamak ho karlanmaz. lla bu rivayeti bilmeyen ranllar ve Krtler bu oyunu ok oynarlar.(c.IV. 234a-234b)
*Yazar

In this mayhem many horses collide with the ball or the evgan and are injured. However, there are horses that follow the ball like a cat eying a mouse. Many times fights break out due to the play of the evgan and pitched battles ensue. For this reason there is now an understanding before the game is played. For example, whichever side brings the ball to their post five or ten times takes the field and the other side prepares a feast for them.
*Writer

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Evliya elebinin anlatt bu oyuna bugn polo ad verilmektedir. Trklerin Orta Asyadan getirdikleri bir tr idman oyunu olan evgan (en) ile polo ayn oyundur. Malik Ejder Adnda Biri... Prleri hazret-i Malik Ejderdir. Ftvvetnmede yazd zre hazret-i Ali Resl-i Kibriynn (Hazret-i Muhammedin) nnde beline kemer kuatmtr. O, btn gazilere ve belere serdar olurdu. Gayet yiit ve kahraman kimse idi. Kargaa srasnda bana teller ve atna ziller takp eline evgann alp kendisi gibi adamlaryla mcadele sahasnda alay dzp saf bozduu iin pr olmutur(C.I, s.153a) Burada evgan oynayanlarn pri olarak gsterilen Malik Ejderin ayn zamanda matrak oynad da bilinmektedir. Matrak, imdiki eskrime benzeyen bir spor eididir. Ancak bunun tomak denilen bir tr de vardr ki, yumruk byklnde mein bir top ile oynanr. Altar kiilik iki takm hlinde oynanan tomakta oyuncular, bir ipin ucuna taklm olan mein toplaryla birbirlerine saldrrlar. Oyunun kural topu rakibin srtna vurabilmek, savunma ve atak srasnda kendi srtn korumaktr. Srtna top yiyen oyuncular msabaka d kalr ve ma kazanan taraf bylece belli olurdu. Matrakn Pri Matrak yiitler esnaf: Dkkn, 10; nefer, 30. Amma dkkn sahibi olmayan nice bin matrak pehlivanlar vardr ki prleri meyye Zamiridir. Kemerini hazret-i Ali kuandrmtr. Matraklar ordu alaynda pazularn svayp piyade matrakbazlk edip yiitlik ve kahramanlk gstererek geerler. Yapl ve csseli yiitlerdir. (...) Sonralar Sultan IV. Murat Han, bu idmana meyledip matrakbaz olmutur. Sultan II. Bayezid anda matrakbaz Cin Ahmed ve Baba Arap bu idmann her eidini bilirlerdi. Eer onlar hakknda bildiklerimi anlatsam bu cilt ona yetmez (c.I, s.190a) nsanlarn ve Cinlerin Mfts 16. yzyl Trk-slm aleminin en byk bilgini saylan Kemalpaazade hakknda tarihler Mftis-sakaleyn lkabn kullanrlar. Bu, nsanlarn ve cinlerin hocas, mfts demektir. Hocaya bu lakabn verilii iin ibretli hikyeyi okuyalm: Medrese-i Kemalpaazde: Bu medresede bir hcreyi ecinni zabt edp iine hi kimse giremedii iin nice sene kaps rtk kalp bo ve atl beklerdi. Nihayet 888 (1483) tarihinde, Sultan Bayezid-i Vel asrnda, Kemalpaazde Ahmed elebi talib-i ilm iken Edirneye gelip burada kendisine kalacak bir yer ararken yolu bu medreseye urar. Dersimndan bir hcre talep ettiinde aralarnda u konuma geer: Molla! Medresemizde yalnzca bir tek bo hcre vardr amma onu da cin tai fesi zabtettii iin senin kalacan bir hcremiz yoktur. Kemalpaazade: Sultanm, o hcreyi bize ihsan eylen de cenabnzdan teyemmnen ve teber rken biraz ilim okuyalm. Ho mollam; Sizden hcre esirgemezz ve gzel buyurursuz; amma ol hcre ye kim girdi ise sabahs meyyiti tara kt. Ne olursa olsun, siz yine o hcreyi bize balaynz. Dersiam bu srar zerine hcrenin anahtarn Kemalpaazadeye uzatrken zgn ve dnceli, Mollam, der, dnya ahiret hakkn hell eyle. Kemalpaazade Bismillah ile hcrenin kapsn ap yerdeki pstekiyi silkeleyerek zerine yerleir. Yats vaktinden sonra medresenin grevli kapc ve mderrisleri Kemalpaazadenin hcresi nne, eski detleri gerei bir teneir, bir tabut, kazan, tencere

However, those familiar with the Sharia do not play this ballgame. It seems that when Yezid came to Damascus, after leaving the baths and getting on his horse, he struck the (severed) head of Hussein many times with the evgan and the soldiers who saw him struck the other blessed heads of the martyrs who had died with Imam Hussein in the desert in Karbala; thus a game of evgan ensued, the heads rolling through the desert. This is, why, it is not approved of playing evgan in Anatolia or Egypt. However, this game is played a lot by the Iranians and Kurds, who do not know this story. (vol. IV, 234a-234b) This game that is described here by Evliya elebi is today known as polo. This form of training exercise was brought from Turkish Central Asia and is the same game as polo which is played with a mallet. A Man Called Malik Ejder Malik Ejder was a leader of men. It is written in the Ftvvetnme that he was girded with the sword in front of Prophet Muhammad. He was a chief in all the battles and fights. He was strong and heroic. In the middle of the battles he would tie ribbons to his head and bells to his horse, taking up a evgan to fight with the men on the field, dispersing the ranks and he thus became a leader of players. (vol. 1, p. 153a) Here, Malik Ejder, who is shown to be the leader of the evgan players, was at the same time one who played matrak. Matrak is a type of sport that resembles fencing today. However, there was also a version known as tomak, which was played with a leather ball the size of a mans fist. Tomak was played by two teams of six people, the players attacked one another with leather balls, having ropes attached to one end. The rules of the game were that they should hit the opponent on the back with the ball, and during defense and attack moves they should protect their backs. Any players who were hit on the back during the contest should be out and in this way it should be clear which side won. The Leadership of Matrak The gallant members of the matrak team: 10 from the shops and 30 soldiers. However, there were thousands of matrak players who were not shop owners; their leader was meyye Zamiri. His sword was girded by Ali. The matrak army rolled up their sleeves and displayed their abilities, showing off their bravery and courage. They were well built and large-bodied () Later Sultan Murat IV was fond of this type of training and became an accomplished player of matrak. In the era of Sultan Bayezid II the matrakbazes (matrak players) Cin Ahmed and Baba Arap were familiar with every type of training. This volume is not enough for me to tell you everything I know (about this game). (vol. I, p. 190a) The Mufti of the People and the Jinn The histories refer to Kemalpaazade, one of the greatest scholars in the 16th century Turkish-Islamic world, also named Mftis-sakaleyn. This title means The mufti of both humanity and the jinn. Let me tell you a story that makes it clear why he was given this name. The Medrese-i Kemalpaazde: As no one could enter the cell in the madrasa where the jinns were imprisoned, the door remained closed for several years, thus this room was empty and useless. Finally, in 888 (1483), in the century of Sultan Bayezid, when Kemalpaazde Ahmed elebi was a student, he came to Edirne; when searching for a place to stay in the city he stopped by this madrasa. After requesting a cell from the head instructor the following conversation took place between them: Mullah! There is just one empty cell in our madrasa, but as the jinn are kept there, I am afraid that there is no cell in which you can stay. Kemalpazade replied: O my sultan, let us read a little from the blessings and trust in God who has blessed us with that cell. Dear Mullah: we would willingly give you the cell; however, whoever enters that cell will emerge the next morning in the land of the dead.

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ve gayr levazmatlar getirip sabah iin hazr ederler. Herkes techiz ve tekfin iin hazrlanmaya balar. Nihayet gece yarsna doru, gen molla dersiyle megul iken duvarn kble taraf birden iki akk olup, yalca ve zayf bir ihtiyar, elinden tuttuu 15 yalarnda bir kz ile ieri girip es-selmu aleyk diyerek bir mddet konuup sohbet ederler. htiyar, szlerinin sonunda der ki: Ey oul! Bu evldm sana Allah emaneti veririm. Buna ilm talim edip namazn artlarn ve rknlerini retesin. Kemalpaazade o gece kzcaza namaz rettikten ve gerekli sureleri ezberlemek zere bir kda yazdktan sonra kendi dersiyle megul olur. Sabah ezanlaryla birlikte duvar yine yarlp ihtiyar ieri girer ve der ki: Oul! Allah senden raz olup saadet-i dreyne nail olasn. Ben ecinni meliklerinden Esfail nam melikim. Her defasnda bu hcreye gelip konanlara bu evladm emanet verip giderim. Onlar Allah emanetine hyanet edip evladma el uzatrlar. Ben de derhal onlar katlederim. imden ger var sana btn gizli ve sakl ilimler, btn acaibatu ilmiyyat kef ola ve mftis-sakaleyn olasn. Bu Bayezit olu Selim nam hkmdar istikbalde Msr fatihi olacaktr. Onunla bile Msra gidip, orada benim biraderim meliktir, onda dahi ecinniye sol tarafndan, ben deme sa tarafndan fetva verp eyhlislm sakaleyn ol. Asla dnya irkbna tamah etme. Her sabah seccaden altnda biner altun bulup fukaraya tasadduk eyle. Bu duadan sonra ihtiyar, evldn yine elinden tutarak duvardan kaybolur gider. Sabah olup da Kemalpaazade tara knca grse kim kapusu nnde imam ve mezzin ve cemaatler tabut hazr edp su ss eylemiler. Mollay grp hepsi hem hayret; hem krederler. Kemalpaazade de kefi raz etmeyip daha sonra o hcrede tekmili ilm ile yle lim fzl olur ki asrnn yegnesi, mtebahhirnden mana denizlerinin dalgc olup Sleyman Han gazi asrnda Msr kadaskerliinden mazul slmbolda eyhlislm iken dr selm selmlayp yani vefat edip Edirnekaps haricinde medfundur. Masru (saral) olan canlar yedi cumartesi sabahnda ziyaret edip misk anber kokulu toprandan bir tadmlk tenavl etseler, Allahn izniyle kurtulurlar (c.VI,s.21a). Aceb hikmeti Hudadr!.. Atalarmzn K Sporlar (...) Ve nie bin aded Silistre ahbzlar Tuna buzu zre haymelerin kurup ay u iret edp cmle dilbernlar (genler) buz kayarlar; garib temadr. Kimi pabu ile, kimi naln ile, kimi kzak ile, kimi iki elinde harbe deenek ile ayak zere buz kayarak ehirden ehire berk-i htif (yldrm) gibi gider ve eer yd-i erf (bayram) olursa nehr-i Tuna zre azim salncaklar kurulup k mk birbirlerine kolan ekp sallanrlar. Zira Tuna buzu alt-yedi kar donar. iddet-i it edd olsa (k iddetli olsa) on kar donup be ay nehr-i Tuna sedd olduunu (kapandn) biliriz. Aceb, hikmet-i Allahtr. Ve nie bin sayyd- mhler (balk avclar) buzu delp 500-600 vakiyye (okka) morina bal ve mersin bal karup kr ederler. Sir elvn (eit) mhlerin hisbn Hud bilr. Amm hikmet-i Hud Cenb- Br, semeklerine su ire hayat vermek in Tuna nehrinin baz yerinde nie bin delikler halk eder; kim ol mahallerde asla Tuna buzu olmaz. Mezkr deliklere nie kerre yz bin azm mhler (byk balklar) gelp balarn buzdan tara karup teneffs edp, insan su itii gibi cmle mhilerin rzgr idiklerin grdm. Aceb hikmettir!.. Msra, u mhler ki dery iredir deryy bilmezler mazmunu ire bu solugan delikleri garb acb temgh (seyredilecek) yerlerdir. Amma yanna varlp mhler asla sayd olunmaz (avlanmaz) mmkn deildir. (...) Ve nie bin dem Tuna zre buz kayarken rad (imek) gibi akyup giderken bir perende atup, yine asl tetiin bozmayup kayarak gider. Niesi akyup giderken buz zre duran kemter (kck) akeyi alp geer. Niesi yldrm gibi giderken bir ayan kaldrup Mevlev gibi eyle sem eder ki, asl vechi (yz) grnmeyp yine iftesin bozmadan buz zre kayp gider.

This is of no importance; please, bless us with this cell. Upon this insistence, the head teacher, thoughtful and sad, gave the keys to Kemalpaazade: Mullah, forgive us for out faults to you, if there are any. (Muslims say this farewell to one, who is destined to die.) Uttering a basmalah Kemalpaazade opened the door to the cell; he shook out the sheepskin rug and sat down on it. After the night prayer the doorkeeper on duty at the madrasa and the teachers brought the teneir (bench on which a corpse is washed), vat, pot and other equipment, according to tradition, making things ready for the morning. Everybody was equipped to prepare the shrouding for a corpse. Towards midnight, while the young mullah was busy with his lessons, two cracks suddenly appeared on the qibla side of the wall, and a thin old man entered holding a young girl, who was about 15, by the hand; he said Assalamu alaikum and started to chat with the mullah for a while. At the end of the conversation the old man said: O son! I entrust this child to you. Teach her the prayers and the movements. After Kemalpaazade taught the girl how to pray and wrote the necessary verses from the Quran on a piece of paper for her to memorize, he returned to his own lessons. At the call for the morning prayer the wall opened again and the old man entered the room: Son! May Allah be pleased with you and may He bless you with happiness in both worlds. I am the angel Esfail, the angel of the Jinn. Every time someone comes into this cell I come with this child, and leave her in their trust. They betray Allahs trust and stretch out their hand to my child. And I immediately kill them there and then. Now, discover all the hidden and secret knowledge, all the strange knowledge, and be the mufti of both worlds. This son of Bayezit, Selim, will in the future be the conqueror of Egypt. Go with him to Egypt; there you will find my brother angel; give a fatwa to the jinns from the left side, to the sons of Adam from the right and be the sheikh-ul-Islam in both worlds. Never lust after the filth of this world. You will find 1,000 gold coins under your prayer mat every morning; donate these to the poor. After this prayer the old man took the child by the hand and disappeared once again through the wall. When it was morning and Kemalpaazade emerged from his cell he saw that the imam, the muezzin and the congregation prepared the coffin and water. When they saw the mullah they were all amazed and greatly pleased. Kemalpaazade was not satisfied with this self-discovery, and he continued to bring out that which was hidden into the open and completed his education in that cell; he became such a great scholar and elevated personage that there was no one to compare with him in that era. He dived into the sea of knowledge; and served for long after being risen from the post of kazasker (Chief Justice) of Egypt to that of the sheikh-ul-Islam of Istanbul (Head of Ulama). Then he stood in front of the gates of heaven (he passed away). If the epileptic people visit his cell on seven Saturday mornings and are blessed with the beautiful musk perfume of his (graves) soil, with Allahs will they will recover their health. (vol. VI, p. 21a) This is the grace of God! Our Ancestors Winter Sports () And many thousands of young men from Silistra (on the Danube, todays Bulgaria) set up tents on the ice of the Danube and drink, while other young men skate on the ice. This is indeed a strange sight. Some in slippers, some in pattens, and some with skis; others use spears as they slide from city to city like lightening. If it is a holiday they set up large swings and lovers swing, arms entwined. Indeed the Danube freezes six to seven kar (hand spans) thick. If the winter is severe, the river freezes ten kar thick and the Danube is solid for five months. There is amazing wisdom with Allah!

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Niesi arkasnda bir gulm (ocuk) ile kayp giderken buz zre nne bir dem aykr yatup anun stnden pertab edp (atlayp) iftesin bozmadan ubr eder (geer gider). Bazlar, kemandarlk ederek (yay ekip ok atarak), niesi tfenk atarak, niesi duhnn ierek (ubuk tttrerek) ikier er kii mushabet ederek (el-ele tutuarak ve konua gre) buz kayarlar. Niesi cemiyyet-i kbr edp (kalabalk toplanp) buz zre toprak dkp azim vezni zre (dalar gibi) ateler yakup btn srlar ve koyunlar kebap evirp ay u n ederler (yiyip ierek elenirler). Nie kerre buz zlp zerinde bulunan demlerin fetlar (yiitleri) buzdan buza pertb ede ede (atlaya atlaya) bir kenara kup niesi gark olur (boulur). Baz dem, arkasnda ykyle aya altnda iki pre sr (kaburga) kemikleri koyup elindeki ssyla billur-misl mcell (parlak cilal) buz zre be-alt konak yeri kayarak bir gnde varr (c.II, s.118b) Bu satrlar iin yoruma hacet yok sanrz. Modern dnyann buz pateni ve kar sporlarnn her eidini meer atalarmz daha 1700lerin ilk eyreinde biliyorlarm. Erzurumda Souktan Donan Kedi.. Evliya elebi denildiinde biroumuzun aklna iki kelime der. Birincisi onun Trk kltrne armaan ettii Seyahatnamesi; dieri de Seyahatnamede var olduu belleklerimize kaznm olan ar mbalaadr. Mamafih elebinin slbunda bir mbalaa (abartma) edas vardr, ancak o bunu asla hakikatleri arptma yahut deitirme snrna vardrmaz. elebinin mbalaal satrlar ya okuyucunun ilgisini ekmek iin sylenmi szler; yahut da elebinin bakalarndan duyduu nktelerden ibarettir. Bu yzden mbalaal cmleleri genellikle ... derler, ... diye anlatrlar, ... duydum, gibi hkmlerle son bulur. Evliya elebinin Erzurumun kyla ilgili kedi hikyesini hemen herkes bilir ve onun mbalaal slbuna rnek gsterir. imdi Erzurumu anlatt o satrlar bizzat kendi dilinden veriyoruz. Hakikat hangisi, mbalaa hangisi, nkte hangisi, karar verin diye. Geri iddet-i itdan (kn iddetinden) ba ve baesi yokdur; amma Paasaraynda gl baesi ve Hac Murad Ba glistan ve Kefeninesiolu gll ve Bedros Ba gll ve nie gl balar dahi vardr. (...) K kat olduundan iki ayda ekerler ve bierler ve derler ve alel-fevr (hemen) der-ambar iderler. Bizim senemizde mh- temmuzda (temmuz aynda) atlar ayrda iken bir rad u berk (imek ve yldrm) ve dipi ve boran yaup cmle atlar boanup Erzurum sahrasnda olan Umudum Kyne ve Kane ve Gez Kyne varnca(ya kadar) atlar serseri gezdiler. Byle its (k) edid olur. Hatta efvh- nsda (halkn aznda) darb- meseldir kim bir dervie Kanden (nereden) gelirsin? derler; Berf (kar) rahmetinden gelirim, der. Ol ne diyardr? derler; Ere zulm olan Erzurumdur, der. Anda yaz geldiine rast geldin mi? derler. Dervi eydr (syler): Vallahi on bir ay yigirmi dokuz gn skin oldum, cmle halk yaz gelir derler, amma grmedim, der. Hatta bir kerre bir kedi bir damdan bir dama pertb iderken (atlarken) muallakda donup kalr. Sekiz aydan Nevrz-i Harzemah (ilkbahar) geldikde mezkur kedinin donu zlp mrnav deyp yere der. Mehr latfe-i darb- meseldir. Amma hakkatl-hl (iin gerei) bir demin eli ya iken bir demir presine yapsa derhal mncemid olup (donup) elinden demir ve demirden eli kopmak ihtimali yokdur. (...) Bu iddet-i ity (k souunu), diyr- Azakda (Azak diyarnda) ve Det-i Kpakda (Kpak bozkrnda) erban (karak) ve zemherr geirdik, byle keskin k grmedik.(c.II, 288b) Denizlerin ve Karalarn Sultan Hikmeti Huda, sene 600 (1203-1204) tarihinde Selukiyan inkraz bulup cmle ahali-i Rum rey tedbriyle Erturul Bei be idp tu u alem (sancak) verdiler. Amma sikke ve hutbe sahibi deil idi. Nie eyyam be olup znik yaknnda Stck nam kasabada merhum olup anda medfundur. Andan yerine Osman Be mstakil padiah olup sikke ve hutbe sahibi oldu. Bunlarn zaman saadetlerin-

And many fishermen make holes in the ice and haul up 500-600 okka (1 okka = 1.282 kg) of cod and sturgeon, thus earning their living. The great variety of fishermen is only known by God. However, with the wisdom of God, in some areas they drill many thousands of holes in order to give life to the water for the fish; in some areas the Danube never freezes. Hundreds of thousands of large fish frequent the aforementioned holes and put their heads through the ice to breath; I have seen them drink the wind like people drink water. Strange wisdom (of God)! The lines u mahiler ki dery iredir deryy bilmezler (These fish are within water, not knowing the water theyre within) describes well these places where one can watch these strange and odd breathing holes. However, the fishermen never fish from these holes, it is unthinkable. () And many thousands of men, while skating on the Danube like lightning, somersault and then carry on their way, never hesitating. While they go rapidly they can even bend down and pick up a tiny coin from the ice. While going like lightning they lift up a foot and spin like a dervish, their faces blur, and then they continue skating. Many skate with a child behind them, or a man lies on the ice and others jump over him and then they continue on their way. Some shoot arrows, others rifles, others smoke a pipe or skate hand in hand, talking. They come together in a crowd and pour soil on the ice and make mountainlike fires, roasting entire cows and sheep, eating and drinking. Many times the ice breaks up and the youths jump from ice floe to ice floe, climbing up the sides or drowning in the water. Some men, with packs on their backs, skate on cattle ribs over crystal-like shining ice; thus they can then skate 5-6 days of way in one day. (vol. II, p. 118) I guess there is no need to interpret the above quote. It seems that our ancestors were well aware of ice-skating and winter sports in the first quarter of the 17th century. The Cat that Froze from the Cold in Erzurum When Evliya elebi is mentioned a couple of ideas will spring into many of our minds. One of these is the Seyahatname, which he presented to Turkish culture; the other is the fact that there is great exaggeration in the Seyahatname. Notwithstanding the fact that there is an air of exaggeration in elebi, this never goes so far as to distort or change facts. The lines in which elebi exaggerates are either used to attract the attention of the reader, or they consist of stories that he has heard from someone else. For this reason, in general the exaggerations are followed by phrases like so they say.so it is toldI heard Almost everyone is familiar with the story of the cat that Evliya elebi tells when describing the winter in Erzurum; this is often given as an example of the exaggerations in the work. Now, I will give those lines in which he describes Erzurum (in the highlands of Northeast Anatolia) in his own language. The reader can decide what is the truth, what is exaggeration and what is just a story. In truth no gardens or orchards remained due to the extreme winter weather; however, in Paasaray there are rose gardens, the Hac Murad Orchard rose garden, the Kefeninesiolu rose garden, the Bedros Orchard rose garden and many other rose gardens. () As the winter is severe, within two months people plant and harvest and prepare and store the crops in the barns. In the month that I was there, in July, while the horses were in the fields there was thunder and lightning; rain and thunder poured down and all the horse fled and ran until they came to the Umudum Village and the Kane and Gez Villages, where they wandered around stunned. The winter is more violent. In fact, there is a proverb that a dervish asked: Where are you from? and he receives the answer: I come from the mercy of snow. What land is that? The land of hardship, Erzurum they answer. Were you there in the summer? they ask. The dervish says: I swear, I stayed there eleven months and twenty-nine days, and everyone said

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de ilk cuma hutbesin Tursun Fakh okuyup (...) t Eblfeth Sultan Mehemmede gelince(ye kadar) li Osmana Osman Be ve Orhan Be ve Murat Be ve Yldrm Be derlerdi. Eblfeth Kostantiniyyeyi feth idp Akemsettin hazretleri Sultan deyp sikkelerine yle tahrir ettiler. Selimi Evvele Kemalpaazade Hdiml-harameyn dedi. Sleyman Hana Ebussuud Efendi Sultanul-berreyn ve hakanul-bahreyn (Karalarn sultan ve denizlerin hakan) dediler. Zira Malta ve Rodosu feth idp sahibi bahr oldu. Badat feth idp Sultanul-berreyn dediler. Allah korusun ya Badat ya Rodos elden gitse Sultanul-berreyn velbahreyn demek sahih olmaz. Annn li Osman, Badat ve Rodos zre gayet muhafaza iderler.(c.III, s.64b.) Ahlat ehri Neden Harap Oldu? Eski zamanlarda bu Ahlat ehri, Mahan padiahnn hkmnde idi. O tedbirsiz padiah Semenkan padiah zre sefer etmeyi plnladnda, bu Ahlat ehrinin ahalisinden sava yardm olarak yz bin yumurta vergi istedi. Bu ferman Ahlata gelince, Bidattir (Byle vergi mi olur?), amma ne are vereceiz! dey Ouz kavmi yz bin yumurtay toplamlar. Gelin grn ki bunca yumurtay Mahan diyarna krmadan gtrmee adam lzm, yol masraf lzm, yumurtalar yklemee eekler, develer, katrlar lzm. Ahlat Ouzlar aresiz ve mecalsiz kalmlar, meveretle iin iinden kamamlar. Nihayet bunlarn aresizlikleri Mahan padiahnn kulana gidince padiahtan ikinci bir ferman gelmi: Bre tayife-i Ouzan! Sizden tavuk yumurtas istemezdim; yz bin gm yumurta isterdim. imdi ihtiya kalmad; sizi bu vergiden muaf eyledim. Herkes yumurtalarn alsn, devam devletim iin duadan bizi eksik etmesinler.! Bu afvname gelince Ahlatllar pek sevinirler ve yumurtalarn geri almak murat edinirler. Amma ne var ki topladklar yumurtalara nian koymadklar iin herkes yumurtalardan rastgele bir tane alp gider. Bu arada Allah eri, drstlyle erenler derecesine varan yiitlerden bazlar derler ki: Benim yumurtam kk idi. Bana imdi byk yumurta dt. Bazlar da derler ki, Ben byk yumurta vermi idim, imdi kn aldm. Her iki taraf da memnun olmad hlde bunlar karklktan imkn bulup yumurtalarn deitiremezler. Aralarnda bir hayhuy ve gft g balar ki herkes her yerde ileri geri yumurta lf etmeye balar. lerinden gngrm kocalar, aksakall atalar derler ki: Biz imden ger birbirimizin hakkn yemiiz. Artk bu ehirden bed bereket kalkp, bu ehrin harabu yebb olmasna bu yumurtalar sebep olur. Bakalm ne tr bellara urayacaz, bekleyelim. Bu korku ile bir nice zaman mrur ettikde, bir gn bir taun bunlara mstevl olup bir gecede on iki bin evcik yerinden kalkup menziller aarak ta diyar- Msra varp halife-i Msr bunlara Msrn dousunda Kaytbay Yaylas nam yerde mesken verip bir senede topraktan kurulmu yle salam bir ehir yaparlar ki, o zamana kadar Msr diyarnda kireten duvar ve topraktan tavan grlmemi idi. Hl Msrn dousunda Tophane tarafnda Ahlat Mahallesi derler nice bin evlerin topraa karm kalntlar orada burada yatmaktadr. Beri taraftan Mahan padiah, ihtiyac olmad hlde ehri Ahlattan yz bin yumurta isteyerek zulmettii ve yumurtalarn karmasna vesile olduu iin ahiri kr Allah onu Semenkan padiahna malup edip geri Mahana geldiinde, Ahlattan on iki bin evin Msra gtn ancak bir yl sonra duyabildi. Ahlat o devirde yle byk bir ehir imi ki, on iki bin hane ehirden ge ve ancak bir yl sonra duyula; ne kadar belde-i azim olduu ona kyas oluna. te sonraki yllarda bu byk ehrin gnden gne harabu yebap olmasna sebep birbirlerinin haklarn yumurta ile yediklerindendir.(c.IV, s.238b)

summer is here, but I never saw it. In fact, when a cat was jumping from one roof to another, it was frozen in mid-air. When after eight months spring finally arrived the cat thawed out and with a miaow fell to the ground. This is a famous proverb, but the fact of the matter is that if a man touches an iron bar with a wet hand it will freeze immediately and there is no chance for his hand to be removed from the iron bar or the iron bar to be removed from his hand () We spent cold long winter in the Azak lands and in the Kipchak prairies; I have never seen such a bad winter. (vol. II, 288 b) The Sultan of the Seas and the Land Wisdom is with God, in the year 600 (1203-1204) the Seljuks were in decline and with the approval of all the Rum people they gave the tu-u alem (banner of state power) to Erturul Be. However, he had no coin (printed in his name) nor the khutbah ( Friday prayer sermon given in the name of the sultan). Many days later he died in a town called Stck and was buried there. In his place Osman Be became sultan and he had the coin and the khutbah. The first Friday khutbah in those times of happiness was read by Rev. Tursun Fakih () The dynasty of Ottomans were called Osman Be (Lord), Orhan Be and Murat Be and Yldrm Be until Sultan Mehmed the Conqueror. The Conqueror conquered Constantinople, and Akemsettin called him Sultan and the coins record this. Selim I was called Hdiml-harameyn (servant of the two Holy - Mecca and Medina) by Kemalpaazade. Ebussuud Efendi referred to Sleyman Khan as The sultan of the land and the ruler of the seas. Sleyman conquered Malta and Rhodes and ruled the seas. He conquered Baghdad and became the Sultanul-berreyn. (Sultan of the two Lands). God forbid that Baghdad or Rhodes be lost and we can no longer call him Sultanul-berreyn vel-bahreyn. (Sultan of the Two Seas and Two Lands). The descendents of Ottomans protect Baghdad and Rhodes well. (vol. III, p. 64b) Why is the City of Ahlat in Ruins? In ancient times this city of Ahlat was ruled by the sultan of Mahan. When this ill-mannered sultan planned to march upon the sultan of Semenkan he imposed a tax of one hundred thousand eggs on the people of Ahlat as war-taxes. When this edict came to Ahlat the Ouz tribe said What kind of tax is this? Alas, there is nothing to be done! and collected one hundred thousand eggs. However, someone would have to take these eggs, without breaking them, to the land of Mahan; this meant finding travel expenses, as well as donkeys, camels and mules to load the eggs on. The people of Ouz were helpless and powerless, and they could find no solution, no matter how much they discussed the matter. Finally, news of their situation reached the Mahan sultan and a second edict arrived. O Ouz tribe! I would never have asked you for eggs. I asked for one hundred thousand silver eggs. I no longer need them. I exempt you from this tax. Everyone take their eggs and do not neglect to pray for the continuance of the state! When this pardon arrived the people were overjoyed and wanted to reclaim their eggs. However, as they had not marked the eggs that had been gathered everyone came and took whatever eggs they could find. At this juncture some of the young men who were honest said: My egg was small, but now I have a large egg. And some were saying: I gave a large egg, but this one is small. Even though neither side was happy with the situation they were unable to meet and sort out this confusing situation. A clamor ensued and everyone began to talk about the eggs. The white-bearded elders said: We are now infringing on one anothers rights. Now the blessings from this city have gone, and these eggs will lead to the destruction of the city. Let us see what bad things will come; let us wait and see. Quite some time passed in this state of fear, and one day a pestilence overtook them; in one night twelve thousands households were packed up and the people fled to the land of Egypt; the caliph of Egypt gave them a place called Kaytbay

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Bir kitabn resimleri Melek Ahmet Paa, Bitlis han Abdal Han malp ettii vakit, Hann hazinesinden sandk sandk eyalar yannda sekiz byk sandk da el yazmas kitaplar kar. Paa bunlar mezad- sultan ile yenieriler, sipahiler ve dier efrada sattrr. Alveri esnasnda garip bir de hadise yaanr. Dinleyelim: Kadzdelilerden riyakr, ahlksz ve dedikoducu herifin biri mezad- sultanden Firdevsnin nl ehnmesini peyleyip 1600 kurua aldm deyip zerine yazlmken herif adrna vardnda Tasvir haramdr dey btn sayfalarda olan tasvirleri temaa ederken, baz sihir derecesinde gzel minyatrlerdeki insan tasvirlerinin gzlerini karr gibi belindeki kyl bayla kazyp oyarken her yapra delik deik etmiti. Baz resimleri de Bamla boazlayp katlettim diye resimlerin boazlarn izerek baz kadn ve erkek tasvirlerin o gzelim rengrenk ehrelerine tkrp elbiselerine balgamn yaptrarak gy kendince onlar cezalandrm. Bylece o kymetli nshann her yapran minyatrc bir ayda resmedememi iken o bir anda kirletip btl eylemi. Ertesi gn kitab dellle gtrp, dellaliye parasn iade etmesini isteyerek, Ben, iinde sret olan papaz kitabn ne yapacam!?.. Resim haramdr nk. imdi bu kitab almayacam ve btn resimlerine de lyk olduklar cezay verdim, dey ehnme-i henh dellln stne atar. Delll kitab aar bakar, bir de ne grsn, bir tek resim kalmam. Yetiin bre mmet-i Muhammed! ehnmeye bakn, bu zalim neylemi! diye barmaya balar. Adam cevap verir: Birader! Pek ho eylemiim. Tire ehrinde eyhimin dedii gibi nehy-i mnker eyledim. Ancak bir resim alkoydum. O da benim Tire ehrinde bir sevgili hizmetkrm olan var idi, ona benzedii iin dokunmadm. Delll bu cevap karsnda gten takattan kesilip grd ki bu herifle cedellemenin bir anlam yoktur, hemen Melek Ahmet Paaya gelip bu gabi heriften ikyet ederek: Yeti, ey yce vezir, dedi. u ehnmeyi Hakkri Beyi kethdas lmerik Kalesinden Han Murad Beye drt yz kurua mezad- sultanide alp muhafazasna vekil olmu idim. Tireli Hac Mustafa nam bir herif 1600 kurua almaya peyman verdi. Kitap gece kendisinde kald. Meer herif Kadzadeli imi. Tasvir haramdr diye cmle resimlerin gzlerini delmi, boazlarn kesmi ve her resmi pabu sngeriyle silip (diliyle yalayp) ve bu kymetli kitabn elli meclis tasvirlerini kirletip bunca deerli kitab b-kymet eylemi. stelik benim dellaliyeme de gadretti. Dellal kitab paann nne koydukta paa ehnmeyi grp yrekten bir h ederek erbb- divana gsterdi. Divan yelerinin hepsi ad geen herife Firavun ve Yezid ve Haman ve Mervan ve Karun ve Eb Cehil ve Eb Leheb ve Belam ibn Burun lanetini zerine okudular. Delll bu hli grp cesaret alarak sz ald: Sultanm, aman benim dellliyeme bir ziyan dokunmasn, deyince paa hiddetlenerek dedi ki: Bre kitabn vebalini zerine alan delll! O senin dellllna gadretmemi; ml-i pdihye gadretmi, yr uradan paralamayaym seni! Ardndan emir vermi ki: Tiz u Tireliyi getirsinler. Tireliyi derhal yakalayp srkleye srkleye, sille tokat, tekme dayak, halla nndeki pamuk gibi dverek, didik didik ederek sundular: Bre dem! Niin bu kitab byle ettin? Adam cevap verdi: O kitap mdr? Papaz yazsdr. Nehy-i mnker edip iyi ettim ki bozdum. Paa der ki:

Plateau to reside in and they built a strong city in just one year in Egypt, a country that had not seen lime walls and mud roofs. There are still the remains of many thousands of these houses mixed in with the soil in the east of Egypt on the side of the armoury in a place known as the Ahlat Neighborhood. On the other hand, the sultan of Mahlan, who had oppressed this city for one hundred thousand eggs that he did not need and who had caused such a state of confusion, only learned that twelve thousand households had immigrated to Egypt after he had defeated the Semenkan sultan a year later and returned to Mahan. At that time Ahlat was such a great city that the emigration of twelve thousand households could remain undetected for a year; compare this with the largest city you know. And one of the reasons why this large city continued to go to ruin with every passing day in subsequent years was that the rights of the eggs had been infringed upon. (vol. IV, p. 238b) The Illustrations of a Book Upon defeating Abdal Khan, the Khan of Bitlis, Melek Ahmet Pasha discovered a large chest of manuscripts that was part of the numerous chests full of goods that he took from the khans treasury. The pasha had these sold in a Sultans auction to the Janissaries, the cavalry, and others. During these auction a strange event occurred. Lets listen: a hypocritical, immoral and slanderous Kadizadeli r(ultra-orthodox Ottoman sect, mostly disliked) reserved and purchased the famous Shahnameh of Ferduwsi Sultan (of Poetry), after writing I have purchased it for 1,600 Kurush (Ottoman cents) he took it to his tent; upon examining the book, he said illustrations are haram (religiously banned). He took the peasants knife at his waist, and dug out the eyes of the so beautiful miniatures, that some of them were like magic in their details. He drew his knife across the throats of some illustrations of men and women, saying I have cut their throats and killed them and he spit on some of the other colorful depictions, sticking his phlegm onto them, thus punishing them. In this way this valuable book, for which more than a month took to illustrate one page, was sullied and destroyed in just a moment. The next day he took the book to the seller, demanding that he return the money. What am I to do with a book full of papist illustrations?! Illustrations are forbidden. I will not buy this book and I have punished the book in the way it deserves; so saying, he threw the ehnme-i henh (Epic of the Kings, and the King of Epics) at the seller. The seller opened the book and looked inside; he saw that there was not a single illustration left. Help, my good Muslims! Look at the ehnme, what is this torture? he started to shout. The other man answered: Brother! I have done the right thing. I have avoided the acts of infidels, like my sheikh in the city of Tire told me. However, I have kept one picture. In the city of Tire there is the son of my beloved servant, and as it resembled him, I did not touch it. In response to this answer the seller, exhausted, realized that there was no point in arguing with this chap, and he went immediately to Melek Ahmet Pasha to complain about this slow-witted fellow: Help me O blessed vizier, he said. I purchased this ehnme from Hakkari Beys steward at the lmerik Fort for Murad Khan for four hundred kuru and am responsible for protecting it for the sultanate. A man called Tireli Haci Mustafa reserved it to purchase at 1,600 kuru. He kept the book for three nights. It turns out that this chap is a Kadizadeli. He poked out all the eyes of the illustrations, sliced their throats and licked all the pictures, saying that illustrations are haram, and he has sullied all the illustrations in this book and made a valuable book worthless. Moreover he has wronged my position. The seller put the book in front of the pasha and the pasha took a look at the book, sighing in sorrow at the sight; he then showed it to the other members of the divan. The members of the divan all swore the curse of the Pharaoh, Yezid (killer of Prophets descendants) and Haman (Pharaohs evil vizier) and Merwan

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Bre sen nehy-i mnker etmeye hangi selahiyetle memursun? Amma ben bir icra-y hkmet edeyim ki mezad- sultande iki bin gurua km bir kitab bozmay ben sana gstereyim. Aln unu aa!.. Derhal bir kapkulu yenierisi Allahn adyla deyip adam cellt eline teslim etti. Celltlar adama budakl yetmi deynek vurup 1600 kuruu ondan Bitlis Kads hkm edip mr hazine iin tahsil olundu. Dellla da on kuruunu verip savdlar. Sonunda pejmrde olan ehnmeyi herifin eline tututurdular ve ordudan ihra ettiler. Zavall adam Tasvir haramdr diyen eyhimizin Allah belsn versin diye beddualar ede ede ta Diyarbakra kadar gitti. O giderken cmle ordu halk Lyn buldun ite! diyerek adam maymuna dndrdler ve ardnca o kadar ta attlar ki getii yerler talk kaldrmlara dnd. Bir garip temaa idi vesselm! (c.IV, s.276b-277a.) mdi, bu metni okuduktan sonra hl Osmanl resmi yasaklamt demek acaba ne kadar doru olur? Krk Yanda Ktk ehir, kasaba ve kynn ad bizde mahfuz kalsn: Bir camili ve emenzr u mahsuldr yerli, yz hane ahurlu hane-i fukaralardr. yende v revendeler (gelip gidenler) mihman (misafir) olup ahlisi kr iderler. Amma munidlerdir (inatlardr). Bir kt krk kerre msfirne satarlar. Zira her gice mezkur ktk su iinde yatar. Alan dem ol kt yakmak iin on ake(lik de) odun alr. Hatta bir rif yolcu (satn ald) bir kte bir kevele enserisin (mertek ivisini) mhlayup Revan Seferine gidp gelince(ye dek) sene mrr idp (aradan yl geip) yine bu (...) kynde hane sahibine mihman olup ate yakmaa kt getirip yine sene mukaddem enseriyle mhl olan kt getirirler. Byle byle (beher) kt krk msafire satp, Krk yanda yal ktktr dey medh ederler vesselam(c.IV.278b).

(Umayyad Tyrant) and Karun (the evil rich man) and Abu Jahil (Prophets opponent) and Abu Lahab (evil financier of Mecca) and Belam ibn Baur (Pharaohs evil wizard) on the Kadizadeli. Seeing this, the seller took heart and spoke up: My sultan, let this not harm my post. Now, the pasha became angry and said: The plague is on the book! He has not sullied your post; the goods of the sultan have been sullied get lost before I rip you to pieces. The pasha then ordered: Bring me this man from Tire They caught the man from Tire and dragged him, kicking him, beating him, pummeling him like cotton wool, and presented him to the pasha. Man! What have you done to this book? The man answered: That book? That is papist writing. I avoided the work of the infidel and I have destroyed it. The pasha said: What gives you the right to decide what the work of the infidel is? However, I have the authority and I will show you what happens to those who destroy property that was purchased from the sultan for 2,000 kuru. Take him down! Immediately the Janissaries took him in the name of Allah and handed him over to the executioner. The executioner struck him with seventy knotted rods and 1,600 kuru was taken from him and allocated to the state treasury. They gave the seller ten kuru and sent him on his way. Finally they put the poor ehname in the mans hands and expelled him from the army. The poor man cursed the sheikh who had said Illustrations are haram and went all the way to Diyarbakir. As he went the entire army said This is just and ridiculed the man, throwing so many stones behind him as he went that they formed stone pavements. Truly a strange spectacle to witness. (vol. IV, p. 276b-277a) Thus, after having read this text, I wonder how correct it is to say that the Ottomans forbade illustrations? A Forty-Year Old Log Let the name of the city, town and village remain untold In a place with a mosque, a pasture and bountiful crops, there were three hundred houses with barns that belonged to the poor. They earned their money by putting up people who were travelling through. However, these were stubborn people. They would sell one log of wood forty times to a visitor; (they could do this) because every night they would soak the log with water. The person who purchased the log would buy ten akes worth of kindling to light the log. However, one wise traveler bought this log. One day a wise man bought the log and hammered a large nail into it. He then went on the Revan Campaign, and three years passed before he came to the village again. The host brought him a log to light; it was none other than the same log he had hammered a nail into three years before. Thus, (each) log would be sold to forty different guests, and this led to the expression An old log of forty years. (vol.IV.2278b)

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EVLYA ELEBNN ZNDE BR MR: YCEL DALI (1963 - 2009)

Nedret L

A LIFETIME IN THE FOOTSTEPS OF EVLYA ELEB: YCEL DALI (1963 - 2009)

Nedret L

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EVLYA ELEBNN ZNDE BR MR: YCEL DALI (1963 - 2009)/ A LIFETIME IN THE FOOTSTEPS OF EVLYA ELEB: YCEL DALI (1963 - 2009)

EVLYA ELEBNN ZNDE BR MR:YCEL DALI

(1963 -2009)
Emin Nedret li 2011Evliya elebi Yl dolaysyla bu yl iinde Evliya elebi ile ilgili pek ok kltrel etkinlik gerekletirilecek. u ana kadar Evliya elebi hakknda pek ok makale yaymland bile. Btn bu etkinlikler, yaynlar, aratrmalar uzun yllar unuttuumuz, sadece mizahi baz blmlerini rneklediimiz, abartl slubundan alayl bir ifade ile sz edegeldiimiz Evliya elebi ve onun muhalled eseri Seyahatname hakknda olacak.

A LIFETIME IN THE FOOTSTEPS OF EVLYA ELEB: YCEL DALI (1963 2009)

Emin Nedret li On the occasion of 2011, the Year of Evliya elebi, many cultural activities will be held in commemoration of this author and his work. Many articles have already been published about him. All these activities, publications and research will be concerned with Evliya elebi and his timeless work, the Seyahatname. This is a work that was forgotten for many years, except some humorous parts of the work being referred to from time to time, and except the exaggerated style we made fun of.

1611de doup 1684 ylnda ldne hkmedilen Evliya elebinin nl eseri Seyahatname, Osmanl mparatorluundaki aydnlarn da ok sonradan kefet- Evliya elebi is assumed to be born in 1611 and died in 1684. His famous work, tikleri bir eserdir. nl tarihi Hammerin tathe Seyahatname, was discovered after a ntmyla gz nne kan Seyahatname Osvery long time, even by Ottoman intellectuGen yata aramzdan ayrlan Ycel Dal lkemizde ilk kez manl basnnda ilk kez 1848 ylnda Kahirede als. Published with an introduction by the Evliya elebi Seyahatnamesinin sansrsz ve karlatrmal Bulak Matbaasnda Mntehabat- Evliya eyaynn gerekletirmitir. famous historian Hammer, the Seyahatname lebi adyla baslmtr.1896da kdam Gazefirst emerged from the Ottoman press in 1848, Ycel Dal who died in his youth realized the uncensored tesi sahibi Ahmed Cevdet Bey ve Necib Asm edition critic of Evliya elebis Seyahatname first time in our printed in Cairo by Bulak Printing House as country. Seyahatnamenin Pertev Paa KtphanesinMntehabat- Evliya elebi. By referring to deki yazmas esas alnarak yaymlanmasna the manuscript of the Seyahatname found balarlar. 1902ye kadar ilk alt cilt baslabiin the collection of Pertev Pasha, the owner lir. 1928 ylnda Tarih Encmeni 7 ve 8. ciltof the newspaper kdam, Ahmet Cevdet Bey leri yaymlar. Harf Devriminden sonra, 1938 and Necib Asm, started to publish the work ylnda 9 ve 10. ciltler Milli Eitim Bakanl in 1897. Only the first six volumes could be tarafndan karlr ve bylece farkl ciltlerle published by 1902. In 1928 the Tarih EncSeyahatname ilk olarak tamamlanm olur. meni (Council of History) published the 7th Daha sonraki yllarda Read Ekrem Kou ( 5 and 8th volumes. After the alphabet reform, cilt, 1943 1951 yllar aras), Mustafa Nithe 9th and 10th volumes were published by hat zn (3 cilt 1944 1945 yllar aras), Serthe Ministry of Education and thus the enver skit (1 cilt, 1962), Zuhuri Danman (16 tire Seyahatname was published for the first cilt, 1969 1970), Nihal Atsz (2 cilt, 1971 time. Over the following years, by simplify1972 yllar aras), Tevfik Temel Kuran ve Neing, selecting several sections and summarizcati Akta (2 cilt, 1975 1976) gibi aratring them, researchers such as Read Ekrem maclar Seyahatnameyi ksmen sadeletireKou (5 volumes, between 1943 and 1951), rek, ksmen belli blmlerini seerek, ksmen Mustafa Nihat zn (3 volumes between de zetleyerek yaymlarlar. 1970li yllardan sonra Klaus Kreiser, Robert Dankoff, Martin 1944 and 1945), Server skit (1 volume, in van Bruinessen ve Hendrik Boeschoten gibi 1962), Zuhuri Danman (16 volumes, beyabanc bilim adamlar da Evliya elebinin tween 1969 - 1970), Nihal Atsz (2 volumes, baz blmleri zerine bilimsel aratrmalar between 1971 and 1972) Tevfik Temel Kuran yaparlar ve bunlar mstakil almalar ekand Necati Akta (2 volumes, between 1975 linde nerederler. 1976) have worked on the Seyahatname. After the 1970s, some foreign academics, such 1980li yllara kadar Trkiyede yaplan btn as Klaus Kreiser, Robert Dankoff, Martin van yaymlar bu byk eserden ya semedir ya da Ycel Dal Bruinessen and Hendrik Boeschoten, carried sansrl ve ksaltlarak yaplmtr. 1985 ylnda Orhan aik Gkyayn talebesi olan Ycel Dal, hocasnn Evliya elebinin bu out research on several parts of the Seyahatname and they published these as byk eserinin dilimize kazandrlmam olmasna pek zldn ve bunu ok- independent studies. a dile getirdiine ahit olur. All the publications made in Turkey before the 1980s consisted either of selecBu arada Orhan aik Gkyay hoca, Sinan Genim ve . Gnda Kayaolunun tevik tions from this great work or they were censored and abridged. In 1985 Ycel ve ekonomik desteiyle Seyahatnamenin 1. cildini o yllarn teknolojisine gre Dal, a student of Orhan aik Gkyay, witnessed the great sorrow of his instructeyp kasetlerine okumutur. Kltr heveslisi bir gen olarak bu ekibe Ycel Da- tor due to the fact that Evliya elebis great work was not transcribed into modl da katlmtr. Dal bu dnemi 1985ten sonraki yllarda, bilgisayar teknoloji- ern Turkish; he heard his instructor express this many times. sinin yeni yeni oturmaya balad dnemde, Orhan aik Gkyay ile Gnda Kayaolu arasnda Evliya elebi almalarnn dizgisini yapan birisi olarak bu ekibe katldm. diye ifade etmektedir.
* Yazar

With the encouragement and financial support of Sinan Genim and . Gnda Kayaolu, Orhan aik Gkyay recorded the first volume of the Seyahatname for audio cassettes, in keeping with the technology of the time. Ycel Dal partici* Writer

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1994 ylnda kaybettiimiz Orhan aik Gkyaydan sonra Seyahatnamenin yayn iin birok byk yaynevi ile iki yl boyunca yaplan grmeler sonucunda, Enis Baturun da byk destei ile bu eser nihayet Yap Kredi Bankas Kltr ve Sanat Yaynclk tarafndan 1996 ylnda yaynland cmleleriyle, Seyahatnamenin sansrsz ve karlatrmal ilk yaymnn yksn anlatan Dal, basm tarihinden son nefesine kadar bu muhteem eserin mkemmel bir surette Trk diline kazandrlmasnn savan verdi; bu uurda canla bala alt. Mtevaz, arkada canls, yardmlamac bir ruha sahip olan Ycel Dal, Evliya elebi Seyahatnamesinin sansrsz, doru, karlatrmal metninin ayn llerde dzgn 10 cilt olarak tamamlanmas servenine katlanlar da Evliya elebi Seyahatname almalar ekirdek ekibini oluturan Ycel Dal, Seyit Ali Kahraman ve Robert Dankoffun yansra, Evangelia Balta, Halil nalck, brahim Sezin, skender Pala, srafil Dal, Mehmet Rifat, Muhittin Eren, Mustafa iekler, Mustafa Gen, Mustafa Kaalin, Nejat Gyn, Nuri Yce, Osman F. Sertkaya, Sabri Koz, inasi Tekin, Zekeriya Kurun ve adn sayamadmz nice kymetli insanlarn katk ve destekleriyle gerekletirildi. eklinde sayar. 1963 ylnda Sinopta doan Ycel Dal Marmara niversitesi Trk Dili ve Edebiyat Blmnden mezun oldu. stanbul niversitesi Sosyal Bilimler Enstitsnde Evliya elebi Seyahatnamesinin Birinci Cildindeki Yer ve ahs simleri ndeksi adl tez almasyla 1994 ylnda Yksek Lisans Eitimini tamamlad. Babakanlk Devlet Arivleri Genel Mdrl, Osmanl Arivi Daire Bakanlnda 1987 - 1996 yllar arasnda Bilgisayar Blm eflii yapt. Osmanl Arivi Daire Bakanlnn hazrlad birok yaynda grev ald. 1996 ylndan itibaren akademisyen olarak grev yapan Dal vefat ettii srada Marmara niversitesinde grev yapyordu. Son yllarda Trk Dil Kurumunun (TDK) Bilim ve Sanat Terimleri Ana Szl, Elektronik Dil Yayncl, Osmanl Trkesi Szl alma gruplarnda ye olarak grev almt. 12 Austos 2009 gn rahatszlanarak aramzdan ayrlan Ycel Dal, 13 Austos 2009 gn Beikta Karanfilky Cmiinde ikindi namaznn ardndan kalabalk bir cemaatle klnan cenaze namazndan sonra Eyp Hasdal Mezarlnda topraa verildi. Evliya elebi Hakkndaki almalar: Evliy elebi bin Dervi Mehemmed Zll, Evliy elebi Seyahatnmesi: Topkap Saray Badat 304 Yazmasnn Transkripsiyonu - Dizini (1. Kitap), Haz.: Orhan aik Gkyay, Yap Kredi Yaynlar, stanbul, 1996, XXXII, 498 s. [Kitabn 321-498. sayfalarnda, Ycel Dalnn hazrlad Evliya elebi Seyahatnamesinin Birinci Cildindeki Yer ve ahs simleri ndeksi balkl yksek lisans tezinin geniletilmi ve gzden geirilmi biimi Dizin blm olarak yer almaktadr.] Evliy elebi bin Dervi Mehemmed Zll, Evliy elebi Seyahatnmesi: Topkap Saray Badat 304 Numaral Yazmann Transkripsiyonu - Dizini (1. Kitap), Haz.: Robert Dankoff - Seyit Ali Kahraman - Ycel Dal, Yap Kredi Yaynlar, stanbul, 2006, LIV, 448 s. Evliy elebi bin Dervi Mehemmed Zll, Evliy elebi Seyahatnamesi: Topkap Saray Badat 304 Numaral Yazmann Transkripsiyonu - Dizini (2. kitap) / Haz.: Zekeriya Kurun - S. A. Kahraman - Y. Dal, Yap Kredi Yaynlar, stanbul, 1999, XXXII, 286 s. [2. bs. 2006]. Evliy elebi bin Dervi Mehemmed Zll, Evliy elebi Seyahatnmesi: Topkap Saray Badat 305 Numaral Yazmann Transkripsiyonu - Dizini (3. Kitap), Haz.: S. A. Kahraman - Y. Dal, Yap Kredi Yaynlar, stanbul, 1999, XL, 326 s. [2. bs. 2006]. Evliy elebi bin Dervi Mehemmed Zll, Evliy elebi Seyahatnmesi: Topkap Saray Badat 305 Numaral Yazmann Transkripsiyonu - Dizini (4. Kitap), Haz.: Y. Dal - S. A. Kahraman, Yap Kredi Yaynlar, stanbul, 2001, XLVIII, 413 s. Evliy elebi bin Dervi Mehemmed Zll, Evliy elebi Seyahatnmesi: Topkap Saray Badat 307 Numaral Yazmann Transkripsiyonu - Dizini (5. Kitap), Haz.: Y. Dal, S. A. Kahraman, brahim Sezgin, Yap Kredi Yaynlar, stanbul, 2001, XL, 372 s.

pated in this group of cultural enthusiasts as well. Dal tells us: During the years after 1985, when computer technology began to appear, I joined this team, working with Orhan aik Gkyay and Gnda Kayaolu, carrying out the typesetting of the works of Evliya elebi. Dal tells the story of the first comparative and unabridged publication of the Seyahatname as follows: In 1996, after the death of Orhan aik Gkyay (1994), following negotiations with many large publishing houses to publish the Seyahatname, the work was finally published by the Yap Kredi Bankas Kltr ve Sanat Yaynclk (the Yap Kredi Bank Publishing House of Culture and Arts), with the great support of Enis Batur. From the date of the first publication to the day of his last breath, Dal fought to bring this magnificent piece into the Turkish language in the best possible way; he put his heart and soul into this cause. A man with a modest, friendly and humanitarian soul, Ycel Dal lists those who participated in the journey to complete all ten volumes of the unabridged, accurate and comparative text of Evliya elebis Seyahatname as follows: The study of Evliya elebis Seyahatname was carried out with the support and contribution of Ycel Dal, Seyit Ali Kahraman and Robert Dankoff; these three formed the core, while Evangelia Balta, Halil nalck, brahim Sezin, skender Pala, srafil Dal, Mehmet Rifat, Muhittin Eren, Mustafa iekler, Mustafa Gen, Mustafa Kaalin, Nejat Gyn, Nuri Yce, Osman F. Sertkaya, Sabri Koz, inasi Tekin, Zekeriya Kurun and many other important scholars also contributed. Ycel Dal was born in Sinop in 1963. He graduated from the Marmara University, Department of Turkish Language and Literature. In 1994 he completed his graduate thesis entitled: The Index of the Names of Places and People in the First Volume of Evliya elebis Seyahatname at the Social Sciences Institute of Istanbul University. Between 1987 and 1996 he worked as the head of the computer department at the Ottoman Archives Office, the General Directorate of State Archives. He was in charge of many publications that were prepared by the Ottoman Archives Office. From 1996 on, Dal worked as an academic at the Marmara University until he passed away. In his last years Dal worked as a member of study groups for the Turkish Language Societys Main Dictionary of Scientific and Artistic Terms, Electronic Language Publishing and Dictionary of Ottoman Turkish. Ycel Dal passed away on 12 August 2009, and he was buried on 13 August 2009, after his funeral service in which a large number of people participated after the afternoon prayer at the Beikta Karanfilky Mosque. Dals Studies on Evliya elebi: Evliy elebi bin Dervi Mehemmed Zll, Evliy elebi Seyahatnmesi: Topkap Saray Badat 304 Yazmasnn Transkripsiyonu - Dizini (1st Book) (Transcription of Manuscript 304 in the Topkap Palace Baghdad Collection), Prepared by Orhan aik Gkyay, Yap Kredi Publications, Istanbul, 1996, XXXII, 498 p. [The extended and revised version of Ycel Dals thesis, entitled The Index of the Names of Places and People in the First Volume of Evliya elebis Seyahatname appears as the index section of the book, between pages 321 and 498.] Evliy elebi bin Dervi Mehemmed Zll, Evliy elebi Seyahatnmesi: Topkap Saray Badat 304 Numaral Yazmann Transkripsiyonu - Dizini (1st Book) (Transcription of Manuscript 304 in the Topkap Palace Baghdad Collection), Prepared by Robert Dankoff - Seyit Ali Kahraman - Ycel Dal, Yap Kredi Publications, Istanbul, 2006, LIV, 448 p. Evliy elebi bin Dervi Mehemmed Zll, Evliy elebi Seyahatnamesi: Topkap Saray Badat 304 Numaral Yazmann Transkripsiyonu - Dizini (2nd Book) (Transcription of Manuscript 304 in the Topkap Palace Baghdad Collection)/ Prepared by Zekeriya Kurun - S. A. Kahraman - Y. Dal, Yap Kredi Publications, Istanbul, 1999, XXXII, 286 p. [2nd edition, 2006]. Evliy elebi bin Dervi Mehemmed Zll, Evliy elebi Seyahatnmesi: Topkap Saray Badat 305 Numaral Yazmann Transkripsiyonu (Transcription of Manu-

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EVLYA ELEBNN ZNDE BR MR: YCEL DALI (1963 - 2009)/ A LIFETIME IN THE FOOTSTEPS OF EVLYA ELEB: YCEL DALI (1963 - 2009)

Evliy elebi bin Dervi Mehemmed Zll, Evliy elebi Seyahatnmesi: Topkap Saray Ktphanesi Revan 1457 Numaral Yazmann Transkripsiyonu - Dizini (6. Kitap), Haz. S. A. Kahraman, Y. Dal, Yap Kredi Yaynlar, stanbul, 2002, XL, 365 s. Evliy elebi bin Dervi Mehemmed Zll, Evliy elebi Seyahatnmesi: Topkap Saray Ktphanesi Badat 308 Numaral Yazmann Transkripsiyonu - Dizini (7. Kitap), Haz.: Y. Dal - S. A. Kahraman - R. Dankoff, Yap Kredi Yaynlar, stanbul, 2003, XL, 395 s. Evliy elebi bin Dervi Mehemmed Zll, Evliy elebi Seyahatnmesi: Topkap Saray Ktphanesi Badat 308 Numaral Yazmann Transkripsiyonu - Dizini (8. Kitap), Haz.: S. A. Kahraman - Y. Dal - R. Dankoff, Yap Kredi Yaynlar, stanbul, 2003, XLVI, 417 s. Evliy elebi bin Dervi Mehemmed Zll, Evliy elebi Seyahatnmesi: Topkap Saray Ktphanesi Badat 306, Sleymaniye Ktphanesi Pertev Paa 462, Sleymaniye Ktphanesi Hac Bei Aa 452 Numaral Yazmalarn Mukayeseli Transkripsiyonu - Dizini (9. cilt), Haz.: Y. Dal - S. A. Kahraman - R. Dankoff, Yap Kredi Yaynlar, stanbul, XL, 498 s. Evliy elebi bin Dervi Mehemmed Zll, Evliy elebi Seyahatnmesi: stanbul niversitesi Ktphanesi Trke Yazmalar 5973, Sleymaniye Ktphanesi Pertev Paa 462, Sleymaniye Ktphanesi Hac Beir Aa 452 Numaral Yazmalarn Mukayeseli Transkripsiyonu - Dizini (10. cilt), Haz.: Y. Dal - S. A. Kahraman - R. Dankoff, LXXX, 633 s. Evliy elebi, Gnmz Trkesiyle Evliy elebi Seyahatnmesi: stanbul (1. Cit, 1. Kitap), S. A. Kahraman - Y. Dal, Yap Kredi Yaynlar, stanbul, 2003, XXV, 386 s. [5. bs. 2008]. Evliy elebi, Gnmz Trkesiyle Evliy elebi Seyhatnmesi: stanbul (1. Cilt, 2. Kitap), Haz.: S. A. Kahraman - Y. Dal, Yap Kredi Yaynlar, stanbul, 2003, XXV, 387-765 s. [5. bs. 2008].

script 305 in the Topkap Palace Baghdad Collection)- Dizini (3rd Book), Prepared by S. A. Kahraman - Y. Dal, Yap Kredi Publications, Istanbul, 1999, XL, 326 p. [2nd edition, 2006]. Evliy elebi bin Dervi Mehemmed Zll, Evliy elebi Seyahatnmesi: Topkap Saray Badat 305 Numaral Yazmann Transkripsiyonu - Dizini (4th Book) (Transcription of Manuscript 305 in the Topkap Palace Baghdad Collection), Prepared by Y. Dal - S. A. Kahraman, Yap Kredi Publications, Istanbul, 2001, XLVIII, 413 p. Evliy elebi bin Dervi Mehemmed Zll, Evliy elebi Seyahatnmesi: Topkap Saray Badat 307 Numaral Yazmann Transkripsiyonu - Dizini (5th Book) (Transcription of Manuscript 307 in the Topkap Palace Baghdad Collection), Prepared by Y. Dal, S. A. Kahraman, brahim Sezgin, Yap Kredi Publications, Istanbul, 2001, XL, 372 p. Evliy elebi bin Dervi Mehemmed Zll, Evliy elebi Seyahatnmesi: Topkap Saray Ktphanesi Revan 1457 Numaral Yazmann Transkripsiyonu - Dizini (6th Book) (Transcription of Manuscript 1457 in the Topkap Palace Erevan Collection), Prepared by S. A. Kahraman, Y. Dal, Yap Kredi Publications, Istanbul, 2002, XL, 365 p. Evliy elebi bin Dervi Mehemmed Zll, Evliy elebi Seyahatnmesi: Topkap Saray Ktphanesi Badat 308 Numaral Yazmann Transkripsiyonu - Dizini (7th Book) (Transcription of Manuscript 308 in the Topkap Palace Baghdad Collection), Haz.: Y. Dal - S. A. Kahraman - R. Dankoff, Yap Kredi Publications, Istanbul, 2003, XL, 395 p. Evliy elebi bin Dervi Mehemmed Zll, Evliy elebi Seyahatnmesi: Topkap Saray Ktphanesi Badat 308 Numaral Yazmann Transkripsiyonu - Dizini (8th Book) (Transcription of Manuscript 308 in the Topkap Palace Baghdad Collection), Prepared by S. A. Kahraman - Y. Dal - R. Dankoff, Yap Kredi Publications, Istanbul, 2003, XLVI, 417 p.

(Soldan saa / from left to right) Ycel Dal, Nedret li, Heath Lowry, Fahri Aral

Evliy elebi, Gnmz Trkesiyle Evliy elebi Seyahatnmesi: Bursa, Bolu, Trabzon, Erzurum, Azerbaycan, Kafkasya, Krm, Girit (2. Cilt, 1. Kitap), Haz.: Y. Dal - S. A. Kahraman, Yap Kredi Yaynlar, stanbul, 2005, XXX, 327 s. [2. bs. 2008]. Evliy elebi, Gnmz Trkesiyle Evliy elebi Seyahatnmesi: Bursa, Bolu, Trabzon, Erzurum, Azerbaycan, Kafkasya, Krm, Girit (2. Cilt, 2. Kitap), Haz.: Y. Dal - S. A. Kahraman, Yap Kredi Yaynlar, stanbul, 2005, XVI, 329-675 s. [2. bs. 2008]. Evliy elebi, Gnmz Trkesiyle Evliy elebi Seyahatnmesi: Konya - Kayseri - Antakya - am - Urfa - Mara - Sivas - Gazze - Sofya - Edirne (3. Cilt, 1. Kitap), Haz.: S. A. Kahraman - Y. Dal, Yap Kredi Yaynlar, stanbul, 2006, XXXVIII, 398 s. [2. bs. 2010]. Evliy elebi, Gnmz Trkesiyle Evliy elebi Seyahatnmesi: Konya - Kayseri - Antakya - am - Urfa - Mara - Sivas - Gazze - Sofya - Edirne (3. Cilt, 2. Kitap), Haz.: S. A. Kahraman - Y. Dal, Yap Kredi Yaynlar, stanbul, 2006, XXI, 399-771 s. [2. bs. 2010]. Evliy elebi, Gnmz Trkesiyle Evliy elebi Seyahatnmesi: Badad - Basra Bitlis - Diyarbakr - Isfahan - Malatya - Mardin - Musul - Tebriz - Van (4. Cilt, 1. Kitap), Haz.: S. A. Kahraman - Y. Dal, Yap Kredi Yaynlar, stanbul, 2010, XVI, 442 s. Evliy elebi, Gnmz Trkesiyle Evliy elebi Seyahatnmesi: Badad - Basra - Bitlis - Diyarbakr - Isfahan - Malatya - Mardin - Musul - Tebriz - Van (4. Cilt, 2. Kitap), Haz.: S. A. Kahraman - Y. Dal, Yap Kredi Yaynlar, stanbul, 2010, XVI, 443-918 s.

Evliy elebi bin Dervi Mehemmed Zll, Evliy elebi Seyahatnmesi: Topkap Saray Ktphanesi Badat 306, Sleymaniye Ktphanesi Pertev Paa 462, Sleymaniye Ktphanesi Hac Beir Aa 452 Numaral Yazmalarn Mukayeseli Transkripsiyonu - Dizini (9th volume) (Transcription of Manuscript 306 in the Topkap Palace Baghdad Collection, Manuscript 462 in Sleymaniye Library, Pertev Pasha Collection, Manuscript 452 in Sleymaniye Library, Hac Beir Aa Collection) Prepared by Y. Dal - S. A. Kahraman - R. Dankoff, Yap Kredi Publications, Istanbul, XL, 498 p. Evliy elebi bin Dervi Mehemmed Zll, Evliy elebi Seyahatnmesi: stanbul niversitesi Ktphanesi Trke Yazmalar 5973, Sleymaniye Ktphanesi Pertev Paa 462, Sleymaniye Ktphanesi Hac Beir Aa 452 Numaral Yazmalarn Mukayeseli Transkripsiyonu - Dizini (10th volume) (Comparative Transcription of Manuscript 5973 of the Istanbul University Library, Turkish Manuscripts Collection, Manuscript 462 of the Sleymaniye Library, Pertev Paa Collection, Manuscript 452 of the Sleymaniye Library, Hac Beir Aa Collection) Prepared by Y. Dal - S. A. Kahraman - R. Dankoff, LXXX, 633 p. Evliy elebi, Gnmz Trkesiyle Evliy elebi Seyahatnmesi: stanbul (Volume I, Book I), Prepared by S. A. Kahraman - Y. Dal, Yap Kredi Publications, Istanbul, 2003, XXV, 386 p. [5th edition, 2008]. Evliy elebi, Gnmz Trkesiyle Evliy elebi Seyahatnamesi: stanbul (Volume I, Book II), Prepared by S. A. Kahraman - Y. Dal, Yap Kredi Publications, Istanbul, 2003, XXV, 387-765 p. [5th edition, 2008]. Evliy elebi, Gnmz Trkesiyle Evliy elebi Seyahatnmesi: Bursa, Bolu, Trabzon, Erzurum, Azerbaycan, Kafkasya, Krm, Girit (Volume II, Book I), Prepared by Y. Dal - S. A. Kahraman, Yap Kredi Publications, Istanbul, 2005, XXX, 327 p. [2nd edition, 2008]. Evliy elebi, Gnmz Trkesiyle Evliy elebi Seyahatnmesi: Bursa, Bolu, Trabzon, Erzurum, Azerbaycan, Kafkasya, Krm, Girit (Volume 2, Book 2), Prepared by Y. Dal - S. A. Kahraman, Yap Kredi Publications, Istanbul, 2005, XVI, 329-675 p. [2nd edition, 2008].

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Makaleleri: Evliya elebide Edirne, Edirne: Serhattaki Payitaht, Haz.: Emin Nedret li - M. Sabri Koz, Yap Kredi Yaynlar, stanbul, 1998, s. 105-149 Evliya elebi Seyahatnamesinde Trabzon, Trabzon Tarihi Sempozyumu, Haz.: Kemal iek - Abdullah Saydam - Kenan nan - Hikmet ksz, Trabzon Belediyesi Yaynlar, Trabzon, 1999, s. 287-302. Evliya elebi Hayat ve Seyahatnmesi, Osmanl, C. 8, Yeni Trkiye Yaynlar, stanbul, 2000, s. 344-354. Evliya elebide Adana, Efsaneneden Tarihe Tarihten Bugne. Adana: Kpr Ba, Haz.: Erman Artun - M. Sabri Koz, Yap Kredi Yaynlar, stanbul, 2000, s. 274-287. Evliya elebi Seyahatnamesinde Rodos, Evliya elebi ve Seyahatname, Yay. Haz.: Nuran Tezcan - Kadir Atlansoy, Dou Akdeniz niversitesi Yaynlar, Gazimausa, 2002, s. 65-97. Beyolulu Seyyah Evliya elebinin Eserinde Galata, Gemiten Gnmze Beyolu, (Seyit Ali Kahraman ile), Trkiye Ant evre Turizm Deerlerini Koruma Vakf (TA Vakf) Yaynlar, stanbul, 2004, s. 721-744.

Evliy elebi, Gnmz Trkesiyle Evliy elebi Seyahatnmesi: Konya - Kayseri - Antakya - am - Urfa - Mara - Sivas - Gazze - Sofya - Edirne (Volume 3, Book I), Prepared by S. A. Kahraman - Y. Dal, Yap Kredi Publications, Istanbul, 2006, XXXVIII, 398 p. [2nd edition, 2010]. Evliy elebi, Gnmz Trkesiyle Evliy elebi Seyahatnmesi: Konya - Kayseri - Antakya - am - Urfa - Mara - Sivas - Gazze - Sofya - Edirne (Volume 3, Book 2), Prepared by S. A. Kahraman - Y. Dal, Yap Kredi Publications, Istanbul, 2006, XXI, 399-771 p. [2nd edition, 2010]. Evliy elebi, Gnmz Trkesiyle Evliy elebi Seyahatnmesi: Badad - Basra - Bitlis - Diyarbakr - Isfahan - Malatya - Mardin - Musul - Tebriz - Van (Volume 4, Book I), Prepared by S. A. Kahraman - Y. Dal, Yap Kredi Publications, Istanbul, 2010, XVI, 442 p. Evliy elebi, Gnmz Trkesiyle Evliy elebi Seyahatnmesi: Badad - Basra - Bitlis - Diyarbakr - Isfahan - Malatya - Mardin - Musul - Tebriz - Van (Volume 4, Book 2), Prepared by S. A. Kahraman - Y. Dal, Yap Kredi Publications, Istanbul, 2010, XVI, 443-918 p. Articles written by Ycel Dal Evliya elebide Edirne, Edirne: Serhattaki Payitaht, Prepared by Emin Nedret li - M. Sabri Koz, Yap Kredi Publications, Istanbul, 1998, pp. 105-149 Evliya elebi Seyahatnamesinde Trabzon, Trabzon Tarihi Sempozyumu, Prepared by Kemal iek - Abdullah Saydam - Kenan nan - Hikmet ksz, Trabzon Municipality Publications, Trabzon, 1999, pp. 287-302. Evliya elebi Hayat ve Seyahatnmesi, Osmanl, vol. 8, Yeni Trkiye (New Turkey) Publications, Istanbul, 2000, pp. 344-354. Evliya elebide Adana, Efsaneden Tarihe Tarihten Bugne. Adana: Kpr Ba, Prepared by Erman Artun - M. Sabri Koz, Yap Kredi Publications, Istanbul, 2000, pp. 274-287. Evliya elebi Seyahatnamesinde Rodos, Evliya elebi ve Seyahatname, Prepared for publication by Nuran Tezcan - Kadir Atlansoy, Eastern Mediterranean University Publications, Gazimausa, 2002, pp. 65-97. Beyolulu Seyyah Evliya elebinin Eserinde Galata, Gemiten Gnmze Beyolu, (with Seyit Ali Kahraman), Trkiye Ant evre Turizm Deerlerini Koruma Vakf (TA Foundation) Publications, Istanbul, 2004, pp. 721-744. Evliya elebi Seyahatnamesinde Kedi, Toplumsal Tarih, No. 112, Istanbul, March 2004, pp. 78-81. Evliya elebiyi Sansrsz Yaymlamak, zzet Gnda Kayaolu Hatra Kitab. Anlar, Ed.: Oktay Belli - Ycel Dal - M. Sinan Genim, Trkiye Ant evre Turizm Deerlerini Koruma Vakf (TA Foundation) Publications, Istanbul, 2005, p. 82-83. Evliya elebi Seyahatnamesinden Ders Kitaplarna, Edebiyat, Edebiyat retimi ve Deyibilim Yazlar, vol. 2, Marmara University Ataturk Faculty of Education, 5th International Symposium of Language Literature and Phraseology , Istanbul 2006, pp. 135-144. Evliy elebi Seyahatnmesinde ehnme, Sanat Dnyamz, No. 107, Summer 2008, pp. 4-9. Evliy elebi Seyahatnmesindeki stanbul Esnaf Alay, ann Srad Yazar: Evliy elebi, Haz.: Nuran Tezcan, Yap Kredi Publications, Istanbul, 2009, pp. 91-108 [Presented as part of An Extraordinary Writer of his Time and his Works: International Symposium on Evliya elebi and the Seyahatname (Bilkent University, Ankara, April, 3-5 2008)]. Ycel Dal, a man who was not only an important scholar, but also someone dear to us, was the main factor behind Evliya elebis Seyahatname coming to the fore in recent years; in the last fifteen years he helped to bring this work to international attention. Throughout 2011 we will discuss, carry out meetings, organize workshops and, in short, conduct a series of cultural activities on this work that has become accepted as a Turkish masterpiece. Ycel Dal should be remembered in all these activities, never to be forgotten. After all, merely appreciating what he has done makes this necessary.

Evliya elebi Seyahatnamesinin eitli basklar/Various editions of Evliya elebis Seyahatname

Evliya elebi Seyahatnamesinde Kedi, Toplumsal Tarih, S. 112, stanbul, Mart 2004, s. 78-81. Evliya elebiyi Sansrsz Yaymlamak, zzet Gnda Kayaolu Hatra Kitab. Anlar, Ed.: Oktay Belli - Ycel Dal - M. Sinan Genim, Trkiye Ant evre Turizm Deerlerini Koruma Vakf (TA Vakf) Yaynlar, stanbul, 2005, s. 82-83. Evliya elebi Seyahatnamesinden Ders Kitaplarna, Edebiyat, Edebiyat retimi ve Deyibilim Yazlar, C. 2, Marmara niversitesi Atatrk Eitim Fakltesi, Uluslararas V. Dil, Yazn ve Deyibilim Sempozyumu, stanbul 2006, s. 135-144. Evliy elebi Seyahatnmesinde ehnme, Sanat Dnyamz, S. 107, Yaz 2008, s. 4-9. Evliy elebi Seyahatnmesindeki stanbul Esnaf Alay, ann Srad Yazar: Evliy elebi, Haz.: Nuran Tezcan, Yap Kredi Yaynlar, stanbul, 2009, s. 91108 [ann Srad Yazar ve Eseri: Uluslararas Evliy elebi ve Seyahatnme Sempozyumunda (Bilkent niversitesi, Ankara, 3-5 Nisan 2008) sunulan bildiri]. Trk aheserleri arasnda kabul ettiimiz ve 2011 ylnda zerinde pek ok kafa yoracamz, toplantlar dzenleyip altaylar yapacamz, kitaplar karp, makaleler yazacamz; velhasl kltrel pek ok etkinlikte bulunacamz Evliya elebi Seyahatnamesinin son on be yl iinde ortaya kmasnda, bilinir klnmasnda, gndemde kalmasnda en byk faktr, sevgili ve merhum Ycel Daldr. Btn etkinliklerde onun anlmas, unutulmamas gerekir. Zaten kadirbilirlik de bu demektir.

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SFRANCSN GEREK ESERNE GRE XV. YZYILIN LK YARISINDA STANBUL

Levent KAYAPINAR

STANBUL IN THE FIRST HALF OF THE 15th CENTURY ACCORDING TO THE ORIGINAL WORK BY SFRANCIS
Levent KAYAPINAR

SFRANCSN GEREK ESERNE GRE XV. YZYILIN LK YARISINDA STANBUL / ISTANBUL IN THE FIRST HALF OF THE 15th CENTURY ACCORDING TO THE ORIGINAL WORK BY SFRANCIS

SFRANCSN GEREK ESERNE GRE XV. YZYILIN LK YARISINDA STANBUL

Do. Dr. Levent KAYAPINAR* 28 Temmuz 1402 tarihinde Osmanl Sultan Yldrm Bayezid, Ankara ubuk Ovasnda Timura yenildii zaman stanbul, 1394ten beri 8 yldr Osmanl kuatmas altndayd. Bizans mparatoru II. Manuil Paleologos, Trklerin eline gemesi an meselesi olan stanbuldan 10 Aralk 1399 tarihinde ayrlmt ve gya Batdan yardm talep etmek iin Avrupaya gitmiti. Bayezidin Timura yenilgisi Bizans mparatorluuna yarm yzyl daha yaama imkn sundu. Bu yarm yzyl iinde Bizans mparatorluunu 9 Haziran 1403de Avrupadan stanbula dnen II. Manuil Paleologos ve onun oullar VIII. oannis Paleologos ile XI. Konstantinos Paleologos ynetti. Sfrancis, bu son imparatora da hizmet etti ve onlarn srlarn paylat.

ISTANBUL IN THE FIRST HALF OF THE 15th CENTURY ACCORDING TO THE ORIGINAL WORK BY SFRANCIS
Asist. Prof. Levent KAYAPINAR Constantinople had been under siege by the Ottoman State for 8 years, when Ottoman Sultan Yildirim Bayezid was defeated by Tamerlane in ubuk Valley, Centr. Anatolia on 28 July, 1402. The Byzantine Emperor, Manuel II Palaiologos, left Istanbul on December 10, 1399, when it was only a matter of time before the Turks took control of Constantinople; he set out for Europe to request help from the East. However, Tamerlanes victory over Bayezid enabled the Byzantine Empire to survive for half a century more. During the next half a century Manuel II Palaiologos, having returned to Constantinople from Europe on June 9, 1403, ruled the Byzantine Empire, followed by his sons Ioannis VIII Palaiologos and Constantinos XI Palaiologos. Yorgios Sfrancis served with all these three emperors and shared their secrets. He was the sole Byzantine historian in the city during the conquest of Constantinople. He provides us with information not only about political events, but also about some places and social events in Constantinople during the first half of the 15th century.

stanbulun fethi srasnda ehirde bulunan tek Bizansl tarihi Yorgios Sfrancisti. Sfrancis, sadece siyasi olaylar hakknda deil, XV. yzyln ilk yarsnda stanbulda bulunan baz meknlar ve sosyal olaylar hakknda da bilgi verir. Bu meknlar iinde stanbulda yer alan manastrlar bata gelir. Sz konusu manastrlar arasnda imparatorluk ailesinin mensuplarnn lmlerinden sonra gmldkleri ve her First and foremost, among the places in the city that Sfrancis relates to us were eyin yaratcs (Pantokrator) Tanr sa adna ina edilmi olan Pantokrator Ma- the monasteries. Among these, the Pantocrator Monastery, where the deceased nastr bata gelir. Gnmzde Zeyrek Camii olarak da bilinen yap aslnda fark- members of the imperial family were buried, an institution that had been conl dnemlerde yaplan blmden olumaktadr. Birbirine ok yakn olan iki ki- structed in the name of the Almighty (Pantocrator) Jesus, takes pride of place. lise ve bunlar birbirine balayan blmden This structure, today known as the Zeyrek mteekkil yapya ilk olarak XII. yzyln biMosque, actually consisted of three sections Sfrancisin yazdklarndan XV. yzyldaki Bizansn Osmanl ve Larinci yarsnda (1118-1124) Macar kral Laszbuilt over different periods. The construction tin dnyas arasnda sktna ve varln srdrebilmesinin tek lo (Ladislas)nun kz ve Bizans mparatoru II. of the structure, which included two churches yolunun bu iki g dengesi arasnda muvazene politikasna bal Komninosun ei olan rene tarafndan yaptand a section connecting them, was begun in olduuna inandn gryoruz. rlan ve evrenin hakimi Pantrokrator saya the first half of the 12th century (1118-1124) We see by the writings of Sfrancis, that the 15th century Byzantisunulan kilisenin ina edilmesiyle balanr. by Irini (Irene), the daughter of the Hungarum was stuck between the Ottoman and Latin world and it was Bu ilk kilise ksmen kubbeli bir yap zerinian king Laszlo and the wife of the Byzantine believed that the only way for it to survive depended on adopting de bulunan kapal ha planl bugnk Gney Emperor Ioannes Komnenos II; she dedicated a policy of stability between these two powers. kilisesidir. Bu kiliseden sonra manastrn yathe construction of the church to the absopmna mparatorie renenin lmnden lute ruler of the universe: Jesus. Part of this sonra da devam edilmitir. Pantokrator Kilisesinin Kuzeyine daha kk fakat first church makes up the South Church today; it was built with a dome and in the form of a cross. Once this church had been completed after the death of Empress ayn tipte ve Teotokosa adanan bir kilise daha ina edilir. Irini, the construction of the monastery continued. To the north of the Pantocra1136 ylnda ise bu iki kilise arasna imparatorluk mezar olarak iki kubbesi olan tor Church, a smaller but similar church was constructed and dedicated to the ve ba melek Mihaile adanan bir mozole daha yaplr ve bylece Ayasofya ve On Theotokos (Birthgiver of God = Virgin Mary) iki Havariler Manastrlarndan sonra en byk antsal ibadet yeri olarak bilinen Pantokrator Manastr ortaya kar. Ayrca daha sonra ina edilen rahipler iin In 1136, a mausoleum with two domes, in which emperors were to be buried, was konut, hastane, tp okulu, eczane, yallar yurdu ve hamam gibi yaplarla birlik- built in the name of Archangel Michael; thus, the largest monumental monastery te komplekse dnr. mparatorie rene (. 1124) ve II. oannis (. 1243) dn- after Hagia Sophia and the Twelve Apostles Church, the Pantocrator Monastery, da Komninos ailesinden rene/Bertha Sulzbach (. 1158), I. Manuil (. 1180) gibi came into being. In addition, this structure later became a complex that included houses, a hospital, a medical school, a pharmacy, a rest home and a bath for the nemli kiiler de buraya gmlmtr. monks. In addition to Empress Irini (d. 1124) and Ioannis II Comnenos (d. 1243), 1204 ylnda meydana gelen ve 1261 ylna kadar devam eden Latin hakimiyeti other important personages from the Komnenos family, such as Irini (Bertha of dneminde yap tahrifata maruz kalr. 1261 ylndan itibaren Ortodokslar tarafn- Sulzbach - d.1158) and Manuel I (d.1180) are buried here. dan yeniden manastr olarak kullanlmaya balar. stanbulun fethine kadar geDuring the Latin Invasion, between 1204 and 1261, the building was altered en dnemde manastr imparatorluk ailesinin mezar yeri olarak ilev grr. Busomewhat. From 1261 on, it once again began to be used as a monastery by the nun yan sra XV. yzylda kilisenin politikalarnn belirlenmesinde nemli rol oy- Orthodox Christians. Until the conquest of Constantinople, the monastery funcnar. Fetihten sonra camiye dntrlen manastrn yerinde bir de medrese ku- tioned as a mausoleum for the imperial family. In addition, in the 15th century rulur. Mderris olarak da Zeyrek Molla Efendi atanr. Bundan dolay manastr ar- this structure played an important role in the determination of church policy. tk Zeyrek Camii olarak adlandrlr. Ancak Fatih Camiindeki medreselerin yapm bittikten sonra yapnn medrese olarak kullanlan ksm kapanr ve sadece kk After the conquest of Constantinople, the church was converted into a mosque and a madrasa was built at the location of the monastery. Zeyrek Molla Efendi bir ksm camii olarak kullanlmaya devam eder.1 was appointed as the Muderris (Professor) here. This is, why the monastery was Yorgios Sfrancis, muhteem olarak nitelendirdii Pantokrator manastrna 21 known as Zeyrek Mosque from that time on. When the construction of the MaTemmuz 1425 ylnda mparator II. Manuil Paleologos, 4 Mart 1429da len drasas in Fatih Mosque was completed, the madrasa here was closed and it was II. Manuil Paleologosun nc olu olan Selanik Despotu Andronikos, mpa- then used as a small mosque.1
* Abant zzet Baysal niversitesi Fen-Edebiyat Fakltesi Tarih Blm
Abant zzet Baysal University, Faculty of Science and Letters, Department of History

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rator VIII. oannis Paleologosun 17 Aralk 1439 ylnda len ei Trabzonlu mparatorie Maria, VII. oannis Paleologos ile evlenmi olan Midilli adasnn hakimi II. Francesco Gattilusionun kz Evgenia, Haziran 1448 ylnda len II. Manuil Paleologosun ikinci olu olan Teodoros Paleologos, 31 Ekim 1448 ylnda len mparator VIII. oannis Paleologos, 23 Mart 1450 ylnda len II. Manuil Paleologosun ei Srp Despotu Konstantinos Dragasn kz ve son Bizans mparatoru Konstantinos Paleologosun annesi Eleni Dragasn gmldklerini kaydeder. Bu verilen bilgilerden Pantokrator Manastrnn Paleologos hanedannn en nemli mezarl olduu anlalmaktadr. stanbulda Pantokrator Manastrnn yan sra Sfrancis, Harsianitu Manastrndan da bahseder. Bu manastr XIV. yzyln ikinci yarsnda mparator oannis Kantakuzinos taraftar olan oannis Harsianitis tarafndan Meryem adna stanbulda ina edilmitir. Yeri tam olarak bilinmemekle birlikte ehrin surlarla evrili ksmnda yer ald tahmin edilmektedir. oannnis Kantakuzinos, hrisovullo (altn mhrl ferman) bahettii bu manastrda imparatorluu sona erdikten sonra inzivaya ekilmi ve kei osef adyla mrnn kalan blmnn byk bir ksmn burada geirmitir. Bu manastrda 1450-1453 yllar arasnda daha sonra patriklik yapacak olan Gennadios Skolarios da kalr.2 XV. yzylda varl bilinen ve Sfrancisin eserinde geen dier bir manastr Livos Manastrdr. Sfrancis bu manastrdan, Austos 1417 ylnda vebadan len VIII. oannis Paleologosun imparator olmadan nce evlendii Moskova Dk I. Basilin kz olan ilk ei Annann defnedilmesi olaynda bahseder. Bat dillerinde Lips, Yunancada Livos olarak telaffuz edilen bu manastr ve kilise gnmzde Fenari sa Camii olarak adlandrlmaktadr. Bizans kaynaklarnda Likos diye adlandrlan Yenibahe vadisinde bugnk Fatih ile apa semtleri arasnda Vatan caddesinin kenarnda kurulmutur. Kurucusu, mparator VI. Leon ve VII. Konstantinos zamannda donanma komutan olan Konstantinos Lipsdir. Manastr adn da kurucusundan almaktadr. 907 ylnda imparatorun da katlmyla alan manastr ve kilise Hz. Meryeme sunulmutur. 1204-1261 tarihleri arasndaki Latin igali srasnda ihmale urayan manastr, 1282 ylnda len mparator Mihail Paleologosun kars mparatorie Teodora tarafndan manastra bitiik olarak ina edilen ikinci bir kiliseyle ihya edilmi ve manastr tekrar eski nemini kazanmtr. Buraya imparatorienin annesi, kz Evdokia, olu Konstantinos ve kendisinden baka VIII. oannis Paleologosun Rus asll kars Anna da gmlmtr. stanbulun fethine kadar kullanlan manastr ve kilisesi daha sonra bo kalm ve II. Bayezid dneminde Fenarizadelerden Kazasker Alaeddin Ali Efendi tarafndan kilisesi mescide, manastr da zaviyeye dntrlmtr. XVII. yzyln sonlarnda tekkeye evrilen manastrn hcreleri (odalar) mescidin imam eyh sa el-Mahvi tarafndan Halveti zaviyesi olarak kullanlmaya balanmtr. Bylece bu bina Fenari sa olarak anlmtr.4 Sfrancisin eserinde sz ettii dier bir manastr ise Perivleptos Manastrdr. Bu manastrdan daha ok bulac hastalklardan korunmak amacyla merkezin dnda vakit geirilen bir yer olarak bahsedilir. inde bulunan bir ayazma nedeni ile Trke Sulu Manastr, Ermenice Surp Kevork olarak adlandrlan bu manastr, Samatya semtinde XI. yzylda mparator III. Romanos Argiros (1028-1034) tarafndan; varl V. yzyldan beri bilinen Stefanos Kilisesinin yaynda bulunan su kaynann zerine, byk arazisi ile birlikte masraftan kanlmakszn 10301034 yllar arasnda ina edilmitir. 1080li yllarda mparator III. Nikiforos Botaniates (1078-1081) manastr bytr. Ad geen her iki imparator da lmlerinden sonra bu manastra gmlrler. XI. ve XII. yzyllarda ad dinsel Bogomil hareketine karan kilise 1143ten sonra Rum rahipler tarafndan igal edilir. Ancak 1204teki IV. Hal Seferinin ardndan, 1206 ylndan itibaren Venedikli Benedik

Yorgios Sfrancis records that Emperor Manuel II Palaiologos (died 21 July 1425 in Salonika); Lord Andronikos, the third son of Manuel II Palaiologos, (d. 4 March 1429); Empress Maria from Trebizond, the wife of Emperor Ioannis VIII Palaiologos (d. 17 December 1439); Empress Maria from Trebizond, the daughter of Francesco II Gattilusio, also the owner of Lesbos Island; Evgenia, the wife of Ioannis VII Palaiologos, Manuel II Palaiologos second son Theodoros Palaiologos (d. June 1448), Emperor Ioannis VIII Palaiologos (d. 31 October 1448), Eleni Dragas, who was the daughter of the Serbian lord Constantinos Dragas, the wife of Manuel II Palaiologos and the mother of the last Byzantium emperor, and Constantinos Palaiologos, who died on March 23, 1450 were all buried in the magnificent Pantocrator Monastery. From this information, it can be understood that the Pantocrator Monastery was the most important cemetery for the Palaiologos dynasty. Sfrancis also describes the Harsianitu Monastery. This monastery was built in the name of the Virgin Mary in Constantinople in the second half of the 14th century by Ioannis Harsianitis, a courtier of Emperor Ioannis Kantakuzenos. Its exact location is not known, it is thought to have been within the city walls. Ioannis Kantakuzenos retired to seclusion in this monastery, upon which he had bestowed a Chrisovoullo (decree with the golden seal). After retiring from the post of emperor; he spent most of his life here as Priest Iosef. Gennadios Scholarios, the patriarch between 1450 and 1453, also was affiliated with this monastery.3 Another monastery mentioned in Sfrancis work is the Livos Monastery. Sfrancis tells about the burial of Anna, the daughter of the duke of Moscow, Basil I, and the wife of Ioannis VIII Palaiologos; she died of plague in August 1417. Anna and Ioannis VIII Palaiologos were married before the latter became emperor. This monastery, known as Lips in Western languages and Livos in Greek, and the adjacent church are today known as the Fenari Isa Mosque. The structure was erected in the Yenibahe Valley, known as the Lykos Valley in Byzantine records, on what is today the Vatan Avenue, between the districts of Fatih and apa. The founder was Constantinos Lips, a naval commander in the era of Emperor Leon VI and Constantinos VII. In 907, the monastery was opened in honor of the emperor and was dedicated to Virgin Mary. During the Latin Invasion, between 1204 and 1261, the monastery fell into neglect, but with a second church being built near the monastery by Empress Theodora, the wife of Emperor Michael Palaiologos, the monastery once again gained importance. The empress mother, her daughter Evdokia, her son Constantinos and the empress herself are buried here; in addition, the Russian wife of Ioannis VIII Palaiologos, Anna, as mentioned above, is also buried here. The monastery and the church were used until the conquest of Istanbul and then they lay idle for a while until the era of Bayezid II, when the church was converted into a masjid by Kazasker Alaeddin Ali Efendi from Fenarizade and the monastery into a Zaviye (a Dervish convent). At the end of the 17th century, the monastery were used as a Halwati (Sufi order) convent by Sheikh Isa el-Mahvi, the imam of the masjid. After this date the monastery was known as the Fenari Isa Mosque.4 Another monastery mentioned in Sfrancis work is the Perivleptos Monastery. This monastery is mentioned as a place where people would go to avoid the infectious diseases that raged through the city. As there is a holy spring inside the structure it was known as the Sulu (Water) Monastery in Turkish and the Surp Kevork (St. George) in Armenian. The Perivleptos Monastery was built by Emperor Romanos III Argyros (1028-1034) in 11th century in a place, which is todays Samatya, over the spring that was next to the Stephanos Church; this

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SFRANCSN GEREK ESERNE GRE XV. YZYILIN LK YARISINDA STANBUL / ISTANBUL IN THE FIRST HALF OF THE 15th CENTURY ACCORDING TO THE ORIGINAL WORK BY SFRANCIS

tarikatna mensup rahipler tarafndan kullanlmaya balar. stanbulun 1261 ylnda Rumlar tarafndan Latinlerin elinden alnmasndan sonra mparator Mihail Paleologos (1261-1282) tarafndan onarlr; ei ve olu ile birlikte olarak onun mozaik resmi 1782 ylna kadar burada kalr. 1402 ylnda yap yldrm ve yangn nedeni ile zarar grr. 1403 ylnda seyyah Clavijo tarafndan tasvir edilir. XIV. yzylda pek ok nl din ve dnyev kiiliklerin bu manastrda inzivaya ekildikleri grlr. Sfrancisin burada bahsettii II. Manuilin veba nedeni ile bu manastra gelmesi olaynn bir benzerinin, II. Muradn stanbulu kuatmas nedeni ile tekrarland; dier son dnem Bizans kayna olan Dukasn eserinde anlatlr. stanbulun fethinden sonra camiye evrilmeyen yap II. Mehmed tarafndan Ermenilere verilir ve bina 1643-1644 ylna kadar Ermeni patriklii olarak kullanlr. 1722 ylnda Ermeni usta Meldon tarafndan yenilenen bina 1782 yangnnda byk zarar grr ve 1804 ylnda yeniden ina edilir. 1866-1887 yllar arasnda da yeniden ina edilerek bugnk halini alr.5 Sfrancis, eserinde Sklerena Manastrndan da bahseder. Sklirena= ailesi Bizansta Ermeni kkenli aristokrat ailelerden birisidir. mparator IX. Konstantinos Monomahosn (1042-1055) Maria Sklerena isminde bir metresi vard. mparator zerinde olduka etkin olan bu kadn 1045 ylnda ld. IX. Konstantin, Maria Sklerenann yaad evin yaknnda, Langadada onun ansna Aziz ~ Yorgios olarak da bilinen bir manastr ina etti.6 Bu manastr U A ~ ya da = Moni tu Agiu Yorgiu ton Manganon veya Moni Manganon Martiros Yeorgiu olarak isimlendirilir. IV. Hal Seferinden sonra 1207 ylndan itibaren Latin din adamlarnn ilgisini eken manastr 1244 ylnda Papa IV. Innocentiusun (1243-1254) emrine verilir. 1261 ylndan sonra tekrar Bizans hakimiyetine geen manastrda 1279 ylnda imparator VIII. Mihail Paleologos (1259-1282) ile patrik XI. oannis Bekkos (1275-1282) arasndaki toplant gerekletirilir. 1327 ylnda patrik saias (13231332) bu manastrda hapsolunur. 1354 ylndan sonra gasp mparator VI. oannis Kantakuzinos burada inzivaya ekilir. XIV. yzyln bandan itibaren manastr, byk ktphanesinin yan sra kutsal eyalar ile de nlenir. 1403 ylnda seyyah Clavijonun tanmlamasna gre manastr zengin mermer iilii ve mozaiklerle ssldr.7 Birok binay kapsayan manastrn baheleri de vardr. Manastr VIII. oannis Paleologos (1425-1448) dneminde tamir edilir. stanbulun fethinden sonra manastrn ynetimi dervilerin eline geer. Daha sonra Saray- Amirenin alanna dahil olur ve ta oca olarak kullanlr. 1871 ylnda demiryolu denirken manastrn temelleri tamamen ortadan kalkar.8 Sfrancis, eserinde Vlahernadaki Hz. Meryemin adn tayan manastrn yan sra, gnmzde Sekbanba brahim Aa Mescidi olarak isimlendirilen ibadet-

spring was known to have existed since the fifth century. The monastery was constructed, with no expense spared, between 1030 and 1034. In the 1080s, Emperor Nikephoros III Botaneiates (1078-1081) expanded the monastery. Both of the emperors mentioned above were buried here after their deaths. In the 11th and 12th centuries, this monastery became involved in the religious Bogomilism movement and after 1143 was seized by Greek priests. But after the fourth crusade, in 1204, from 1206 it was used by Venetian Benedictine priests. Once Constantinople was retaken from the Latins by the Greeks in 1261, Emperor Michael Palaiologos (1261-1282) repaired the church; a mosaic of himself, his wife and son could be seen here until 1782. In 1402, the structure was damaged by lightning and fire. In 1403, it was depicted in a painting by the traveler Clavijo. In the 14th century, many important religious and secular persons retreated to this monastery. In Sfrancis work there is a note that Manuel II came to the monastery to escape the plague that was raging through the city; a similar event can be found during Murat IIs siege of Constantinople, mentioned in another Byzantine work by Dukas. After the conquest of Constantinople, the monastery was not converted into a mosque, but rather given to the Armenians by Mehmed II; until 1643-44 the building was used by the Armenian patriarchate. In 1722, the building was renovated by Meldon, but was greatly damaged in 1782 by fire; it was rebuilt in 1804. Renovated once again between 1866 and 1887, the monastery took the final form we see today.5 Sfrancis also mentions the Sklerena Monastery in his work. The Sklerena () family was an aristocratic family of Armenian origin living in the Byzantine Empire. Emperor Constantinos IX Monomakhos (1042-1055) had a mistress called Maria Sklerena. This woman, who had a major influence on the emperor, passed away in 1045. Constantine IX built the Hagia Yorgios (St. George) Monastery in Maria Sklerenas memory, near her house in Langada.6 This monastery ~ ~ was known as U A or (Moni tu Agiu Yorgiu ton Manganon or Moni Manganon Martiros Yeorgiu). From the fourth crusade in 1207, the monastery began to attract the attention of Catholic clerics, and fell under the control of Pope Innocentius IV (1243-1254) in 1244. In 1279 a meeting between Emperor Michael VIII Palaiologos (1259-1282) and Patriarch Ioannis VI Bekkos (1275-1282) was held in the monastery that had once again went back under control of Byzantium. In 1327, Patriarch Isaias (1323-1332) was held captive in this monastery. After 1354, the usurper emperor Ioannis VI Kantakuzenos secluded himself here. From the beginning of the 14th century, this monastery was renowned not only for its massive library, but also for the sacred items held here. According to the

hane olmas kuvvetle muhtemel olan Kira Marta Manastr ile yerini bugn tam olarak bilemediimiz Ksantopulon Manastr ile Kiprianos Manastrndan da bahseder. Sfrancisin kitabnda bahsettii XV. yzyl stanbuluna ait sosyal olaylarn banda bulac hastalklar gelir. Bu hastalklarn en nemlisi veba salgnlardr. stanbulda 1405 ylnda, 1417 ylnda, 1421 ylnda ve 1467 ylnda vebann grldn anlatr. Bata imparator ve ailesi olmak zere vebadan kurtulmak iin merkezden uzaktaki Perivleptos Manastrna sndklar anlalmaktadr. Merkezden uzakta olan bu yerlerde zellikle imparator ve dier soylularn yabani domuz avyla da vakit geirdikleri anlalmaktadr. Bu veba salgnlarnda halktan insanlar kadar devletin ileri gelenleri arasndan da lenlerin olduu Sfrancisin eserinden anlalmaktadr. Bu vebalarn nedeni verilmemekle birlikte Bizans imparatorluk kadrgalar, Katalan gemileri, Papalk kadrgalar ile Venedik ticaret kadrgalar vastasyla stanbulun XV. yzyln ilk yarsnda Karadenizde Grcistana kadar, Tuna yoluyla Macaristanla, Egede Eriboz Adas, Mora, Akdenizde Girit, Adriyatikte Aya Mavra ve Kafalonya Adalar ile talya, Fransa ve spanya ile sk ticari ve siyasi ilikiler iinde olduu ve buralarda grlen bulac hastalklarn stanbula kolaylkla tanabildii anlalmaktadr. Bu ortamn ocuk doum ve lm oranlarna yansmasn Sfrancisin hayat hikyesinde grebiliriz. Sfrancisin 37 yanda yapt evliliinden drd olan biri kz be ocuu olur. Bunlardan ikinci olu, 30 gn yaarken dier olu 8 gn hayatta kalabilmitir. nc erkek ocuu ise, 5 yl 1 ay yaadktan sonra lmtr. 14 yana gelmi drdnc erkek ocuu sava nedeniyle ve yine 14 yana gelmi olan kz da bulac hastalktan lmtr. Bu olaylar, bize XV. yzyln ilk yarsnda stanbulda saray evresinde st gruba mensup Bizansl bir ailede bile yksek ocuk lm orannn yaandn gstermektedir. phesiz, bu durum stanbulun ekonomik ve sosyal olarak zor koullar iinde olduunu gstermektedir. Bizans imparatorlarnn siyasi amalarla birden ok evlilik yaptklar bilinmektedir. Ancak mparator VIII. oannis Paleologosun muhtemelen kendi ksrlk kusurunu grmeyerek evlilik yaptn Sfrancisin eserinden renebiliyoruz. VIII. oannis Paleologos, ilk evliliini imparator olmadan nce Moskova Dk I. Basilin kz olan Anna ile yapar. Onunla sadece 4 yl evli kalr. 1417 ylnda Anna, 15 yanda iken vebadan lr. kinci ei Monteferanto Markisinin kz Sofia ile 19 Ocak 1421de evlenir. Ancak bu evlilik de yrmez. nk ar derecede irkin olan Sofiadan oannis tiksinmektedir. Sofia 1426 ylnda talyaya kaar. Eyll 1427de VIII. oannis Paleologos, Trabzon mparatoru Aleksios Komninosun kz Maria Komnini ile evlenir. 17 Aralk 1439 tarihinde VIII. oannis Paleologosun son ei Mariann da lmesiyle, oannis einden de ocuk sahibi olamadan ve varis brakmadan 1448 ylnda lmtr.

painting by Clavijo, the monastery was decorated with marble decorations and mosaics.7 The monastery, which comprised many buildings, also had extensive gardens. The monastery was repaired during the reign of Ioannis VIII Palaiologos (1425-1448). After the conquest of Constantinople, the control of the monastery changed to the hands of dervishes. Later, it was included in the Saray-i Amire and used as a quarry. In 1871, when the railways were being laid, the foundations of the monastery were completely demolished.8 In addition to the monastery named after Virgin Mary located in Vlakherna, Sfrancis also mentions the Kira Martha Monastery, which is known as the Sekbanba Ibrahim Aa Mosque today. Sfrancis also mentions the Ksantopoulos Monastery, the exact location of which is not known today, and the Kiprianos Monastery in his work. One of the major social events in 15th-century Constantinople mentioned in Sfrancis book was the outbreak of infectious diseases. The most important of these was the plague. In 1405, 1417 and 1467 plague epidemics raged through the city. We see that the emperor and his family secluded themselves in the Perivleptos Monastery to avoid the plague. When staying here, the emperor and other noblemen spent a great deal of time in boar hunting. It can be understood from Sfrancis work that during these plague epidemics it was not only the ordinary folk who succumbed to the disease, but also members of the nobility. Although the reason why the plague broke out is not mentioned, it can be understood that the city of Constantinople/Istanbul had close trading-links with areas ranging from the Black Sea and Georgia, to Hungary via the Danube, Euboea, the Peloponnese in the Aegean, Crete, Agia Mavra and the Kefalonia Islands in the Mediterranean, as well as Italy, France and Spain; the infectious diseases from these areas arrived in the city as a natural result of trade. The effect of this situation on infant and common mortality rates can be seen in the life story of Sfrancis. Sfrancis married at the age of 37, and as a result of this marriage had five children, four boys and a girl. His second son lived for 30 days and another son only survived 8 days. The third son died at the age of 5 years and a month. His fourth son died at the age of 14 due to the war and his 14-year old daughter died as a result of infectious disease. All these events show that in the first half of the 15th century, even in upper class Byzantine families affiliated with the palace, there was a high infant mortality rate. This clearly shows that the city had difficult living conditions, both economically and socially. It is known that the Byzantine emperors married more than once for political reasons. We learn from Sfrancis work that Emperor Ioannis VIII Palaiologos married

SFRANCSN GEREK ESERNE GRE XV. YZYILIN LK YARISINDA STANBUL / ISTANBUL IN THE FIRST HALF OF THE 15th CENTURY ACCORDING TO THE ORIGINAL WORK BY SFRANCIS

Sfrancisin eserinde verdii bilgilerin belki de en nemlisi stanbulun Trkler tarafndan nasl fethedildii zerine olanlardr. Sfrancis, stanbulun fethi olayn anlatrken Trklere kzmaz, onlar hakknda kt szler sylemez. Hatta onlarn baarlarn takdir ile karlar. Buna karlk ise, Hristiyanlarn ve Bizansn kendi ilerindeki anlamazlklar bir zeletiri ile deerlendirir. Sfrancisin yazdklarndan XV. yzyldaki Bizansn Osmanl ve Latin dnyas arasnda sktna ve varln srdrebilmesinin tek yolunun bu iki g dengesi arasnda muvazene politikasna bal olduuna inandn gryoruz. Trklere ya da Latinlere ynelik tek tarafl politikalarn Bizans yok edeceini dnr. Bu muvazene politikasn baar ile uygulayan imparator II. Manuil Paleologosa hayrandr. Ancak onun lmnden sonra 1425 ylnda tahta kan olu II. oannisin Osmanl kart ve Latin taraftar politikalarn iddetle eletirir. Osmanl taht zerinde hak iddia eden Dzmece Mustafalar oannisin II. Murada kar desteklemesini ve 1438-39 yllar arasnda Ferrara-Floransada gerekleen ve Ortodoks kilisesinin Latin kilisesinin ilkelerine tabi olmasn amalayan Konsile katlmasn, stanbulun Trkler tarafndan fethinin ana sebebi olarak grr. 29 Ma-

three wives, ignoring his likely inability to father children. Ioannis VIII Palaiologos first marriage before his coronation was with Anna, the daughter of the Grand Duke of Moscow, Basil I. He stayed married with her only for four years. In 1417, Anna died of the plague at the age of 15. His second wife was Sophia, the daughter of the marquise of Monteferranto, who he married on January 19, 1421. However, this marriage did not last, as Ioannis was revolted by Sophias ugliness and in 1426 Sophia fled to Italy. In September 1427, Ioannis VIII Palaiologos married Maria Komnini, the daughter of the Emperor of Trebizond Alexios Komnenos. On December 17, 1439 Ioannis last wife, Maria, died; and he died in 1448 without any children from his three wives, therefore leaving no successor. Perhaps the most important information given in Sfrancis work is about the conquest of Constantinople by the Turks. Sfrancis is not negative about the Turks when narrating the events of the conquest; he does not speak of them in a disparaging manner. In fact, he praises their success. At the same time, he discusses the disagreements between Western Christians and Byzantium with a high degree of criticism.

Zeyrek Camii / Zeyrek Mosque

ys 1453 tarihinde stanbulun askeri kuvvet bakmndan daha stn olan Fatih Sultan Mehmed tarafndan fethinden sonra Sfrancis, resmi olarak kiliseler birliini kabul eden Bizans Devletine yardma gelmeyen dier Hristiyan devletleri eletirir. Sfrancisin eletirdii Hristiyanlar arasnda Osmanl tebaas olan Hristiyanlar, fenalk ve kskanlktan dolay yardmda bulunmayan Venedik dk Franesko Fuskaris, Roma kilisesi, Rusya kardinali, Trklere yardm eden Srplar, Eflak ve Grcler, Macarlar, Katalanlar yer alr. Sfrancis, bu Hristiyan devlet adamlarnn stanbulun Osmanllarn eline gemesi konusunda duyduklar endienin Kahiredeki Mslman sultann duyduu endie kadar olduunu ifade eder. Bu aresiz durum karsnda 29 Mays 1453 tarihinde stanbulun fethi esnasnda len son Bizans mparatoru XI. Konstantinos Paleologos aresizlik iinde stanbulun kurtuluu iin Tanrya snr. Sfrancis, imparatorun sadakalar vererek oru tuttuunu ve Tanrya Hristiyanlar Trklerin esaretinden kurtarmas iin yalvardn syler ve fakat tm bunlar, Tanr hangi gnahlar iin bilmiyorum, ama dikkate almad9 diyerek samimi bir z eletiride bulunur ve dolayl olarak Mslman Trklerin baarsn onlarn Tanrya daha yakn olmalaryla aklar.

We can understand from Sfrancis that the 15th century Byzantium was stuck between the Ottoman and Latin world and believed that the only way to survive depended on a policy of stability between these two powers. He thinks that a unilateral policy with either the Turks or the Latins would have destroyed Byzantium. He admires Manuel II Palaiologos for his successful balancing policies. But after the emperors death, in 1425, his son Ioannis II succeeded to the throne; Sfrancis harshly criticizes the policies that were anti-Ottoman and pro-Latin. He thinks, that Ioannis support of Dzmece (Liar) Mustafas claim to the Ottoman throne against Murad II and his attendance of the Council in Ferrara-Florence between 1438 and 39, where the goal was the subjugation of the Orthodox Church to the principles of the Catholic Church, were the main factors that led to the success of the conquest by the Turks. After the conquest of Constantinople on May 29, 1453 by Sultan Mehmet II with an overwhelming military force, Sfrancis criticizes the other Christian states, which had accepted the official union of the Churches, for not coming to help the Byzantine Empire. Among the Christians who were criticized by Sfrancis were Ottoman Christian citizens, Francesco Fuskaris, the

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Sfrancisin Chronicon minus yani Kk Kronik diye bilinen eserinde gerekler byle anlatlrken Muhteem Sleymann Avrupa ilerine kadar ilerlemesinden sonra Batda oluturulan Trk kartl erevesinde, 1577 ylnda yani Sfrancis eserini kaleme aldktan 100 yl sonra yazlan ve ona atfedilen bir eser daha vardr. Bu eser Chonicon Maius yani Byk Kronik veya Pseudo-Francis (Sahte Francis) diye bilinir ve yazarn ad da Sfrancisten Phrantzese (Francis) dnr. Bu eser, Monemvasia metropoliti Makarios Melissenos tarafndan kaleme alnmtr ve gerek Sfrancisin slubundan ok farkldr. Bu kitapta Trkler aleyhinde gerek Sfrancisin kaleme almad pek ok hakaret dolu cmleler yer almaktadr. Melissenos Makarios yazd bu gerek d eylerin inandrc olabilmesi iin de stanbulun fethini gren tek Bizansl tarihi olan Yorgios Sfrancisin ismini eserinin yazarym gibi gstermekten ekinmez. Bu durumun dnyann nl Bizantinistleri tarafndan yarm asr nce kantlanm olmasna ramen hl pek ok kii muhtemelen bunu bilmeyerek stanbulun fethini gerek Sfrancisten deil, Pseudo-Francisten okumaya ne yazk ki devam etmektedir.

duke of Venice, who did not help out of jealousy, the Roman Catholic Church, the Patriarch of Russia, as well as the Armenians, the Wallachians, the Hungarians, the Catalans and the Georgians, all of whom were opposed to the Turks. Sfrancis states, that the concern of these Christian statesmen for the fall of Constantinople in Ottoman hands was not more than that of the Muslim sultan in Cairo. In this desperate situation, on 29 May 1453, the Byzantine emperor, Constantinos XI Palaiologos, who was to die in the battle, prayed God desperately to save the city. Sfrancis says that the emperor distributed alms and fasted, begging God to set the Christians free from the siege of the Turks; he goes on to say, but God did not take these prayers into consideration because of his sins, although I do not know which ones. Here Sfrancis sincerely makes a public self-criticism and indirectly relates the victory of the Muslim Turks to their closeness to God. While all this is told in the work of Sfrancis known as the Chronicon minus, there is another work imputed to Sfrancis which has traits of a Western attitude to the Turks as a result of Sleyman the Magnificents progress into the depths of Europe; this work was written in 1577, 100 years after Sfrancis wrote his original work. This work, known as Chronicon Maius, or the Pseudo-Francis, was written by someone who referred to himself as Phrantzes (Francis). This work was actually written by Makarios Melissenos, the metropolitan bishop of Monemvasia, and is very different from the original style of Sfrancis. This book includes many scornful sentences against the Turks which were not actually written by Sfrancis. Makarios Melissenos does not hesitate to depict Yorgios Sfrancis, the sole Byzantine historian to have witnessed the conquest of Constantinople, as the author of his work in order to make his unrealistic depiction more believable. Although this fact has been established by renowned scholars over half a century ago, many people are still unaware of this and unfortunately continue to read about the conquest of Constantinople not from the original Sfrancis, but from the Pseudo Francis.
FOOTNOTES:
1

Mller-Wiener, Historical Topography of Istanbul, trans. . Sayn, Istanbul 2001, pp. 209215; Pantocrator, The Oxford Dictionary of Byzantium, ed. A. P. Kazhdan, vol. III, New York 1991, p. 1575. Chasianeites Monastery, The Oxford Dictionary of Byzantium, ed. A. P. Kazhdan, vol. III, New York 1991, p. 415. R. Janin, Constantinople byzantine, dveloppement urbain et rpertoire topographique, Paris 1950, p. 354; T. Macridy, The Monastery of Lips, Fenari Isa Camii at Istanbul, Dumbarton Oaks Papers, XVIII (1964), Washington 1964, pp. 249-315. S. Eyice, Fenari sa Camii, Trkiye Diyanet Vakf Islam Ansiklopedisi, vol. XII, Istanbul 1995, pp. 337-339. J. Freely, Trkiye Uygarlklar Rehberi 1 stanbul, Istanbul 2002. p. 172-173. W. Mller-Wiener, op.cit., pp. 126-131. A. Pertusi, The First Italian Eyewitnesses of Istanbuls Conquest, trans. M. H. akirolu, stanbul 2004, vol. 1, p. 221. W. Mller-Wiener, op.cit., p. 200. R. Janin, op.cit., p. 208 and 355-356. Ruy Gonzles de Clavijo, Anatolia, Middle Asia and Timor, trans. .R.Dorul, Istanbul 1993, p. 49. W. Mller-Wiener, op.cit., p. 136-138.

DPNOTLAR:
1

Fenari sa Camii / Fenari sa Mosque

6 7

Mller-Wiener, stanbulun Tarihsel Topografyas, ev. . Sayn, stanbul 2001, s. 209-215; Pantokrator, The Oxford Dictionary of Byzantium, ed. A. P. Kazhdan, c. III, New York 1991, s. 1575. Chasianeites Monastery, The Oxford Dictionary of Byzantium, ed. A. P. Kazhdan, c. III, New York 1991, s. 415. A. Pertusi, stanbulun Fethi, adalarn Tankl, ev. M. H. akirolu, stanbul 2004, c. 1, s. 221. R. Janin, Constantinople byzantine, dveloppement urbain et rpertoire topographique, Pa ris 1950, s. 354; Th. Macridy, The Monastery of Lips, Fenari Isa Camii at stanbul, Dumbar ton Oaks Papers, XVIII (1964), Washington 1964, s. 249-315. S. Eyice, Fenari sa Camii, Tr kiye Diyanet Vakf slam Ansiklopedisi, c. XII, stanbul 1995, s. 337-339. J. Freely, Trkiye Uy garlklar Rehberi 1 stanbul, stanbul 2002. s. 172-173. W. Mller-Wiener, a.g.e., s. 126-131. W. Mller-Wiener, a.g.e., s. 200. R. Janin, a.g.e., s. 208 ve 355-356. Ruy Gonzles de Clavijo, Anadolu Orta Asya ve Timur, ev. .R.Dorul, stanbul 1993, s. 49. W. Mller-Wiener, a.g.e., s. 136-138. stanbulun Fethinin Bizansl Son Tan, Yorgios Sfrancisin Anlar Chronicon Minus, ev. ve notl. Levent Kayapnar, stanbul 2009, s. 292.

8 9

The Last Witness of the Conquest of Istanbul, Yorgios Sfrancis Memoirs Chronicon Minus, trans. and notes. Levent Kayapnar, Istanbul 2009, p. 292.

6 7 8 9 10

83

HASAN RIZADAN ZONAROYA FETH TASVRLER

mer Faruk ERFOLU

FROM HASAN RIZA TO ZONARO, DEPICTIONS OF THE CONQUEST

mer Faruk ERFOLU

HASAN RIZADAN ZONAROYA, FETH TASVRLER / FROM HASAN RIZA TO ZONARO, DEPICTIONS OF THE CONQUEST

HASAN RIZADAN ZONAROYA, FETH TASVRLER

mer Faruk ERFOLU* stanbul, Osmanllar tarafndan fethinden, yani 1453 sonrasnda deil, ok daha nce, Homeros destanlar Dou ile Baty birletiren kpr olmutur. stanbul, dneminin siyasi g oda olan Dou Roma mparatorluunun bakenti olmasnn tesinde, iki ktay, iki denizi birbirine balayan stratejik konumu itibariyle de nemli bir merkezdir. Bu sebeple tarih boyunca btn kltrlerin, hakim glerin ilgi oda olmutur.

FROM HASAN RIZA TO ZONARO, DEPICTIONS OF THE CONQUEST

mer Faruk ERFOLU* Constantinople, before its conquest by the Ottomans that is, long before 1453, indeed, since Homers epics has acted as the bridge uniting East and West. More than just being the capital of the center of the political power of the era, the Eastern Roman Empire, and later that of the Ottoman Empire, throughout history this city has been a focus of attention for all cultures due to its strategic position connecting two continents and two seas.

Nitekim, daha 7. yzylda slam peygamberi Hz. Muhammed (s.a.v.): stanbul Thus, in line with the noble hadith of the Prophet of Islam, dating from the sevmutlaka fethedilecektir. Onu fetheden komutan ne gzel komutan, onu fethe- enth century, Connstantiniyya shall be conquered, and praised is the army and den ordu ne gzel ordudur. buyurmutur. stanbulun fethiyle ilgili Hz. Peygam- its leader who shall conquer it, there has been an eternal love of this conquest in ber tarafindan verilmis olan bu mjde, mslmanlarin gnlnde vazgeilmez bir the hearts of Muslims. The armies of Islam carried out many attempts to conquer fetih sevdasi olusturmustur. slam ordular pek ok defa Istanbulu fethetme giri- Constantinople, by 1453 having come to the defense lines eleven times. Sultan siminde bulunmu, 1453e kadar tam on bir Mehmed II, a youth of twenty-two years, with kez Istanbul nlerine gelmilerdir. 22 yanthe Ottoman army under his command, realSanat eletirmeni mer Faruk erifolu getiimiz aylarda tartda bir gen olan Sultan II. Mehmed ve komuized this ideal and was glorified by the Noble malara yol aan Zonaro ve Hasan Rzann Fetih konulu tablolar tasndaki Osmanl ordusu bu ideali gerekProphets praise for reaching the prophesied hakkndaki gerekleri 1453 okurlar iin yazd. letirmi ve bylece hadisle mjdelenen hegoal. For the 1453 readers, art critic mer Faruk erifolu wrote the defe ulaarak, Hz. Peygamberin vgsne With the conquest of Constantinople, the uunknowns about the similarities of Zonaros and Hasan Rzas mazhar olmulardr. integrity of the Ottoman States territory in paintings concerning the conquest of stanbul. Anatolia and the Balkans was ensured, Sulstanbulun fethiyle, Osmanl Devletinin tan Mehmed II was given Anadolu ve Rumelidethe title of Conqueror, ki toprak btnl saand Istanbul be-came the lanmtr. Sultan II. Mehcapital of the Ottoman med, Fatih unvann alrState, embarking upon a ken, stanbul da ykselme period of ascension. The dnemine giren Osmanl Devletinin bakenti yaconquest of Constantiplmtr. O gnn dnyanople was also a turning sndaki en nemli ehirlerpoint for Western civiliden olan stanbulun fetzation: the Middle Ages hi, Bat medeniyeti iin Fatih Sultan Mehmetin ordusuyla Edirneden stanbula gelii-Hasan Rza / Sultan Mehmed the Conquerors March from Edirne drew to a close and a new to Istanbul with His Army - Hasan Rza. de bir dnm noktas olera began; reform movemutur; Ortaa kapanm ve yeni bir a balam, reform hareketleri ve rne- ments, the Renaissance period and geographical discoveries developed as new sans dnemi, corafi keifler, stanbulu kaybeden Bat medeniyetinin yeni k routes for Western civilization, which had now lost this important trade city. yollar olarak gelimitir. What remains today in the records of the conquest, an event so important for Hem Dou, hem de Bat medeniyeti iin bu kadar nemli bir olay olan fetihten both Eastern and Western civilization? A brief look shows that there are not bugne ne kalmtr? Dnp gemie baktmzda ok da gs kabartc bir bi- enough records to be a source of pride. Some Turkish and foreign chronicles (Turrikim olduunu syleyemeyiz. Dneminde yazlm yerli ve yabanc baz kronik- sun Bey, Venetian Nicolo Barboro, Frantzes, Kritovulos) and fetihnames (Molla ler (Tursun Bey, Venedikli Nicolo Barboro, Frantzes, Kritovulos) ile fetihnameler Grani, Kvami) and ehnames (ehdi) that were written in the era can be men(Molla Grani, Kvami) ve ehnamelerden (ehdi) szedilebilir. Bu kaynaklar, btioned. As these sources are referenced in all relevant research, good records of tn aratrmalara kaynaklk ettikleri gibi bazlarnn ok iyi basklar da yaplmtr. some of these exist. Ama grsel kaynak konusunda ciddi bir yokluk ve slkla karkaryayz. Ulaabileceimiz btn grntler daha sonraki tarihlere ait hayali tasvirlerdir. Bu metni The main goal in writing this text is to attempt to refresh our memories in this kaleme almamzn asl amac olarak, zaman zaman akl ve estetik algmz zorlayan area, one in which examples that push the boundaries of mental and aesthetic perception can sometimes be seen as well. The year is 1903 Acting from the rnekelerin de grld bu alanda hafzamz birazck tazelemeye alacaz. things that Erkan- Harbiye (General Staff) Chief Mahmud evket Pasha saw durTarih 1903 olmal. Erkan- Harbiye Reisi Mahmud evket Paann Avrupa seing his travels in Europe and his impressions of the museums there, a commission yahati ve mze izlenimlerinden hareketle Sultan II. Abdlhamide nerdii ve onayn ald Esliha-i Atika [Eski Silahlar]Mzesi iin bir komisyon kurulmutur. for the Esliha-i Atika (Old Weapons) Museum which Mahmud evket Pasha had Mahmud evket Paann riyasetindeki komisyon, talyan asll saray ressam suggested to Sultan Abdlhamid II and which was approved of, was established. (Ressam- Hazret-i ehriyar) Fausto Zonaro, Ressam Hseyin Zekai Paa, Ressam The commission, chaired by Mahmud evket Pasha, consisted of Fausto ZonaAli Rza Bey, Resim muallimi Topu Sami [Yetik] Bey, Ressam ve muvakkit Ahmed ro, the imperial artist (Ressam- Hazret-i ehriyar), who was of Italian descent, Ziya [Akbulut] Bey ve Ressam-Katip Hsn [Tengz] Beyden olumaktadr. ki yl the artists Hseyin Zekai Pasha, Ali Rza, Muallimi Topu Sami [Yetik], the artist kadar grev yapan ve sonrasnda Askeri Mzenin temelini oluturan ciddi bir and muvakkit (time keeper) Ahmed Ziya [Akbulut], and the artist-scribe Hsn
* Sanat eletirmeni * Art critic

86

koleksiyonun toparlanmasna vesile olan komisyon, Merutiyetin ilan ncesindeki gerilim ortanmda dalarak hedefine ulaamaz. Ancak o gnlerde Sultan II. Abdlhamid, saraynda istihdam ettii Ressam Zonarodan, Tersane kumandan Hikmet Paa araclyla Fatih Sultan Mehmed1 konulu tarihi tablolar yapmas talebinde bulunur: .. bununla ilgili giysileri grmem iin baz eski gravr ve basklar vererek gerekli incelemeleri rahata yapabilmem ve Bahriye Mzesine serbeste girip kmam salayan da o oldu. Resimleri bana tahsis edilen Merasim Kknde yapacaktm. Dizinin ilk tablosu, mehur toplarla stanbulu fethe hazrlanan II. Mehmedin resmiydi. ki yz topunun kulland ve yirmi mandann ektii o dev top, surlarn nne yerletirilmiti ve bu zavall Bizansllarn iine korku salmaya yetmiti... O devrin zrhlaryla ilgili son almalar da tablom iin ok yararl oldu. Taslaklar yapyor, yrtyor, birbiri stne desenler iziyordum. [Hayalettiim] tablomu bulana ve yaptma gven duyana dek.2 Zaman iinde, halen Dolmabahe Saray koleksiyonundaki bu tablolarn Deniz Mzesi ve zel koleksiyonlardaki ehit Ressam Hasan Rzann ayn konulu tablolaryla benzerlii dikkat eker. Zonaronun tablolar tuval zerine yalboya, Hasan Rzannkiler ise ounlukla kat zerine tarama kalemiyle yaplm resimlerdir. Eserlerin tarihleri bile incelenmeden, Hasan Rzann Zonarodan kopya alt iddia edilir.3 Zonaro aka kaynaklarn sylemi ve Bahriye Mzesindeki eserlere iaret etmi olsa da biz bu kompozisyonlar bir Trk ressamna yaktramayz. Ressam Hasan Rza Bey 1913te Balkan Harbi srasnda Edirnede ehit olduu ve atlyesi tarumar edildii iin aksini ispat edecek bir kayt brakamamtr. Zaman iinde baka ne kar bilinmez ama geen yllarda yaymlanan baka bir kaynak var ki btn tereddtlere yok etmektedir.

[Tengz]. The commission, which served two years and which later led to the creation of a serious collection that formed the foundation of the Military Museum, was broken up amidst the tense atmosphere that existed just before the declaration of the First Constitutionalism and was thus unable to attain its goal. However, in those days, Sultan Abdlhamid II asked the artist Zonaro, whom he employed, with the assistance of Hikmet Pasha, the shipyard commander, at the palace to compose historical paintings about Sultan Mehmed the Conqueror1: ...it was also he who, by giving me some old engravings and prints, ensured that I would able to comfortably perform the necessary research and enter and exit the Naval Museum freely. I was to produce the first pictures at the Merasim Pavilion, which had been set aside for me. The first painting in the series was a picture of Mehmed II, who prepared Constantinople for the conquest with those famous cannons. That giant cannon, which was manned by two hundred gunners and drawn by twenty oxen, was set up in front of the city walls; this alone was enough to strike fear into the poor Byzantines The most recent studies regarding the armature of that era were also very beneficial to my painting. I made drafts, tore them up and drew design after design. [This continued until] I arrived at the painting [I had envisioned] and felt confident in what I had produced.2 There is a serious lack of visual sources for this topic. All of the images that could be attained are imaginary depictions belonging to later dates. Are there no contemporary images of the conquest were there never any? Why did Sultan Mehmed, the Conqueror, who personally invited Gentile Bellini to his palace to paint his portrait, not request a composition regarding the conquest; or rather, did he not do so? There are many more questions that can be asked.

Esliha-i Atika Mzesi Komisyonunda Zonaro ile birIn time, the paintings of Zonaro, which can still be seen likte grev yapan Ressam Hsn Tengz, orijinali Deas part of the Dolmabahe Palace collection, were noniz Mzesi koleksiyonundaki Sanat Hayatm adl anticed due to their resemblance to the paintings of Hasan defterinde o gnlere dair u cmleleri aktarr: Bir gn Rza Rza on the same subject, paintings which were housed in [Hoca Ali Rza] ve Ahmet Ziya beylerle birlikte Zonaronun the Maritime Museum, the Military Museum and private colBeiktata Akaretlerde oturduu daireye gittik... Biz ieriye lections. For many years, debates raged about which painter girdiimiz zaman, Fatihin Dolmabaheden gemileri karaya ehad made copies of the other. Fausto Zonaros paintings are oil on kiinin tablosunu yapyordu. Bu tablonun orijinali rahmetli Hasan canvas, while Hasan Rzas are mostly ink sketches drawn on Rza Beyindir. Deniz Mzesinin alnda tarama kalemle mzeFatih Sultan Mehmet - Hasan Rza paper. Despite this, it was alleged, without even analyzing the ye yapmt. Hala Deniz Mzesindedir. Zonaro yalboya ile yapmakta olduu tabloda Fatihin bindii atn resmiyle meguld. Yannda 100 kadar dates of the works, that Hasan Rza worked by copying Zonaro.3 Even when Zokartpostal, at kafalar resmi vard. Bu tablo hala saraydadr... Hasan Rzann yapt- naro plainly stated his sources and referred to the works at the Naval Museum, ve Deniz Mzesindeki aslndan alnarak yaplan kliesi de [12] numaral Sanayi-i some did not find it fitting to attribute such compositions to a Turkish painter. Nefise Mecmuasnda[Osmanl Ressamlar Cemiyeti Gazetesi] baslmtr. Bu tablo As Hasan Rza died in Edirne during the Balkan War and his workshop was rangibi asl Askeri Mzede bulunan Fatihin Byk Toplar Edirmeden stanbula Nak- sacked, no records that could prove otherwise survived. It cannot be known what li tablosu da Hasan Rzanndr ve Zonaro tarafndan kopya edilmitir. other kinds of information will emerge over time, but there is another already Hsn Tengzn bu satrlar bir tartmay sonlandrrken baka gereklerin dile published source which eliminates all of these doubts. gelmesine vesile olmaktadr: The artist Hsn Tengz, who served with Zonaro on the Esliha-i Atika Museum a) Zonaro, fetih konulu drt tablo almtr4: 1- Fatih Sultan Mehmedin Ordusuyla Edirneden istanbula Yry (1903). Hasan Rzann ayn konulu almas Deniz Mzesindedir. 2- Fatih Sultan Mehmedin Topkapdan istanbula Girii (1903), Hasan Rza, ayn kompozisyonu birka kez alm, 1898 tarihli ini mrekkebi alma s Deniz Mzesinde, yalboya bir versiyonu ise zel koleksiyondadr.5 3- stanbulun Kuatlmas Srasnda Fatih Sultan Mehmedin Gemi lerin Karadan Yrtlmesine Nezareti (1908), Hasan Rzann 1989 tarihli ini mrekkebi almas Deniz Mzesinde, yalboya almas ise Edirne Belediyesindedir. 4- Fatih Sultan Mehmed Ordularn Ynlendirirken (1908). Hasan Rzann benzeri bir almasna rastlanmamtr. Commission, relates the following in the journal Sanat Hayatm [My Art Life], the original of which is in the Maritime Museum: One day, we went to the home in Akaretler in Beikta, where Zonaro lived with the gentlemen Rza [Instructor Ali Rza] and Ahmet Ziya When we entered, he was working on a painting of the Conquerors ships being pulled out to sea from Dolmabahe. The original of this painting belongs to the late Hasan Rza. He had made it using an ink pen for the opening of the Maritime Museum. He made it for the museum where it still is found today. Zonaro was busy using oil paints to depict the horse that the Conqueror rode. Next to him were as many as 100 postcards and pictures of the heads of horses. This painting is still in the palace And the engraving made by Hasan Rza, drawing inspiration from the original in the Maritime Museum, was printed in number [12] of the Sanayi-i Nefise Journal [Ottoman Painters Society Newspaper]. As with this painting, Fatihs Great Cannons, the original of which is

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HASAN RIZADAN ZONAROYA, FETH TASVRLER / FROM HASAN RIZA TO ZONARO, DEPICTIONS OF THE CONQUEST

b) ehit Ressam Hasan Rza Bey, 12 yln talyada sanat eitimi ve grgsyle geirmi nemli bir ressamdr. Gerek bir vatanperverdir. Etrafndaki ihtiras rzgarlarndak kaarak, Edirne Sanayi Mektebi Mdrln stlenmitir. Balkan Harbinin sonlarna doru Edirnenin bombaland gnlerde Edirne Hastahanesinin mdrln de stlenir. ehrin igalinden bir gn nce, bombardman altndaki kentten, resimlerini kurtarmak zere atlyesine doru giderken yolda, ehit edilir. Atlyesindeki resimlerin ou paralanr, bazlarna el konularak gtrlr, geriye kalan kk bir ksm ise halen Edirne Belediyesindedir. rencilerinden Sami Yetik ve Mehmet Ali Laga esir alnmalarna ramen hocalarnn eserlerine sahip kmaya alrlar. Mehmet Ali Laga, Edirne Miriyet Dairesinde asl duran Fatihin Edirneden Toplarla stanbula Hareketi tablosunu dman eline gemesin diye kasnandan kararak, esareti sresince vcu-

in the Maritime Museum, and the painting the March from Edirne to Istanbul are the work of Hasan Rza, and were later copied by Zonaro. While ending one debate, these lines from Hsn Tengz also expressed some other truths: a) Zonaro made four paintings about the conquest4 : 1- Sultan Mehmed the Conquerors March from Edirne to Istanbul with His Army (1903). Hasan Rzas work on the same subject is in the Maritime Mu seum. 2- Sultan Mehmed the Conquerors Entrance to Istanbul from Topkap (1903). Hasan Rza worked on several versions of the same composition; his India ink work dated 1898 is in the Maritime Museum, while an oil version

Solda Hasan Rzann, sada ise Zonaronun; stanbulun Kuatlmas Srasnda Fatih Sultan Mehmedin Gemilerin Karadan Yrtlmesine Nezareti (1908). View of Sultan Mehmed the Conquerors Ships Leaving Land During the Siege of Istanbul (1908).

duna sararak saklar. Bu tablo halen Sabanc Mzesi koleksiyonundadr. stanbul Askeri Mze, Deniz Mzesi ve stanbul Resim ve Heykel Mzesindeki dier eserleri, hasan Rza Beyin sanat gcn ok net olarak ortaya koymaktadr.7 Ayrca, Edirne Karaaataki ehitlikte sonradan yaplan sembolik mezarndaki: Hasan Rza Bey - 28.3.1913, Cuma, evini yamaya giren Bulgar askerleri tarafndan ldrlr ibaresi, sadece Edirne Belediyesinin ayb deildir!... c) Ressam- Hazret-i ehriyari Fausto Zonaroya adi bir sahtekar muamelesi yapmak byk bir ayp olur. Anlarnda szkosu tablolarn talep edilmesinden tamamlanmasna kadarki btn sreci itenlikle anlatmtr. Dahas, Fatihin Topkapdan stanbula Girii adl mehur tabloda Fatih Sultan Mehmedin solunda yer alan yenieri askerini Hasan Rza gibi kendisi de kendi portresini koyarak resmetmitir. Bir nevi imza olarak kabul edilen, Hasan Rzann zerafetine zerafetle mukabelede bulunmu ve kendini bir yenieri askeri olarak hayal edebilmitir. Bunu da bir tr sayg olarak grmek gerekir. Nitekim, yirmi yl bu topraklarda yaayan ve bu topraklar betimleyen Zonaronun stanbula ve Osmanl toplumuna olan ball talyaya dnnde bana dert olmu, talyan sanat ortam tarafndan dlanmaya allmtr. Ayrca bu tr tarihi tablolar, gerek grd ilgi sebebiyle, gerekse talep edilen makamn arzusu dorultusunda bir ok kez allmtr. Dolaysyla bugnk anlamda sanatsal iddiadan nce, gemiin gurur tablolarnn lmszletirilmesi ve mmkn olduunca oaltlmas mantyla retilmitir. Cumhuriyet dneminde de Feyhaman Durandan Srr Eldeme, Ahmet Yapubolundan ffet Karanise bir ok sanat tarafndan fetih konulu mevcut kompozisyonlar tekrarland gibi

is part of a private collection.5 3- View of Sultan Mehmed the Conquerors Ships Leaving Land During the Siege of Istanbul (1908). Hasan Rzas India ink work dated 1989 is in the Maritime Museum, while his oil painting is at the Edirne Municipality. 4- Sultan Mehmed the Conqueror Directing His Army (1908). No similar work by Hasan Rza has been found. b) The artist Hasan Rza spent twelve years in Italy receiving training in and learning the arts. He was a true patriot. Escaping from the winds of ambition around him, he was appointed to the Edirne Industrial School Directorate. Toward the end of the Balkan War, during the days when Edirne was being shelled, he undertook the administration of the Edirne Hospital. A day before the siege of the city, he left the town which was being shelled, to go to his workshop in Karaaa to save his paintings and lost his life there. Most of the paintings in his workshop were destroyed, and some were confiscated and taken away; the few remaining pieces can be found at the Edirne Municipality. Before being taken prisoner, his students Sami Yetik and Mehmet Ali Laga tried to save their teachers works. In order to prevent them from falling into enemy hands, Mehmet Ali Laga removed the painting, The Conquerors Journey from Edirne to Istanbul with Cannons, which had been hung inside the Edirne Field Marshals Department, from its frame and kept it wrapped around his body for the duration of his imprisonment. This painting can be seen in the Sabanc Museum collection. Other works by Hasan Rza can be found at the Istanbul Military Museum, the Maritime Museum and the Istanbul Painting and Sculpture Museum; all these

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works quite clearly demonstrate his mastery of art.6 Also, the inscription on the symbolic grave that was later erected in the martyrs cemetery in Karaaa in Edirne - Hasan Rza Bey - Killed 28.03.1913, Friday, by Bulgarian soldiers entering his home to pillage is a shame that is not confined to the Edirne Municipality! c) It would be a great injustice to treat the Ressam- Hazret-i ehriyari Fausto Zonaro as an imitative artist. In his memoirs, he relates with sincerity the entire process of creating the paintings in question, from their commission to their completion. Furthermore, in the famous painting The Conquerors Entrance to Istanbul fromTopkap, like Hasan Rza, Zonaro depicted himself in the painting, painting himself as the Janissary soldier on the left of Sultan Mehmed, the Conqueror. While this is acknowledged as a type of signature, he affably complimented Hasan Rzas refinement and was able to imagine him as a Janissary as well. This must be viewed as a sign of respect for Zonaros attachment to Istanbul and Ottoman society; Zonaro lived in this area for twenty years and never grew tired of depicting these lands, although this caused him trouble, and attempts were made to isolate him from the Italian art scene.7 Moreover, this type of historical paintings was created many times, whether due to public interest or because they were in line with the wishes of the authority who commissioned them. Accordingly, unlike the artistic pretension that exists in the contemporary scene, the pride in the paintings of the past was created to immortalize them; the artists would try to reproduce the scene as accurately as possible. Just as already existing compositions on the conquest were recreated by artists including Feyhaman Duran, Srr Eldem, Ahmet Yakubolu, and Iffet Karanis, during the Republican period new compositions were also created. But still, it cannot be said that a satisfactory collection exists.
Fatih Sultan Mehmedin Topkapdan istanbula Girii (1903), Hasan Rza / Sultan Mehmed the Conquerors Entrance to Istanbul from Topkap (1903). Hasan Rza

yeni kompozisyonlar da retilmitir. Ancak yine de tatminkar bir birikim olduu sylenemez. Fetih tasvirleri konusunda, Hasan Rza ve Fausto Zonaronun etdlerinden sonra, en kapsaml ve boyutlu alma olarak, 31 Ocak 2009da al yaplan Panaroma 1453 Tarih Mzesi tarihe gemitir. Mzenin en nemli unsuru olarak, 38 metre apl yarm kre mze binasnn i yzeyini kaplayan resim, 2350 m2 dir. 2005-2008 arasnda 8 sanatnn yllk emeiyle tamamlanan tabloda 10.000 figr yeralmaktadr. Hasl, sanat uzundur, hayat ksa!8

With regard to the depictions of the conquest, it can be said that after the studies of Hasan Rza and Fausto Zonaro the most comprehensive and multi-dimensional work is the Panorama 1453 History Museum, which opened its doors on January 31, 2009. The museums most important element is the image that covers the half-globe interior surfaces of the museum, which has a diameter of thirty-eight meters and includes 10,000 figures and measures 2,350 square meters. The painting was the result of three years of work by eight artists, working between 2005 and 2008. The assembly of an archive containing all of the written and illustrated sources on the conquest can be found at the Panorama 1453 History Museum, the first and only museum centered on Istanbuls conquest; this is an important acquisition fitting the museums purpose. In brief, art is long, life is short!8

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HASAN RIZADAN ZONAROYA, FETH TASVRLER / FROM HASAN RIZA TO ZONARO, DEPICTIONS OF THE CONQUEST

Fatih Sultan Mehmetin ordusuyla Edirneden stanbula gelii-Zonaro / Sultan Mehmed the Conquerors March from Edirne to Istanbul with His Army-Zonaro. DPNOTLAR:
1

Erturul Svari Alaynn Galata Kprsnden Geii - Zonaro / Erturul Cavalry Passing the Galata Bridge-Zonaro.
FOOTNOTES:
1

Sultan II. Abdlhamid, bu dnemde Fatih Sultan Mehmedin hatrasn canl tutmaya zen gstermitir. Cuma selamlnda merasim geii yapan Erturul Svari Alay zellikle Fatihin at olarak bilinen beyaz renkli cins atlardan oluturulmutur. Nitekim Ressam Fausto Zonaro, bu alayn Galata Kprsnden geiini resmettii tablosu sayesinde, sarayda grevlendirilmitir.

Sultan Abdlhamid II took care to keep the memory of Sultan Mehmed, the Conqueror, alive. The

Erturul Cavalry Regiment which led the ceremonial march in honor on Fridays, rode on white horses of the same breed that the Conquerors horse had been. The painter Fausto Zonaro gained an imperial warrant due to the painting in which he depicts this regiments crossing over the Galata Bridge.
2

Zonaro, bu tablolarndan dolay maana zamla dllendirilir. Fausto Zonaro, Abdlhamidin Hkmdarlnda Yirmi Yl, ev.: T. Alptekin- L. Romano, stanbul: Yap Kredi Yaynlar, 2008, s. 261. Zonaro anlarnn devamnda resimlerindeki Fatih Sultan Mehmed portresinin Sultan II. Abdlhamide benzedii gerekesiyle, padiaha nasl izah edeceiz diyen yaverlerin tedirginliinden szeder ve onlar u cmlelerle onlar sakinletirir: Padiah hazretlerine, II. Mehmedin yz hatlarn Venedikte Lajard Galerisinde, Venedikli ressam Gentile Bellininin yapt orijinal tablodan incelediimi ltfen bildiriniz. Bellini, buraya bizzat II. Mehmed tarafndan portresini yapmak zere arlmt ve padiahmz Abdlhamid hazretlerine benziyorsa bunda alacak bir ey yoktur. II. Mehmed kendilerinin atalar deil midir? (s. 262-263). Zonaro, muhtemelen bu diyalogdan sonra Bellininin portresinin de bir kopyasn yapmtr ve halen Topkap Saray koleksiyonundadr.

As a result of these paintings Zonaro was rewarded with a raise in his salary. Fausto Zonaro,

Abdlhamidin Hkmdarlnda Yirmi Yl [Twenty Years during the Reign of Abdlhamid], Trans.: T. Alptekin-L.Romano, Istanbul: Yap Kredi Publications, 2008, p. 261. In his memoirs, Zonaro speaks of how the aides were disturbed by his portrait of Sultan Mehmed, the Conqueror, because of his resemblance to Sultan Abdlhamid II, saying how will we explain this to the padishah? He calmed them with the following words: Please inform his imperial majesty, the Padishah, that I examined the lines of Mehmed IIs face in the original painting by Venetian painter Gentile Bellini at the Lajard Gallery in Venice. Bellini was summoned here by Mehmed II himself to paint his portrait, and if this padishah resembles His Highness Abdlhamid, then there is nothing to be surprised about in this. Is Mehmed II not his ancestor? (pp. 262-263). Probably after this dialogue, Zonaro made a copy of Bellinis portrait; it is still in the Topkap Palace collection.
3

Baz aratrmac ve sanat tarihiler hzlarn alamayarak, Hasan Rzann bu resimleri yapacak altyapsnn olmadndan, bu ava sahnelerinin stesinden ancak Batl bir sanatnn gelebileceinden dem vurulur. Osman nde, Fausto Zonaronun Tablolar, Popler Tarih, 29 (Ocak 2003), s. 88-93; Milliyet, 17 Ocak 2003.

Some researchers and art historians find the speed at which these paintings were completed hard

to believe, saying that as Hasan Rza did not possess the background to produce these paintings, only a Western artist could have been able to surmount [the difficulty of] these war scenes. Osman nde, Fausto Zonaronun Tablolar [Fausto Zonaros Paintings], Popler Tarih, 29 (January 2003), pp. 88-93; Milliyet, 17 January 2000.
4

Hasan Rza Zonaro ilikisini tam olarak zemeyen ancak aradaki benzerlikleri daha ayrntl inceleyen bir alma iin bkz: Ahmet Kamil Gren, Tablolarda Fetih sahneleri Balamnda Hasan Rza ve Zonaronun stanbulun Fethi Tablolarnn likisi zerine Bir Deneme, Eyp Sultan Sempozyumu VII, stanbul, 2003, s. 276-291.

For a work that does not entirely solve the Hasan Rza Zonaro relationship, but presents a more

detailed analysis of the similarities between them, see: Ahmet Kamil Gren, Tablolarda Fetih sahneleri Balamnda Hasan Rza ve Zonaronun Istanbulun Fethi Tablolarnn likisi zerine Bir Deneme [A Study on the Relationship between the Paintings of Istanbuls Conquest by Hasan Rza and Zonaro as Related to Conquest Scenes in Paintings], Eyp Sultan Symposium VII, Istanbul, 2003, pp. 276-291.
5

Ayn kompozisyonu 1976da Jean-Joseph Benjamin Constant (Fransada Augustins Mzesinde) ve yine 1876-1884 yllarnda Stanislaw Chelebowski (Polonyada Cracow Mzesinde) almtr.

The same composition was conducted in 1976 by Jean-Joseph Benjamin Constant (found at the

Daha fazla bilgi iin bkz.: A. Sheyl nver, Ressam ehit Hasan Rza - Hayat ve Eserleri, stanbul, 1971. F. Zonaro, age, s. 364-366. Ars longa, vita brevis! (Latin deyii, Hippocratesa atfedilir)

Augustins Museum in France) and between the years 1876-1884 by Stanislaw Chelebowski (at the Cracow Museum in Poland).
6

7 8

For more information, see: A. Sheyl nver, Ressam ehit Hasan Rza - Hayat ve Eserleri [Artist-

Martyr Hasan Rza His Life and Works], Istanbul, 1971.

7

F. Zonaro, ibid, pp. 364-366. Latin saying attributed to Hippocrates.

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SON SARAY SANATISI: SEVAN BIAKI

Syleen: Hseyin SORGUN

THE LAST COURT ARTIST: SEVAN BIAKI

Interview: Hseyin SORGUN

SON SARAY SANATISI: SEVAN BIAKI / THE LAST COURT ARTIST: SEVAN BIAKI

SON SARAY SANATISI: SEVAN BIAKI

Hseyin SORGUN* Yzk merak spesifik bir durum gibi ama son yllarda da bu durum zerine youn bir ilgi var. nsanlarn yze olan bu ilgilisini neye balyorsunuz? Yzk her zaman vard. Parmaa bir ey takmann gemii uzun yzyllara dayanr. in ierisindeki Sevan faktr, yz bytmek suretiyle olutu. Eskiden baktn zaman daha kk, daha konservatif alyanslar; tek talar, darl 3-5 milimi gemeyen yzkler parmaklara taklrd. nce bir kolon zerinde yuvarlak bir gl deseni falan olurdu. Biz biraz yz byttk. Parmakta biraz daha ne karttk, dikkat eken noktaya getirttik. Bu biraz da benim yze olan dknlmden kaynaklanyor. Ben grdm bir eyi ilk nce yzkletiriyorum. Bir ressam bakar resmi grr, bir manav bakar meyveleri grr, mcevherci bir ift kpe grr. Benim grdmse hep yzk. kiz binalar grsem Bu neden yzk olmasn? diyen bir adamm. Her eyi yzk olarak hayal etme durumum var. Yzk benim hayatmda nemli bir ey.

THE LAST COURT ARTIST: SEVAN BIAKI

Hseyin SORGUN* Interest in rings seems to be a very spesific thing, but in recent years there has been an increase in interest. What do you think on this interest? Throughout history there have been rings. The history of wearing something on ones finger stretches back centuries. The Sevan factor in this regard was formed by enlarging the ring. When you look back, you see smaller, more conservative bands; single-stone rings as narrow as 3 to 5 millimeters being worn on the finger. For example, you could have a round rose design upon a thin band. What we did was to enlarge the ring a bit. We brought it a bit more forward on the finger, bringing it to a place where it would draw attention. This arises, in part, from my affinity for rings. When I see something, I first turn it into a ring. A painter looks and sees a picture, a greengrocer looks and sees fruit, and a jeweler sees a pair of earrings. And I always see a ring. For example, if I see twin buildings, I say: Why shouldnt this be a ring? I have this ability to envision everything as a ring. It is possible to say that the ring is something important in my life. After making a ring, I imagine first that I will wear it. I envision things like me driving a car with this ring on, or walking around with it. Rings are things that bring me comfort. Rings bring me the greatest happiness. Our firm produces many objects, such as earrings, necklaces, hair pins and belts, but rings are the most important for me. In every country the ring has a different history. In which category should the history of rings be evaluated in Turkey? Does it have a dif-

Yz yaptktan sonra ilk nce kendim takar hayal ederim. Bu yzkle ben araba kullanyorum, yryorum gibi hayaller kurarm. Yzk beni rahatlatan bir eydir. En Samatyada ok gzel bir ocukluk geirdim. Bizim sokamutlu eden ey yzktr. Kpe, kolye, sa tomzda bayram eksik olmazd. Musevi, Hristiyan, Mslman kas, kemer gibi birok nesne var firmamzn her dinden insan vard, bir ylda yedi sekiz bayram yaardk. yapt ama yzk benim iin ok nemli. Onlara Paskalyalar giderdi, bizlere kurban etleri gelirdi. Tm dnya lkelerinde farkl yzk gemileri var. Bunun ierisinde Trkiyede ki yzk gemiini nasl bir kategoride deerlendirmek gerekir. Daha m iyi, daha m geni bir kltr var? I had a wonderful childhood in Samatya. There were many holidays on our street. There were Jews, Christians, Muslims, people of every religion, and so we had seven or eight holidays a year. We sent Paskalya (Easter cakes) to others, and Muslims sent us their Qurban meat.

Aslnda snrlandrlm bir durumu da vardr yzn, altnn daha dorusu... slam kltrnde biliyorsunuz altn erkee haram, kadna helal. Baktnz zaman artk, gnmz erkekleri de kendisini aksesuarla ifade etmek istiyor. Erkein kendini en iyi ekilde ifade edecei ey saat Ama kadn o konuda daha zengin. Bu basklanm suretin iersinde yava yava insanlar aksesuarlarla da kendilerini ifade etmeye balyorlar. Kadn-erkek diye ayrdmzda hangi yzkler zerine daha arlkl alyorsunuz? Biz erkekleri de dnyorum; o yzden ciddi bir erkek koleksiyonu da yok deil yani. Tabii dnya kadnlar zerinde dnyor. Kendine bir tekne ya da araba alacak olsan bile kadn tarafndan snrlandrmalar oluyor, evin patronu kadnlar. Sizin zellikle Osmanl motifleri zerine almalarnz var. Evet, balangta Osmanl mcevheri diye bir kavram vard. Topkap Sarayndaki o elmas, hilaller, kolyeler, kpeler aslnda randan, Fransadan hediye edilmi paralard. Sonradan saraydaki Ermeni ustalar mcevher retmeye balad. Benim raklmda bunlardan biz oturur yapardk ama Osmanl dnemi bittikten sonra byle bulutlara kp yukardan bakarak yaplan bir tasarm hi olmad. Peki, Osmanlda bu ii meslek olarak yapan insanlardan sz eder misiniz? Tabii tabii. Bu ii yapan Ermeni ustalar var; bunlar Saraya bal. Sarayda bir blm var; o blm ierisinde Topkap Sarayna kaytl elmas kesim ustas var. u zamanda Kapalarda bile yok doru dzgn kesim ustas. Ama sarayn dnda da kuyumculuk sektr geerli Sarayn dnda da ustalar var. Ama biz dediim gibi Topkap Sarayna, Osmanlya daha yukardan bakarak o padiah portrelerini, heykelleri ve onun dnda kendi hayallerimizi yaptk.
* Yazar

ferent or more extensive culture? Theres a very limited situation when it comes to the ring, or rather, when it comes to gold As you know, in Islamic culture gold is prohibited for men and permitted for women. Today men want to express themselves through accessories. The thing, that best enables a man to express himself is the watch But women are more fortunate in this regard. Within these limitations, people are now slowly beginning to express themselves through accessories as well. Do you concentrate more on mens or womens rings? I think (we concentrate on) men as well as women; it is not as if there are no serious male collections. Of course, the world revolves around women. Even if youre going to buy a boat or a car, the limits are put by the woman, and women are the boss in the home. Some of your work is specifically concerned with Ottoman motifs. Yes, there is a concept of Ottoman jewelry. In Topkap Palace, the diamond, crescents, necklaces, and earrings were actually pieces that came as gifts from Iran or from France. Later, Armenian master craftsmen in the palace began to produce jewels. During my apprenticeship we would sit and do the same thing, but after the Ottoman period ended, no more designs were composed by elevating oneself to the clouds and looking down. Could you tell us about the people who were involved in such work during the Ottoman period? Of course. There were Armenian masters who did this work; they were affiliated to the palace. There was a section in the palace; here there was a diamond* Writer

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 raklk dneminize geleceiz ama ben merak ediyorum, ilk yaptnz yzk nasl bir eydi? Yeter artk ya bktm ben vr zvr kopya iler yapmaktan dediimde ilk yaptm ey Osmanl portreleri olan o portreler ve heykellerdi. O duyguyu merak ediyorum. Niye kendi kltrmz ortaya karmyoruz, Fransann, talyann dnyaya mal olmu markalarnn niye devaml taklidini yapp Kapalarya satyoruz noktasnda duyulan bir vicdan azab var. Hrszln baka bir ad aslnda Ha modelini almsn, ha kasalarndan para almsn. Bunu ifade ederken de Kapalarya ok hakszlk etmek istemiyorum. nk bunlardan beslenen %95 orannda bir Kapalar var. Bak srt bir konu olduu iin insanlar sonrasnda tepki verebiliyorlar. Kapalar gibi bir yerimiz var, dnyann en eski alveri merkezi olarak geen. Karakteri ya da bir gz olan bir turistin on maaza gezdikten sonra hayal krklna uradn tahmin ediyor ve biliyorum. u beni rahatsz etmitir her zaman: Esinlenmeye eyvallah, ama katma deerden almak deil, katma deer adna yaplrsa problem deil. Bizdeki en byk problem bu, dier eylerde de byle; tekstilde mesela. Bizim vndmz ey u: aynsn ucuza yapmak. Aynsn ucuza yapmak m marifet, iyisini yapmak m marifet? Bu noktada benim yaptm iten dolay, her daim daha stne katabilirim. Markalar bir noktaya geldikten sonra alt eylerini kurarlar. Daha zel ne yapabilirim diye dnyoruz. Genelde koleksiyonlar tek banza m oluturuyorsunuz? lk sorunda bana duyduun heyecan anlat demitin; ben o ksma da geleyim. Sekiz yl nce ilk paralarm oluturduumda az seeneim vard: Ya dnyada en olmayan talar toplayacam ki buna gcm yani param yok; ya da elimdeki tek ey olan sanatm sonuna kadar smreceim. Bir yzn tezgh mr saatse, gn ise, on gn ise, ben alt ay uraaym dedim. Katma deer katacam tek ey iiliimdi. Mthi heyecanlandrmt bu beni. Hl eski paralarm alm olup da bana gsterenlere nerdeyse paras neyse deyip alaym dediim olmutur. Alp evde hanma vermiimdir. Onlarn heyecan o gn olduu gibi bugn de devam etmekte benim iin. Fransadan, talyadan rnler taklit ediliyor dediniz ya u an dnyada olan sre buraya doru dnd m? Yani baka Sevanlar var m? Trkiye de bu srete ters bir akm oluturuyor mu? Komik olan u oldu, gurur verici bir komedi bu Biz bunu yaptk. Kuyumculukta hi yaplmam eylerdi, aylarca urayorduk. Byle ey olur mu, satar m? diye bizimle dalga gemeye baladlar. Benim de kaybedeceim hi bir ey yoktu sonuta. Sfrdan bunlarla uratm ve inanyordum. Yurtdndan dller falan derken; ismimizin bymesiyle bu sefer Fransay, talyay deil beni taklit etmeye baladlar. Ama enteresan olan sadece Trkiyede deil, yurtdnda da taklit edenlerin olmas. nk fikir olarak yaplmam eylerdi ve kltr koleksiyonlaryd. Yzkleri elinize aldnzda gerekten bir tarihi, ciddi bir gemii hissedebiliyorsunuz. Ayrntlar fark ediyorsunuz.

cutting master. At that time there was no diamond-cutting master, even in the Grand Bazaar. But there was also a jewelry sector outside the palace There was also a master jeweler outside the palace. But we, as Ive said, have looked at Topkap Palace and the Ottomans more from above and composed our own visions that go beyond the portraits and figures of the sultans. Before we discuss your apprenticeship, Im curious, what was the first ring you made? When I said Enough already, Im sick of imitating others work, the first thing I made were portraits and figures from portraits of the Ottomans. Can you tell me about that feeling? When one says: Why arent we focusing on our own culture, why are we continuously imitating the expensive brands of France and Italy and selling them at the Grand Bazaar? there is a pang of conscience. Another word for this could be theft Stealing their models is the same as stealing money from their cash-tills. However, I dont want to be too unfair to the Grand Bazaar, because 95% of the Grand Bazaar is supported with such work. This is a delicate matter and people can sometimes give negative reactions. We are lucky to have a place like the Grand Bazaar, the worlds oldest shopping center. However, I think that a tourist with discernment or a good eye will be disappointed after looking in the shops. This has always bothered me: being influenced by other cultures, thats fine; but this is only then not a problem, if one is not stealing from the ready made, but rather trying to add value. This is our greatest problem, and it exists in other matters as well; in textiles, for example. This is what we are proud of: Making the same product for less. Is it a virtue to make the same thing for less, or is it better to try to improve the work? Due to what I do, I find that I am always able to add more. After brands have reached a certain point, they establish their base. So we think, What can I do that is different? Do you generally design your collections by yourself? In your first question you asked me about the enthusiasm I feel; let me address that here as well. When I composed my first works eight years ago, I had a few options: Either I was going to collect the worlds rarest stones something that I didnt have the power for that is, the money , or I was going to take the only thing I had in hand, that is my art, as far as it could go. I said to myself, it may take three hours, three days or ten days on the workbench, that doesnt matter; I will work at it for six months if I have to. The only value I could add was my workmanship. This made me incredibly excited. At times, people have shown me earlier pieces of mine that they have bought, and I had to hardly restrain myself from saying, forget the money, let me buy it back. I wanted to buy them and give them to my wife. Today, like then, the excitement [for my pieces] is still there.

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Tarihten kardnz o ey bambaka bir eye dnyor. Mesela Fatih Sultan Mehmed yz Fatih olmaktan kyor. Bunu yaparken tarih aratrmas yapyor musunuz? Okuyor musunuz bu nasl olmal diye? O da iin baka bir pf noktas Bu tarihi bir kii yazmam ki. Mesela bir tarihi anlatmnda o ok uzun boyluydu diye bahsederken dieri orta boyluydu diye tarif edebiliyor. talyan Fransz baka yazyor, ranls, Trk baka yazyor. Buna baktn zaman hibir ey yapamyorsun. Ben aslnda biraz daha Samatyadan bakyorum bu ie. Halk gzyle bakyorum. Kendim doma byme Samatyalym. Ben Fatih Sultan Mehmedi ilkokulda okuduumda nasl biliyorsam onu yle yanstyorum.

You said that products from France and Italy were copied; have things changed? That is to say, are there other Sevans? Is Turkey forming a counter-current in this process? This is the funny thing, it is a pride-inspiring comedyWe did this. These were things that had never been done in jewelry, and wed worked with them for months. They began to mock us, saying, Will it be of use; will it sell? Ultimately, I had nothing to lose. I worked from scratch and I believed in what I was doing. Then the awards from abroad started to come and with the growth of our name people stopped imitating France or Italy, and started to imitate me! The interesting thing is, that there were forgers not only in Turkey, but overseas as well. These were ideas not seen before, and they formed cultural collections. When you put the ring on your finger, youre able to feel history, the past. You notice the details. So, You have extracted something from history, that is transformed into something entirely different. For example, the Fatih Sultan Mehmet ring goes beyond Fatih. When making such rings, do you carry out historical research? Do you read about how it should be? Thats another key point After all, history is not written by just one person. For example, while one historian speaks about how Fatih was very tall, another may describe him as being of average height. One historian describes Italy and France differently, while the Iranian describes the Turk differently. Seeing this, there is nothing you can do. I actually look a bit more from the aspect of Samatya. I look through the public eye. Im from Samatya, born and raised. I reflect Fatih Sultan Mehmed as I know him from what I read in elementary school. You have an artistic curiosity or perspective. What did you learn from your master; who was your master? My master passed away. This was a turning point for me. Let me tell you what I learned from my master: Before making jewelry, I learned how to sit, to stand up, to speak and respect my elders. I left school at age 12, in the fifth grade, and I wasnt able to study any more. My familys financial situation didnt allow me to continue my education; I had to work. My father was a theater actor. We were ahead of many people in this aspect, but I wasnt good at the three Rs. And Im still not good at them. My master also went into business life from the fifth grade at age twelve; I had been raised in a structure in which I was unaware of what was what, not knowing how to knock on doors, learning the respect and love that comes from the family culture not from the family, but from friends in adolescence after all, we are all Anatolian. My master was a great teacher. He taught me many things, like when to sit and when to stand, how to speak, and how to sell products to customers. May he rest in peace, he has a very special place in my life.

Sizde sanatsal bir merak var, bak as var. Ustanzdan ne aldnz bu anlamda; usta nerede duruyor? Ustam vefat etti. Benim hayatmn ok nemli bir noktasyd. Ustamdan ne aldm, biliyor musun? Kuyumculuk sanatndan evvel; oturmay, kalkmay, konumay, byklerime saygy aldm. On iki yamda beinci snftan ktm, daha da okuyamadm. Maddi imknlarmz benim okumama msaade etmiyordu. almam gerekiyordu. Babam tiyatrocuydu. Bu alanlarda bir adm ndeydik ama iki kere iki konusunda iyi deildim. Halen de iyi deilim. Ustam beinci snftan on

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iki yanda hayata atlm, neyin ne olduunu bilmeyen, kap almay bilmeyen, aile kltrnn getirmi olduu -ki sonuta Anadoluluyuz- sayg ve sevgiyi ergenlik dneminde aileden deil de arkadalarndan renen bir yapda yetiiyoruz. Benim ustam byk bir retmendi. Oturmay, kalkmay, konumay, mteriye gidip rn satmay, birok eyi bana retmitir. Rahmetlinin benim hayatmda ok zel bir yeri vardr. Ne kadar sre geirdiniz yannda? Ustamn yannda aa yukar alt sene almmdr. Ustam srekli diyaliz makinesine balanyordu, alamyordu. Kalfam vard, ustaba vard, ben vardm. Biz gelen mteriyi memnun edelim, ustaya bir para getirelim duygusuyla devam etti bir sre idare ettik o ekilde, sonra abisi kapatyoruz bu dkkn dedi. O a varsa orada yemek istersin, yoksa istemezsin. Oradan sonra baka bir ustann yanna girdim, orada devam ettim. Ustam olarak Hovsep atakn benim hayatmdaki yeri ok zeldir. Ayn sokakta kar komumuzdu. Bizde usta saygs ok byktr. Akam eve gittiinde tekrar sokakta karnda ustan grdnde nnde cmle dahi kuramazdk. Bu ustalar da kayboldu mu son yllarda? Ben biliyorum, mesela Amerikaya gidenler oldu. Sistemin de getirdii bir ey Teknoloji geliiyor. Artk insanlar dmeye basyorlar, yzk dklyor. imdi sen el iiliine deyecein bedel yerine on tane yzk alabiliyorsun. O ar bir bedel. Eskiden o teknoloji yoktu, onun yerine ustalar vard. imdi byle eyler kalmad. Ciddi ustalar kaybettik. Sistem tekrar imdi geri dnyor. Nevi ahsna mnhasr bir zelliin varsa farkll her zaman arayacaksn. Parmana yzk bakarken herkeste olandan ziyade, daha nce hi grmediin bir paray aramak isteyeceksin, gnln ondan yana olacaktr. Diyelim biri yzk almaya geliyor, o parmakta yzk durmayacak olmaz sana bu diyor musunuz? Olmaz sana lafmzla mehuruz zaten biz. Bunlar ben Hangi kadn takar? dncesiyle yapmyorum. Parmana taktn zaman nacizane fikrimi sylerim, bundan 3 kuru fazla kazanrm mantyla hareket etmem, nk fiyatlarn da bilmem. Bu sende daha gzel durdu derim. Kim belirliyor bunu peki? Fiyatlarmz sistem belirliyor. Mesela bir yzk bizim atlyemizde ka gn geirmi. Ka kii alyorsunuz? Yaklak otuz kiiyi buluyoruz. Ama bunlarn nemli bir ksm yaratc ustalar. Kendi dallarnda onlar da sanat. Bu ekilde snflandrrsak sekiz stn yetenek var. Bunun dnda zanaatkrlar var. Zaten alanlarn hepsi yorum yapabiliyorlar. Bir rn benden ktktan sonra ta mhlamaya gidiyor. Ta mhlama benim sanatm deil ama nasl mhlanacan ben adama anlatyorum. Ta stne ta heykellerini kesiyoruz. Hepsinin bizim elimizden kmas mmkn deil, ben bir ressam deilim sonuta.

How long did you stay with him? I should have worked by my masters for about six years. My master was constantly connected to a dialysis machine, and wasnt able to work. I had an apprentice, there was a foreman, and there was me. We continued to work to try to make the customers, who came to us happy and to earn money for the master; we went ahead this way for a while, and then his older brother said: We have to shut this shop down. You only want to eat at a restaurant if the chef is working, otherwise you wouldnt want to be there. Then I began to work with another master. However, my master, Hovsep atak holds a very special place in my life. He was our opposite door neighbor. Our respect for masters is great. When we met our master in the street on the way home in the evening, we could not even say a word to address him. Have we lost these masters in recent years? I know, for example, that there have been some who have gone to America. This is something that has also been caused by the system Technology is developing. People are now pushing buttons and rings spill out. Now, you can get ten rings for the price youd pay for one handmade ring. This is a heavy price to pay. Back in old days, this technology didnt exist, and there were the masters. These no longer exist. Weve lost skilled masters. But now the old system is coming back. If you have a unique talent, then you will always look for what is exclusive. When looking for a ring, rather than choosing what everyone has, you will search for a piece youve never seen before; this is what your heart will go out to. When people come to buy a ring, do you ever say this ring doesnt look good on your finger, you shouldnt buy it ? Indeed, were well-known for our saying Thats not for you. I dont make these rings thinking What woman will wear it? When someone places a ring on his/her finger Ill tell them what I think I dont work with the idea that I can earn 3 more pennies if I sell this ring; in fact, I dont know the prices of the rings. Ill just say: This one looks better on you. So who determines the prices? There is a system to determine the prices. For example, one of the factors is how many days it takes to make the ring. How many people work with you? Were a team of about thirty people. But an important part of the team is made up of creative artists. They are artists in their own fields. That means, we can say that there are eight extraordinary talents working with us. In addition to this, there are the craftsmen. As it is, all members of the team have a say. After a ring leaves my table, it goes to the desk to have the stone set. Setting the stone is not my responsibility, but I can explain to a person how to set it. We cut figures into the stone. All of these cannot go through my hand, as I am not a painter. How long does it take you to produce a ring? The simplest ring takes six weeks. A miniature-mosaic product takes up to two years. These are not for sale, as we are unable to put a price on them. For us, the

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rn ka ayda kyor burada? En basiti alt hafta sryor. Mikro mozaik bir rn neredeyse iki yla yakn bir vakit alyor. Bunlar satlk deil nk fiyat da koyamyoruz. Bizde en deerli katk zaman imize sinmeyen detaylar bozup batan yaptmz, senedir bitmemi rnler var. Samatya nasl bir yerdi? Yaadnz ocukluk, o dnemlerdeki bak anz nasld? Benim kafamdaki Samatya Etyemeze, Yedikuleye kadar gidiyor. Sadece Develinin oradan ibaret deil. ocukluumun Samatyas muhteem bir yerdi. Sokak ocuu olarak, sokaklarda top oynayarak bydm. imdi evlatlarma bakyorum, site iinde yaamak zorundalar. Sokak kltr bizde azald. ocukluk arkadalarmla halen arkadalm devam ediyor. Ara sra toplanp sohbet ediyoruz, ocak bana gidip muhabbet ediyoruz. Samatyada ok gzel bir ocukluk geirdim. Bizim sokamzda bayram eksik olmazd. Musevi, Hristiyan, Mslman her dinden insan vard, bir ylda yedi sekiz bayram yaardk. Onlara Paskalyalar giderdi, bizlere kurban etleri gelirdi. Hangi yllard? Benim bahsettiim 1979-1980li yllar. Aile denilen ey mahalleydi. Biz karde kardee top oynardk sokakta. Kavga ettiimiz sebepler ya top patlamasyd, ya cam kran toptu. Annem beni gz kapal sokaa salard. Ne cep telefonu var ne bir ey. Merak etme durumu yok nk bilirdi ki, ben kaybolsam bile iki sokak tede beni kulamdan tutup eve gtrecek kadar iyi komulara sahiptik. Bunun gveni vard. Camn tkladnda bir bardak su uzatabilecek komulara sahiptik. Bir tek fakir olduumuz konu parayd. Onun dnda dnyann en zengini bizdik. imdi siteler iinde byle bir mahalle atmosferi yaratmaya alyorlar. Ama o eski atmosferi yaratmak, geriye dnmek mmkn deil. Bir dekorda yayor gibiyiz. ocukken Samatyada Amerikadan birinin yeeni gelir, o kii bize Amerikay anlatrd, biz zenirdik. imdi de soka aryoruz.

most valuable contribution is time We have produced rings that we have later destroyed due to details that we didnt like; some of these took more than three years to complete. What was Samatya like when you were a child? How do you remember your childhood? The Samatya in my memoirs stretches as far as to Etyemez, to Yedikule. Not just around Develi. The Samatya of my childhood was a wondrous place. As a child of the streets, I grew up playing football in the streets. Now I look at my children, and they have to live in apartment complexes. Our street culture has died off. My friendship with childhood friends is still strong. Every so often we come together and meet, conversing by heart. I had a wonderful childhood. There was many holidays on our street. There were Jews, Christians, Muslims, people of every religion, and in one year we had seven or eight holidays. We were sending Paskalya (Easter cakes) to others, and they were sending their Qurban meat to us. When was this? The years Im talking about were 1979 or 1980. The family for us was the neighborhood. We played football as brothers in the street. The things we fought over were either the burst of the ball or a window being broken by a shoot. My mother had no worries about what I was doing in the street. There were no cell phones or anything like. However, she wouldnt worry, because she knew that even if I got lost, we had neighbors two street away, who were good enough to grasp me by the ear and bring me home! There was that trust. We had neighbors who would hand you a glass of water when you tapped on their window. Our only poverty was when it came to money. Other than this, we had the greatest riches in the world. Now, people are trying to create such a neighborhood atmosphere inside high-rises. But to create that old atmosphere, to return to it, is impossible. Its like were living in a theatrical backdrop. In our childhood days in Samatya, when

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 Bundan sonras iin daha ileriye dnk planlar var m? Koleksiyon anlamnda. Bizim yaptmz her i tek. Bir tane daha benzerini yapmyoruz. Bir karakter var, Sevan karakteri Eline aldn i toprak altndan kartlm havas olan modern antika gibi. Onu bitirdikten sonra ona benzemeyen fakat o karakterde bir ey yaratmak zorundasnz. Her daim koleksiyon kendi iinde evirilerek byyor. Yapmak istediimiz o kadar ok ey var ki o kadar altnmz yok. Hayali ortaya dkmek bir kt bir kalem... Kazandka yapmaya, stne koymaya devam ediyoruz. Hayalimiz olan bir ey var, inallah bir sene iindebir saat koleksiyonumuz olacak. Onun zerinde ok youn zaman geiriyoruz. Sevan karakterinin zellikleri nedir? Hi bilmeyen bir insan nasl anlamal bunu? Klasik geleneksel birka usta yerine daha fazla ustann, farkl ustalarn iin iine girmesiyle alakal. Mozaii dizenden tut, ta ustal, minyatr ustal, bunlar geleneksel kuyumculuk iinde olan eyler deil. Klasik mhlama tesinde kendimize ait bulularmz var. Bir ta yerine oturtmak iin yaplacak ey bellidir. Ta yerine oturttukta sonra yanlarndan 4 apak kartrsn ve o ta tutar. Dz mantk budur mhlamada ama biz ayn ta ayn yerde tutarak daha farkl neler yapabiliriz dncesiyle her daim zerine bir eyler koyarak fark yaratmaya altk. te Sevan karakterinin zellikleri bu farkl ustalarn almalarnn ayn yzk zerinde bir araya gelmesi durumudur. Tiyatroda hangi rollerde rol aldnz, babanzn tiyatroya olan ilgisi nedir? Babamn genliinde ciddi bir tiyatro hayat var Babam da amcam da profesyonel olarak oynadlar. Ben Kocamustafapaada Ermeni okulunda okudum. Bizim okulumuzun geleneksellemi bir tiyatro blm vardr. Orada cemaatin sosyallemesini salamak amacyla oluturulmutur. Ermeni kltrnde tiyatro nemli bir eydir. Babam ilgin yeteneklere sahip bir adamd, amcam da keza yle. kisi ok Molierein Cimrisinden Othelloya kadar oynarlard. Maddi imkn olmad iin ynetmen aramyorsun; ynetmenin de kendisi, oyuncunun da kendisi olduu bir dnya ierisinde yoruluyordu. Sa olsun bana da kkken roller kartrd. Okulda havalydm o konuda. Bize zaman ayrdnz iin ok teekkr ediyoruz.

someones nephew returned from America, he told us about America, and we were longing for it. Now were searching for these streets again. What are your long-term plans, in terms of your collection? Each job we do is unique. We dont make any ring that is like another. Theres a character, the Sevan character The work you take into your hand is like a modern antique, it is as if it has been excavated from the ground. After we complete it, we must create another that does not resemble it, but is of the same caliber. Every collection grows by evolving in itself. There are so many things that we want to make, but we dont have that much gold. A paper, a pen is enough to present visions As we earn more, we continue to do more and add to our work. One of our dreams is to create a watch collection this year. We are putting a lot of work into this. What are the characteristics of the Sevan creation? How should a person, who knows nothing about this character, perceive it? The Sevan creation is related to having a large number of skilled artists, different artists, involved in the work, rather than the classic tradition of only a few artists. From mosaic laying to stonework and miniature-making; these are things that lie beyond the realm of traditional jewelry. We have made our own original discoveries that go beyond the classic settings of stones. What one has to do to set a stone is clear. After setting the stone, you can extend 4 burrs from the side to hold the stone. This is just logical; but by thinking what else can be done to set the stone in the same place, we have tried to add some distinctive features. The qualities of the Sevan creation are the result of the work of different artists who work together on the same ring. What roles have you played in the theater; whats your fathers connection to theater? There was a serious theater life in my fathers youth Both my father and his brother acted professionally. I studied at the Armenian school in Kocamustafapaa. Our school has a traditional theater department. It was set up to encourage the socialization of the community there. Theater is an important thing in Armenian culture. My father was a man of fascinating talents, and my uncle was as well. They both played everything, from Molires The Miser to Othello. There was no stage manager, due to financial limitations; you were formed in an environment where you were both director and actor. It is thanks to them that when I was very young I was able to play roles. I was popular in school because of that. Thank you so much for making time for us from your busy schedule.

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MEHMET AKFN RLERNDE ANLATTII SOKAKLARDAN BRKAI

Sennur SEZER

THE STREETS OF MEHMET AKFS POEMS

Sennur SEZER

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MEHMET AKFN RLERNDE ANLATTII SOKAKLARDAN BRKAI / THE STREETS OF MEHMET AKIFS POEMS

MEHMET AKFN RLERNDE ANLATTII SOKAKLARDAN BRKAI

Sennur SEZER* Her airin iirinin anmsatt bir ehir vardr. Ahmet Hamdi Tanpnar dendiinde aklmza Bursa gelir. Yahya Kemalin ehri stanbuldur. Bakmsz, yoksul stanbul sokaklarndaysa aklma Mehmet Akif der. Onun Seyfi Babann evine giderken su birikintilerinin arasndaki kaldrm talarna basmas, bunu alayc bir biimde anlat. Bu alayc dizelerin ardnda onun ac ac glmseyii de sezilir: Sopa sa elde, krk caml fener sol elde; Boanan yamur iliklerde, amur t belde. Hani, oktan gmlen kaldrmn, hortlayarak; Gel! diyen talar kurtarmasa, insan batacak. Saksaanlar gibi sektike birinden birine, Bouyordum mteveffay btn ferine. Sormayn derdimi, bitmez mi o talar, giderek, Dt artk bize gllerde pekl yzmek!

THE STREETS OF MEHMET AKIFS POEMS

Sennur SEZER* Certain cities bring certain poets to mind. The name Ahmet Hamdi Tanpinar conjures up the city of Bursa, the city of Yahya Kemal is Istanbul. Images of the poor, neglected Istanbul streets bring Mehmet Akif to mind. In one poem, Akif cynically narrates how he had to step carefully on the stones in order to avoid the puddles on the way to Seyfi Babas house. His bitter smile can be perceived in his mocking lines: A club in the right hand, a broken glass lantern in the left; Pouring rain in the button holes, mud up to the waist. Where is the long-buried sidewalk, rising from the dead; If it were not for the rocks saving one, crying Come! one would be sunk. While hopping from one to another like a magpie,

I was showering the deceased with praise. Mehmet Akif Ersoy, Sur iini ve Fatihi anlatr. Bu blgede caddeye yakn sokak- Dont ask me what happened; lar bakml, arka sokaklarsa bakmszdr. Bir yagradually the rocks have vanished, mur yad m sokaklar su basar: Now it is a must for us to swim in the lakes! Her airin iirinin anmsatt bir ehir vardr. Bizim mahalle de stanbulun kenar demek Mehmet Akif Ersoy describes the area near the Bakmsz, yoksul stanbul sokaklarndaysa aklma Sokaklarnda gezilmez ki yzme bilmeyerek! city walls in Fatih. In this region, the streets that Mehmet Akif der. (Kfe) lie close to the main thoroughfare are well-kept, Certain cities bring certain poets to mind. Images while the back streets are neglected. When it air, yal dam aktarc Seyfi Babann evine giof the poor, neglected Istanbul streets bring rains, all the streets are flooded: Mehmet Akif to mind. derken byle bakmsz bir sokaktan gemektedir. Elektrii olmayan sokakta elindeki fenerin her an snmesinden de korkar. Bir korku filmine dnmtr airin sokaktan geii. yky anlatan, batan bir gemiden kurtulmaya almakta gibidir: Yakamozlar saarak her tarafndan fenerim, ifte sandal yzyorduk, o yzer, ben yzerim! ok mu yzdk, bilemem, topra bulduk neyse; Fenerim balad etrafn tek tk hisse. air artk yorulmutur, daha dorusu bezgindir. Fenerin de azalmtr. Bu ksk fener sokaktaki yar ykk evleri, kabartlar biiminde fark edilen sokak kelerinde yatan evsiz barkszlar yar aydnlatmaktadr. Sokakta bir grnp bir kaybolan glgeler zaman zaman rktcdr. Gndz nda gecenin grntleri deiecektir. Haydut gibi grnen, yersiz yurtsuz bir dilencidir. Ama tersi de mmkndr. Neyse ki kardan fenerli bir grup gelir, air onlarn arkasna taklarak yolu bulmaya alacaktr. Mehmet Akifin sokaa k her zaman kimsesiz, hasta bir yoksulu yoklamak iin deildir. Kimi zaman yaramaz ocuunu avutmak (Bizim ocuk yaramaz, evde dinlenip durmaz,) kimi zaman da kendi can skntsn datmak iin dolar. evresinde hep bakmdan yoksun, yoksul mahallelerin sokaklar vardr: Canm skld dn akam, sokak sokak gezdim; Sonunda bir yere saptm ki, nce bilmezdim. Bitince bir sra ev, sonra bir de vrne Dikildi karma han klkl bir meyhne Bu bakmsz mahallelerin keyif atlacak yeri saylan meyhanesi de virandr. erisi yar karanlktr. Meyhanenin masas tabutluktan atlm eski bir teneire benzemektedir. Tezgh da yan devrilmi bir sandktr.
* Yazar

how to swim! (Kfe)

Our neighborhood also means the edge of Istanbul One cannot walk on the streets without knowing

The poet walks down such a street on his way to Seyfi Babas house. On the street, which has no electricity, he is afraid that his lantern will go out. His walk down this street becomes like a horror film, and he resembles someone trying to get off a sinking ship: Phosphorescence beams from every side of my lantern, We were rowing a boat, it rows, I row! Not sure whether we rowed too much, fortunately we found land; Then my lantern started to feel land here and there. The poet grew tired or discouraged. The light of his lantern began to fade. The low light from the lantern illuminated the half-ruined houses and the homeless people lying in the shadows of the street corners. The shadows that appear and disappear were sometimes frightening. In the light of day, the images of the night would change. The figure who appeared to be a mugger turned out to be a homeless beggar. But the opposite could also be the case. Fortunately, a group carrying three lanterns came from the opposite direction and the poet tried to find his way home by following them. Mehmet Akif does not always leave his house to visit a sick, homeless person. Sometimes he consoles a naughty child: Our daughter is naughty and never stays at home and sometimes he walks around to cheer himself up. Untended streets and poor districts surround him: I was bored last night, I walked the streets; I wound up in a place with which I was not familiar. At the end of a line of houses is a ruin Before me stood a tavern disguised as an inn.
* Writer

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Yannda hurdas km bir eski psk sedir. Sakat, bacaksz on on be hasrl iskemle, Krk dkk ieler, bir de inko tepsiyle Be on kadeh, iki testi.. meye gelenler ise evde ekmek bekleyenlerden kap buraya snm dar gelirlilerdir. Burada bulunmalaryla, evde kalmaylaryla birbirlerine vnrler. Benzer keyif meknlarndan biri de bir mahalle kahvesidir. iirde anlatlan kahvenin eiinden balayarak okur youn bir kirlilikle karlar. Kahvenin eyalar da eski ve pistir, kara bir mangal, peykeler, kirli dominolar. Zemini kaplayan tozun altndaki toprak m ta m belirsizdir. Mehmet Akif, ac ac glmseyerek kahvenin tekir kedisinin de kulaksz olduunu fsldar. Mehmet Akifin dolat sokaklarn byk blm Fatih blgesindedir. Kimi yerlerde ehrin teki blmlerinde karlalmayan manzaralarla karlalr: Bizim ocuk yaramaz, evde dinlenip durmaz, Geende, Fatihe ktk ikindi st biraz Kmrcler kapsndan girince, biz, develer Kzn merakn celbetti, daima da eder; O yamru yumru beden, upuzun, o bacak,

In this neglected neighborhood, the only place to enjoy oneself is the tavern that is in ruins. The inside is dark and the tables resemble a type of bench where corpses are washed. The counter is an overturned trunk. Next to it is a worn-out, shabby coach. Ten to fifteen wobbly, legless matted stools, Broken bottles, and a zinc tray Five to ten cups, one to two pots. The people who come here to drink are the poor, avoiding their families who are waiting at home for them to bring food. They are proud to be here instead of at home. Another place where people like to spend time is the local coffeehouse. Starting from the threshold , the poems describe the filthiness of the coffee house for the reader. The items in the coffeehouse are also old and dirty: the black brazier, benches and dirty dominos. It is uncertain if the floor under the layer of dust is soil or stone. With a bitter smile on his face, Mehmet Akif whispers that the tabby cat in the coffeehouse has no ears. Most of the streets that Mehmet Akif wanders through are located in the Fatih district. In some places, he sees things that probably will not be seen in other parts of the city:

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MEHMET AKFN RLERNDE ANLATTII SOKAKLARDAN BRKAI / THE STREETS OF MEHMET AKIFS POEMS

O arkasndaki pskl, ki kuyruu olacak. Hakikaten grlecek ey deil mi ya? Kfe iirinin ac havasn bata bu deve grntsyle datmay bilen Mehmet Akif, Safahattaki bakmsz sokaklarn verdii bountu ve ktmserlii, insanolunun kurduu gzel yaplarn grntsyle, Fatih Camiinin ve Sleymaniyenin anlatmyla datr. air bizim bir karlatrma yapmamz ister gibidir. O topran buusu gkyzne ykselirken bir inci gibi donup kalma benzeyen, bulut mu kubbe mi diye dnlen mabetleri insanlar ina etmitir; o kahve ile meyhaneyi de. Kahvede, meyhanede pinekleyenler de, camide namaz klanlar da insandr. O halde? Bu soruyu yantlamak Mehmet Akifin deil okurlarnn iidir. Onun yazdklarndan hayatmza dair yeni sorular retmek de bu sorular yantlamak da onun okurlarndan bekledii bir grevdir.

Our daughter is naughty and never stays at home, Recently, we went to Fatih in the late afternoon for a while When we went through the Coal Dealers Gate, the camels... Attracted her attention; to her everything is noticeable; The gnarled body, the size, the legs, The tassel hanging down the back must be the tail. Indeed, isnt this a spectacle to see? Mehmet Akif uses the description of the camel at the beginning of the poem Kfe to transform the bitter atmosphere. The description of the beautiful Fatih and Suleymaniye Mosques distract from the despair and pessimism emanating from the squalid streets of Safahat. It is as if Akif is encouraging his readers to make comparisons. While mist rises from the earth to the sky, sanctuaries are being built that lead people to wonder whether they are clouds or domes; at the same time, coffeehouses and taverns are also being built. Both the people who doze off in the coffeehouses and the taverns and those praying in the mosques are human. So? Answering this question is not the responsibility of Mehmet Akif, but that of his readers. Generating new questions inspired by his writing about life and answering these questions is a task Akif awaits from his readers.

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MAV KAPLUMBAA: BEDR RAHM EYBOLUNUN EV

Betl EREN

THE BLUE TURTLE: BEDR RAHM EYBOLU

Betl EREN

MAV KAPLUMBAA: BEDR RAHM EYBOLU / THE BLUE TURTLE: BEDR RAHM EYBOLU

MAV KAPLUMBAA: BEDR RAHM EYBOLU

Betl EREN* Yazma, seramik, vitray, mozaik, heykel gibi birok sanat dalnda eser veren Bedri Rahmi Eybolunun 100. doum yl dolaysyla Ocak aynda New Yorkta, ubat aynda da stanbulda alan sergilerle balayan etkinlikler; Haziran aynda dzenlenecek Geleneksel Yazma enliinin hazrlklaryla devam ediyor. * Artk, bahesinde maviye boyanm kabuuyla ar ar dolaan bir kaplumbaa grnmese de, Bedri Rahmi Eybolunun Kalamta, vefatndan sonra kendi isminin verildii sokakta, bahe duvarna Mavi Kaplumbaa ad oyulmu evi hl yaayan/yaanan bir mekn. Birok yazar, air ve sanatnn ldkten sonra unutulup kendi haline braklan yahut mzeye evrilen evlerinin aksine Bedri Rahminin evi, Eybolu ailesinin sahip kmasyla, yazma sanatnn devam ettirildii bir atlyeye ev sahiplii yapyor. 1958 ylnda mimar Turgut Cansever tarafndan yaplan ev, aslnda bir atlye olarak tasarlanm. Bu sebeple evde banyo ve tuvalet dndaki odalarda kap bulunmuyor. Bedri Rahmi Eybolu evin tamamlanmasndan bir yl sonra ei Eren hanmla birlikte buraya tanm. Daha sonra iki yl Amerikada kalan ift 1962 ylnda yeniden eve yerlemi ve 1975 ylndaki vefatna kadar sanat yaamn burada geirmi.

THE BLUE TURTLE: BEDR RAHM EYBOLU

Betl EREN* The activities to honor the 100th anniversary of the birth of Bedri Rahmi Eybolu, the producer of many artworks in a variety of disciplines, such as wood-block printing, ceramics, stained glass, mosaics and sculpture, began this year with exhibitions in New York and in Istanbul; with preparations continuing for a traditional wood-block printing festival that will be held in June. *

Daha sonra, eve yaplan baz ilavelerden sonra Bedri Rahmi Eybolunun yazma sanats olu Mehmet Eybolu eve tanm ve vefat ettii 2009 ylna kadar ailesiyle burada yaam. Drt kattan oluan evin giri kat, eskiden olduu gibi gnmzde de yatak odas ve yemek odas olarak kullanlyor. Duvarlarda Bedri Rahmi Eyboluna ve ei Eren Hanma ait eskizler, tablolar, Bedri Rahminin Gzel Sanatlar Akademisi diplomas, Yahya Kemalin kendisine imzalad bir fotoraf; sehpalarn zerinde seramik ileri, Mehmet Eybolunun biriktirdii deniz kabuklar, yazma rtler, Mari Gerekmezyan ve Kadky Belediyesi tarafndan yaptrlan Bedri Rahmi bstleri ve ailenin gezdikleri yerlerden topladklar eitli nesneler yer alyor. st kat, Bedri Rahmi Eybolunun yatak odas ve ayn zamanda alma odas olarak kulland bir alan. Bugn halen muhafaza edilen Bedri Rahminin yatann baucunda, 1958 ylnda yapt Yavuz geliyor Yavuz yahut Glcemal adl bir tablo bulunuyor. O tarihten beri yeri deimeyen tablonun Bedri Rahmi iin nemi, stanbul Destan iirinde de bahsettii, mtareke yllarnda asker tamakta kullanlan Glcemal isimli gemiden esinlenmi olmas. Yatakodasnn dier duvarnda kendi eliyle yapt seramik iler bulunuyor. Odada kendi eliyle yazmaya balad ve bir rencisi tarafndan doldurulmaya devam edilen, Hfz Topuz, Vitali Hakko gibi isimlerin yannda, bakkaln ve tpnn telefon numaralarnn bulunduu bir fihrist yer alyor. Eybolunun, yatann yannda bulunan masada almak yerine; iirlerini ve resimlerini yerde oturarak yazp izdii biliniyor. Evin atlye olarak kullanlan ksm yksek tavanl, boydan boya cam kapl. im-

Even though we can no longer see the turtle with its blue-painted shell wandering ponderously in Bedri Rahmi Eybolus garden, there is still a blue turtle carved into the garden wall at his house, located in Kalam, on a street named after this artist and poet, still vivid and alive. Unlike the houses of many other writers, poets and artists, forgotten, abandoned or turned into museums, the house of Bedri Rahmi is used as a wood-block printing studio thanks to his familys efforts to conserve it. Bedri Rahmi Eybolunun Turgut Cansever tarafndan bir atlye olarak tasarlaThis house, built by the architect Turgut Cansever in nan Mavi Kaplumbaa adl evinde kuak1958, was actually designed as a studio. It is for this lardan beri yazma sanatnn icras srdreason that only the bathroom and toilet have doors. rlmektedir. Bedri Rahmi Eybolu moved here with his wife, Eren Bedri Rahmi Eybolus house which is naHanm, one year after the house was completed. Later med as the Blue Turtle is designed as an on, in 1962, after staying in America for two years, the atelier by Turgut Cansever. The art of cloth painting is performed here till generations. couple moved back; and they spent the rest of their life here, until Eybolus death in 1974. After some time, annexes were made to the house, Bedri Rahmi Eybolus son, Mehmet Eybolu, also an artist interested in wood-block printing, moved in; and lived here with his family until his death in 2009. The ground floor of the house, composed of four floors in total, is still used as sleeping and dining quarters, as it was in the past. Sketches belonging to Bedri Rahmi Eybolu and his wife, Eren Hanim hang on the walls, along with paintings, Bedri Rahmi Eybolus diploma from the Academy of Fine Arts and the photograph that Yahya Kemal signed for him; on the tables, we can see ceramic works, sea shells, Mehmet Eybolu collected, handprinted material, busts of Bedri Rahmi that by Mari Geremezyan made for the Municipality of Kadky, and various objects that the family collected from the places they had travelled to. The top floor consists of Bedri Rahmi Eybolus bedroom, also used as office. Above the head of Bedri Rahmis bed, no longer used but preserved today, hangs a painting that he made in 1958, called Yavuz is coming, Yavuz or Glcemal. The importance of this painting, still hanging at the same place, is mentioned in his poem The Epic of Istanbul; for Bedri Rahmi this painting is significant because he was inspired by the ship Glcemal, carrying soldiers during the armistice years. On the other wall of the bedroom hang ceramics, Bedri Rahmi made with his own hands. There is also an index, started by the artist himself, continued by one of his students; in this index we find not only the numbers of the grocers and the LPG delivery service, but also the numbers of people like Hfz Topuz and Vitali Hakko. We learn that instead of working at the desk, located next to his bed, Eybolu preferred to write his poems and paint pictures while sitting on the floor.
*Writer

dilerde buradan evin bahesindeki aalar grnse de hemen ardndan yksek

*Yazar

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binalar semek zor deil. Oysaki o zamann Kalamnda burann resim yapmaya uygun, bol k alan doa manzaras varm. Yksek duvarlara aslan rengrenk tablolar, yazma perdeler, kitaplar, dergiler, kataloglar, Salonun dier bir kesinde u anda Rahmi Beyin kulland alma masas, duvarda ise Bedri Rahminin vefatndan hemen nce hastaneye gitmeden balad ama tamamlayamad tablo yer alyor. Evin drdnc katnda, ressam ve mozaik sanats Eren Hanmn yatak odas bulunuyor. zellikle anakkale seramiklerine merakl olan Eren Hanmn odasnda birok seramik rnei, Amerikadan getirdii byk cam ieler, byk bir ayna ve seramik almalarndan rnekler bulunuyor. Odann bir blm, ailenin gnmze ait ergilerde kulland malzemelere ayrlm. Evin d cephesinde ku figrnden oluan byk bir mozaik var. Bahedeki mozaikler ise, 1958 ylnda Brkselde alan sergi iin yaplm. Bahenin i duvarlar yine Bedri Rahmi Eybolunun oyma almalaryla dolu. Bahede bulunan yazma atlyesinde tahta ve strafordan oyulmu yzlerce Bedri Rahmi-Eren Eybolu motif kalb var. Her yl Haziran aynn ilk haftas dzenlenen Geleneksel Yazma enliine hazrlanan atlyenin banda Hugette Eybolu bulunuyor. Verimli bir dneme tanklk eden bu evde 1972 ylnda Bedri Rahminin almalarnn olduu katta kan yangnla sanatnn birka yllk yalboya tablolar, eskiz defterleri, desenleri, dncelerini not ald defterler kl olmu. Yangndan sonra sanat iftin zntsn Bedri Rahmi yle anlatyor Yangndan sonra koskoca, acayip bir boluk. Yap, yap, alev alsn gtrsn. Bunca ura, bunca aba... boa. Eren iin daha da g. Evden daha bir sorumlu olduuna inanyor. lk gnlerin sknetinden sonra, imdi bir knt iinde Bedri Rahmi Eybolunun evinin kaplarn cmerte aan Rahmi Eybolu, bu evi Mze Ev olarak muhafaza etmek istediklerini, evin yannda bir de galeri kurmay planladklarn sylyor. Ailenin, Bedri Rahmi Eybolunun doumunun 100. Yl Etkinlikleri kapsamnda Kltr Bakanl ve stanbul Bykehir Belediyesiyle ortak gerekletirmek istedikleri projeler de bulunuyor.

The part of the house that was used as a studio has a high ceiling and is completely glassed in. Even though nowadays we can see the large trees in the garden, we also see the tall buildings behind those trees. However, in Kalam at that time, this was a place where nature and light were abundant, making it a suitable place for painting. Colorful paintings and block-printed curtains hang on the high walls, while books, magazines and catalogues are scattered over Rahmi Beys work table, which is positioned in the other corner of the room. On the wall, there hangs a painting that Bedri Rahmi started right before his death, but never had a chance to complete. On the fourth floor we find the bedroom of Eren Hanm, a painter and mosaic artist. Having a special interest in Dardanelle ceramics, Eren Hanms room preserves many samples of ceramics, large glass bottles that she brought from America, a large mirror and examples of her own ceramic works. A part of the room has been set aside for the materials, the family uses in exhibitions. Outside the house, at the facade, there is a large mosaic composed of three birds. Other mosaics in the garden were made for an exhibition, opened in Brussels in 1958. Again, the inner side of the garden walls are decorated with the sculptures/carvings of Bedri Rahmi Eybolu. In the wood-block printing studio, located in the garden, we find hundreds of Bedri Rahmi-Eren Eybolu molds that were carved from wood and/or polystyrene. Hugette Eybolu is the head of the studio, preparing for the traditional wood-block printing festival held during the first week of June every year. After a productive era, a fire broke out in this house in 1972; the floor full of works of Bedri Rahmi was burned down, and oil paintings, sketch books, motifs and the notebooks of many years, with the artists thoughts written in the latter ones, were lost. Bedri Rahmi expresses the sadness, the couple felt after the fire, as follows: There is an awkward, huge emptiness after the fire. You make and make, and then the fire takes it all away. All this struggle, all these efforts It is harder for Eren. She feels more responsible for the house. After the quietness of the first couple of days, she has fallen into a great depression

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MAV KAPLUMBAA: BEDR RAHM EYBOLU / THE BLUE TURTLE: BEDR RAHM EYBOLU

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MAV KAPLUMBAA: BEDR RAHM EYBOLU / THE BLUE TURTLE: BEDR RAHM EYBOLU

Her kesinde sanatn farkl alanlarndan almalar bulunan bu ev; gemii tm scakl, renkleri ve emeiyle bugne tayan, halen yaadn hissettiren okzamanl bir mekan. Bedri Rahmi Eybolunun evini anlatacak en gzel ifadeler ise, dostu Fazl Hsnnun msralarnda

Opening the doors of Bedri Rahmi Eybolus house with a generous heart, Rahmi Eybolu tells us, how they want to turn this house in a museum, and how they are planning to open a gallery next to the house. The family also has projects to jointly carry out with the Ministry of Culture and the Istanbul Metropolitan Municipality for the 100th anniversary of Bedri Rahmi Eybolus birth. With works from a variety of disciplines to be found in every corner, the house is a keepsake of all times, carrying the past to today, bringing with it a generous amount of warmth, color and effort, making one feel that the house is still alive. The most beautiful expressions describing the house of Eybolu can be found in the lines of Fazl Hsn Dalarca

THE HOUSE OF BEDR RAHM EYBOLU When you enter through the door by pulling at the childish rope From under the lush leaves your heart emerges pure The great forest, the gardens part of, is happy with you Climb the logs, step by step They were built quietly so no one step will tire you The feet becoming pigeons climbing
Soldan saa / From left to right: Hasan Ik, Rahmi Eybolu, Betl Eren, mer Faruk erifolu

Many our lives fill the upstairs Perhaps loving turns to understanding The paintings in the decorations, from old to new Fade away, sorry while searching with longing There is a chime Maybe you will hear the ones coming How can I know where this house is close to And where my brother, Eybolu, has gone so far away?
Fazl Hsn Dalarca

BEDR RAHM EYBOLUNUN EV

ocuksu ipi ekip kapdan girdin mi Yrein yemyeil dallar altndan ak kar Koptuu ulu orman mutludur seninle Ktkler basamak basamak kar Yava yaplmtr tek adm bile yorulmazsn ki Gvercin olmu ayak kar Nice yaamalarmz doluur yukar Sevmek belki de anlamak kar Yenilerden eskilere boyalar bezeklerin zlemle aramalarna yanarak kar nlar azck Duyarsnz beklersiniz gelecekleri Ne bileyim bu ev nerelere yakn Karde Eybolu nerelere uzak kar
Fazl Hsn Dalarca

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MISIR VLAYETNDEN DERSAADETE BR ZRAFA HKAYES

Yusuf ALAR

A GIRAFFES TALE: FROM EGYPT TO SUBLIME PORTE

Yusuf ALAR

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STANBULDA MISIR VLAYETNDEN DERSAADETE BR ZRAFA HKAYES / A GIRAFFES TALE: FROM EGYPT TO SUBLIME PORTRE

MISIR VLAYETNDEN DERSAADETE BR ZRAFA HKAYES

Yusuf ALAR* Osmanl Devletinin Cihan hakimiyetini kurduu zamanlarda, Derssadette dnyann farkl ktalarndan gelen ve pek mehur hikyeler iinde yer alan hayvanlarn var olduunu biliyoruz. ou zaman bu hayvanlarn minyatrlerde, ta basks halk resimlerinde, gravrlerde, kartpostallarda ve fotoraflarda suretlerine rast gelmiizdir. stanbulda yaayan ve sosyal tarih konularna merak olan bir yaync olarak ben de bu hayvan hikyelerinden nasibini fazlasyla alanlardanm. Benim Msrdan deniz yoluyla stanbula Sultan II. Mahmud (1808-1839) zamannda gelen ve gelii pek tantanal hadiselere yol aan Zrfa hikyesinin peine dmem pek de uzak bir zamana rastlamaz. Her ey 2004 ylnda Eminn Belediyesinin yaymlad stanbulun lkleri ve Enleri kitabyla balyor. Kitabn 112. sayfasnda stanbulda lk Zrafa bal dikkatimi ekmi olmal. (Zira bu baln ilk zrafa vurgusu tamamyla yanl.) O gnden sonra bir pararaf gemeyen bir malumat zerinden Padiaha Glmseyen Zrafa masalnn satrlaryla uratm durdum. Pek Kolay gibi grnen ve haylen ina edilen Zrafa Masal bir trl kendini satrlarda gstermeyince, araya mesafeler girmi ve bu bahis unutulup gitmiti. stanbulun Taksim, Kadky ve Beyazt semtlerinde sralanm sahaflara ska urayan bir mdavim olmann verdii avantajla, unutulup giden Zrafa bahsinin yeniden gndeme gelmesi zor olmad. ki yl nce Babil Sahaftan satn aldm Hayat Tarih Mecmuas ciltleri arasnda bu konuyu stanbula Bir Zrafa Geldi balyla okumak nasip oldu. Hikmet Feridun Esin ubat 1967de Hayat Tarih Mecmuas okurlar iin kaleme ald makale Zrafann II. Mahmud dneminde stanbula gelii ile ilgili pek keyifli malumatlar pepee sralyordu:
meden-i Zrfe ez-taraf- Vl-i Msr. Yani Msr Valisi tarafndan gnderilen zrafann gelii!... Hzr lyas Efendi kitabnda bunu yle tadlandra ballandra anlatm ki, bundan, zrafann stanbula gelii bir hkmdarn memlekete geliinden ok daha ehemniyet ve alka ile ele alnd anlalyor. lyas Efendinin yazdna gre stanbul o gn hakikaten fevkalde bir gn yaamtr. yle ki:

A GIRAFFES TALE: FROM EGYPT TO SUBLIME PORTE

Yusuf ALAR* In high days of the Ottoman Empire, animals were imported for fun from different continents. These animals featured famous legends of the Sublime Porte (the Gate of Happiness = Istanbul). They are also often seen in miniature art, lithography, engravings, postcards and photographs. Both as a publisher living in Istanbul and someone interested in social history, I am familiar with the legends of these animals. I recently investigated the story of the giraffe that was shipped from Egypt to Istanbul during the reign of Sultan Mahmud II (1808-1839); the arrival of this animal caused a series of grandiose events. The heading The First Giraffe in Istanbul in the book Istanbulun lkleri ve Enleri (Istanbuls Firsts and Bests), published by the Municipality of Eminonu in 2004, caught my attention. While the giraffe described in this book was actually not the first one in Istanbul, I nonetheless became engrossed in the short story of the giraffe who smiled at the Sultan. Unfortunately, this tale was soon forgotten. However, as I frequent the used-book stores in Taksim, Kadikoy and Beyazit, it wasnt long before I came across the forgotten giraffe story again. Two years ago, I stumbled upon the giraffe in a volume of Hayat Tarih Mecmuasi [Life History Magazine], which I had purchased from the Babil Second Hand Bookstore. Titled Istanbula bir Zurafa Geldi [A Giraffe Came to Istanbul], this article, written by Hikmet Feridum Es in the February 1967 issue of Hayat Tarih Mecmuasi, detailed the arrival of the giraffe during the reign of Sultan Mahmut II.
meden-i Zrfe ez-taraf- Vl-i Msr - The Giraffe Sent by the Governor of Egypt. Hzr Ilyas tells this tale in such an exquisite and enjoyable fashion in his book, that we can see that the arrival of a giraffe in Istanbul attracted far more interest than the arrival of a head of some state. According to Ilyas, the day of the arrival of the giraffe was truly spectacular. It was a Sunday, the 23rd of RabiulAwwal, the third month in the Islamic calendar. In the Memalik-i Mahrusa (Imperial Domains), it was heard by all that an animal, the like of which had never been seen before, was about to arrive. This incomparable animal was to be shipped to Istanbul by the governor of Cairo, the Stately Mehmet Ali Pasha. The Sultan had mandated that upon the animals arrival it would be taken to the inilikk Square.

Yusuf alar, II. Mahmud zamannda deniz yoluyla tantanal bir biimde stanbula gelen zrafaann yksn kaleme ald.. Yusuf alar wrote the story of the giraffe which shipped from Egyptto stanbul in a grandiose way during the reign of Mahmud IId

Rebilevvel aynn yirmi ne tesadf eden pazar gn idi. Memalik-i mahrusada imdilere dek grlmedik bir hayvan- adml-emslin gelmekte olduu cmle lemce duyulmutu. Bu misli grlmemi hayvan o zamanki KaAbdi Bey However, many people wanted to catch a glimpse of the hire vilayeti valisi devletl Mehmet Ali Paa Hazretleri bahren (deniz yolu ile) stanbula gnderiyordu. Vaka Padiah hayvann karaya karldk- animal. For this reason, many rushed to the docks in order to catch sight of the giraffe, an tan sonra inilikk Meydanna getirilmesini emr ferman buyurmutu. Buyurmutu ama, animal whose name was known, yet whose appearance remained a mystery. When the birok kimseler: animal finally set foot on land, it was brought to the inilikk Square on orders of the Sultan. It was a great day, not for the Sultan, but for all of the Aghas of the Enderun - Bu gibi hayvanlar vcibs-seyirdir!... kaziyesine uyarak ve bir an evvel grmek iin acele ederek deniz kenarna, iskeleye komulard. Herkes ismi var ise de cismi mefkut olan z- (Gentlemen from High Ottoman Bureaucracy) and the residents of the Imperial Palace. The appearance and majesty of the giraffe inspired the remembrance of the omnipotence of rafa nam hayvn- mbrek-endm grmee akn akn gidiyordu. the Divine. While the animal resembled a horse, its head was like that of a young ox and its Nihayet karaya karlan hayvan, Padiahn emri zerine, inilikk Meydanna getirildi. torso was similar to that of a tiger. Hnkrla birlikte, btn enderun aalar, saray mensuplar iin byk bir gn oldu. Hayvann hey(b)et ve kyafetini her kim grrse, kuvvet ve kudret-i lhiyeyi tefekkrden hli kal- The entertainers around the Sultan likened the animal to many! Its manners and walk resembles that of this Gentleman, or his running resembles that of the other one! Its looking myordu. Zhir ve bahir yle bargir (beygir) eklinde grnrken ba nevama kze ve gvdesi kaplana benzemekteydi. is like that of that Agha, or ...
* Yazar * Writer

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STANBULDA MISIR VLAYETNDEN DERSAADETE BR ZRAFA HKAYES / A GIRAFFES TALE: FROM EGYPT TO SUBLIME PORTRE

Padiahn etrafndaki musahipler zrafay nelere benzetmediler ki! Hayvan- mbarekin etvar ve reftar filancaya, kouu falancaya, bak filan aaya, duruu filan kimseye aynen benzemiyor mu? Nihayet Padiah herkese izin verdi. Saray mensuplar odalarna ekildiler ama i bununla bitmemiti. Sarayn o gnden sonra en mhim mevzuu Msrdan stanbula gelen zrafa idi. Zrafa aa, zrafa yukar... O kadar ok konuuldu ki, Padiah bir kere daha bu mbarek hayvan huzura kabule karar verdi. Bu sefer gnlerden aramba idi. Cemaziyelevvelin alts idi. Padiah Glhane Meydannda toplanlmasn emretmiti. Evvelemirde Tomak oynanacakt. Sultann en sevdii spor bu idi: Tomakbz!... Nihayet Padiah oyunun balamasn istedi. Tomakbazlar ortaya atlarak yekdieriyle vurumaya baladlar. Canla bala dyorlard. Bunlar seyredenler arasnda sarayn en renkli simalarndan musa-hib-i ehriyar Kpeli Abdi Bey de vard. Geen sefer zrafann geliinde Kpeli Abdi Beyin bu vahi hayvandan d patlamt. Nihayet Hnkr Kpeli Abdi Beyin tevahhu ettii vahi hayvandan zrafa nam mbarek endamn hafife huzr- hmyuna gelmesine irade buyurunca olan oldu. Kpeli Abdi Bey titremeye az eyleyerek: - Aman Padiahm, bu hayvan pek durmaz... Yaramazdr!

The Sultan granted the people a day off. The residents of the imperial palace retreated to their rooms, but the matter was not finished yet. Talk of the giraffe continued to be heard in the palace. On a Wednesday, the sixth of the month of Jumada al-Awwa, the Sultan ordered everyone to convene in Glhane Square where the game tomakbazi (played with a wooden ball), the sultans favorite sport, was to be played. The Sultan ordered the game to start and the competitors rushed to the center and began to fight with all their might. Among those watching the game in the crowd was Kpeli Abdi (Abdi, the Earringed). The arrival of the giraffe had put Kpeli Abdi in a state of horror. When the Sultan asked Kpeli Abdi to approach the animal, Kpeli Abdi began to shiver, Oh my Sultan, this animal wont stand still. Its quite mischievous! However, no one listened to him. Furthermore, the entertainers of the Sultan came together and designated Habe Agha their leader, stating, The giraffe is a blessed and lucky animal. Any Muslim who takes him for a walk will never experience any pain or suffering in this world. Habe Ahmet Agha addressed both the entertainers around him and Kpeli Abdi: Let a Muslim come forth and take the giraffe for a walk. Whoever takes this animal for a walk will enter Paradise. The sultan, looking at them approvingly, said, It is likely.

Kpeli Abdi turned toward the sultan and began to plead: Pity my Sultan! For your Majestys sake, do You not Gibi szler syledi ise de kimse kenbelieve them! If ever every step of my disine kulak asmayp, stelik musahip ride gives me the blessing of a Hajj, I aalar birlik olup, balarna da Habe cannot dare! I even cannot come close Aay getirip: to it! You see your Highness, even utSurnameden sayfalar / Pages from Surname - Zrafa mteyemmen ve mbarek bir tering its name made my face pale! hayvan olup onu eliyle tutarak bir kere gezdiren Mslman yeryznde hibir zarar ve ziWhile Kpeli Abdi pleaded his case before the Sultan, the other Aghas brought the giraffe to the square. The Aghas grabbed Kpeli Abdi and put him on the giraffe. The giraffe was a yan grmez... dediler. harmless animal, but Kpeli Abdis screams spooked the poor creature, who took off, headHabe Ahmet Aa, yanndaki btn muhasiplere, tabi bu arada Kpeli Abdi Beye de: ing for the Ishakiye Mansion, as Abdi continued to scream. He had forgotten the etiquette -Haydi... Mslman olan gelsin, zrafay yle bir gezdirelim... Kim bu hayvan gezdirirse of addressing the Sultan as he yelled from atop the animal, Forgive me of any wrong I cennete gidecektir... dedi. may have done to you, my Sultan! My first destination is the deathbed! I am on my way there. Farewell! Padiah da onlara tasvip eden baklarla bakarak: - Memuldr... buyurdular. Bunun zerine Kpeli Abdi Bey, Padiaha dnerek yrtnp yaknmaya balad: - Aman Sultanm... Aziz ban iin inanma efendim!... Kulunuz her hatvesine bir Hac sevab yazlsa dahi yine gnl rzasyla gezdirmeye cesaret edemem... Yanna bile sokulamam... Baksanza Efendim, lakrdsyla bile benzim soldu... (Kpeli Abdi Bey) Hnkr huzurunda yrtna dursun, msahipler oktan zrafay meydana getirmilerdi bile... Nihayet aalar hep birden Kpeli Abdi Beyi kaptklar gibi zrafann zerine bindirdiler. Vaka zrafa zararsz bir hayvandr ama srtna bindirilen telal adamn avaz avaz barp rpnmas biareyi de rktmt, birden bire huysuzland, hza geldi ve shakiye Kkne doru btn sratiyle komaya balad. Abdi Bey lklar savuruyordu. Her trl terifat kaidesini unutmu, hayvann zerinde Hnkra seslenmekte idi. -Ahiret hakkn hell eyle efendimiz!... lk menzilimiz ecel beiidir! te bindim gidiyorum. Elveda!... Everyone, including the Sultan, was doubled over in laughter. Finally, the Arab groom in charge of the animal managed to tame the giraffe. With Kpeli Abdi still on the animal, he brought the giraffe back to the Sultan. As they helped Abdi dismount the animal, they continued to ridicule him. The Sultan had a great deal of fun. He bestowed a great favor on Kpeli Abdi. It was such a great favor that Ali is reported to have said later: It is evident that the giraffe is a blessed animal from the grace we received thanks to it.

The first part of these events, narrated by Hikmet Feridun Es, are detailed under the heading meden-i Zrfe ez-taraf- vl-i Msr nadiratl-asr by Hzr lyas, the author of Letaif-i Enderun. However, this book does not include the events that unfolded in Glhane. A careful examination of Letaif-i Enderun may result in the addition of more details to this story. Ibrahim Alaettin Gvsas single volume of the Trk Mehurlar Ansiklopedisi [Famous Turkish People Encyclopedia], completed in 1946, is one of the books found at every bedside of those, who frequent secondhand bookstores. Gvsa wrote the following lines about Abdi:

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Padiah dahil herkes glmekten krlyordu. Nihayet zrafaya tahsis edilen Arap seyis koup hayvan zaptetti, Kpeli Abdi Bey stnde olduu halde Padiahn nne getirdi ve burada yine alayla Kpeliyi zrafann zerinden aldlar. Hnkr son derece elenmiti. Bu macerada ok korkan Kpeli Abdi Beye byk bir ihsanda bulundu. Bu ihsan o kadar esasl idi ki, Abdi Beyin sonradan: -Zrafann mbarek bir hayvan olduu, onun yznden grdmz keremden belli!... dedii rivayet edilir.

Abdi (d. 1833), one of the Aghas of the Imperial Palace, was known for his wit; he lived during the reigns of Selim III (1789-1808) and Mahmut II (1808-1839). He grew up in the Seraglio and became its Kapcba [Head Janitor]. He is also known by his nickname, Kpeli avu (Earringed Sergeant). A rotund, congenial and elegant man, Abdi was famous for the jokes and games he performed with his friend Hayali Said, who was known for his musical talent. Abdi is buried in Eyp. In order to find more information about lyas, the author of Letaif-i Enderun, we turn to another work by Ibrahim Alaettin Gvsa, particularly the third volume of the encyclopedia entitled Resimli Yeni Lgat ve Ansiklopedi (Ansiklopedik Szlk) [Illustrated New Dictionary and Encyclopedia]. Gvsa explains: lyas Effendi (d. 1830) is known for his work the Letaif-i Enderun (Funny Events

Hikmet Feridun Esin rivayet ettii bu hadiselerin ilk blm, Letaif-i Enderunun mellifi Hzr lyas Efendi sayesinde pek tafsilatl bir ekilde bizlere, eserin 284. sayfasnda, meden-i Zrfe ez-taraf- vl-i Msr nadiratl-asr bal altnda anlatlyor. Glhanede yaanan hadiseler ve Abdi Beyin ahir mrnde Zrafann kendisini zengin ettiine dair mevzularn kayna ise henz kendini bize gstermiyor. Belki de Letaif-i Enderunun sayfalar arasna biraz daha dikkatlice baklsa bu rivayetlerin teferruatna da rastlamak imknmz olacaktr. brahim Alettin Gvsann Yedign neriyat iin 1946ta tamamlad tek ciltlik Trk Mehurlar Ansiklopedisi sahaf mdavimlerinin baucu kitaplarndandr. Gvsa, Zrfa hikyesinin ba kahramanlarndan olan Abdi Bey iin u satrlar kaleme alm: Abdi Bey (lm. 1833), nc Selim (1789-1808) ve kinci Mahmud (1808-1839) zamanlarnda nkteleriyle tannm saray musahiplerindendir. Enderundan yetimi, kapcba olmutur. Kpeli avu lkab ile de anlr. iman, sevimli ve zarif bir adam olup musikideki deeriyle de tannm olan arkada Hayal Said Efendi ile birlikte yaptklar ltifeler ve oyunlaryla mehurdur. Abdi Bey Eypte gmldr. Letaif-i Enderunun mellifi lyas Efendinin hayat hakknda malumat almak iin de brahim Alettin Gvsann bir baka eseri imdadmza yetiiyor. skit Yaynlarndan Resimli Yeni Lgat ve Ansiklopedi (Ansiklopedik Szlk) ismini tayan eserin nc cildinde yer alan blm birlikte okuyalm: lyas Efendi (lm. 1830), Letaif-i Enderun adl eseriyle tannm ve tarih ile uram limlerimizden olup Emin khi Efendinin olu, Abdlhak Mollann kardei ve Abdlhak Hmitin byk amcasdr. At Beyin be ciltlik Enderun Tarihine esas tekil eden eseri baslmtr. Sosyal tarih aratrmaclar iin pek ok heyecan verici mevzular iinde barndran Zrafa bahsinde son sz yerine mhim bir hatrlatma yapmak isterim. 1582 ylnda Sultan III. Muradn (1574-1595) ehzadesi III. Mehmed iin dzenledii snnet dnnde geit yapan hayvanlar arasnda Zrafa bulunuyor. Bu munis ve mbarek hayvann hlen Topkap saraynda muhafaza edilen Srnme-i Hmyunun minyatrleri arasnda tasviri de var. Bu merasimin inceliklerini 40 Gn 40 Gecede kaleme alan Metin Andn, 1582deki snnet merasiminde meydana kan Zrafa iin aktardklar ise yle: 1582 enliinde baka hayvanlar da vard. nce drt tane eitim grm aslan bulunuyordu. Biri zrafa ve biri kk teki byk iki fil ve daha baka hayvanlar oyunlar gsteriyorlard. (...) Meydanda zrafa da gezdiriliyor, ehir yollarnda yrtlyor, zrafa ban evlerin pencerelerinden ieri sokuyordu...

in Seraglio) and his preoccupation with history. He was the son of khi, the brother of Abdlhak, and the oldest uncle of Abdlhak Hmit (famous Turkish writer). His work formed the basis of Ata Beys five-volumes Enderun Tarihi [The History of the Enderun]. In lieu of making final remarks about the giraffe, which remains a subject of great interest to many social scientists, I would like to share the following story. At the circumcision festivities held for Prince Mehmet III, son of Sultan Murad III (1574-1595), the giraffe, among another animals, was part of the procession. This blessed and friendly animal is depicted in the miniatures of the Srnme-i Hmyun that are on display at the Topkap Palace. Metin And, who explained the intricacies of this procession in the 40 Gn 40 Gece [Forty Days and Forty Nights], describes the appearance of the giraffe at the circumcision ceremony in 1582: There were other animals in the celebration in 1582. First, there were four tamed lions. There were animals performing tricks: one giraffe, two elephants -- one small and one large in addition to the other animals. The giraffe was paraded around the square and on the city roads; it poked its head in the windows of homes.

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NEVZAT DNDAR LE STANBULUN FAYTONLU YILLARI

Syleen: Hasan IIK

THE PHAETON YEARS OF STANBUL WITH NEVZAT DNDAR

Interview by Hasan IIK

NEVZAT DNDAR LE STANBULUN FAYTONLU YILLARI THE PHAETON YEARS OF STANBUL WITH NEVZAT DNDAR

NEVZAT DNDAR LE STANBULUN FAYTONLU YILLARI

Syleen: Hasan IIK Sayn Nevzat Dindar, Koska olduka kkl bir kurum; siz kanc kuaksnz? Bugn Koska ailesi nc ve drdnc kuan ynetiminde Ben nc kuam. Benim ocuklarm drdnc kuak oluyor. Hatta beinci kuak var, kimisi daha yuvaya gidiyor, kimisi ilkokula gidiyor. Benim dedem 1907 ylnda byle bir iletme kurmu. Babam da yannda bu iletmeye dhil olmu, meslei iyice renmi. Dedeniz ilk nerede kurdu iletmeyi?

THE PHAETON YEARS OF STANBUL WITH NEVZAT DNDAR

Interview: Hasan IIK Koska is a very long-standing institution; which generation are you from? Today, the Koska family is under the management of the third and fourth generations I am from the third generation. My children are the fourth generation. There is even a fifth generation; some of whom are going to kindergarten, and others are in primary school. My grandfather established this business in 1907. My father became involved with the business, working alongside my grandfather, learning this profession well.

Denizlide... Birinci Dnya Harbi baladnda babam harbe gidiyor, sekiz yl Arap Where did your grandfather first establish the business? lkelerinde askerlik yapyor. Bir yl da amda kalyorlar. Babam astsubay olduu In Denizli at first Then, he went to fight during the First World War; he served as iin saat beten sonra izinli oluyor. Orann en mehur, en byk, en gzel tatlc a soldier for eight years in the Arabian Peninsula. He also stayed in Damascus for dkknna gidip, cret almadan yardm etmeyi teklif ediyor. Onlar da kabul edi- a year; because my grandfather was an officer, he was off-duty after five oclock. He went to the largest, most famous confectionery yorlar. Orada aa yukar bir yla yakn alyor ve bir store there and he offered to help without salary. sr yeni tatl eidi reniyor. 1930larda stanbula iliden faytona binerdik, Mecidiyekye They accepted. He worked there for approximately geldiinde Beyazt ile Laleli arasnda Koska denen bir dut bahesine giderdik. O dut aalarnn ala year and he learned how to make various kinds of semt vardr, orada dkkn ayor. rendii bu eittnda piknik yapardk. Floryada denize gisweets. When he came back to Istanbul in the 1930s leri orada yapmaya balyor. rerdik. Bunlar stanbulun gzel taraflaryd. he opened a store in a neighborhood called Koska, loWe used to get on the phaeton from ili and Babanz Denizliye tekrar dnmyor, bu arada aile cated between Beyazt and Laleli. He started making go to the mulberry garden in Mecidiyeky. nerede kalyor? the different sweets he learnt in Damascus. We had picnic under the mulberry trees. We Evet, dnmyor. Aile de stanbula geliyor. Fakat baswam in the sea at Florya. These were the He didnt go back to Denizli, did he? Where was his bam Manisaya gidip orada evleniyor. Ben Manisada good parts of old Istanbul family staying? domuum, alt aylkken stanbula gelmiim. Ondan No, he didnt; the family came to Istanbul. However, sonra stanbulda yaamaya baladk. Babam Koskada yapt rnlerle ok iyi n kazanyor. Babamn yapt am usul baklavalar, tat- my father went to Manisa and got married there. I was born in Manisa and I llar ok rabet gryor. Mterilerin 20-30 metre kuyruk oluturduunu bilirim. came to Istanbul when I was six months old. After that, we started to live in Istanbul. My father became well-known for the products he made at Koska. The Helvay babam bizzat kendisi yapard. Sonrasnda iler artnca yanna ustalar ald, Damascus style baklava and deserts that my dad made were in high demand. I oaltt sat. Ben okul yllarnda babama yardm ederdim. Meslein btn inremember days when customers formed queues that stretched for 20 or 30 meceliklerini babam retmitir. Baklavadan baka helva da dhil olmak zere b- ters. My father made the khalva himself. Afterwards, when the business started tn eitleri yapabilirim. Hem forml bilirim hem de uygulamal olarak yapabili- to grow, he employed good cooks and thus increased the sales. Later on, when rim. nsan ne i yaparsa onu bilmeli. ocuklarma da hep ayn eyi sylerim. Hat- I was going to school I helped my father. My father taught me all the intricacies ta araba kullanrken bile lastik deitirmesini bil, motordan anla derim. Bizim of the profession. I can make all the different sweets, baklava, khalva... I know iler de yledir. ocuklarm yapmamtr ama inceliklerini bilirler. the khalva formula and can make it. Whatever job you do, you have to do it well. That is, what I tell my kids. When they drive a car, I tell them know, how to lk fabrikanz nerede kurdunuz? change tires, how to diagnose an engine failure. With our job, it is the same. My lk fabrikamz 1970lerde Topkapda kurduk. Daha sonra Merter Keresteciler kids havent done my job, but they know how to do it. Sitesinde daha modern bir fabrika kurduk aabeyimle birlikte O zaman kk Where did you establish your first factory? kardeimiz bizden ayrld, ayn isim altnda retim yapmaya balad. We established our first factory in the 1970s in Topkap. Afterwards we estab1998 ylnda Merterde ki fabrikadan haramiderede ki fabrikay satn alarak gei lished a more sophisticated factory at Merter, Keresteciler Sitesi with my older yaptk. Fabrikay aldmzda bu kadar byk ve gzel deildi, eski bir ya fabribrother During those days my younger brother separated from us and started kasyd. Byttk, ilaveler yaptk, modernletirdik ve burada retimimizi srdproducing his own products under the same name. ryoruz. Birtakm eitler de ilave ettik. Trkiyede ilk defa modern ve otomasyona dnk bir tahin fabrikas kurduk. Az kiiyle alan, susamdan tahini en pra- In 1998, after buying this factory we moved from the factory in Merter to the one tik ve hijyenik ekilde oluturan bir retim tesisine sahip olduk. Kapasitemizi ar- in Haramidere. When we bought it, the factory was not this big or modern; it was trdk, ilk defa diyabetik helvay yaptk. Diyabetik olarak; lokum, badem ezme- an old oil factory. We expanded it, made some additions, modernized it and we si, reel eitlerini yaptk. Son bir yldr da hem organik ekersiz rn yapmaya, continue our production here. We also made some changes. On the same land, hem de organik reel, tahin, pekmez gibi rnler yapmaya baladk. Organik hel- for the first time in Turkey we established a modernized and automated sesame va da deneme srecinde. Yaptmz bir rn hemen piyasaya karmayz, en az oil factory. Thus, we were able to create a factory that made sesame oil in the most practical and hygienic way. We increased our capacity and we made the iki aylk deneme srecimiz vardr. nk yaplan rnler hemen satlmaz, birfirst diabetic khalva. We started to make Turkish delight, marzipan and different ka ay rafta kalabilir.
*Yazar *Writer

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Kardeimle ayr irketler olarak Koska markasnn Kullanyoruz. Biz bu sene firma ayrmnn yaplabilmesi iin koska logomuzun o harfinin iine bir nazar boncuu ekledik. u an ka ubeniz var? Bizim be tane maazamz var. Ancak bizim alan saymz yedi yze yakndr. hracatmz ok iyidir. Dnyada 52 lkeye ihracat yapyoruz. Trkiyenin her yerinde rnlerimiz bulunur. Anadolunun muhtelif yerlerinde blge mdrlklerimiz bulunur. Bu anlamda geni bir amz var. Yz elli civar bayiimiz var. Yine 700 civar bayii aracmz var. Birok kkl firma Cumhuriyetin 100.ylna ynelik hedeflerini aklamaya balad. Peki, ileriye dnk hedefleriniz dorultusunda kariyer planlamanz nasl oluturuyorsunuz? rn pazarlama ve sata ynelik almalarnz neler? imdi efendim, devletin be yllk planlar vardr, 7. be yllk plannda ben de bulundum. Bizim hedeflerimiz daha ksa, birer yllktr. Ayda bir defa yaptmz genel toplantda grafiklerle neredeyiz, ne yaptk, neyimiz var, ne ekilde oluyor diye ettlerimiz vardr. Grafik hep yksektir. aylk dnemlerde de geen ylla bu sene arasndaki mukayeselerimizi yaparzGetiimiz senelerde %18 bir artmz oldu fakat bu sene o artn %35 kadar olacan tahmin ediyoruz. hracatmz genilettik. Allah salk verirse 2023 ylna ok daha iyi ekilde gireceimizi mit ediyorum. Sizden sonraki kuaklar etkin olarak iin ierisinde mi? Etkin olarak iin iinde iki olum, bir kzm ve yeenlerim var. Biz hep birlikte ayn irketteyiz. Aile irketi anayasamz var. nl bir profesr olan bir danmanmz var. Burada herkesin bir i blm var. Byk olum ngilizce iletme bitirdi. Kk olum Florida niversitesini bitirdi. Kzm, Ko niversitesi Sosyoloji Blm mezunudur. nsan Kaynaklar zerine yksek lisans yapt ve irket asndan ok byk faydalar kazandk bu anlamda. Dolaysyla ocuklarm iyi bir koordinasyon iinde yeenlerimle birlikte. Herkesin ayr i blm var, herkes iine hkim, haftada bir toplanp mterek kararlar alrz. Eski bir stanbullu olarak o dnemin stanbulunda neler yaadnz? ocukluumdan hatrlyorum, babam gezmeyi ve gezdirmeyi ok severdi. iliden faytona binerdik, Mecidiyekye dut bahesine giderdik. O dut aalarnn altnda piknik yapardk. Floryada denize girerdik. Bunlar gzel taraflaryd.

types of jam for diabetics. Moreover, during the last year, we have started to make not only organic and sugar-free products, but also products such as organic jam, sesame oil and molasses. Organic khalva is still in its trial phase. We dont immediately launch a new product; rather, we have a trial process for at least two to three months. Thats, because the products dont sell straight away, they can stay on the shelves for a couple of months.We use the same trademark with my brother. To distinguish our mark from his, we put a talisman in the letter o of our logo of Koska How many branches do you have at the moment? We have five stores. However, the number of our workers is close to seven hundred. We also have very good export figures. We export to 52 countries throughout the world. Our products can be found all over Turkey. We also have regional directorates in various places throughout Anatolia. Thus, we have a very wide network. We have approximately one hundred and fifty dealers. We also have approximately 700 vehicles. -Many established firms started to announce their goals for the 100th anniversary of the Republic. How do you carry out planning in line with your goals? What kind of action do you take in the sales and marketing of your products? Now, as you may know, the government has five-year plans; I was involved in the 7th five-year plan. Our goals, on the other hand, are more short-termed; we plan for a year. At the general meetings we have once a month, we study our position, what we have done and what we have in hand via graphs. The graphs are always positive. At trimester meetings, we compare the position we are in now with the previous year. We have had an 18% increase in recent years; however, we expect this increase to reach 35% this year. We have expanded our exports. If God blesses us with health, I hope that we will enter the year 2023 in a much stronger position. Are the younger generations actively involved in the business? I have two sons, a daughter and nephews, who are actively involved in our business. We all are involved in the same company. We are a family business. We have a consultant who is also a famous professor. Here, everyone has a share in the work. My eldest son graduated from business administration and my younger son graduated from University of Florida. My daughter is a graduate from the sociology department of the Ko University. She wrote her masters degree on human resources and as a company we have greatly benefited from this. Patisserie is what we also do. We used to make 40 to 50 cakes a day. We decided to sell our products at a

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Bir de gzel olmayan taraflar vard. Trkiye ok byk skntlar yaad. ki metre Amerikan bezi verirlerdi, kefenlik derlerdi, bazen de pazen ya da basma verirlerdi yine metreyle 1944-45 yllarnda eker sknts oldu. Her aileye ayda yarm kilo eker veriyorlard. Biz de ekerle ilgili rnler yaptmz iin eker olmaynca babam helvay zmden yapmaya balad. Kamyon kamyon zm gelirdi, suyu sklr, suyundan pekmez yaplrd, pekmezden helva yaplrd. Koska daki dkkanmzdan biraz aada; Hseyin efendi diye bir ayc vard.ay ok mehurdu, beenilirdi. O da ayn yanna eker yerine 4 adet zm koyard. ok iyi hatrlyorum, Lalelide bir usta vard, francala retirdi. Babam oraya bir tezghtar gnderdi, on tane francala aldrd. Francalann be alt tanesini dkknda yedik, 4-5 tanesini de eve gtrdk. Evde pasta gibi yendi nk daha nce yediimiz ekmek ta gibi sert ve esmerdi. Eski stanbullu olarak bu devirleri de yaadk. Osmanlcaya kar zel bir ilginiz var sizin. Baban bana eski Trke yazmay retti. Sleymaniye Camiinde bir evket Hoca vard, oraya gnderirdi bizi, din dersi aldrtrd. slamn artlarn, kurallarn, namaz rettirirdi. Ben eski Trke el yazsn da renmeyi istedim. Biz babamla eski Trke olarak mektuplardk fakat ben eski Trke kitaplar da okumak istiyordum. Birlikte Sahaflar arsna gittik. Eski tarih kitablar, eski iirler vard. Bir takm seyahatnameleri, Osmanl padiahlarnn kitaplarn aldk. Her akam onlar bir yarm saat okurdum. Daha sonralar bunu braktm. imdileri eski Trke bir iki satr yazarm, harfleri bilirim, bir takm bilgilerim vardr yaz eitlerine dair. zel ilgi alan olarak sevdiim bir eydir. Hangi padiahn turas nasl olur, diye ilgim vardr. stanbul, 2010 Avrupa Kltr Bakentiydi. Uluslar aras camiada birok insana kltrmz ve lkemizi tantma frsatn yakaladk. Firma olarak sizlerin ne gibi etkileimleri oldu bu anlamda? Tabii bu ok sevindirici bir olay... Trkiyenin tannmas, stanbulun gzellikleri asndan, Trk kltrnn tannmas bakmndan ok gzel bir olay nk Trkleri halen fesli, arafl, hamallk yapan insanlar olarak biliyor ve gsteriyorlar. Ama stanbulu gelip grmeleri, yakndan tanmalar, kltrmz tantmak asndan ok nemli Trk sanatn grmeleri ok nemli Biz yalnzca Doulu deil ayn zamanda Batlyz. Bat musikisine, Bat kltrne kar az. Biz kendimizde messese olarak ve kiiler olarak bunu takdir ediyor ve katkda bulunuyoruz. eitli organizasyonlarda ve toplantlarda kendi rnlerimizden kk paketler hazrlayp tantmlarn yapyoruz. ok kere baelediye bakan ve valimiz tarafndan da bir takm hediyeler hazrlatld. Trk lokumu, helvas, pimaniye gibi rnler... Bunlarn bazlarn cretsiz hazrlayarak katk salamaya altk.. Bir takm toplant ve konferanslarda stant ap ve rnlerimizi tattrdk. Kltr sanatla ilgili zel ilgi alanlarnz ve hobileriniz neler? Hobilerim arasnda en ok gezmeyi ve araba seyahatini severim. Genliimde Bat ve Trk klasik eserlerini ok okumuumdur. hayatmdan sonra okuma ii ya-

50% discount after 6 pm, and this led to a great increase in our sales. We started to make two to three thousand cakes a day. This number increases on holidays. My children work well with my nephews. Everyone has a share in the work and they are all competent at what they do. We meet once a week and we take joint decisions. As a long-term resident of Istanbul, what have been your experiences in old Istanbul? I can remember from my childhood that my father loved to travel and to take people on trips. We used to get on the horse-drawn carriage from ili and go to the mulberry garden in Mecidiyeky. We had picnic under the mulberry trees. We swam in the sea at Florya. These were the good things. There were also parts that were not that good. Turkey has gone through truly difficult times. They used to give people just two meters of a material called American rag, which was also referred to as shroud cloth. Also, sometimes they would give cotton flannel or printed cotton, again only a few meters In 1944-1945 there was a scarcity of sugar. Each family was given half a kilo of sugar once a month. Since we were making our products with sugar and there was no sugar, my father started to make khalva from grapes. Grapes were brought in on trucks, the grape juice was squeezed out and molasses was made from that. Finally, we made khalva with that molasses. There was a tea house down the street; the owner was called Hseyin Effendi. His tea was famous and many people loved it. Instead of sugar, he gave four grapes with tea; he put them on the edge of the plate. Back then, bread could only be bought with a ration card. Each member of the family had coupons and everyday you could buy half a loaf of bread with those coupons. The bread was dark brown in color and it was flat; it wasnt puffy or light. I remember a baker in Laleli made French bread. They said that this was the first time French bread was being made. My father sent a clerk there and he bought ten French loaves. We ate five or six of them at the store and then took the remainder home. It was like eating cake, because we were used to the stiff and brown bread. This is the kind of time that we have lived through. As long-time residents of Istanbul, we have lived through these eras as well. You have a special interest in Ottoman Turkish. My father taught me to write Ottoman Turkish. There was a teacher called evket at Sleymaniye Mosque, and my father sent all of us there for religious instruction. He made sure that we understood the basics of Islam, as well as the prayers. I wanted to learn how to write Ottoman Turkish as well. My father and I used to exchange letters in Ottoman Turkish, but now I wanted to read Ottoman Turkish books too. Together, we went to the Sahaflar ars (second-hand book bazaar). There were old history books and poems. We bought some old travel books and books about Ottoman sultans. I used to read them half an hour every night. Later on I stopped doing this. Today, I can write a line or two in old Turkish, I know the letters; and I understand the different types of script. It is a special hobby of mine. I am also interested in the tura (monograms) of the sultans.

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valam fakat devam etmitir. Teknolojiye kar zel ilgim var.. u anda David Taylorn effaf Lider isimli kitabn okuyorum, ok beendim. adamlar ve yneticilere srarla tavsiye ettiim bir kitap Gnlk gazete ve ke yazlarn, ekonomiyi, siyaseti takip ederim. Be irketin ynetim kurulu bakanym. Sabahlar ie ok erken gelirim. Sabah alt on bete evden kar, leye kadar ilerimi toparlarm. leden sonra saat birden buua kadar dinlenme odamda dinlenirim. Sizin bir koleksiyon meraknzda var. Ben evlendiim gn sigaray braktm. Ama pipo ve puro ierim. Gzel bir pipo koleksiyonum var. akmak koleksiyonum var, baya zengin... ak koleksiyonum var. Bir de kullandm otomobillerin kk maketlerini biriktiriyorum. Musikiye olan ilginizden biraz bahseder misiniz? Trk musikisine kar derin bir sevgim ve ilgim var. Bir enstrman alamam ama iyi anlarm. En ok beendiim, Mnir Nurettin Seluk, Zeki Mren, Ahmet zhan an sinemas vard, yand. Orada eskiden bir hafta Trk sanat musikisi konseri, bir hafta Bat mzii konseri yaplrd; ben her ikisine de giderdim. Bat mziini ok severim. aykovski, Beethoven, Mozart

In 2010 Istanbul was the European Capital of Culture. We had a chance to introduce our culture and country to many people in the international arena. As a firm, what kind of activities did you carry out in this area? Of course, this was a very satisfying event The publicity of Turkey is such a wonderful opportunity, with respect to the beauty of Istanbul and the recognition of Turkish culture Most people still think of Turks as wearing the fez and chador, working as portersand this is how they depict us. However, it is of great importance that they come and see Istanbul, get to know it up close, and recognize our culture It is important that they see the Turkish arts We are not only Eastern, but also Western. We are open to the music and culture of the West. We, as a nation and as individuals, appreciate this and contribute to this. We prepare small packets of our products and promote them at a variety of organizations and meetings. Our mayor and governor ordered several gifts from us on many different occasions. Products like Turkish delight, khalva and Turkish candy floss We tried to make a contribution by preparing some of these free of charge. We set up stands at some conferences and meetings to make people taste our products. What are your special fields of interest and your hobbies, as far as culture and arts are concerned? I trek and travel a lot. When I was young I read a lot of Western and Turkish classics. After I started in business, I had to slow down in reading, but I still continue. I am particularly interested in technology. The latest book that I have been reading is by David Taylor, the Transparent Leader (effaf Lider); I am enjoying it a lot. I recommend this book to business people and managers I follow the daily newspapers and editorials, keeping up-to-date with the economy and politics. Right now I am chairman of the board in five different companies. I come to work early in the morning. I leave home at six-fifteen and I finish my work by noon. In the afternoon, I rest in my room from one to three oclock. You are also interested in collecting? I quit smoking the day that I got married. But I still like to smoke a pipe or cigar if I am not indoors I have a lovely pipe collection. I also have a very rich lighter collection I have a pocket-knife collection too. I also collect models of the automobiles I have used. Could you please talk about your interest in music a little? I am closely interested in Turkish music. I cant play any instruments, but I understand music pretty well. The musicians I admire the most are Mnir Nurettin Seluk, Zeki Mren and Ahmet zhan Ther was the an Cinema, she burnt down; in her heydays Turkish classical music concerts were given here for a week, and then Western music concerts would be given for another week. I used to go to both. I like Western music as well; Tchaikovsky, Beethoven, Mozart Mnir Nurettin Seluk lived in Tevikiye, and since we also were living there I saw him from time to time and spoke with him. He passed away in his house there. He was the most talented classical Turkish music composer as well as a great performer. He composed beautiful music for the poems of Yahya Kemal. Have you met Yahya Kemal? I saw Yahya Kemal for the first time when I was in secondary school. I got off at Emirgan and went to the naralt coffee house there. While I was drinking tea, I saw an old man with a hat, looking at the sea without moving, his chin on his walking stick. The waiter said: Do you know who he is? He is Yahya Kemal Beyatl. I was surprised of course, I was so young; just a kid. Then, there was a tea house called Cennet Bahesi under the Park Hotel it has probably been torn down where the young people hung out. My friends and I used to go there. We learnt that Yahya Kemal stayed at the Park Hotel. So, we went and met with him and we chatted a bit. He is one of the poets whom I admire the most. You cant change the position of one word, or the word itself in his poems. He wrote such beautiful in aruz prosody I also like the poems of Cahit Stk Taranc and Orhan Veli. I know most of these poems by heart. I have a great interest in poetry. I dont write poems now but I wrote in acrostic when I was younger. I also like the theater a lot. When we got married, my wife and I made a deal: My wife loved cinema, so, for a long time, we went to the cinema one week and then to the theater the next week. Thank you for having time with us. Youre welcome.

Mnir Nurettin Seluk, Teviki-yede otururdu; biz de orada oturduumuz iin onu arada bir grr ve konuurdum. Oradaki evinde vefat etti zaten. Trk sanat musikisini en iyi ekilde icra eden, en iyi besteleri olan kiidir. Yahya Kemal iirlerini en gzel bir biimde bestelemitir. Yahya Kemal ile tanmsnz sanrm. Orta okuldayken Emirganda naralt kahvesine giderdim. Bir gn orada ay ierken denize dnk, ftr apkal yal bir bey bastonu enesine dayam, kmldamadan denizi seyrediyordu. Garson Tanyor musun bu beyi, Yahya Kemal Beyatldr dedi. ardm tabii. Daha sonra Ayazpaada olan Park Otelin -u an yklmtr- alt tarafnda Cennet Bahesi adnda genlerin takld bir ay bahesi vard. Arkadalarla oraya gidiyorduk. Baktk Yahya Kemal o otelde kalyormu. Biz de gittik tantk, ufak bir iki sohbetimiz oldu. En beendiim airlerden biridir. iirlerinde ne bir kelimenin yerini ne de kelimeyi deitirebilirsiniz. Aruz vezni ile o kadar gzel yazmtr ki Onunla birlikte Cahit Stk Tarancnn, Orhan Velinin iirlerini de ok severim. ounu da ezbere bilirim. iire kar byk ilgim vardr. iir yazmam ama delikanllmzda baz kiilere akrosti yapmzdr. Ayrca Tiyatroyu da ok severim. Evlendiimizde eimle pazarlk yaptk, kendisi sinemay severdi. Bir hafta sinemaya bir hafta tiyatroya gittik uzun bir sre. Bize zaman ayrdnz iin ok teekkr ederiz. Ben teekkr ederim.

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ERGUVAN
Uur AKTA

CERCIS
Uur AKTA

ERGUVAN / CERCIS

ERGUVAN
Uur AKTA * Boyu ortalama iki metredir, ancak sekiz on metreye kadar boylanabilen yal erguvanlara da rastlanabilir. Dier aalarla kyaslandnda erguvann en nemli zellii, tpk dibudakta olduu gibi yapraklanmadan nce ieklenmesidir. Be alt yalarndayken ieklenmeye balar; yeni iekler bir nceki sene iek aan yerde aar. iek asndan olduka cmert olan erguvan, ayet dallarnda yer bulamamsa gvdesindeki eski ve uyuyan gzlerden de ieklenir. Erguvann ieklerinin rengiyle ilgili Avrupada ilgin bir inan vardr. Yahuda aac adyla da (Judas tree) anlan erguvanla ilgili inana gre, Hz. say ihbar eden Yahuda sonradan piman olur ve kendisini erguvan aacna asar. Bu olaya kadar aacn beyaz olan yapraklar, kandan ve utantan pembeleir. Kalkerli topra seven ve byyecei yer konusunda pek seici olmayan erguvan, talk topraklarda, kaya atlaklarnda da filizlenebilir. Kklerindeki yumrular sayesinde azotu balayarak yanndaki aalara da fayda salar. Yapraklar yrek, meyveleri bakla biimindedir; baz Avrupa lkelerinde hafif eki iek tomurcuklar salataya katlr.

CERCIS
Uur AKTA* Cercis siliquastrum, or Istanbuls symbol tree cercis is also known as Judas tree, redbud, love tree, gainer and tumbleweed. One could frequently find this tree all around Istanbul, particularly on the hillsides above the Bosporus. One of springs harbingers, cercis almost ends at the northern boundary of the PaabaheTarabya line. It grows very thin to the north of this line since it is negatively influenced by northern winds. Its most common locations around the Bosporus are the areas to the south and around the center; you could see cercis trees almost anywhere in these areas. Native to the Mediterranean, cercis siliquastrum has commonly spread around Asia Minor, Greece, Syria, Lebanon, and western Iran. In Asia Minor, it usually grows individually or in small groups in southern Marmara and in Aegean forests.

People of Istanbul used to plant cercis trees in old village cemeteries; later, the tree got adapted to the citys climate, starting a natural growth pattern. It begins blooming around the beginning of April. The species height is two or three meters on average, but older trees may grow as tall as eight or ten meters. Compared to other trees, cercis siliquastrum has a most distinctive feature: just like Gnmzde olduu gibi, tarih boyunca da stanbul denince akla gelen ilk aa er- in the ash tree, it blooms before foliation. It starts to produce flowers at about guvandr. stanbulun simge aac olan erguvan, baharn mjdecisi saylr. Mays five to six years; new flowers sprout from the older growth of the previous year. aylarnda baka aalar henz plakken erguvan gz alc iekleri ve rengiyle di- As a generous species when it comes to flowering, the cercis tree produces new erlerinin arasndan oktan syrlm olur. shoots at the old and dormant growth buds on its trunk if it fails to find a place for them on its branches. Europeans have an interesting belief about the color * of cercis flowers: In this belief about the cercis Erguvan, Bizans dneminde hanedann resmi also known as Judas tree, Judas who betrayed Erguvan, Bizans dneminde hanedann resmi aac gibidir. aac gibidir. Yeni doan her hanedan yesi ErJesus later repented and hung himself on a cerYeni doan her hanedan yesi Erguvanlar iine dodu guvanlar iine dodu diyerek karlanr; ergucis tree, after which the trees white flowers diyerek karlanr; erguvanlar iinden kast stanbuldur. vanlar iinden kast stanbuldur. Yine Bizans changed their color to purple because of the Cercis siliquastrum appears to have been the official tree dneminde erguvanla ilgili bir baka ilgin bilblood and shame. of the Byzantine dynasty. Every newborn member of the giyse, erguvann kendine has renginin sadece dynasty was welcome by the phrase born in the purple; The cercis likes calcareous soil and is not very imparatorlar tarafndan kullanlm olmasdr. in the purple meant in the city of Istanbul. picky about its growth spot; so you may see it Erguvan rengi doal yolla en zor elde edilen sprouting on stony grounds, even from renkler arasndadr, bu i iin bir tr decracks in rocks. It also helps nearby niz kabuklusu kullanlr; bir elbise boplants grow by binding nitrogen through yayabilecek kadar erguvan rengi iin the tuberoses at its roots. Its leaves are yaklak on iki bin deniz kabuklusu geshaped like hearts and its fruits like horse rekir. Erguvan renginin elde edilmebeans; in some European countries, its sinin zor ve zahmetli oluu ve aacn sourish buds are added to salads. stanbulla zdelemi olmas, bu renAs it is still so, Istanbul has been associatgin stanbula hkimiyet ve zenginlik iaed with cercis trees throughout history. reti olarak yorumlanmasna neden olur As one of Istanbuls symbols, cercis trees ve sadece hkmdarlarn kulland bir are regarded as springs harbingers. In simgeye dnr. May when other trees are still naked, Osmanl dneminde erguvanla ilgili pek fazla bilgi olmasa da her bahede bir erguvan aacnn bulunduu ve bu rengin Osmanl tarafndan severek kullanld sylenebilir; Hrrem ve Hafize sultanlarn erguvan rengi elbiseler giymekten holandklar eitli kaynaklarda belirtilmitir. Ayrca belki de Bizanstaki nemini antran bir gelenek olarak Osmanl dneminde erguvan renkli kese tayan birinin parayla ilgili tm dertleri halledebileceine inanlr.
* Yazar * Writer

cercis has already distinguished itself with its spectacular flowers and color. * Cercis siliquastrum appears to have been the official tree of the Byzantine dynasty. Every newborn member of the dynasty was welcome by the phrase born in the purple; in the purple meant in the city of Istanbul. From another interesting anecdote from the Byzantine period, we also learn that only emperors used the peculiar color of the cercis.

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Osmanl dnemine ait erguvanla ilgili bir baka bilgiyse, stanbuldaki ilk mzenin kurucusu olan Tophane Miri Fethi Ahmed Paayla ilgilidir. 19. yzyln ilk yarsnda yaam olan Fethi Paa, her Mays aynda stanbulun erguvan asndan en zengin korularndan biri olan ve gnmzde de kendi adyla anlan korusunda erguvan enlikleri dzenlerdi. Kklerinde alan kadnlara erguvan rengi elbiseler giydirir, bu kadnlar enlik gnleri boyunca ellerinde kandillerle erguvanlar arasnda gezinerek elenirlerdi. stanbulda onlarca sokaa, iyerine, yarmaya ve etkinlie isim vermi erguvan, gnmz stanbulunun en nemli simgesidir.
KAYNAKA: Dnden Bugne stanbul Ansiklopedisi Matarac, Turul, Aalar, Tema Vakf Yaynlar, stanbul, 2002 Yaltrk, Faik, Efe, Asuman, Uzun, Adnan, Tarih Boyunca stanbulun Park, Bahe ve Korular, Egzotik Aa ve allar, sfalt Yayn, stanbul 1997

It is very difficult to produce the purple color of cercis flowers by natural means; a species of marine crustaceans is used to do that. About twelve thousand crustaceans are required to produce enough of this purple color to dye a dress. Both due to the difficulty in producing the color of cercis flowers and the fact that cercis tree is commonly associated with Istanbul, the color came to symbolize Istanbul with connotations of power and wealth and became a symbol only used by emperors. Although we lack information about cercis during the Ottoman period, it is known that a cercis tree was planted in every garden and the Ottomans loved to use its color. Various sources noted that Hrrem and Hafize Sultans liked to wear purple dresses. Furthermore, perhaps as a tradition reminiscent of the trees importance for the Byzantines, the Ottomans also enjoyed a belief that anyone who carried a purple pouch would avoid any trouble regarding money. Another curious anecdote about cercis from the Ottoman period concerns Fethi Ahmed Pasha, Marshal of the Imperial Arsenal, who founded the first museum in Istanbul. Fethi Pasha, who lived during the first half of the 19th century, used to organize cercis festivals every May in his grove, which is one of the richest in cercis trees all around Istanbul and is still known by his name. He ordered his female servants employed in his mansions to wear purple dresses and these

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women used to entertain themselves during festival days by walking among cercis trees holding candles in their hands. Having lent its name to tens of streets, workplaces, contests and activities in Istanbul, cercis is one of the most important symbols of Istanbul today.
REFERENCES: Dnden Bugne stanbul Ansiklopedisi Matarac, Turul, Aalar, Tema Vakf Yaynlar, Istanbul, 2002 Yaltrk, Faik, Efe, Asuman, Uzun, Adnan, Tarih Boyunca stanbulun Park, Bahe ve Korular, Egzotik Aa ve allar, sfalt Yayn, Istanbul 1997

Beyaz erguvan / White cercis

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SNEMADA BR MR: NECP SARICI

hsan KABL

A LIFE TIME IN CINEMA: NECP SARICI

hsan KABL

SNEMADA BR MR:NECP SARICI / A LIFE TIME IN CINEMA: NECP SARICI

SNEMADA BR MR:NECP SARICI

hsan KABL

A LIFE TIME IN CINEMA: NECP SARICI

hsan KABL

Baz insanlar vardr ki hayatlar bal olduklar meslekle anlr. Altm yl akn- There are some people whose lives are remembered by the work they devoted dr sinemayla beraber yaayan ve Yeilamn belkemiini oluturan siyah-beyaz themselves to. Entering into the cinema industry in 1949, Necip Sarc (Necip filmlerde sesi sfatyla ou zaman Necip Sarcolu olarak gzken Necip Sar- Sarcolu) was a man who has lived with cinema for more than sixty years and c, 1949da girdii sinemada, zmirde yl raklktan ustala gei sreci yaar. who is known as the sound man of the black and white movies that formed the backbone of Turkish cinema. He experienced a transition period that lasted for 1952de stanbula geldikten sonra an sinemas ve And Filmde alr. 1957de, three years, going from apprenticeship to mastery in Izmir. After he had arrived sk bir imtihandan geirilerek Lale Filme girer. Bundan sonras Necip Bey iin Istanbul in 1952, he worked at an Cinema and And Film. In 1957, after undergobinlerce yerli filmin ses, mzik ve efekt kaytlaryla geecek bir kariyer demek- ing a tough period of testing, he began to work for Lale Film. For Sarcolu, his tir. Daha sonra 1973te, Yeni Stdyo Ses ve Laboratuarlar adyla kendi iini ku- life after that day consisted of career that is recorded in the music and sound efrar. Bundan byle Arzu Film, Uur Film, Erman Film, Erler Film, Akn Film gibi fects of thousands of Turkish films. Afterwards, Necip Sarc established his own business under the name Yeni Stdyo Ses ve byk Yeilam irketleriyle alacak, onlarn Laboratuarlar (New Sound Studio and Laboyapmlarna katkda bulunacaktr. stanbulun son klasik film stdyosu olan Lale Film stdyosu, ratories). From this time on, he continued to 1979da Lale Film Stdyosuna sahip Filmer Necip Sarcnn sinema sanatna sevgisinin bir nianesi olarak work with large Turkish cinema companies ayakta durmaktadr. ailesinin stdyoyu devretmeleriyle Necip Salike Arzu Film, Uur Film, Erman Film, Erler Film and Akn Film, making serious contriburc buray Yeni Lale Film Stdyosuna dnThe Lale Film Studio, as the last classical film studio in tions to their productions. trecek ve mekn, 800 m2ye yaylan alanyla, stanbul, still stands as the mark of Necip Sarcs love to the art of cinema. iinde barndrd birok tarihi sinema, fotoAfter the Filmer family, the owner of Lale raf ve laboratuar malzemesiyle bugne kadar Film Studio, sold their studio in 1979, Necip Sarc transformed this place into the New bir mze kimliine brnecektir. Bugn itibaLale Film Studio. With an area covering 800 riyle, stanbulda ayakta kalan tek klasik film square meters and all the historical cinema, stdyosudur ve dublaj stdyolar, moviolaphotography and laboratory materials it conlar, birok filmin negatifi ve pozitif kopyalatained, this studio would soon become like a r, ses kaytlar, birok film afii, kamera armuseum. Today, this is the only classical film kas fotoraflar ve binlerce fotorafn negastudio that still exists with its dubbing studios, tifiyle Necip Beyin sinemaya ve sinema sanamoviolas, the negatives and positives of many tna olan sevgisinin bir nianesi olarak ayakta films and thousands of photos from behind the scenes. It still stands as the mark of love durmaktadr. that Sarc feels towards the art of cinema. Necip Sarc, ses teknisyenliinin yan sra yaIn addition to being the sound man, Necip pmc olarak da Trk sinemasnda belli bir izSarc occupies an important position in the gi tutturmutur. Bu filmlere bir gz attmzTurkish cinema as a producer. When we take da, Kuyu (Metin Erksan, 1968), Karagn a look at the films he has made, Kuyu (Metin (Bilge Olga, 1971), Yusuf ile Kenan (mer Erksan, 1968), Karagn (Bilge Olga, 1971), Kavur, 1978), Ah Gzel stanbul (mer KaYusuf ile Kenan (mer Kavur, 1978), Ah Gzel stanbul (mer Kavur, 1981), Krk Bir Ak vur, 1981), Krk Bir Ak Hikayesi (mer KaHikayesi (mer Kavur, 1981) and kertme vur, 1981) ve kertme (Tunca Ynder, (Tunca Ynder, 1997) come to the fore. Also 1997) ne kar. Ayrca ada Nasredhe was the producer of documentaries such din Hoca Aziz Nesin (Feyzi Tuna, 1976) ve as Aziz Nesin, the Modern Nasreddin Hodja Anadolu Seluklu ini Sanat (Ertem Gre, (ada Nasreddin Hoca Aziz Nesin - Feyzi 1988) gibi belgesellere de yapmclk yapm, Tuna, 1976) and the Anatolian Seldjuk CeDublaj Tarihi, Trk Sinemasnda stanbul ramic Art (Anadolu Seluklu ini Sanat belgesellerini bizzat ynetmi, Dua Tanele- Ertem Gre, 1988), as well as personally directing documentaries like Dublaj Tarihi ri adl bir kitap yaynlam ve ayrca belgese(History of Dubbing) and Trk Sinemasnda lini yapmtr. stanbul (stanbul in the Turkish Cinema); he imdiye kadar birok kiisel ve festival sergialso published the book Dua Taneleri (Drops leri am, Trvak Sinema Mzesine ve Trsak Vakfna belge, kitap, afi, maki- of Prayer) which he followed up by making a documentary of this work. ne ve senkron masalaryla katkda bulunmu, belgesellere ariv kaytlar vermi, He held many personal and festival exhibitions and contributed to the Trvak Cinniversitelerin sinema blmlerine her trl destei vermekten ekinmemitir. ema Museum and Trsak Foundation with documents, books, posters, machines Necip Sarc, sinemayla dolu hayatna yarar ekilde, eitli niversite, kurum ve kurulularn onur dllerine layk grlmtr. and synchronous tables, as well as donating archival records for documentaries. And Necip Sarc has never refrained from providing the cinema departments of universities with any kind of support they needed.

To honor a life full of cinema, Necip Sarc was granted many awards by various universities, institutions and organizations.
* Sinema Eletirmeni * Critic of cinema

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YEN LALE FLM STDYOSU

Necip SARICI Lale Film Stdyosu 1 Mays 1952 tarihinde Mecidiyeky Bykdere Caddesi 42 numarada 50 aal bir dutluk iindeki muhteem bir kkte kuruldu. Kurucu Filmer ailesinin ayrca Kandillide 200 dnm iinde Padiah Sultan Mecidin kz Cemile Hanm Sultan adna muhteem kasr, Kalamta bir yallar ve Mecidiyekyde kkleri bulunmaktayd. Yazlk olarak kullanlan bu mlklere ilaveten klk ikamet Ayazpaada Hayrl Apartmanndayd. 33 Sinema sahiplii, Warner Brosun Trkiye temsilcilii Sinema tarihinin en gzel yapmcl, Allahasmarladk, Yavuz Sultan Selim, Be Hasta Var, Kalbimin arks, Soygun, lm Bir Kadnn Evrk Metrukesi vs. vs Kendi ihtiyalar iin Mecidiyekydeki kk Siemens ARRI tarafndan byk yatrmlarla stdyoya evrildi. 1958 ylnda Amerikan, talyan sinemaclarla al gerekletirildi. 1958de tonmayster sesi olarak grev aldm stdyoda 1973e kadar binlerce yabanc ve yerli filmin ses, mzik ve efekti ile uratm. Sonra kurduum yeni stdyoda 700e yakn yerli filmin ses ve renkli laboratuarlarnda iverendim. 1973 1979 yllar arasnda Gayrettepedeki u anki yerinde Lale Film Stdyosu hizmet verdi. Ben de Beyolu ve Bomontide Yeni Stdyoda Yeilam sinemasyla i ie oldum. Lale Film ailesi bu meknda alt yl altktan sonra yallk ve ekonomik skntlar dolaysyla bir vasiyet gibi sat bana teklif edildi. Eski patronum ve retmenim merhume Sabahat Filmer hanmefendinin desteiyle

NEW LALE FILM STUDIO

Necip SARICI The Lale Film Studio was established in a magnificent manor that was surrounded by 50 mulberry trees; the address is Mecidiyeky, Bykdere Main Road, No. 42 and the studio was established on May 1, 1952. The founding Filmer family also had a magnificent manor built on 200,000 m2 in Kandilli; this structure was named after Sultan Mecids daughter Cemile Hanim Sultan. They also owned a seaside residence in Kalam and a mason in Mecidiyeky. In addition to these summer houses, their winter residence was Hayirli Apartment in Ayazpaa. As owners of 33 cinemas and the Warner Bros Turkish Agency as well as producing the best films in the history of cinema, including Allahasmarladk, Yavuz Sultan Selim, Be Hasta Var, Kalbimin arks, Soygun, lm Bir Kadnn Evrk Metrukesi, etc the mansion in Mecidiyeky was turned into a studio by Siemens ARRI with huge investments. In 1958, the grand opening was held with American and Italian movie makers. When I was hired as sound engineer in 1958, I worked on the sound, music and visual effects for thousands of foreign and Turkish movies in the studio until 1973. Later, in the new studio that I established, I employed sound and color laboratories for about 700 movies. Between 1973 and 1979 I worked in the present location of the Lale Film Studio. I worked with Yeilam movies in Yeni Studio in Beyolu and Bomonti. After the

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SNEMADA BR MR:NECP SARICI / A LIFE TIME IN CINEMA: NECP SARICI

feyz aldm, okulum olan kurumun sahibi oldum. Burada yirmi be yl reklamlara, dizilere, yerli ve yabanc filmlere hizmet verdik. Yeni teknolojiye gemedik. Hakkyla eskidik, nce mzelik sonra mze olduk. Ayrca eskilerimizden saygdeer Trker nanolu Beyin Kavacktaki mzesine ciddi katklarda bulunarak; mzenin giriine ismimizin yazlmas erefini kazandk. Biraz da belgeleri seslendirerek devam edelim: LLE FLM STDYOSU Artk yerli filmler tek tk de olsa piyasaya kmaya ve seyirci toplamaya balamt. Necip Ersesin stdyosunda biz de baz dublaj filmleri yaptrmtk. Halk bunlara ok rabet etti. Trke szl filmler tutuluyordu. Daha nceden gezdiim ve grdm iin bir stdyo kurma fikri bende yerlemeye balamt. Ama bu nasl olacakt? Evimizi Ayazpaadaki daireye tamtk; ailece orada oturuyorduk. Mecidiyekydeki kk bo duruyordu. Oras hanmn zerineA tapulu olduu iin kendisine yle bir teklifte bulundum: Bir yeni anonim irket (Lle Film irketi) kurulacak, %51i kendisinin olacak, ben ve ocuklarm da ortak olacaktk.

Lale Film family had worked in this location for six years, as a result of age and economic problems, I was offered to the opportunity to purchase the place; these seemed like a Godsend. With the support of my ex-employer and teacher, the late Sabahat Filmer, I became the owner of the establishment that had acted as my school and which was a place I had admired. Here we worked on advertisements, television series, as well as Turkish and foreign movies for twenty-five years. We did not use new technology. Thus we became old, first becoming worthy of being a museum then becoming a museum itself. In addition, we made important contributions to the commemorative Turket Inanoglu Bey museum in Kavacik; we were greatly honored by having our names written over the entrance of the museum. Let us look at some documents now and see what they have to say: LLE FILM STUDIO Turkish movies began to be seen in the market here and there, and they began to pull in spectators. We also did some dubbing of movies in Necip Ersess studio. The public liked these films a lot. Movies with Turkish dubbing were very popular. As I wandered around the city and saw the studios, I got the idea of establishing my own studio. But how could I do this?

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Mutlaka bir stdyo kurmak gerekiyordu, sinemann gidiat onu gsteriyordu. Bylece irketi kurduk. Vehbi Koun kaynbiraderlerinin makine ithalat yapan Trkeli irketine giderek gerekli tehizatn maliyeti, getirilmesi, altrlmas hakknda bilgiler aldm; sipariler verdim. Mimar damadmn tavsiye ve grleri ile kk bir stdyo eklinde tadil ettik. Sonunda aletler getirildi, yerletirildi. Bir de yabanc uzman istemitim. Meslekten anlayan Fuat Beyi bu uzmann yanna koydum. Adam bir yl kalacak ve gerekli ileri bizimkilere retecekti. Kk olum da bu arada stdyoda kalacak, aileden biri olarak ilerin nasl yrd hakknda bilgi sahibi olacakt. Bu ekilde almaya baladk. Eim Sabahat Hanm lisan bilgisi ve edebiyat fakltesi mezunu oluu sayesinde dublaj iinde ok byk baarlar gsterdi, yardmc oldu. Bizim Lle Film Stdyosu o devirde Trkiyede kurulan en modern stdyo idi. Bizden sonra pekiler, Murat Kseolu ve bakalar stdyo kurdular. pekilerinki ok byk ve geni idi. Onlar yerli film iine de girmi olduklarndan stdyoya ihtiyalar yoktu. Ben stdyoda nceleri kendi getirdiim filmlerin dublaj ilerini yaptrdm. Daha sonralar darya i yaptrmaya baladk. Dublaj iinde ehir Tiyatrosu sanatla-

We moved to our apartment in Ayazpaa, where we were living as a family. The mansion in Mecidiyeky was not being used. My wife had the deeds to the mansion, so I told her my plan: lets establish a new incorporated company (Lale Film Company). She would own 51%, and myself and our children would be partners as well. The direction of cinema made it compulsory that we establish a studio. I went to the machine importation company of Vehbi Kocs brothers-in- law, the Trkeli company, and got information about the cost, the delivery and operation of the necessary equipment; I placed the orders. With the advice and opinions of my son-in-law, we transformed the mansion into a studio. In the end the equipment was delivered and installed. I also asked for a foreign expert. I put Fuat Bey, who had experience, to work with this expert. The expert was to stay for a year and teach our employees the necessary information. At this time, my younger son stayed in the studio and he was the family member who would get information about how the equipment was used. Thus, we started working. Thanks to her education in language and the fact that she had graduated with a literature degree, my wife Sabahat Hanim was greatly successful and helped us greatly with the dubbing. The Lale Film Studio was a leading studio among those established in Turkey. The pekciler, Murat Kseolu and others established studios after us. The pekcilers studio was vast, enormous. They did not need a studio, as they were in the Turkish movie business. First we dubbed the movies that I brought to the studio. Later, we had the films dubbed outside the studio. The artists of City Theater worked on the dubbing. Sacide Keskin worked as the dubbing director with us for many years. With the support of Lale Film I was able to get through the occasional financial crises in the studio. ON THE WAY TO TURKISH CINEMA As I was working on the idea of making Turkish movies, I prepared a project to take to Esat Mahmut Karakurt; I was with him every day during Abdullah Lokantas, and we made the movie Allahasmarladk together. We talked about it for days in our apartment in Ayazpaa and we sifted through the work. My wife also helped in the preparation of the script. My main idea was to include the Sultanahmet Mitingi film, which I had shot earlier, in this movie. The film was in the Military Cinema Department. Once the script had been completed, it was time to select the cast. We chose the favorite artists of that time, Suavi Tedu and Gulistan Guzey. Sami Ayanoglu was the director. 20 million people in my country of 35 million people watched this film.
Cemil FLMER, Hatralar(Memories), 1984

r alyordu. Sacide Keskin hanmefendi yllarca bizde dublaj rejisr olarak alt.Stdyonun zaman zaman dt mali krizleri ben Lle Filmin destei ile karladm. YERL FLME DORU Yerli film yapmak dncesini gelitirirken Abdullah Lokantasnda her gn birlikte olduumuz Esat Mahmut Karakurt ile konumak ve eserlerinden Allahasmarladk ekmek iin bir proje yaptm. Birlikte gnlerce bizim Ayazpaadaki dairede oturup konutuk, eseri tetkik ettik. Eim de senaryo almalarna katld. Benim asl dncem bu filmde eskiden ekmi olduum Sultanahmet Mitingi filmini de gstermek idi. Film Ordu Sinema Dairesinde bulunuyordu. Senaryo tamamlandktan sonra sra oyuncu seimine gelmiti. O zamann gzde oyuncularndan Savi Ted ile Glistan Gzeyi setik. Rejisrln Sami Ayanolu yapt. 35 milyon nfuslu lkemde filmi 20 milyon kii izledi.
Cemil FLMER, Hatralar, 1984

DUBBING Our studio was equipped with the best and most modern equipment of the time and we started working very rapidly. Everybody liked our dubbing and we received many phone-calls and letters. American companies did not allow us to dub every movie in Turkish; even after all our insistence, we were only allowed to make two movies. One day, we were going to dub the movie The Guns of Navarone a film from Warner Film Company. The color of the movie was mainly red and the timing was very difficult. Experts could only make the timing through rehearsals and with the published copy. We put the film on the table in the projection room and waited for the meeting. At that moment I saw the manager of the Near East, Mr. Hummel, coming through the door. Despite my surprise, I was happy; he was a receptive man and he liked us. This was such a pleasant surprise. My dear friend, has your wife come with you? I asked. He said yes and added that they were staying in the Park Hotel.

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DUBLAJ En son, en modern tehizatla donanan stdyomuz, ok hzl almaa balamt. Herkes tarafndan beenilen dublajlarmz, telefon ve mektuplarla tebrik ediliyordu. Amerikan irketleri aldmz filmlerin hepsini Trkeletirmemizi kabul etmiyorlard; srarmz zerine ancak iki film yapmamza izin vermilerdi. Bir gn Warner Film irketinin Navarone Toplar adl filminin dublajn yapacaktk. Krmz rengi ok olan bu filmin ayar zordu. Uzmanlar provalar yaparak ayarn buldular ve kopyesini bastlar. Filmi prova iin projeksiyon salonunun masasna koymutuk, toplanmamz bekliyorduk. O anda Yakn ark Mdr Mr. Hummelin kapdan ieri girdiini grdm. Hayret etmekle beraber sevindim de; anlayl, bizi seven bir kimseydi. Bu ne gzel srpriz? Kymetli dostum einiz de beraber mi? diye sordum. Evet dedi ve Park Otelde olduklarn ilve etti. Yunanistandan geldiini, orada dublaj yaplan Navarone Toplar filmini grdn syledi ve Berbat etmiler, hibir ey grnmyor diye ilve etti. Birden heyecanlandm. imdi biz de o filmi seyredecektik, buyurun beraber grelim dedim. Stdyonun ksm mirleri, uzmanlar ve teknik efimiz geldiler, olum da misafirlerle ieri girince, Bana evvel 5-8nci ksmlar gsterin, dedi. Bunlar harp sahneleri, top at olan ksmlard. Birinci parti gsterilince biraz ferahladm, nk pekl grnyordu. kinci parti de gsterilince kfi dedi. Iklar yand, uzmanlarmz tebrik etti, teknik efimizin elini skarak iltifat etti. Bize de Artk btn filmlerimizin dublaj hakkn size veriyorum, daha bile canl olmu dedi. Bu suretle baarmz bize btn filmlerin dublajn yapmak imtiyazn kazandrm oldu. Hepimizi mutlu etti. almalarm ok eitli idi. Bunlarn arasnda 3 yl arka arkaya Adana Altn Koza Film Festivallerinin byk jrisinde grevlendirildim. Bir seferinde bu zevki kymetli arkadam Muazzez Berkantla paylamak da nasip oldu. En iyi stdyo, en iyi dublaj mkfat olan Altn Koza Altn Portakal armaanlarndan 5 tanesini kazanmak zevkini tatmtk. Senelerce bu baar htralar, masamzla beraber, gzlerimizle, gynmz de sslemiti. Bu erefli mzimizin bir de altn deerinde olan bir misafir imza defteri vard. Bunda milletleraras kymetli sanat uzmanlarnn, deerli sanatkrlarn, gzellikten anlayan otoritelerin, nihayet her iyi ii takdir edenlerin imzas bulunuyordu. Evet, tatmin olmann huzuru iindeyim. saham beni sevindirdii kadar, anlk vazifemi de yaptma inanyorum. Yksek tahsil devrelerinde de baarl, milli hislerinde ok kuvvetli, hayat yolunda azimli olan bir kzmla iki olumun mevcudiyeti benim en kuvvetli hayat bam, alma kaynam oldu. Yine de mcadeleye kar doymazlm var. Bazen de bo durmann yar lm saylacan dnerek kendime iler aryor, benim iin ok kymetli olan mazimin htralarn yazlarmla yaatmaa urayorum. Bylece, tatmin olmann gnl huzuru ile o gnleri tekrar yayor, gelecei mitle beklemee hazrlanyorum.
Sabahat FLMER, Atatrk Yolunda Byk Admlar, 1983

He said he had come from Greece and that they had watched the dubbed version of the movie The Guns of Navarone. He said They ruined it, it was impossible to see anything. Suddenly I was very excited. Now we are about to see the same movie; lets watch it together, I said. The section managers, experts and chief technician of our studio came; when my son came in with the guests he said Show me the 5th and the 8th parts first. These were war scenes with artillery. When the first part was shown, I felt great relief, because it seemed pretty good. When the second part had been shown, Mr. Hummel only said enough. The lights came on and he congratulated the experts, shook hands with our chief technicians and complimented everyone. He said From now on I give the dubbing rights of all of my movies to you; it seems even more lively than the original. So, our success led us to have the rights to dub all the movies and this made us very happy. I had a lot of different type of work. I was assigned to be a member of the jury at the Adana Altn Koza Film Festival for 3 consecutive years. I once had the chance to share this pleasure with my dear friend Muazzez Berkant.

We had the pleasure of receiving 5 Altn Koza Altn Portakal awards for best studio and best dubbing. For many years, the memories of this success have blessed our eyes and hearts, as well as our tables. Our glorious past also includes many valuable signatures; here are the signatures of international art specialists, important artists, and experts who value beauty; in short, everyone who appreciates art. Yes, I am satisfied and at peace. Not only does my work make me happy, I feel that I have fulfilled a duty for my time. Successful in higher education, devoted to their country and resolute in their lives, my daughter and two sons are my strongest link to life and a source of inspiration. However, I am always willing to continue working. Sometimes, I think being passive is equal to death and I look for work; I try to keep my precious memories alive by putting them into words. Therefore, I get satisfaction from the peace in my heart as I relive these memories; I am prepared to wait for the future with hope.
Sabahat FLMER, Atatrk Yolunda Byk Admlar, 1983

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SNEMADA BR MR:NECP SARICI / A LIFE TIME IN CINEMA: NECP SARICI

AYSEL GREL LE BR HATIRA

4 Nisan 2005 Gzel bir stanbul bahar gnnde, Lale Filmin telefonu ald. Atm, bir ses: Ben Aysel Grel... Necip Bey sizi iki dostumla ziyaret etmek istiyoruz, uygunsa gelelim mi? Byk bir eref benim iin diyerek saat verdim, bir hazrlk yaparak heyecan iinde beklemeye baladm. ok byk hayranlk duyduum bir kiiydi ve talebesi Serkan ve annesi Melike Hanmla geldi. Seslendirme blmne indik. aylar, pastalar ve sohbet Ak ve evkle Aysel Hanm dinliyoruz. Ben bir savc kzym. Ankarann Solfasol Kynde dodum. deyince, Aysel Hanm, elinizi tekrar peyim nk siz eyhim Hac Bayram Veli hazretlerinin hemehrisisiniz. Veli, byk air ve Trkenin Yunus gibi, Hac Bekta, Sleyman elebi gibi ok gzel ifade edeniydi. dedim. airiyetiniz, yazdnz binlerce iirark szlerinde; Trkenin bu kadar muhteem kullanm Bayram Velinin suyundan, toprandan geliyor. Belki de soy ktnz Veli hazretlerine dayanyor. deyince ok houna gitti. Hobeten sonra gen kzlnda seyrettii bir filmi anlatt Nelson Eddy, Jeanette MacDonaldn oynad Balalayka filminin bir arksndan etkilenmi, Trkesi de yaplm, brahim zgr okumutu. Btn gn onu dinlerdim. dedi. Ben kalktm, belli etmeden masaya gramofonu kurdum. Ta pla koydum, almaya baladm. Aysel Hanm bir lk att. Kalkt sarld bana, inanamyorum dedi. Dinledi, duyguland. Ben de keke bir uval altn isteseydiniz dedim: byle bir duygunun, bu kadar temiz bir kalbin sahibine Ayseli mutlu ettiim iin ok sevindi. Meknn cennettir mutlaka. Nur iinde yat.
Necip SARICI

A MEMORY OF AYSEL GREL

April 4, 2005 - On a beautiful spring day in Istanbul, the phone at Lale Film rang. I answered, and a voice replied: This is Aysel Grel. Necip Bey, my two friends and I would like to visit you. If you are free, could we come by? It would be an honor, I responded; this was someone I greatly admired. I began to wait in anticipation. She arrived with her student Serkan and his mother Melike. We went to the sound recording department. Tea, cake and conversation We listened to Aysel Hanim with love and enthusiasm. She began: I am the daughter of a public prosecutor. I was born in the village of Solfasol in Ankara. When she said that, I added, Aysel Hanim, let me kiss your hand for the second time because you are from the same village as my sheikh, Hadji Bayram Veli. Veli is a respected poet whose use of the Turkish language is like that of Yunus, Hadji Bekta, and Sleyman elebi. I continued: The thousands of poems and lyrics in your speech, this magnificent use of Turkish, come from the same place as Bayram Veli. Maybe your lineage is the same as his. She was pleased to hear this. After a short chat, she told us about a film she had seen when she was younger. She had really enjoyed the film Balalaika with Nelson Eddy and Jeanette MacDonald. She was very affected by a song in the movie, which was translated into Turkish and performed by Ibrahim Ozgur. I listened to it all day long, she said. I got up and put a record player on the table. I placed a record on it and it started to play. Aysel Hanim let out a scream. She got up and hugged me. I cant believe this, she said. She became very emotional as she listened to the song. If only you had asked for a pot of gold, I remarked. Only such a clean heart could have felt in this way. Aysel was very happy that she had been able to hear that song. I know that she is in Heaven. May she rest in peace.
Necip SARICI

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Trk Tarihini, Kltr ve Medeniyetini Aratrma Projesi

Hasan Celal GZEL The Turkish History, Culture and Civilization Research Project Hasan Celal GZEL

TRK PROJES

THE TRK PROJECT

TRK PROJES Trk Tarihini Kltr ve Medeniyetini Aratrma Projesi / THE TURK PROJECT The Turkish history, culture and civilization research project

TRK PROJES
Trk Tarihini, Kltr ve Medeniyetini Aratrma Projesi Hasan Cell GZEL* Trkler, dnya tarihinin en eski ve en kkl kavimlerinden biridir. Bilinen tarihin her devresinde Trkler var olmulardr. Binlerce yllk Trk tarihinin balang noktasn tespit etmek kolay deildir. Arkeolojik ve antropolojik aratrmalar neticesinde ortaya karlan, milattan nce 4000 yllarna kadar inen ve Orta Asyann en eski kltr olan Anav kltrnn Proto-Trkler ile ilgili olmas ihtimali yksektir. Devirler yaknlatka, Kelteminar ve Afenesevo (M.. 3000), Andronova (M.. 1700), Karasuk (M.. 1200), Tagar ve Tatk (M.. 700) kltrlerinin ProtoTrklerle ilgisi ak bir ekilde ortaya kmaktadr. Bata Pazrk ve Issk kurganlarndaki arkeolojik buluntular olmak zere bu konuda ok eiatli bilimsel deliller mevcuttur.

The Turkish history, culture and civilization research project Hasan Cell GZEL* Turks are one of the oldest and longest-standing ethnic groups in world history. Turks have existed throughout every known historical era. It is difficult to determine the exact starting point of the thousands of years of Turkish history. There is a high probability that Central Asias oldest culture, the Anav culture, dating back to 4,000 BC, was related to the Proto-Turks. Over time, the ties between the Proto-Turks and the Kelteminar and Afanasevo (3000 BC), Andronovo (1700 BC), Karasuk (1200 BC), Tagar and Tashtyk (700 BC) cultures became increasingly apparent. A variety of scientific evidence exists in support of this, beginning with the archaeological findings at the Pazyryk and Issyk cairns.

THE TURK PROJECT

On the other hand, as a result of the most recent research, the dominant view Dier taraftan, yaplan son aratrmalar neticesinde, M.. VIII. yzylda tarih sah- has been that the Scythians or Scyths, who emerged in the 8th century BC, were nesine kan Sakalar/skitlerin bir Trk mparatorluu olduu gr arlk ka- a Turkish Empire. Meanwhile, there is not much hesitation amidst the global scientific community over the belief that both zanmaktadr. Ancak, M.. 318-M.S. 216 tathe Great Hunnic Empire, which ruled for rihleri arasnda beyz yl hkm sren BTrkler isimli eserimiz, takm halinde toplam 37 cilt ve 500 years between 318 BC and AD 216, and yk Hun mparatorluunun ve in kaynak35.000 sayfalk bir klliyattr. ngilizce zet mahiyetinde buthe Proto-Huns were in fact Turkish; this has larna gre kesinlik kazanan ondan ncelunan The Turks bir yabanc dilde Trkler hakkndaki en gained certitude through Chinese sources. ki Proto-Hunlarn Trkl konusunda dnkapsaml eserdir. The story of Mete Khan (Modu Chanyu, who, ya bilim leminde pek fazla bir tereddt kalaccording to legends is Oghuz Khan), the Our work entitled Trkler (The Turks) is a collective work mamtr. Byk Hun mparatorluu, Bat comprising three sets of 37 volumes, and totaling 35,000 emperor Khan of the Great Hun Empire, is Hun mparatorluu ve zellikle Avrupa Hunpages. The Turks, a summarized English translation of the well known, as is the Turkish conqueror Atlar batl tarihiler tarafndan da geni ework is the most comprehensive work on Turks in any foretila the Hun, who instilled fear in Europe. The kilde incelenmitir. Byk Hun mparatoru ign language. European Huns changed the course of world Mete Han (destanlar gre Ouz Kaan) ve history by starting the Migration Period. Avrupay yllarca titreten byk Trk Hakan Atillann hikyesini herkes bilmektedir. Avrupa Hunlar, sebep olduklar kavim- The oldest known history of the Turks dates back to the Gktrks -- and it was the Gktrks who first used the title Turk as the states official title. Later, the ler g neticesinde dnya tarihini deitirmilerdir. Uyghurs, representing one of the best examples of Turkish sedentary civilization Trklerin en iyi bilinen eski tarihi Gktrklere dayanr. Trk adn devletin resm as well as other Turkish tribes in Central Asia, like the Kyrgyz, Karluk, Turgish, sfat olarak ilk kullananlar da Gktrkler olmutur. Bundan sonra, yerleik Trk Tatar and the Khazars, who transformed their country into a center of trade, medeniyetinin en gzel rneklerini veren Uygurlar; Orta Asyadaki dier Trk the Bulgarians, who shaped todays Eastern Europe, the Oghuz, Eurasian Avars, boylar Krgzlar, Karluklar, Trgiler, Tatarlar ve tekileri; lkelerini bir ticaret Pechenegs and Cumans all made their mark on Turkish history. merkezi haline getiren Hazarlar; bugnk Dou Avrupay ekillendiren BulgarTurks established 113 states; 16 of these were great empires. During various lar, Ouzlar, Avarlar, Peenekler, Kumanlar, Trk tarihinde yerlerini almlardr. historical eras, these states and empires ruled the world. The legend of Oghuz Trkler, tarihte 16s byk, 113 devlet kurmutur. Bu devletler ve impara- Khan emphasizes the brave disposition of the Turks who espouse the notion of torluklar tarihin eitli devirlerinde dnyaya hkim olmulardr. Ouz Kaan the state, the ideal of global hegemony and the brave hero archetype. It can Destannda, Trklerde devlet fikri, cihan hkimiyeti mefkresi ve fthat yapan be acknowledged with pride that this propensity toward institutionalization and kahraman alp tipi vurgulanmtr. unu iftiharla kaydetmek mmkndr ki, bu state building has not been granted to any other nation in the world. tekiltlk ve devlet kuruculuu kabiliyeti dnya tarihinde hibir millete nasip olmamtr. Trk tarihinin dnm noktalarndan birisi hi phesiz, Trklerin slmiyeti kabul edileridir. Trk kltr ve medeniyeti slmla ereflendikten sonra daha fazla derinlik, ihtiam ve mn kazanr. Mete Hann ve Atillann kzl elmas artk gaz ile zenginleerek Alparslann, Fatihin ve Kanunnin kzl elmasna dnmtr. Trkler, Orta Asyadan, Atayurttan tadklar kltr potasnda, fethettikleri gzellikleri slmn lsyle tartarak ve eriterek yepyeni, orijinal ve zengin bir medeniyet in etmilerdir. nsanmz, bu mucizev oluun srrn temelindeki manev harla izah etmitir. Artk Ouz Kaann yiit alpleri, Hoca Ahmet Yesevnin alperenleri olmutur ve bu olu dnya tarihini derinden etkilemitir.
* Gazeteci

One of the turning points in Turkish history is undoubtedly the juncture at which Turks accepted the religion of Islam. After being graced with Islam, Turkish culture and civilization gained increased depth, magnificence and meaning. The red apple of Mete Khan and Atilla the Hun was enriched through expeditions, becoming the red apple of Alparslan, Mehmet the Conqueror and Sleyman the Magnificent. The Turkish cultural repository preserved since the time of Central Asian ancestral homes, was weighed on the Islamic scale, so new bounties conquered and worked with the newly acquired Islamic faith to create and shape an entirely new, unique and rich civilization. Our people explained the secret of this miraculous accomplishment through the spiritual formation inherent in its core. With this spirit, Oghuz Khans brave heroes had become the alperens of Khoja Akhmet Yassawi, and this transformation bore a profound influence upon world history.
*Journalist

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Mevcut aratrmalara gre, bugnk Trk dnyasnn mterek tarihi HunGktrk-Uygur izgisinde dmlenmektedir. Btn Trklerin ilk zaman tarihlerini meydana getiren bu eksenden kol ayrlmtr. Birinci kolu oluturan Ouzlar-Trkmenler bat istikametinde ilerleyerek, bata Byk Seluklu mparatorluu olmak zere, Atabeylikler, Dou Anadolu Trk Devletleri, Harezmahlar Devleti, Trkiye Seluklu Devleti, Anadolu Trk Beylikleri, Karakoyunlu ve Akkoyunlu Devletleri, randaki Trk Devletleri ve hanedanlar (Safevler, Avarlar, Kacarlar), Osmanl mparatorluu, Trkiye Cumhuriyeti, Azerbaycan Hanlklar, Azerbaycan Cumhuriyeti ve Trkmenistan Cumhuriyeti gibi arka arkaya birok devletler kurarak, on asrdan fazla sren bir devirde dnya Trklnn en byk temsilcileri olmulardr. Kazak, Krgz, zbek ve Dou Trkistan kolu Orta Asya corafyasnda, Trklerin Atayurdunda, Trkistanda kalmlar ve gnmze kadar varlklarn muhafaza etmeyi baarmlardr. nc kolda olan Tatar, Bakurt, Avar, Kpak, Bulgar, Peenek ve Kumanlar ise Karadenizin kuzeyinde etkili olarak Dou Avrupa siyas corafyasnn ekillenmesinde rol oynamlardr. Osmanl Cihan Devleti, Devlet-i liyye, Trklerin kurduklar medeniyetin zirvesinde yer almtr. Roma mparatorluundan sonra tarihin en uzun mrl, hanedn olarak en uzun sre yaayan, ktada en byk corafyada hkmran olan Osmanl mparatorluu, Pax Ottomanay tesis etmi ve bir huzur medeniyeti olmutur. Devletin kurucusu Osman Gaziden Hz. Peygamberin hadsine mazhar olarak stanbulu fethedip a aan, a kapayan Fatihe, Viyana kaplarna kadar dayanan Kanunye ve ykltan nceki dnemde bile diplomasi dehasyla mparatorluu uzun yllar ayakta tutan Sultan Abdlhamide kadar uzanan alt asrlk dnemde dnya tarihinde sz sahibi olan Osmanllar, kltr zenginlikleri ile muhteem bir medeniyetin zirvesine erimilerdir. Lkin Balkan Savalarndan sonra tkenen Osmanl, son gcn de Cihan Harbinde kullanm ve anakkalede binlerce ehid pahasna dnya tarihinin akna tesir eden bir zafer kazanmtr. Ancak bu mcadele, zmir ve stanbulun igali ile noktalanan sonucu deitirememitir. Buna karlk, Trk Milleti teslimiyeti kabul etmemi; Kuv-y Millye ve Mdafaa-i Hukuk Cemiyetlerini kurarak mill direni hareketlerine girimi ve en kt gnlerde Anadolunun barnda yeni bir Ergenekon destan yazlmtr. Yokluk iindeki bir milletin byk fedakrlklar ile Bakomutan Gazi Mustafa Kemal (Atatrk) Paann nderliinde zaferler kazanlarak Anadolu igalci glerden temizlenmi ve 29 Ekim 1923te Trkiye Cumhuriyeti kurulmutur. Dier taraftan, Trk Cumhuriyetleri, Sovyetler Birlii daldktan sonra 1991 ylndan itibaren bamszlklarna kavumulardr. Bamsz Trk Cumhuriyetleri, Federe ve Muhtar Trk Cumhuriyetleri, Trk Topluluklar ve Trk Yerleimleri ile Trk Dnyas, gnmzde be ktaya yaylm 300 milyon nfustan meydana gelmektedir. Trkler, tarihin en eski devirlerinden beri var olmular ve binlerce yldan beri dnya tarihinde birinci derecede nemli rol oynamlar; kurduklar devletler ve imparatorluklar ile ok geni bir corafyada hkm srmler; hem siyas bakmdan hem de gelitirdikleri kltr ve medeniyet ile tarih sahnesinde yerlerini almlardr.

According to research, the common history of the contemporary Turkish world converges upon the Hun-Gktrk-Uyghur timeline. Three main lines stemmed from this axis, which formed the earliest history of all Turks. The Oghuz-Turkmen line headed West, founding numerous states in succession, beginning with the Great Seljuk Empire, the Atabegs, the Turkish states of eastern Anatolia, the Khwarezmian State, the Turk Seldjuk State, the Anatolian Turkish Beyliks (Earldoms), the Kara Koyunlu and Ak Koyunlu states, the Turkish states in Iran, the Han kingdoms and the republics of Azerbaijan and Turkmenistan, all of which became hallmarks of the Turkish world for a period of 10 centuries. The Kazakh, Kyrgyz, Uzbek and East Turkestan line remained in Central Asia -- Turkestan -,the homeland of the Turks, preserving their identity through time to the present. The third line comprised the Tatars, Bashkirs, Eurasian Avars, Kipchaks, Bulgarians, Pechenegs and Cumans, who played a role in shaping the political geography of Eastern Europe by asserting themselves north of the Black Sea. The Ottoman world power, known as Devlet-i Aliyye (the Supreme Commonwealth), was the pinnacle of the civilization established by the Turks. As the longest-standing dynasty after the Roman Empire, the Ottomans ruled on three continents with a massive expanse of land under their reign, becoming an empire of harmony that established the Pax Ottomana. During those 600 years of rule -- spanning from state founder Osman Gazi, Sultan Mehmet the Conqueror, who in his Conquest of Istanbul sealed one era, began another, and realized a promise of Prophet Muhammad, to Sultan Sleyman the Magnificent, whose expeditions reached as far as Vienna, to Sultan Abdulhamid, whose diplomatic genius managed to keep the empire on its feet in a chaotic period before its fall -- the Ottomans carved a place for themselves in world history through their cultural wealth, achieving the zenith of a magnificent civilization. However, following the Balkan Wars, the Ottomans were weakened, consuming their last power in the First World War. Although they scored a victory, they suffered the loss of hundreds of thousands of men at the Battle of Gallipoli, a battle that influenced the course of global events. Yet this battle did not change the outcome of events that culminated in the occupation of Ottoman cities zmir and Istanbul. Despite this, the Turkish people did not succumb to submission, establishing the Kuv-y Millye Hareketi (Turkish Patriotic Movement) and Mdafaa-i Hukuk (Defense of Justice) organizations in order to mobilize a popular resistance that would re-write the (old Turkish) Ergenekon Legend in the heart of Anatolia, during that worst days. Under the leadership of commander-in-chief Mustafa Kemal (Atatrk), and with the personal sacrifices of a people entrenched in poverty, Anatolia was purged of the occupation forces, and the Republic of Turkey was established on Oct. 29, 1923. Later, starting in 1991, the Turkic republics began to gain independence following the collapse of the former Soviet Union. Independent Turkic states, federal and autonomous Turkish republics, Turkish communities and settlements made the Turkish world grow to span five continents with a total population of 300 million.

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TRK PROJES Trk Tarihini Kltr ve Medeniyetini Aratrma Projesi / THE TURK PROJECT The Turkish history, culture and civilization research project

Ancak, Trk tarihini, btnlk ierisinde balangcndan gnmze kadar inceleyen bilimsel bir alma henz yaplmamt. Ne yazk ki, Trkler hakkndaki aratrmalarn ve yaynlarn yetersizlii sebebiyle bu konuda mill tarihimizde ve dnya tarihinde byk bir boluk bulunmaktayd. Trk tarihini arkeolojik devirlerden itibaren ele alarak gnmze kadar inceleyen ve btn Trkler bakmndan topluca deerlendiren bilimsel aratrma ve yaynlar yoktu. Bunun iin Trk Milletinin tarihini, kltr ve medeniyetini ortaya koyacak byk bir aratrma projesinin daha fazla gecikilmeden gerekletirilmesi zorunluydu. Ksaca Trk Projesi adn verdiimiz Trk Tarihini, Kltr ve Medeniyetini Aratrma Projesi bu zarretten kaynakland. Uzun ve meakkatli almalar neticesinde Trk Projesi, dnyann en byk tarih ve kltr aratrma proje olarak gerekletirildi. Trk Projesi ile balangtan gnmze kadar Trk Milletinin kurduu devletlerin ve ina ettii emsalsiz medeniyetin; siyaset, tekilt, toplum, ekonomi, dnce, dil, edebiyat, kltr ve sanat alarndan, dnemler itibariyle ve btn ynleri ile deerlendirilmesi yaplmtr. Trkler isimli eserimiz, takm halinde toplam 37 cilt ve 35.000 sayfalk bir klliyattr. Ana eser olan Trkler, birisi ndeks olmak zere 21 cilt, 21.000 sayfadan, ngilizce zet mahiyetinde bulunan The Turks -ki bir yabanc dilde Trkler hakkndaki en kapsaml eserdir- 6 cilt, 6.000 sayfadan ve ana yazlarn kronolojik bir btnlk iinde deerlendirilmesi ile hazrlanan Genel Trk Tarihi 10 cilt, 8.000 sayfadan meydana gelmektedir. Eserde toplam olarak 30.000 civarnda grnt malzemesi (resim, fotoraf, harita, tablo, minyatr vs.) kullanlmtr. Trkler, konularn alfabetik ekilde maddeler halinde sraland klsik bir ansiklopedi deildir. Eserin hazrlanmasnda ve editrlnde, Trk tarih ve medeniyeti bir btn olarak kabul edilmi; sadece Trkiye Trklerinin deil btn Trklerin, balangtan gnmze kadar uzanan tarih ve medeniyeti akademik ekilde hazrlanan bilimsel makalelerle incelenmitir. Bu eser, Trkiyede yaayan Trklerin olduu kadar btn Trk Dnyasnn da mterek tarihleri bakmndan nemlidir. Bilimsel tasnifte, ekilde ve muhtevada yeni bir yntemle hazrlanan eser, Trkiye tarihi bakmndan Cumhuriyetin balangcndan gnmze kadar uzanan bir dnemde tarih yazma denemesi yapan ilk almadr. Trklerin 1-3. ciltlerinde slm ncesi Trk Tarih ve Medeniyeti; 4-8. ciltlerinde Orta Zaman Trk Tarih ve Medeniyeti; 9-15. ciltlerinde Osmanl Trk Tarih ve Medeniyeti; 16-18. ciltlerinde Mill Mcadele ve Cumhuriyet Dnemi ve 19-20. ciltlerinde Trk Dnyas incelenmitir. Bu proje, bugne kadar btn dnyada hazrlanm en geni muhteval ve katlml aratrma projesidir. Hazrlk safhasnda, Trkiyenin ve dnyann Trkoloji ile ilgili btn akademik evreleri ile temas salanm; nde gelen btn Trkologlarn ve Trk tarihilerinin grev ald almada, nce Trk tarihi ve medeniyeti konusunda dnyann en nemli bilim adamlarndan meydana gelen, uluslararas bir Yayn Kurulu ve bir Danma Kurulu tekil edilmitir.

Turks have existed since ancient times and have played a prominent role in world history for thousands of years. Through the states and empires they founded, they maintained sovereignty over a large expanse of land, finding a place of their own on the global scene with their political vision as well as the culture and civilization they established. However, until the The Turk Project which we began, no scientific study was conducted that analyzed Turkish history as a cohesive unit. Unfortunately, there were major deficiencies in both our popular history and world history due to the inadequacy of research and publications about Turks. There was no scholarly research or publications examining Turkish history beginning from the archaeological eras and evaluating it with regard to all Turks. This is why it was necessary that a grand research project should be conducted without delay, one that would demonstrate the Turkish history, culture and civilization. It was this necessity that brought about the Turkish history, culture and civilization project, which we abbreviate as the The Turk Project. Through lengthy and meticulous efforts, the Turk Project has been realized as the worlds largest historical and cultural research project on Turks. With the Turk Project, we have carried out a comprehensive, era-byera evaluation of states established and the unparalleled civilization formed by the Turkish people through history until present, with politics, organization, society, economics, thought, language, literature, culture and the arts in its scope. Our work entitled Trkler (The Turks) is a collective work comprising three sets of 37 volumes, and totaling 35,000 pages. The main work, Trkler, is comprised of 21 volumes one of them an index -- and contains 21,000 pages. The Turks, a summarized English translation of the work (and the most comprehensive work on Turks in any foreign language) amounts to six volumes and 6,000 pages. Genel Trk Tarihi (General Turkish History), prepared to supply chronological cohesion for the main works, comprises 10 volumes and 8,000 pages. A total 30,000 images (including artwork, photographs, maps, tables, miniatures, etc.) are featured in the completed work. Trkler is not a classical encyclopedia in which the subjects addressed are listed in alphabetical order. Throughout the preparation and editing of the work, Turkish history and civilization has been examined as a whole, and the history and civilization of all Turks, not just the Turks of Turkey, have been examined from the past until the present within a scientific text prepared in an academic fashion. This work is as important in terms of the broader Turkish world as it is for the Turks living in Turkey. In terms of scientific classification, form, and content, the work was prepared through a new method -- it is the first work of modern republican era attempting to record the whole Turkish history. In volumes 1-3 of Trkler, Pre-Islamic Turkish History and Civilization are covered, while volumes 4-8 take on Middle Age Turkish History and Civilization; volumes 9-15 cover Ottoman Era Turkish History and Civilization; and volumes 16-18 deal with the Milli Mcadele (Patriotic Struggle) and the republican era. Finally, in volumes 19-20 the Turkish World is taken under scrutiny. This project has the most expansive content and the most contributions compared to any other research project in this field throughout the world to date. During its preparatory phase, contact was established with Turkey and world

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Projede yer alan aratrma yazlar, btnyle orijinal, birincil kaynaklara, arkeolojik bulgulara ve ariv belgelerine dayal, daha nce hibir dilde yaynlanmam, bilimsel ve akademik niteliktedir. Uluslararas bir hakem kurulu hviyetinde alan Yayn Kurulunun tespit ettii konu balklarna gre aratrma yazlarnn siparileri verilmitir. Bunun iin dnyann hemen her lkesindeki 3059 bilim adam ve uzman ile temas kurulmutur. Trkiyeden de tarih, dil, edebiyat, felsefe, sanat tarihi, bilim tarihi, hukuk tarihi, ekonomik ve sosyal tarih sahalarnda alma yapan; profesrden aratrma grevlisine kadar uzanan geni bir akademik yelpazede 3120 bilim adam ile grlmtr. Bu temaslarn neticesinde, projeye 48 lkeden 2320 bilim adam ve uzman (589u Trkiye dndan ve 1721i Trkiyeden) almalaryla itirak etmitir. Bunlarn 721i profesr, 377si doent, 385i doktor ve 289u aratrmac ve uzmandr. Eserde bu aratrma yazlarndan 375i Trkiye dndan ve 1248i Trkiyeden olmak zere toplam 1628 bilimsel alma yer almtr. Yaynlanamayan yazlarn byk bir ounluu da aslnda bilimsel nitelikte idi; ancak tekrarlardan kanma, zamannda gnderememe ve ekil artlarna uymama gibi gerekeler, bu yazlarn Yayn Kurulunca kabul edilmeyiinde etkili olmutur. Eserin hazrlan srasnda, ok sayda bilim adam haricinde, Yeni Trkiye Aratrma ve Yayn Merkezi 187 uzman eleman istihdam etmi ve 18 ay boyunca 24 saat vardiyal alma yaplmtr. Sadece bu proje iin Trkiyenin en byk dizgi ve grntleme sistemleri kurulmutur. Trk Projesi, birok uluslararas bilimsel indekslere kaytldr. Trk Tarih Kurumu tarafndan, Trklerin gnmze kadar hazrlanm tek toplu tarihi eklinde nitelendirilerek Takdire lyk grlen Trk Projesinin gerekletirilmesiyle dnya tarihinin yeniden deerlendirilmesi gerekecektir. Bu proje, ortak bir Trk tarihinin yazlmasn salayarak ve mterek kimlik, tarih, corafya, kltr ve medeniyet zelliklerini ortaya koyarak Trk Dnyasndaki balar glendirecek ve uzun vdede dnya Trklnn ibirliinin salam temellere oturtulmasna yardmc olacaktr.

academic circles specializing in Turkology, and all leading Turkologists and Turkish historians were employed in the effort. In the same vein, a Publication Committee and a Consultation Committee were formed, comprised of the worlds eminent scholars of Turkish history and civilization. All of the research content featured in the project is entirely original, utilizing primary resources, archaeological findings, and archival documents -and are never before published in any language. Serving as an international committee of referees, the Publication Committee placed requests to researchers, who wrote items according to predetermined titles. To this end, 3,059 scientists and subject matter experts were contacted from almost every country in the world. And in Turkey, a total 3,120 scholars working in the fields of history, language, literature, philosophy, art history, as well as scientific, judicial, economic and social history, ranging from professors to researchers, were contacted for the study. As an outcome of these contacts, 2,320 scholars and experts from 48 countries (589 from abroad and 1,721 from Turkey) participated in the study. Of these academics, 721 were professors, 371 were assistant professors, 385 held doctoral degrees and 289 were researchers and subject matter experts. A total 1,628 scholarly works -- 375 from abroad and 1,248 from Turkey -- were included. A majority of the pieces that could not be published were actually of scientific caliber, but were rejected by the Publication Committee for reasons including the avoidance of repetition, the failure to meet deadlines and non-compliance in terms of format. In addition to the many scholars consulted during the project, 187 specialist staff members were employed by the Yeni Trkiye Aratrma ve Yayn Merkezi (New Turkey Research and Publication Center), and for 18 months, work was conducted on a 24-hour shift schedule. Just for this project, Turkeys largest printing and projection systems were set up. The Turk Project is recorded in many international science indexes. The completion of the project, praised by the Turkish History Committee as the only cumulative history of the Turks prepared to date, necessitates a new evaluation of world history. The project will aid in the strengthening of ties in the Turkish world and lay a strong foundation for Uygurlar / Uighurs cooperation between Turks around the world by facilitating the recording of a Turkish history that presents the attributes of a common identity, history, geography, culture and civilization.

Uygurlar / Uighurs

Trkmen kadn / Turkoman woman

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TRK PROJES Trk Tarihini Kltr ve Medeniyetini Aratrma Projesi / THE TURK PROJECT The Turkish history, culture and civilization research project

Trkmen /Turkoman

Gney Azerbaycan/South Azerbaidjan

Altay Dil Birlii

uva - Trk - Mool Manu - Tunguz Dil Birlii

AnaKore Dili

uva - Trk Birlii

Mongol - Manu - Tunguz

Ana Trke

Ana uvaa

Ana Mongolca

Ana Manu - Tunguz

Trk Dilleri

uvaa

Mongol Dilleri

Manu - Tunguz Dilleri

Kore Dili

Altay Dil Ailesi Aac /Family Tree of Altaic Languages

Trkmenler /Turkomans

Uygurlar / Uighurs

Orta Asya/Central Asia

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BLGNN ULU INARI: BEYAZIT DEVLET KTPHANES

Seluk AYDIN

THE GRAND SYCAMORE OF KNOWLEDGE: BEYAZIT STATE LIBRARY

Seluk AYDIN

BLGNN ULU INARI BEYAZIT DEVLET KTPHANES / THE GRAND SYCAMORE OF KNOWLEDGE: BEYAZIT STATE LIBRARY

BLGNN ULU INARI: BEYAZIT DEVLET KTPHANES

Seluk AYDIN* Osmanldan gnmze Trk bilim ve kltr hayatmzn ayrlmaz bir paras olan Beyazt Devlet Ktphanesi II. Abdlhamid devrinde kurulmu tarihi bir kurumdur. Devlet tarafndan kurulan ilk ktphane olarak bilinen Beyazt Devlet Ktphanesi, devlet eliyle, geni kitlelere hizmet sunabilen, lkede baslan btn eserlerin toplanabilecei, satn alma ve balarla srekli zenginleebilecek bir ktphane idealinden domutur.

THE GRAND SYCAMORE OF KNOWLEDGE: BEYAZIT STATE LIBRARY

Seluk AYDIN* The Beyazit State Library, a part of Turkish scientific and cultural life, was first established during the reign of Sultan Abdulhamid II. The library, the first to be established by the state, was born out of the idea to create A library established by the state that can offer services to the masses; where all of the works printed in the country can be compiled and which can be continuously enriched through purchases and donations.

Ktphane binas iin, II. Beyazt Klliyesinin mtemilat arasnda bulunan ve For the location of the library, it was decided to make use of the soup kitchnceleri ahr olarak kullanlan imaret ksmnda karar klnm ve dnemin padi- ens that made up part of the auxiliary buildings of the Beyazit II Complex; this ah II. Abdlhamidin iradesi ile buras 1882 building had previously been used as a stable. ylnda hzl bir onarm almasna tabi tutulUnder the direction of the sultan of the time, Devlet tarafndan kurulan ilk ktphane olarak bilinen Beyamutur. naatn denetimi bizzat sadrazam Abdulhamid II, this area underwent a speedy zt Devlet Ktphanesi, devlet eliyle, geni kitlelere hizmet ve maarif nazr tarafndan yaplm, Padiah renovation. The inspection of the building was sunabilen, lkede baslan btn eserlerin toplanabilecei, saII. Abdlhamidin de ahsi btesinden verdicarried out by the grand vizier and the minister tn alma ve balarla srekli zenginleebilecek bir ktphaof education; Abdulhamid II made donations i destekle hzla tamamlanarak literare ilk ne idealinden domutur. from his personal budget to support the projmill ktphane olarak geen Ktphane-i The library, the first to be established by the state, was born ect, thus allowing the work to be completed Umum-i Osman 24 Haziran 1884 tarihinout of the idea to create A library established by the state efficiently. The first national library in the Otde hizmete almtr. Ala devlet adamlathat can offer services to the masses; where all of the works toman State, Ktphane-i Umum-i Osman r, alimler ve halktan ok sayda kii katlm, printed in the country can be compiled and which can be (The Ottoman Public Library), was opened on ktphaneye balanan bir takm Naima continuously enriched through purchases and donations. June 24, 1884. Many statesmen, scholars and Tarihinin dualarla raflara yerletirilmesi ile bimembers of the public attended the opening lim ve kltr hayatmzn gelimesi iin greviceremonies; the donated copies of the Naima ne balamtr. Tarihi (the first official Ottoman history, dat19. yzyl Batda etkisini gsteren milliyeti ing to the 17th century) were placed on the rzgr ktphaneleri de etkilemi, Batl lkeshelves accompanied by prayers and thus the lerin o zamana kadar kendi milli ktphanelelibrary began to play its role in the developrini kurmu olmalar dnemin yneticilerini de ment of Turkish learning and culture. bu ynde bir almaya itmi; ilim adam ve ayThe wind of nationalism, which began to dnlarn da desteiyle bizde de bu anlamda bir have its effects in the West during the 19th ktphanenin kurulmasn salamtr. Bu ycentury, blew through the libraries as well. nyle temelinde millilik barndran ktphaThe fact that by this time Western countries nenin ismi kimi kaytlarda Ktphane-i Umuhad established their own national libraries mi olarak yer almasna karn kitabesinde tam prompted the Ottoman authorities to take ismi Ktphane-i Umumi-i Osmani olarak yasteps to this end, thereby facilitating the eszldr. Dnemin artlarna ve Osmanl mparatablishment of a Turkish library with the suptorluunun yapsna gz atldnda ktphaport of scholars and intellectuals. Although in neye yklenen misyon dnemin Milli ktphasome records the name of the library, which nesi olma grevidir. 1883 tarihli bir vesika ile was fundamentally a nationalist enterprise, is telif ve tercme olarak yaynlanan her eserden recorded as Ktphane-i Umumi (The Public bir nshann bu ktphanede derlenmesi isteLibrary), in official records it can be seen as i de Beyazt Devlet Ktphanesinin bu amaKtphane-i Umumi-i Osmani (The Ottoman la kurulduunu gstermektedir. Public Library). When the conditions of the Kuruluunu takip eden yllarda hzl bir koleksitime and the structure of the Ottoman Empire Beyazt Ktphanesi /Beyazt Library yon art gzlenen ktphanede 3. hizmet yl are examined we can see that the mission of itibaryla 4164 kitabn bulunduu, muhtemelen 1889-1890 yllarna ait olan mat- this facility was to serve as the national library of the era. The statement, dated bu fihristindeki kaytlara gre de 8054 kitaplk bir koleksiyona sahip olduu g- 1883, that it was desired to have one copy of every work, compilation and translation that was published included in the library indicates that the Beyazit State rlmektedir. Library was established for this purpose. Balkan Sava yllarnda kaybedilen Osmanl topraklarndan karlabilen ok sayda yaynn da ktphaneye devredilmesi ile hzla byyen koleksiyon, vakf, In the years following its establishment, there was a significant increase in the ba ve nakil yoluyla gelen yaynlarla zenginlemeye devam etmi, 40. hizmet library collection; from the third year of its existence the library collection conylnda koleksiyonunda bulunan yaynlar 200 yllk matbaaclk tarihinde baslan tained 4,164 books and according to reports most likely dating from 1889-1890, the library had a total of 8,054 books to its name. 40.000 yaynn yarsndan fazlasn geride brakmtr.
* Atatrk Kitapl, Sreli Yaynlar efi * Chief of department of journals in Atatrk Library

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1934 ylnda yrrle giren 2547 sayl Basma Yaz ve Resimleri Derleme Kanunu ile beraber, derleme nshas alan be ktphaneden birisi de Beyazt Devlet Ktphanesi olmutur. Kanunun vermi olduu grevle Trkiyede baslan kitap sreli yayn ve benzer bilgi taycs materyallerin birer nshalar buraya gnderilmeye balanm ve ktphanedeki yayn mevcudu srekli ve dzenli bir art gstermeye balamtr. Artan koleksiyonun tanmlanmas iin uluslararas standartlara uygun ilk kataloglama almalar balatlm, ayn yl 48 gzl iki adet katalog dolabnn yaptrlmasndan sonra eser ve yazar adna gre bilgi filerinin hazrlanmasyla balayan sre Dewey Onlu tasnif Sistemine uygun olarak hazrlanan modern fi kataloglarnn kullanlmaya balamasyla kaliteli hizmet anlayna devam etmitir. 24 Nisan 1952 tarihinde ktphanenin bir blmnde lkemizin ilk tam donanml ocuk ktphanesi olan Beyazt ocuk Ktphanesi alm, eitici filmler, mzik saatleri, serbest okuma saatleri ve ocuklarla ilgili birok konferansn dzenlendii, bir dnem iin birok ihtiyaca cevap veren bir blm olarak hizmet vermi olmasna ramen, ktphanenin artan koleksiyonu nedeniyle bir sre hizmetine son vermek zorunda kalmtr. Koleksiyon zenginlii olumlu bir gelime olmasna karn ortaya kan depolama sorunu nedeniyle ek bina araylar balam, onarm geiren baz blmlerin de yeterli zm salayamamas zerine 1948 ve 1953 yllarnda Bakanlar Kurulunun iki ayr kararyla ktphanenin bitiiinde bulunan eski diilik mektebi ve klliyenin imaret blmnde yer alan dier blmlerin restorasyondan geirilerek ktphaneye dahil edilmesi kararlatrlmtr. Bu blmler uzun bir restorasyon almasndan sonra 1984 ylnda hizmete alm ve ktphanenin daha iyi artlarda hizmetine devam etmesi salanmtr. 1992 ylnda Kltr Bakanl talimatyla ktphane bnyesinde bir Grme Engelliler Blm oluturulmutur. Ald gnlerde bir teyp ve bir mikrofonla gnll okuyucular tarafndan kasetlere kitaplarn okunduu bu blmde, gnmzde teknolojinin salad st dzey imknlarla donatlm alt adet zel yaltml ses kayt odas hazrlanm, her eyin dijital ortamda yapld bir platform haline getirilmitir. Burada retilen sesli yaynlar lke genelindeki grme engelli kullanclar iin datlmakta, Braille Embrosser makinas ile, ders notlar, makaleler, baz ders kitaplar ve ayrca stanbul Devlet Tiyatrolarnn aylk programlar kabartma olarak baslarak grme engellilerin hizmetine sunulmaktadr. lkemizin nde gelen aratrma merkezlerinden biri olan Beyazt Devlet Ktphanesinin koleksiyon says gnmzde 1.000.000un zerindedir. Bunlardan 513.128 adedi kitaptr. Kitaplardan 11.120 adedi yazma, 28.300 adedi Arap

The collection of the library, which quickly grew in number, included many works that were later stolen from Ottoman soil in the aftermath of the Balkan Wars; however, it continued to be enriched through the works that were donated, as well as with assistance from charitable foundations and the transfer of works. In its 40th year of service, the library possessed more than half of the 40,000 publications that had been printed in the 200 years of Ottoman printing industry. In order for the increasing collection to be completed, efforts towards cataloging in compliance with international standards began. The same year two card-catalogues, with 48 compartments, were built and information cards were created according to the Dewey Decimal System. With the introduction of this system, the library was able to increase the quality of the services it was providing. On April 24, 1952, a section of the library was set aside to create the first comprehensive childrens library, which was to be known as the Beyazt ocuk Ktphanesi (The Beyazit Childrens Library). This library provided many educational films, musical hours, reading hours and many conferences that catered to children. Despite meeting the needs of the children at this time, the increasing collection in the main library meant that the childrens library had to be temporarily closed. Despite the fact that the enrichment of the library was a positive development, the problem with storing the collections created a problem, resulting in a search for additional buildings. Some buildings were renovated, but this proved to be insufficient; as a result, two separate decisions were passed by the Council of Ministers in 1948 and 1953 stating that the former dentistry faculty and other sections that made up the auxiliary buildings of the complex were to restored and given over to the library. Following a long restoration process, these buildings were open to the public in 1984, and the library was now able to serve the public under better conditions. With an order from the Ministry of Culture in 1992, a section for the visually impaired was opened. This section, which enabled volunteers to record a reading of a book onto tape, today contains six separate voice recording rooms which utilize the latest technology. A special platform has been created to compile everything in digital format. The voice recordings are distributed throughout the country for the visually impaired; also lecture notes, articles, certain text books and the monthly schedules of the Istanbul State Theaters are offered to the visually impaired after they have been printed with a Braille Embosser machine. The Beyazit State Library, one of the leading research centers of our country, currently contains over 1 million printed works. Of these, 513,128 are books. Of the books 11,120 are manuscripts, 28,300 are printed in Arabic text, and 66,389 are

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BLGNN ULU INARI BEYAZIT DEVLET KTPHANES / THE GRAND SYCAMORE OF KNOWLEDGE: BEYAZIT STATE LIBRARY

harfli basma, 66.389 adedi dier dillerdedir. Ayrca 34.641 adet kartpostal ve fotoraf, 165 adet banknot, 2157 adet pul, 550 adet ta plak, 393 harita, 7055 adet afi bulunmaktadr. 2003 ylnda Hakk Tark Us Ktphanesi koleksiyonlarnn Beyazt Devlet Ktphanesine devredilmesiyle ktphanenin dergi ve gazete arivi nemli bir koleksiyona daha sahip olmu, 100.000 cildi aan mevcudu ile aratrmaclar ve akademisyenler iin zengin bir alternatif haline gelmitir. Sahip olduu zengin koleksiyonunu, elektronik bilgi eriim hizmeti vermek amac ve ilkesi dorultusunda otomasyon programna aktaran ktphane, http://www.beyazitkutup.gov.tr/ adresindeki web sayfasnda bulunan katalog tarama mens yardmyla mevcut kaynaklarna internet ortam zerinden eriim olana salanmtr. Gnmzde 4 ayr salonda okuyucu hizmetine devam eden ktphane, bnyesinde bulundurduu 50 kiilik konferans salonu, 20 kiilik mzik dinleme salonu, 30 kiilik dil laboratuar, ayrca para, pul, resim, kartpostal, harita ve afilerle ilgili grntlerin de izlendii sinema ve video salonu ile kltrel alanda retim ve paylamlara ev sahiplii yapmaktadr. Ktphane iinde dzenlenen birok kltrel ve sosyal etkinliin yan sra Ktphane ynetimi tarafndan karlan hem kurum ii hem de mesleki haber ve almalarn yer verildii BDK adl bir de sreli yayn bulunmaktadr.
Beyazt Ktphanesi / BeyaztLibrary

in foreign languages. Furthermore, 34,641 postcards and photographs, 165 banknotes, 2,157 stamps, 550 vinyl records, 393 maps and 7,055 posters can be found in the library. With the transference of the Hakki Tarik Us Library to the Beyazit State Library in 2003, the library gained a significant collection, becoming an important resource for academics with its collection of more than 100,000 volumes. The rich collection of the library is available through the website http://www.beyazitkutup. gov.tr/, thus providing electronic information access and allowing users to browse the catalogue. The library, which currently contains 4 separate sections for readers, is also home to a 50-seat conference room, a 20-seat music listening room, a 30-seat language laboratory, as well as a movie and video room where one can view images of money, stamps, post-cards, maps and posters, all of which work to make the library a home to cultural production and sharing. There are many cultural and social activities that are organized within the library, including a periodical entitled BDK, which features news related to certain professions and works from both within and outside of the organization. From the first chairman of the organization, Hoca Tahsin Efendi, to Ismail Saib Sencer, from Professor Necati Lugal to Saadettin Nzhet Ergun, from Muzaffer Gkman to Hasan Duman, from Yusuf Tavac to erafettin Koca, this grand sycamore, an entity to which many esteemed names have contributed great efforts, continues to play a role in conveying information to future generations with the same degree of excitement and awareness of responsibility.

Beyazt Ktphanesi okuma salonu / Beyazt Library reading hall

Kurumun ilk mdr olan Hoca Tahsin Efendiden smail Saib Sencere, Prof. Dr. Necati Lugalden Saadettin Nzhet Erguna, Muzaffer Gkmandan Hasan Dumana Yusuf Tavacdan erafettin Kocaya kadar pek ok deerli ismin byk hizmetler verdii bilginin bu koca nar, Beyazt Ktphanesi kap sslemeleri / Door decoration of Beyazt Library ayn meydan paylat asrlk nara nazire yaparcasna 125 yldr ayn yerinde, Working hours artan bir heyecan ve sorumluluk duygusuyla bilginin gelecek kuaklara aktarl- Weekdays: 8:30 a.m. -7: 00 p.m. mas ilevine devam etmektedir. Saturday 8:30 a.m.-5:00 p.m.
alma Saatleri : Hafta ii: 08.30 -19.00. Cumartesi: 08.30 - 17.00 KAYNAKLAR: Duman, Beyazt Devlet Ktphanesi 100 Yanda, stanbul, 1984 Gkman, Muzaffer Beyazt Umumi Ktphanesi, stanbul 1956. Beyazt Devlet Ktphanesi TDV slam Ansiklopedisi.. stabul 1992, 6.c, s. 51-52 Beyazt Devlet Ktphanesi. Tarih Vakf Dnden Bugne stanbul Ansiklopedisi. Tarih Vakf, 1994.2.c. Beyazt Devlet Ktphanesi 125 yanda. Haz. Sheyla entrk, Volkan Glek. stanbul. 2010 http://www.beyazitkutup.gov.tr/kunye.php [evrimii eriim] 15.02.2011 SOURCES:

Duman, Beyazt Devlet Ktphanesi 100 Yanda, (The Beyazit State Library is 100 years old) Istanbul, 1984 Gkman, Muzaffer Beyazt Umumi Ktphanesi, (The Muzaffer Beyazit Public Library) Istanbul 1956. Beyazt Devlet Ktphanesi (The Beyazit State Library) TDV slam Ansiklopedisi (The TDV Islam Encyclopedia) Istanbul 1992, vol. 6, pg. 51-52 Beyazt Devlet Ktphanesi (The Beyazit State Library). Tarih Vakf Dnden Bugne (The History Waqf, from Yesterday to Today) Istanbul Ansiklopedisi. Tarih Vakf, 1994. vol. 2. Beyazt Devlet Ktphanesi 125 yanda. (The Beyazit State Library in its 125th year) prepared by Sheyla entrk, Volkan Glek. Istanbul. 2010 http://www.beyazitkutup.gov.tr/kunye.php [online access] 15.02.2011

144

NETAYCL-EZHAR YAHUT LALE-NAME

rfan DADELEN

NETAYCL-EZHAR OR THE BOOK OF TULIP

rfan DADELEN

145

NETAYCL-EZHAR YAHUT LALE-NAME / NETYCL EZHR OR THE BOOK OF TULIP

NETYCL EZHR YAHUT LLE-NME

rfan DADELEN*

NETYCL EZHR OR THE BOOK OF TULIP

rfan DADELEN*

Osmanl tarihinde bir devre adn veren lle sadece zarif bir bahe iei olarak The tulip, giving her name to an epoch in Ottoman history, not merely was an elkalmam, ayn zamanda zevk ve zarafetin sembol olmutur. yle ki lale yeti- egant garden flower; it grew into a symbol of refinement and elegance. It became tirme ii halk arasnda ok byk bir rabet grm ve toplumun her kesimin- so important that great competition occurred in society to raise tulips; people den ve farkl meslek gruplarndan insanlar yeni lale trleri yetitirme yarna gir- from every sector of society, involved in different occupations, entered the race milerdir. Bu yar ayn zamanda bir zarafet yar halini alm ve en gzel gr- to come up with new types of tulips, competing in elegance; and there were nml laleyi elde etmek iin btn mrn lale yetitirmeye adayanlar olmu- those who devoted their entire life to raising tulips. Even statesmen were involved tur. Bu durum devlet ricalini de etkilemi ve onlar da hem lale yetitirmeye hem and they not only tried to raise tulips, but purchased tulips, sometimes paying de gzel lalelere servet denecek paralar deyerek onlar elde etmeye alm- fortunes for this. The tulip fever also spread to the Ottoman palace; the Sultan lardr. Lale tutkusu Osmanl Sarayna da ulam ve Padiahn katlmyla lale bah- organized many forms of entertainment that lasted throughout days and nights elerinde geceler boyu devam eden nice elenceler tertip edilmitir. Nihayetin- in tulip gardens. In the end the tulip is engraved in memories by its name being de lale Osmanl devlet ynetiminde bir dneme adn vermesi ile hafzalarda yer given to one of the eras of the Ottomans. In later years tulip festivals started to etmitir. Son yllarda dzenli bir ekilde kutlanmaya balanan lale festivaline ve be celebrated in a regular fashion; we have clung to the tulip as a remedy to cure gnmzde en ok sknts ekilen konularn banda gelen estetik yoksunlu- us of the problem that looms today, that of the absence of aesthetics. Studying u derdine derman olur midiyle zarafetin semthe case in relevant historical sources, we want to bol olan laleye sarldk ve ilgili tarihi kaynaklar inshare, what we have learned, with you here. Osmanllar birbirinden gzel lale trleri yetitircelemeye, elde ettiimiz verileri sizlerle paylamaOne of the oldest books to be written about the mekle yetinmemi, ayn zamanda bu deerli iek ya karar verdik. tulip is the Netayic l-Ezhar written by the hakknda kitaplar da kaleme almlardr. Lale ile ilgili yazlan kitaplarn en eskilerinden birisi hatip (preacher) of the ehremini Mosque, el-Hac The Ottomans did not only grow up extremely beNuruosmaniye Ktphanesi 4079 numaral, ehMehmed Ibn-i Ahmed el-Ubeyd in 1110 (1698); autiful tulips, besides they wrote some books aboremini Camii hatibi el-Hac Mehmed ibn-i Ahmed this book can be found in the Nuruosmaniye Liut this valuable flower. el-Ubeyd tarafndan yazlan 1110 (1698) tarihli brary, No. 4079. The author states, he has taken Netayicl-ezhar adl eserdir. Mellif bu kitabnthe treatises written by his predecessors and da selefin yazm olduu risaleleri cem edip yeni bir risale yazdn belirtmekte- brought them together to write a new treatise. He listed here the names of the dir. iek yetitirmek iin gayret gsteren kfeciyan taifesini yani iek yetiti- kfeciyan, that is those who raise flowers. He gives the names and nickrenlerin isimlerini toplamtr. Bu ile uraan kiilerin isimleri ile birlikte lakapla- names of the people involved in this business, as well as brief information about r, hretleri, meslekleri, iei ektikten sonra ortaya k tarihleri hakknda ksa their fame, their career and the date of blossoming of their flowers. There is an ksa bilgiler vermektedir. Her kufe-perverin lmne tarih dlmekte, iek- chronogram for the death of every kufe-perverin (flower fan), with couplets ler ve onlar yetitirenler hakknda beyitler de ihtiva etmektedir. Tm bu bilgile- about flowers and their raisers. All this information is based on what the author ri konutuu ve bilgi ald kiilerin szlerine dayandrmaktadr. learned from people he talked to. Mellif iek yetitirmeye meyli olan kardelerim bu kitaba bakp faydalandk- The author states I hope that those who are inclined to raising flowers and who larnda her birini hayr duas ile yad edip ruhlarna bir Fatiha ile d edeler. mit look at this book will remember us and pray for us; may we find happiness with ederim ki bu aciz ve gnahkar ruhu da unutmayalar demekle kitab hangi amatheir recital of al-Fatiha. I hope that they will not forget this poor and sinful soul. la yazdn da ortaya koymaktadr. In this way, the author makes it clear what his aim was when writing this book. Risalede 202 kiinin ismini zikretmekte ve bunlardan 97si ile bizzat grtn In the treatise the author lists the names of 202 people, stating that he inter105 kiinin ise vefat ettiklerini belirtmektedir. Ad geen ahslarn yetitirdii iviewed 97 of them himself, while the other 105 are dead. Of the flowers raised eklerden mehur olan yedi eit gl, iki yz krk dokuz eit sade zerrn, on bir by the people mentioned, the famous ones include seven types of roses, two hunadet sade kehriba, bir katmer kehriba, be adet sm, bir katmer sm, bir Behram Bey smi, iki adet nur-bah, bir sultan deve boynu, bir katmer belik ve 481 adet dred and forty-nine types of plain daffodil, eleven plain kehriba, one double kehlle-i Rm, yedi adet sade snbl, dokuz adet sade beyaz snbl, bir adet yeil riba, sm, one double sm, one Behram Bey sm, two nur-bah, one sultan deve snbl, iki katmer m snbl, bir katmer beyaz snbl, bir krmz katmer sn- boynu, one double belik and 481 lle-i Rm, seven plain hyacinth, nine plain bl, alt adet Austos buhuru, on drt adet vakit buhuru, yz krk dokuz Girid la- white hyacinth, one green hyacinth, one double m hyacinth, one double white lesi, adet Kuds , alt adet zencebil Kathane, bir Kathane terfili, otuz yedi hyacinth, one red double hyacinth, six Austos buhuru, fourteen vakit buhuru, adet karanfil, bir ful, bir adet sm tob, bir adet arkfelek, bir limon, iki armud, bir one hundred and forty-nine Girid tulip, three Kuds, six zencebil Kathane, one erik, bir kzlck, bir fndk, iki imme-i kd, bir krre-i ny adlarndaki ieklerdir. Kaithane terfili, thirty-seven carnations, one ful, one sm tob, one arkfelek, one lemon, two pears, one plum, one cornelian, one hazel, two imme-i kd, Vefat edenler hakknda mellif dua etmektedir. one krre-i ny. Cenneti Adn ide Allah (c.c.) Eyb Efendi yerin, Kondu nihl-i rahmete Blbl-i cn Ahmedgibi. The author prays for those who passed away: Ubeyd, Zek, Al, Vad, Cemal, Himmetzade Nihd, Halil, Skb, Mantk, Nesr Cenneti Adn ide Allah (c.c.) Eyb Efendi yerin, Kondu nihl-i rahmete Blbl-i cn Ahmed. gibi airlerin msralar kitab edebi bir eser haline getirmitir. kfeciyan, ezhriyn diye adlandrlan bu taifenin srasyla isimleri ve yetitirdii iekler unlardr: eyhlislam Ebus-Suud Efendi. Tohum sahibidir. Zamanlarnda adet zerrni ortaya karmtr. Sar renkte Ebus-Suud, Ebus-Suud Mbih, Ebus-Suud Beyaz adnda yetitirmi olduu iekler vard. 22 Eyll 1574 tarihinde vefat etmitir.
* Nadir Eserler Uzman

May God put you in the Garden of Eden o Eyup Effendi, Landed on the flower of bliss is the nightingale (soul) of Ahmed Effendi By adding lines from poets like Ubeyd, Zek, Al, Vad, Cemal, Himmetzade Nihd, Halil, Skb, Mantk and Nesr, the author transforms this book into one that has esthetic wealth.
*Rare Books Specialist

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lyaszde, tohumdan iki adet zerrn yetitirmi olup bunlar lyaszde adyla mehur olan sar zerrn ve iplikli sar adlar ile anlr. 1624te vefat etmitir. Ahmed Sufi. skdr merhum Cennet Efendi hazretlerinin biraderidir. Halveti tarikatndandr. Aziz Mahmud Hdayi Efendi hazretlerinin iaretiyle Tafsili Revnakl-izhr adnda bir kitap yazmtr. Tohum ektikten bir mddet sonra vefat etmi olup, yaad dnem iersinde Dilke adnda bir iei vardr. kincisi Lale-i Rmdir. Sf kaba ve Dede Kaba adyla da bilinmektedir. brahim Hanzde Mehmed Bey. Zerrn ve lale-i Rm adndaki tohumlara sahiptir. Glen-zr adnda sar zerrn, Hanzde, Hanzde Krlangc adnda adet lalesi vardr. Bunlar Keresteci Ali elebi tohumlarndan retilmitir. Hayattayken ektikleri tohumlardan Mstesna ve Glendam, Gl-gn, Roman kabak, Dere Moru ve Nohd adnda alt adet lalesi ile Tl Polye adnda bir polyesi vardr. Austos Buhuru ilk nce bunlarn bahesinde yetimi olmakla birlikte tohum Ali elebinindir. 1670 senesinde vefat etmitir. Kabri Eypsultandadr. Cinan-r sar ieini retmi olup ismini Tezkireci Efendi vermitir. Tohum Mehmed Beyindir. Altparmak brahim Efendi. Sar iek tohumu sahibidir. Hayatta iken Engt sar ieini retmitir. 1673te vefat etmi olup Murad Paa Camii haziresine gmlmtr. A Hseyin. Eyb el-Ensari mareti asdr. Al Kathaneyi bulmutur. 5 Eyll 1682de vefat etmitir. Eyb Efendi. Mh- tbn sar iei retmi olup 1683 tarihinde vefat etmitir. Kasmpaal Ahmed Efendi. Lale ve zerrn tohumu sahibidir.Ahmed adyla iki lalesi vardr. Cihandr- Sleymn adnda sar iek tohumu hayattayken ortaya kmtr. Vefatndan sonra Rum tohumundan sekin bir lale retilmi olup hl Ahmed adyla mehur bir laledir. 1683te vefat etmitir. mamzde Mehmed Efendi skdr. Lale-i Rmye sevgisi fazlacadr. Tohum sahibi olup oka eseri vardr. Elms Lalesi, Ferid-i cihn, Mirul-ezhr adnda laleleri olup bu isimleri kendisi vermitir. Evreng-i zib ismini yazar vermitir. Evreng-i Zib, Hdd, Solakzde Pesendi, Yeil Melek (isim Eyyub Hdim Ali Aanndr). Kavs- lh, Blend-i Elms, Ru-yi Arus adlaryla dokuz adet laleye sahiptir. Eyyubi brahim Bey (Davudpaazde). Yedi adet iei vardr. Edhem Laleyn ve Edhem Sleymn, Saadet-niin zerrn kadeh iei ve Nihan kadeh, Laleyn kadeh, Sheyl brhim, Ziya-bah gayet keskin ve laleyn kadeh ieklerdir. Bekta brahim Bey. Alt adet Rm lalesi retmitir. lem adnda bir turuncu lalesi ile Ser-ifrr, Gl Mey-n, Azr- Yusuf, Dil-viz-i erb, bret-nm laleleri vardr. Ekserci Ahmed elebi. Lale-i Rm tohumu sahibi olup Mmtaz- lem, ebreng, Katmer-i Kehrib bunun iekleridir. 1689da vefat etmitir. Uzun Sleyman elebizde. Drt adet lalesi vardr. Meknun adnda bir al Rm lalesi, Hayatul-kulb, Sultan- Cihan ve Al Krlang, Beyaz Katmer Smbl, Pertb adndaki iekleri yetitirmitir. smail Efendi. Yenieriyan Dergahnda katib olarak hizmet etmektedir. Yenieri Efendisidir. Lal-i Pre, smail Efendi brisi adndaki iekleri yetitirmitir. Meyveler ve ziyadece laleler toplamtr. Lale-i Giridde Gldb, Ho-boy isimleri bu ahsndr. Kethd Yerizde Ahmed avu. Sultan- Cihan Ahmed avu lalesi vardr. Eyb Efendizde Hseyin Efendi. Girid lalesi ile adet lale tohumu vardr. Yeil sar, Krlang, Drr-i Yetim, beyaz turfanda Drr-i Yekta ve Nfia-i Dildr nm Girid bunlardandr. 1693te vefat etmitir. Mehmed Bey ibn brahim Paa. Lale-i Giridde Pirze sar, Sultn, Gl-gn ve al tohumlu (Nzende), Dmen-p, ems-i hledr (Eber-i muhayyeli), rde,

These experts, who are referred to as kfeciyan or ezhriyn, and the flowers they raised are as given below: Sheikh-ul-Islam Abu Suud Effendi: He developed many seeds. During his life he developed three daffodils. These flowers, yellow in color, were known as Ebus-Suud, Ebus-Suud Mbih and Ebus-Suud Beyaz. He died on 22 September, 1574. lyaszde, he raised two zerrin from a seed and one of these was the yellow daffodil that became famous with his name. In addition there is a yellow color of thread that became known by his name. He died in 1624. Ahmed Sufi. He was the brother of the late Cennet Effendi of skdar. He was of the Halwati Sufi order. He wrote a book upon permit of his mentor Aziz Mahmud Hdayi Effendi, which was called Tafsili Revnakl-izhar (Description of the Beauties of Outlooks). He died soon after he planted his last seeds. Nevertheless he raised flowers with one of them called Dilke before his death. The other flower was a Rm tulip. This is also known as the Sufi kabak or the Dede kabak. brahim Hanzde Mehmed Bey. He developed daffodil and Rm tulip seeds. He developed a yellow daffodil known as Glen-zr and three tulips known as Hanzde Krlangc. These were raised from the seeds of Keresteci Ali elebi. While still alive he raised six tulips from the seeds he planted, known as Mstesna, Glendam, Gl-gn, Roman kabak, Dere Moru and Nohd, and a polye known as the Tl Polye. Also the Austos Buhuru was first raised in his garden, the seed was from Ali elebi. He died in 1670. His grave is in Eyp Sultan. He developed a yellow flower, the cinan-r, named by his friend Tezkireci Effendi. Altparmak brahim Effendi. He was the developer of a yellow flower seed; the Engt. He died in 1673 and was buried at the Murad Paa Mosque. A Hseyin. He was the cook of the Eyp el-Ensari mareti (soup kitchen). He developed the Al Kathane. He died on 5 September 1682. Eyp Effendi. He developed the Mh- tbn yellow flower and died in 1683. Kasmpaal Ahmed Effendi. He developed tulip and daffodil seeds. He had two tulips known as Ahmed. The yellow flower seed known as Cihandr- Sleymn was developed by him. After he died a unique flower was produced from his Rum seed, and this is the famous tulip that is still known as the Ahmed. He died in 1683. mamzde Mehmed Effendi skdr. His love for the Rm tulip was very great. He developed seeds that have produced many flowers. He developed the Elms tulip, the Ferid-i cihn and the Mirul ezhr, all of which he named himself. The author gave this flower the name evreng-i zib.. Imamzade developed nine tulip strains with the names the evreng-i zib, Hdd, Solakzde, Pesendi, Yeil Melek (this name was given by Eyyub Hdim Ali Agha), Kavs- lh, Blend-i Elms and Ruyi Arus. Eyyubi brahim Bey (Davudpaazde). He developed seven strains. The Edhem Laleyn and Edhem Sleymn, the Saadet-niin daffodil and the Nihan kadeh, the Laleyn kadeh, the Sheyl brhim, the Ziya-bah gayet keskin are strains of the laleyn kadeh genus. Bekta brahim Bey. He developed six Rm tulip strains. He had an orange tulip sort called lem ; others are the Ser-ifrr, Gl Mey-n, Azr- Yusuf, Dil-viz-i erb and bret-nm tulips. Ekserci Ahmed elebi. He started with the Lale-i Rm seed and produced the Mmtaz- lem, ebreng, Katmer-i Kehrib from this seed. He died in 1689. Uzun Sleyman elebizde. He had four strains; he had an al Rum sort of tulip called Meknun, and other flowers called Hayatul-kulb, Sultan- Cihan and Al Krlang, as well as the White Layered Hyacinth, and a flower called Pertb. smail Effendi. He served in the Janissary Headquarters as a clerk. He was an Effendi (Officer) of the Janissaries. He raised flowers known as the Lal-i Pre

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NETAYCL-EZHAR YAHUT LALE-NAME / NETYCL EZHR OR THE BOOK OF TULIP

Srh-fen, Semens, Beyaz emendr bunundur. 1689da vefat etmitir. Mehmed Efendi Bakizde. Bakizde Sleymnsi adndaki zerrni mehurdur. 1630da vefat etmitir. Kocamustafapaa hangahnda P-kadem Yusuf Efendi. Gzide snble sahiptir. Mrdm adyla anlmaktadr. 1652de vefat etmitir. skdarda Maktul Karamustafapaa Mezarlnda gmldr. Anbarczde Ahmed elebi. Altmermerde oturmaktadr. Cerrahlk mesleinde yetenekli olup 6 Ekim 1692de vefat etmitir. Anbarc Snbl, ivid maisi gayet gzide bir snbl olup mor karanfilleri vardr. Ahmed elebi. mam ivizde Mehmed Efendinin biraderidir. Lale-i Rm sahibidir. Behram Bey. Behram Bey sm adnda iek yetitirmitir. Bu iei Bosna vilayetinden getirmitir. Sultan Sleyman zamannda vefat etmitir. Bestanzde Mehmed Efendi. airdir. Tohum sahibi olup iki adet zerrni vardr. Cihand- Sleymn, Bestanzde Sleymanisi mehurdur. 11 Nisan 1695te vefat etmitir. Mehmed Efendi (Bkzde). iir ve in sahibidir. Bkzde Sleymnsi mehurdur.1630 tarihinde vefat etmitir. Yusuf Efendi (P-kdem Hangah- Kocamustafapaa). Snbl tohumuna sahiptir. Merdm namyla bilinir. l, snbller iinde naziktir ve benzeri yoktur der. Krmz Buhur stanbulda bunlarla bilinmitir. 1652de vefat etmitir. Kasmpaal Bonak Mahmud. Drt adet zerrni vardr. Bonak Sleymn ismini vermitir. Ceml. Nazar it bun da ey yz mhm. Budur Bonak Sleymnsi hm, msran bu iek iin yazmtr. Ayrca Bonak- sni, Bonak Beyaz, Mahmd laleyn, Me-nev siyh, Kebir l, sagir l, adnda iekleri vardr. 1682de vefat etmitir. lmne Ya ilh cennet ola Bosnev Mahmud Kabri diye tarih dlmtr. Balk Safer. Eypsultanldr. adet Kathane lalesi bularak kimseye vermeden vefat edince metrukatndan aldlar. Yeil Gbekl Katmer, Yekpre Gl-gn bunundur. 1687de vefat etmitir. Pabuu Mustafa elebi Efendi. Kasmpaaldr. Byk Pabuu ve Kk Pabuu adnda iki adet Rm lalesi vardr. Berber brahim elebi. Kasmpaaldr. Tl Sleymn adndaki zerrn sahibidir. Bekir Aa tbi-i Ahmed Kethd. Kbrs lalesi ile Halkr, Gl-rm, Satt- tohumlu, Azr adyla drt adet Girid lalesine sahiptir. Hattat Bekir Aa. Az zamanda nadide Giridler ve gzide tohum snbllere yetitirip isim koymaya rabet etmemilerdir. Al Glgn Karanfili de vardr. Piri Paazde es-Seyyid Mehmed Bey el-Ceml. Tohum sahibi olup eitli iekler yetitirmitir. Srhsepd, Eyvanl, Glpenbe, Bin ili adnda drt adet karanfili vardr. Mehmed elebinin ektii tohumlar pederi el-Hac Ali yardmyla satn alm ve bu iekler aldka isimler koymutur. Aziz elebinin ektii Rm tohumlarn biraderi Emin Efendiden ald lalelerden henz 24 adedine hayr ile anlmas iin isim koymutur. Bundan maksad yetitirirken zahmet ektii tohumlara vefaszlk etmek istememesidir. Berber Abdullah elebi Eyyub. Glrenk-i Msellem ieine sahiptir. Tezkireci Mehmed Efendi (Memekzde). Be adet zerrn ve on yedi adet Rm lale ile bir adet Girid lalesine sahiptir. Tuhfetlezhar, Laleyn-i kadeh gayet byk, renksiz ve desterelidir. iee o kadar hayran-

and smail Efendi brisi. He collected samples of fruit and, in particular, of tulips. The names of the Girid (Crete) tulips, Gl-db and Ho-boy belong to himKethd Yerizde Ahmed avu. He developed the Sultan- Cihan Ahmed avu tulip. Eyb Efendizde Hseyin Effendi. He developed seeds for the Girid (Crete) tulip and three other tulips. The Yeil sar, Krlang, Drr-i Yetim, Beyaz Turfanda Drr-i Yekta and Nfia-i Dildr nm Girid were some of these. He died in 1693. Mehmed Bey ibn brahim Pasha. The Girid genus tulips Pirze sar, Sultn, Glgn and al tohumlu (Nzende), Dmen-p, ems-i hledr (Eber-i muhayyeli), rde, Srh-fen, Semens and Beyaz emendr belonged to him. He died in 1689. Mehmed Effendi Bakizde. His daffodil Bakizde Sleymnsi was well known. He died in 1630. Yusuf Effendi from the Kocamustafapaa Convent: He developed the Gzide also known as the Mrdm. He died in 1652. He was buried in skdar, in the Maktul Karamustafapaa Cemetery. Anbarczde Ahmed elebi. He lived in Altmermer. He was skilled in surgery, and died on 6 October, 1692. He had the Anbarc Snbl, and a unique indigo Mai hyacinth, and purple carnations. Ahmed elebi. Imam ivizde Mehmed Effendis brother. He developed a Rm tulip. Behram Bey. He raised a flower known as Behram Bey sm. This flower was brought from Bosnia. He died during the reign of Sultan Sleyman the Magnificent. Bestanzde Mehmed Effendi. He was a poet. He developed seeds and two daffodils: The famous Cihand- Sleymn and Bestanzde Sleymanisi . He died on 11 April, 1695. Mehmed Effendi (Bkzde). He was a poet and litterateur. His strain Bk-zde Sleymnsi was famous. He died in 1630. Kasmpaal Bonak Mahmud (Mahmud the Boshniak from Kasmpaa): He developed four daffodils. He called these the Bonak Sleymn. The poet Ceml wrote the following lines for this flower: Nazar it bun da ey yz mhm. Budur Bonak Sleymnsi hm Look my moonface at this. This is the Boshniak Sultan Suleiman (of flowers). In addition, he had the Bonak- sni, Bonak Beyaz, Mahmd laleyn, Me-nev siyh, Kebir l and sagir l. He died in 1682. His chronogram is: Ya ilh cennet ola Bosnev Mahmud Kabri.Oh God, may this grave be Eden for Mahmud the Boshniak.Balk Safer (the Fisher). He was from Eyp Sultan. He developed three Kathane tulips, and died without giving them to anyone; they were later taken from his garden. The Yeil Gbekl Katmer, Yekpre Gl-gn were of these. He died in 1687. Pabuu Mustafa elebi Effendi (the Shoemaker). He was from Kasmpaa. He developed two Rm tulips, Byk Pabuu and Kk Pabuu. Berber brahim elebi (the Barber). He was from Kasmpaa. He developed a daffodil called Tl Sleymn. Bekir Aa tbi-i Ahmed Kethd (Ahmed Kethd, Publisher of the Bekir Agha) He developed a Kibris (Cyprus) tulip and the seeds of four Girid (Crete) tulips, Halkr, Gl-rm, Satt- tohumlu and Azr. Hattat Bekir Agha (the Calligrapher). He raised Girid (Crete) hyacinths and unique hyacinths in

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dr ki Maktul Kara Mustafa Paa ektii lale soanlarndan istemi ve kendisine ihsan ve iltifatlarda bulunarak 40 altn hediye etmitir. Mellif demitir ki: Mezkur soan bana dahi getirseler bende krk altna satn alrm demektedir. TuhfetlMuluk, Tuhfetl-Cinn laleyn kadehtir. Vadi Bu glistan- lem cennet misalde tab- latifin olmala ravzat-cinn adl msra bunun iin yazmtr. TuhfetlArus beyaz laleyndir. Kadehi yksektir. Byk Sleymn, Kk Sleymn, Sermed laleyn, Ser-med Sleymn, Beyaz Hdd, Beyaz nr- behit, Ferid-i cihn. lknce sar aar ikinci ba anca bir miktar aarr. nc ba anca evvelki de aarr. kinci de aarmaya balar. Arusul-ezhar beyazdr. Arusul-cinn beyazdr. Nr- Muhammedi, beyaz laleyn olup kadehi yksektir. Beyaz yekmrd, ems-i cihn, Muhammed Sleymn, Huddd- laleyn, Bedehi laleyn, Beyaz Muhammed, Beyaz Tcl-ezhr, N-yb- Sley-mn, Dd- Hd, Kisdr- laleyn, Ahmed Kethda-pesend, Alemgir-i Sleymn, Alemgir, Cihangir-i laleyn, Cm- cem iri iektir. fte laleyn, Dil-rb, Dil-r, Cihan-r, Yumurd laleyn. Bu iek iin l Nu idb bilr erb- nb- akn ddn. Seyr edb uk- yumurdi demiler adn demitir. Cm- cem-i mbih, Mulk Sleymn, Mulk laleyn, Slih-i m-bih nevden (Mstesn, Beyaz, ihne kadeh), Beyaz Nurl-ayn, ehnaz- Sleymn, ehnz- laleyn, lem-r mbih, Sheyl, Tuhfetl-ezhr mbih, Nevruziye mbihi, orbac m-bih, Muhammed mbihi, Dil-firib, Dil-firib mbihi, Nihan kadeh, Bodur laleyn, Renksiz yksek kadeh, Renkli yksek kadeh, Ferhunde, Msellem Sleymn, Tfl laleyn, Bahariye, Turfanda cihan-pesend mbih, Hac Yusuf m-bihi. Bunlardan baka isimlendirilmeyen iekleri de vardr. Bir kehri-bs, lle-i Rmde cihan-tb, l, te-tb, Yeil, Muhammed, gl-renk, dib, Kebir arb, Kzl kabak, Mor, srh-p, leylak, Sultn, Ykt, Turfanda elmas, Al Girid, Sm tob. Meyvelerde de ok eserleri vardr. 1688 tarihinde vefat etmitir. Edirnekaps dahilinde Nianca Camiinde gmldr. Tacir Mustafa elebi. To-hum- Rm sahibidirler. mr vefa etmediinden tohumlar Koca Yusuf Efendi hazinedr Hac mere nakl edilip bu be adet laleyi retmitir. Gl-p, srh-p, dilnevz, Manend-i Hat, Ankuti. 1681de vefat etmitir. Tiryaki Arac smail elebi. Firdevsi Alaca Girid lalesi sahibidir. 1695te vefat etmitir. Hseyin Aa. elebi Hoca diye mehur olmutur. Zerrn, lale ve karanfil tohumu sahibidir. Cce Sheyl, Cce kehribs ve Cce smi adl adet Rum lalesi vardr. Cce elmas ve Cce Erguvnisi dier ieklerindendir. 1650de vefat etmitir. orbac Mehmed Aa. Lale tohum sahibi ve zerrni ile mehurdur. orbac adyla mehur olmutur. Bir kehribs, Rm lalesi, orbac gzel alacas ve orbac beyaz adyla mehur glleri vardr. 1666da vefat etmitir. Kabri Galata Mevlevihnesi karsndadr. Cafer Beyzade Abdullah Kaptan. Gzide krlang adnda bir adet lalesi vardr. Cafer Beyzade Mehmed. Drt adet Rm lalesi vardr. Gl Hurid, Glfm, Mir-i msellem, Dilfuruz. ifti Abdullah Bee ve Hasan Bee. Gl ve Goncaya benzeyen Dihkn Hata Abdi Bee, Dihkn Krmz Hasan Bee nam Giridler bunlara aittir. 1692de vefat etmitir. Yedikulev iekizde e-eyh Mehmed Efendi. ok fazla sayda Girid lalesine sahiptir. eyhzde Eyvanls, eyhzde ibrisi bunlardan sadece ikisidir. mam Cb Hasan Efendi: Fndklda oturmaktadr. Tohum sahibidir. Mercan Pnar, Sinan Paazde Kelkn Hseyni adndaki Rm lalelerine kendisi isim vermitir. Karanfili Cin Ali elebi. Sevgisi karanfilden yana olduu iin hayli karanfile sahip olmutur. Bunlardan bugn mevcut olan Zemin ve zaman, Leylk, Ru-yi Arus, Zib, Ykt, Dilddedir. Bu isimleri Cemali Bey ver-

a short time, but these have not been named. He has the Al Glgn carnation. Piri Paazde es-Seyyid Mehmed Bey el-Ceml. He developed seeds and raised a variety of flowers. He had four carnations, Srh-sepd, Eyvanl, Glpenbe and Bin ili. He purchased the seeds sown by Mehmed elebi with the help of el-Hac Ali and named them. He took the Rm seeds that were planted by Aziz elebi from his brother Emin Effendi and named them to be remembered with blessings when there were still only 24 flowers. The purpose for raising these was that he did not want to be unfaithful to the seeds that he had gone to trouble for. Barber Abdullah elebi Eyyub. He owned the Gl-renk-i Msellem. Tezkireci Mehmed Effendi (Memekzde). He had five daffodils and seventeen Rm tulips and a Girid tulip. These are the Tuhfetl-ezhar, Laleyn-i kadeh, a rather large, white and serrated sort. The flower was so admired that Maktul Kara Mustafa Pasha wanted the tulip bulbs and paid 40 gold coins for it. The author said: If they brought the bulbs to me, I would also pay 40 golden coins Tezkireci had the Tuhfetl-Muluk, Tuhfetl-Cinn laleyn kadeh. Vadi wrote the following line for them: Bu glistan- lem cennet misalde tab- latifin olmala ravzat-cinn He also developed the white tulip Tuhfetl-Arus. This tulip had a long bowl shape. Other sorts were the Byk Sleymn, Kk Sleymn, Ser-med laleyn, Ser-med Sleymn, Beyaz Hdd, Beyaz nr- behit and Ferid-i cihn. This one was yellow when the first flower blossoms, and when the second one blossoms it started to turn silver. When the third flower blossomed it turned even more silvery than before. The Arusul-ezhar and Arusul-cinn were white. Nr- Muhammedi also was a white tulip with a long body. He also developed the Beyaz yekmrd, ems-i cihn, Muhammed Sleymn, Huddd- laleyn, Bedehi laleyn, Beyaz Muhammed, Beyaz Tcl-ezhr, N-yb- Sleymn, Dd- Hd, Kisdr- laleyn, Ahmed Kethda-pesend, Alemgir-i Sleymn, Alemgir, Cihangir-i laleyn and Cm- cem, the last one being a large flower. Others were the fte laleyn, Dil-rb, Dil-r, Cihan-r and Yumurd tulips. About this last flower, l said: Nu idb bilr erb- nb- akn ddn. Seyr edb uk- yumurdi demiler adn. The Cm- cem-i mbih, Mulk Sleymn, Mulk laleyn and the Slih-i mbih all were of three types (Mstesn, Beyaz or ihne kadeh); these included the Beyaz Nurl-ayn, ehnaz- Sleymn, ehnz- laleyn, lem-r mbih, Sheyl, Tuhfetl-ezhr mbih, Nevruziye mbihi, orbac mzbih, Muhammed mbihi, Dil-firib, Dil-firib mbihi, Nihan kadeh, Bodur laleyn, Renksiz yksek kadeh, Renkli yksek kadeh, Ferhunde, Msellem Sleymn, Tfl laleyn, Bahariye, Turfanda cihan-pesend mbih and the Hac Yusuf mbihi. There were more flowers that were not given names. Again he developed the kehribs and lle-i Rmde cihan-tb, l, tetb, Yeil, Muhammed, gl-renk, dib, Kebir arb, Kzl kabak, Mor, srh-p, leylak, Sultn, Ykt, Turfanda elmas, Al Girid and Sm tob. He also had many types of fruit. He died in 1688. He was buried at the Nianca Mosque, in Edirnekap. Tacir Mustafa elebi. He was the owner of Tohum- Rm. Before he died, he handed over his seeds to Hac mer, the treasurer of Koca Yusuf Effendi, and the latter developed these five tulips: Gl-p, srh-p, dil-nevz, Manend-i Hat and Ankuti. Tacir died in 1681. Tiryaki Arac smail elebi. He was the owner of the Firdevsi Alaca Girid tulip. He died in 1695. Hseyin Agha. He was also known as elebi Hoca. He owned daffodil, tulip and carnation seeds. He had three Rm tulips: Cce Sh-

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NETAYCL-EZHAR YAHUT LALE-NAME / NETYCL EZHR OR THE BOOK OF TULIP

mitir. Mehmed Efendi. Fatihte ivizde Kalburcu Mehmed Efendi Camii imamdr. Tohum sahibidir. Piv-bah adnda iei vardr. Hekimba Mehmed Efendi. Sultan Murad Han zamannda Reisl-etibbadr . Tohum sahibidir. Drt adet zerrn ile Hekimba Sleymnisi, Kemyb, Zanbak Sars, Atlas Hekimba iekleri vardr. 1632de vefat etmitir. Halczde Mehmed Paa. Tohum sahibidir. Halcolu limonu, Halcolu Bozdoan bunundur. 1665 tarihinde Yedikulede katl olunmutur. Hasan Kapudanzde Mehmed Kapudan. On adet zerrn retmitir. Blend Sleymn, Muhammed laleyn. Bu iee Zeki u beyti yazmtr: Her bahesi bu ehr-i azimin rengin grdm Gezerek hezr- nev-i zerrn sarusu mudil birbirine amma Muhammedi laleyne hezr Tahsin Sahib-i zemn, Tc- cem, lenduh , Hakn, Honm, Nakka ald, brik-i laleyn, niyatun-nak, dilfirib, Seniyyetli, Bekt. 1696da vefat etmitir. Hac Yusuf. Tohum- zerrn sahibi. Tohumdan drt adet zerrn yetitirmeye muvaffak olmutur. Hac Yusuf Mntehs, Hac Yusuf Battl, Hac Yusuf Turfandas, akurluk. 1760da vefat etmitir. Hac Halife. Mai Katmer Salkml, Mai snbli vardr. 1663te vefat etmitir. Hamamc Mehmed avu. sr- Kesire-i ezhr, Nil-i gzide-i esmr- ecr adl iekleri vardr. Rm lalesi tohumu sahibidir. Rm lalesini fazlaca sevmi ve on sekiz adet yetitirmitir: Sultan- Cihan (ismini Musahib Paa vermitir), Sultan- cihan mbihi, Kzl Krlang, Nrul-ayn, Mor Kebir, Sr- Sagir, Tohum- irin, l irin, Ry- nigr, Sultn melk, Gl-reng, Mezbr, Mey-gn, Melk, Kzl Kabak, Ba Sultan, Yakt, Nev-civn. 1692de vefat etmitir. Hamamczde Mehmed elebi. Lale ve karanfil tohumuna sahiptir. Kasmpaaldr. ki adet beyaz Rm ile hret bulmutur. Beyaz- kebir, Beyaz- sagir lalesi ile Kebir-i mor, Sagir-i mor ve seher yldz adl karanfilleri vardr. Hamamc Hasan Efendi. Zerrn ve Girid tohumu sahiptir. Sheyl-i Hseyni, Hseyn Sleymn zerrni ile Hsn-i Hasen, Bukalemunve Glp Girid lalesi vardr. 1689da vefat etmitir. Etyemezli Hseyin elebi. Snbl tohumu ve ok sayda iee sahibidir. Etyemezli Salih adl zerrn bunundur. Hseyni Beyaz adndaki Giridi bulmutur. Hac Abdlkerim Efendi. Eski ieklerden be adet zerrni vardr. Anka-i igr, Kevkeb-i sadet, Krm Sleymn, Mbrek-bd, Meh-rydur. Hac mer Hazinedr Yusuf Efendi. adet zerrni vardr. Firdevsi, Turfanda, Hac mer mntehs ile Hac mer Eyvanls, Hac mer al tohumlusu, Hac mer beyaz , Kk beyaz, ihne beyaz adnda ve adet Girid lalesi vardr. 1697 tarihinde amda vefat etmitir. Ubeyd Efendi lm zerine u tarihi dmtr. Geldi biri didi kim yrna sizler sa olun. Hem-civr itti el-Hac meri Yahyaya h. El-Hac Salih Bonakzde. On iki adet zerrni bilinmektedir. Drr-i Yekt beyazdr, Yaylak-bd sar ve gayet byk iektir. Hurid-fer, Salih laleyn, Neyyir-i azam gayet byk ve sar laleyndir, Hezr- dinr, gayet ince ve yksek kadehli iektir, Nev-civn, zbende; srur-bah, msellem-i lem. Lale-i Rmde Mercan-presi ile mehurdur. El-Hac Habib Bey. Girid-i srh yegane sahip olduu iektir. 1686da hacca giderken amda vefat etmitir. Ubeyd Efendi, lmne u tarihi dmtr Hemcivr ola Habib-i Ekreme Habib. Hasan Aa (Kethd-y devlethne-i Maktul Mustafa Paa). Tcus-sade, Ruhul-kulub adnda zerrni vardr. Hafzzde Hafz Mehmed Efendi. Eypsultanda Ebussuud Efendi Sbyan Mektebi muallimidir. Tohum sahibi olup lale-i Rmde iki adet lale yetitirmi olup bunlar Dil-r Krlang, ahne eblektir. Ayrca Turfanda kavs- frh ve Anber adndaki Girid lalesi bunlardan iitilmitir. 1690da vefat etmitir. Edirnekaps haricinde bir byk mezar dibinde gmldr. Hammal Ahmed elebi skdr. urde, Sihriye iekleri buna aittir. Hasan Aa (Burunsuz Ahamet Aa Kethdas). Girid lalesine sahiptir. Sakz risi, bri-i kebir nam- dier Sultn br, Terfili Gl-p, Sar tohumlu, Terfili-i cedid, Subh- sdk, Beyaz Hrgl bunlardandr. 1692de vefat etmitir. Bektai el-Hac Ahmed el-Kttb. adet Rm lalesi ile Glreng-i Kttb, Beyaz Kttb, Hmyn Krkang, Nadire adl Girid lalesi de vardr. Hseyin Efendi.

eyl, Cce kehribs and Cce smi. Cce elmas and Cce Erguvnisi were some of his other flowers. He died in 1650. orbac Mehmed Agha. He owned a tulip and was famous for his daffodils. He was more known as orbac. He had a kehrib, a Rm tulip, and famous roses known by the name orbac gzel alacas and orbac beyaz. He died in 1666. His grave is opposite the street at the Galata Mevlevihne. Cafer Beyzade Abdullah Kaptan. He had a tulip known as the Gzide krlang. Cafer Beyzade Mehmed. He had four Rm tulips; these are Gl Hurid, Glfm, Mir-i msellem and Dilfuruz. ifti Abdullah Bee and Hasan Bee Brothers. The Girid tulip that resembles a rose and a bud, known as Dihkn Hata Abdi Bee and Dihkn Krmz Hasan Bee belonged to them. Yedikulev iekizde e-eyh Mehmed Effendi. He had a large number of Girid tulips. The eyhzde Eyvanls and the eyhzde ibrisi are just two examples of these. mam Cb Hasan Effendi: He lived in Fndkl. He had some seeds. The Mercan Pnar and the Sinan Paazde Kelkn Hseyni Rm tulips were named by him. Karanfili Cin Ali elebi. He was eager about carnations, and had many carnations. Some of these were the Zemin ve zaman and the Dildde. These names were given by Cemali Bey. Mehmed Effendi. He was the imam at the ivizde Kalburcu Mehmed Effendi Mosque in Fatih. He owned seeds, and a flower by the name of Piv-bah. Hekimba Mehmed Effendi. He was the Reis l-etibba (Chief Physician) at the time of Sultan Murad. He had seeds, four daffodils and the flowers named the Hekimba Sleymnisi, Kemyb, Zanbak Sars and Atlas Hekimba. He died in 1632. Halczde Mehmed Pasha. He owned seeds. The Halcolu limonu and Halcolu Bozdoan were some of these. In 1665 he was murdered in Yedikule. Hasan Kapudanzde Mehmed Kapudan. He produced thirteen daffodils. He had the Blend Sleymn and Muhammed tulips. Zeki wrote the following lines about this last flower: Her bahesi bu ehr-i azimin rengin grdm Gezerek hezr- nev-i zerrn, Sarusu mudil birbirine amma Muhammedi laleyne hezr Tahsin. His flowers were Sahib-i zemn, Tc- cem, lenduh , Hakn, Honm, Nakka ald, brik-i laleyn, niyatun-nak, dil-firib, Seniyyetli and Bekt. He died in 1696. Hac Yusuf. He had daffodil seeds. He managed to raise four daffodil strains. These were the Hac Yusuf Mntehs, Hac Yusuf Battl, Hac Yusuf Turfandas and akurluk. He died in 1760. Hac Halife. He had the Mai Katmer Salkml, and the Mai hyacinth. He died in 1663. Hamamc Mehmed avu. He had flowers called sr- Kesire-i ezhr and Nil-i gzide-i esmr- ecr. He had the seeds of the Rm tulip. He was very fond of the Rm tulip and raised eighteen samples: Sultan- Cihan (named by Musahib Pasha), Sultan- cihan mbihi, Kzl Krlang, Nrul-ayn, Mor Kebir, Sr- Sagir, Tohum- irin, l irin, Ry- nigr, Sultn melk, Gl-reng, Mezbr, Mey-gn, Melk, Kzl Kabak, Ba Sultan, Yakt and Nev-civn. He died in 1692. Hamamczde Mehmed elebi. He had tulips and carnations. He was from Kasmpaa. He had two white Rm tulips, for which he was famous. He had carnations called Beyaz- kebir, Beyaz- sagir lalesi ile Kebir-i mor, Sagir-i mor and seher yldz. Hamamc Hasan Effendi. He had seeds for daffodils and Girid tulips. He had Sheyl-i Hseyni, Hseyn Sleymn zerrni and Hsn-i Hasen, Bukalemunve Gl-p Girid tulips. He died in 1689. Etyemezli Hseyin elebi. He has hyacinth seeds and a number of flowers. The daffodil known as Etyemezli Salih is one of these. He discovered the Girid called Hseyni Beyaz. Hac Abdlkerim Effendi. He has five daffodils of the old type of flower. These are Anka-i igr, Kevkeb-i sadet, Krm Sleymn, Mbrek-bd and Meh-ry. Hac mer Hazinedr Yusuf Effendi. He had three daffodils. He had Firdevsi, Turfanda and Hac mer mntehs, as well as five Girit tulips: The Hac mer Eyvanls, Hac mer al tohumlusu, Hac mer beyaz , Kk beyaz, ihne beyaz. He died in Damascus in 1697. Ubeyd Effendi wrote the following chronogram for him: Geldi biri didi kim yrna sizler sa olun. Hem-civr itti el-Hac meri Yahyaya h. El-Hac Salih Bonakzde. He was famous for having twelve daffodils. The Drr-i Yekt is white, while the Yaylakbd was a yellow, large flower. The Hurid-fer, Salih laleyn and Neyyir-i azam were large, yellow tulips, while the Hezr- dinar was very delicate and had a tall flower; he also had the Nev-civn, z-bende, srur-bah and msellem-i lem. He was famous for the Mercan-pre of the Rm tulips. El-Hac Habib Bey. The only flower he had was the Girid-i srh. He died in 1686 in Damascus, while travelling for pilgrimage. Ubeyd Effendi wrote the following chronogram for him: Hemcivr ola Habib-i Ekreme Habib. Hasan Agha (Kethd-y devlethne-i Maktul Mustafa Pasha The Slain Mustafa Pashas aid-de-camp). He had a daffodil called Tcus-sade and another called Ruhul-kulub. Hafzzde Hafz Mehmed

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Tophane Dergah- erifi imamdr. Hseyni adnda Rm bir lalesi ile Hseyni Krmz ve Hseyni ibr, lemgr adnda adet Girid lalesi bunlardan zuhur etmitir. Hac Mustafa Efendi. iek tohumu sahibidir. Tersanede ruzname katibidir. Yedi adet zerrni vardr. Ferid Sleymn, Nzende-i Sleymn, Bezm-i r, Hac Sleymn Ens, Ndire, Cem-serir, Zehra. Hseyin elebi. Kenan Hocazde Mehmed Kaptann radr. Nev-At Hseyni adl iee maliktir. Tophanev Hattat Mahmud elebi. Snbl ve zerrn tohum sahibidir. lem-r lalesi, Beyaz laleyn zerrni, Hattat- Kebir, Hattat- Sagir snblleri vardr. 1076da vefat etmitir. Hobyarzde Mehmed Efendi. Hafz- Kurandr. Davudpaa Camii imamdr. Hobyarzde smi adnda bir ince smi vardr. 1665te vefat etmitir. Mellif vefatna u tarihi dmtr Gitti dnyadan bir merd-i tarihin dedim. Hobyarzde cinn sana c ide Allah brahim elebi. Hurma Saan lakab ile mehurdur. Defter Emini Acemzde Hseyin Efendinin bahvandr. Lale tohumu sahibidir. Glreng, Kert adnda iki adet Rm lalesi vardr. stanbulda Sar Girid nevinden ortas yeil ve Btn sar adnda Hurm sar bu zattan zuhur etmitir. erifli, nam- dier T- h adndaki Kuds lalesi bunundur. Krmz Sad-berk, Blend bris Girid lalesi sahibidir. 1694te vefat etmitir. Hazinedr Halil Paa. Kebir-i Halil Pa-a sars, Sagir-i Halil Paa sars, Azr isimli iekleri vardr. Selanik Muhafz iken 1693te katl edilmitir. Ahmed Efendi-zde el-Hac Halil Aa. Kasmpaaldr. Lale ve zerrn tohumu sahibidir. Halil adndaki laleyn sar zerrn bunundur. Serkilr Hdm Ali Aa. ki adet zerrn tohumu vardr. Aazde ve Nev-At Ali Beg. Ltfullah Efendi. Kk Hocazde adyla mehur olup eski Bursa Kadsdr. iek yetitirmek ile mehur olmulardr. Davudpaazde Sleyman Bey. Tohum sahibi olup adet zerrne nildir. Bedev Sar, Ser-efrz, Bi-hammul-arz; on bir adet lale-i Rmleri vardr: lem-r, Behit-r, Gl-r, Gl-reng, Dil-rb, bret-nm, Velvele-r, Dil-g, Tohum- l-nzir, rde, erb ve saysz eitli snblleri vardr. 1683te vefat etmitir. Eyb el-Ensar Cami-i erifi mihrab nne defn edilmitir. Mehmed elebi (Dede Sultan). Tabya-get nam- dier Fatih Tabya ismiyle anlan Krmz lale bunundur. Bu lale skdar mamzde Mehmed elebide olup baka yerde yoktur. 1686da vefat etmitir. Dabba Mustafa elebi. Dabba terfili adnda iei vardr. 1689da vefat etmitir. eyh Dervi Ali Efendi. Bunlarn tohumlarndan be adet zerrn zuhur etmitir. Glen-efrz, Glen-sz, Edhem mbihi, Rueyn Sleymn, Mlk mbihdir. Bu isimler Zeki Ali Efendi tarafndan verilmitir. El-Hac Mehmed Paa. Defterdar unvanyla mehur olmutur. Seyyid sepid, Kirpi tohumlu, Boylu gl-reng, Beg beyaz, Bekt adnda Girid lalesi bunlardandr. Bu isimleri kendi vermitir. 1689da vefat etmitir. skdarda medfundur. Receb Usta. Zb-i Destr adndaki zerrn bunlardandr. 1691de vefat etmitir. Mustafa Aa (Ramazan Kapudanzde). Dokuz adet Rm lalesi vardr. Bunlar: Vin-b, tetb, Glnr, Gl-reng-i mezbr, ehnz- mezbr, Beyaz gz, erb, ivekr. Rd Ahmed Efendi. Mft Krmzs bunun olup Rd Krmzs ve Yusuf ismini mellif vermitir. Kethdazde Remzi elebi. Blblnme adl eseri vardr. Sekin aalar yetitirirdi. Pene-i Mercn adyla bir Buhuru onun yetitirmesi ile meydana kmtr. Zeki Ali Efendi. iir ve ina sahibidir. Alt adet zerrni vardr. beyaz semens, Semen-y Zek, Semen-sm, Muhteremdir. Sirkeci mam Seyyid Abdlkadir Efendi. Lale-i Rm tohumu sahibidir. 1663te vefat etmitir. Sadi Sleyman Bey (Sinan Paazde). Dokuz adet zerrne sahiptir. evket-Nihd sar, Ferahdr- Sleymn, ehnz- mr, Beg Sleymns, Krn- Sadn, Said-bah, Sleym Sleymn sar, Mmtz- lem ile yirmi adet Rm lalesi vardr. Msellem Sleymn, Lal Sleymn, Srh melk, Sincb gm, ahinh turuncu, Niabr, Kisve-i Mevln, Kisve-i Hakn, Kisve-i melk, Glran, Mferrih-lik, Sekv-dr, Srh- msellem, ehnz- mezbr, Mir-i nihd, Mir-i meddeb, saf-pesend, Kis-i zehl, Gl-endm, Said-bah, Nurus-selm snbl, Musannadr. Saray- Cedid Aas Mustafa Aa. Snbl tohumu sahibidir. Yetitirdii ieklerin isimleri bilinmemektedir. 1684 vefat etmi olup Eypte Kzl Minarede gmldr. Sleyman Aa. Pesendde, Srh-p, avu-pesend, Murassa, Dil-c adndaki byk tohumlu Girid laleleri bunlardan zuhur etmitir. 1683te Estergonda katl edilmitir. Siyahi Ahmed Efendi. Bir gzide Girid lalesi vardr. 1690da vefat etmitir. smail Efendi (Sirkeci mam). Lale tohumu sahibi. Tcul-ezhr adndaki Rm lale ile Nrenc-i Mukted adndaki lale bunundur. eyh Seyyid Necmeddin Hasan Efendi. Mustafa Paa-y Atik zaviyesi seccadeninidir. eyh Snbl, eyh Nr, Tuhfe-i Kzlck ile latif Fndk yetitirmitir. eytanzde Mehmed Efendi. Zerrn tohumu ve snbl sahibidir. Tahtaba Zerrn, Yeil Snbl isimlerini vermitir. 1668de vefat etmitir. Bayrampaa eyhi Efendizde Odaba Ali elebi. Tohum sahibi olmakla beraber isim koyamadan

Effendi. He was an instructor at the Ebussuud Effendi Primary School in Eypsultan. He had seeds and raised two Rm tulips, these were the Dil-r Krlang and the ahne eblek. In addition, the Turfanda kavs- frh and Anber Girid tulips of him were famous. He died in 1690. He is buried at the lower part of a large graveyard outside Edirnekap. Hammal Ahmed elebi skdr. He had the urde and Sihriye flowers. Hasan Agha (Burunsuz Ahmet Aa Kethdas The Denosed Ahmet Aghas aid-de-camp). He had Girid genus tulips. The Sakz risi, bri-i kebir (also known as the Sultn br), Terfili Gl-p, Sar tohumlu, Terfili-i cedid, Subh- sdk and the Beyaz Hrgl were among these. He died in 1692. Bektai el-Hac Ahmed el-Kttb. He had three Rm and the Glreng-i Kttb, Beyaz Kttb, Hmyn Krkang and Nadire Girid tulips. Hseyin Effendi. He was the imam of the Tophane Convent. He had a Rm tulip called Hseyni and three Girid tulips called the Hseyni Krmz, Hseyni ibr and lemgr. Hac Mustafa Effendi. He was the owner of many flower seeds. He worked as the ruzname katibi (accountant) in the shipyard. He had seven daffodils. These were Ferid Sleymn, Nzende-i Sleymn, Bezm-i r, Hac Sleymn Ens, Ndire, Cem-serir and Zehra. Hseyin elebi. He was the apprentice of Kenan Hocazde Mehmed Kaptan. He had a flower called Nev-At Hseyni. Tophanev Hattat Mahmud elebi. He had hyacinth and daffodil seeds. He had lem-r lalesi, Beyaz laleyn zerrni, Hattat- Kebir and Hattat- Sagir hyacinths. He died in 1076. Hobyarzde Mehmed Effendi. He was a Hafz (Quranic reciter). He was the imam at the Davudpaa Mosque. He had a thin smi strain called the Hobyarzde. He died in 1665. The author wrote the following chronogram. Gitti dnyadan bir merd-i tarihin dedim. Hobyarzde cinn sana c ide Allah. brahim elebi. He was known by the nickname Hurma Saan (date disperser). He was the gardener of Defter Emini (Chief Tax Officer) Acemzde Hseyin Effendi. He had a tulip seed. He had two Rmi tulips, Gl-reng and Kert. This person discovered the Yellow Girid of Istanbul which had a green center and an entirely yellow tulip called a Hurm. It had three levels, and it was a Kuds (Jerusalem) tulip known as as T- h. He owned the Krmz Sadberk and Blend bris Girid tulips. He died in 1694. Hazinedr Halil Pasha (the Treasurer). He had the Kebir-i Halil Paa yellow, the Sagir-i Halil Paa yellow and the Azr strains of tulips. While serving as the Chief Guard of Thessaloniki, he was murdered in 1693. Ahmed Efendizde el-Hac Halil Agha. He was from Kasmpaa. He had tulips and daffodils. The yellow daffodil known as Halil was one of thes. Serkilr Hdm Ali Agha (the Eunuch). He had two daffodil seeds, Aazde and Nev-At Ali Beg. Ltfullah Effendi. He was also known as Kk Hocazde and was the former Bursa qadi. (Chief Justice). He was famous for his flowers. Davudpaazde Sleyman Bey. He owned seeds and three of these were zerrne nail, the Bedev Sar, Ser-efrz and Bi-hammularz; he had eleven lale-i Rm: lem-r, Behit-r, Gl-r, Gl-reng, Dil-rb, bret-nm, Velvele-r, Dil-g, Tohum- l-nzir, rde, erb and a large variety of hyacinth. He died in 1683. He was buried outside next to the altar of the Holy Mosque of Ayyub al-Ansari. Mehmed elebi (Dede Sultan). The Tabyaget, or Fatih Tabya red tulip was his. This tulip later was kept solely by skdar mamzde Mehmed elebi, and could not be found anywhere else. Dede Sultan died in 1686. Dabba Mustafa elebi. He had a flower named Dabba terfili. He died in 1689. eyh Dervi Ali Effendi. Five daffodils were developed from the seeds he owned; these were: Glen-efrz, Glen-sz, Edhem mbihi, Rueyn Sleymn and Mlk mbih. These names were given by Zeki Ali Effendi. ElHac Mehmed Pasha. He became famous with the title of Defterdar (treasurer). The Girid tulips Seyyid sepid, Kirpi tohumlu, Boylu gl-reng, Beg beyaz and Bekt were his. He named these flowers himself. He died in 1689. He is buried in skdar. Receb Usta. The Zb-i Destr daffodil was his. He died in 1691. Mustafa Aa (Ramazan Kapudanzde). He had nine Rm tulips. These are: Vin-b, tetb, Glnr, Gl-reng-i mezbr, ehnz- mezbr, Beyaz gz, erb and ivekr. Rd Ahmed Effendi. The Mft Krmzs was his, while the names Rd Krmzs and Yusuf were given by the author. Kethdazde Remzi elebi. He had a book named Blblnme. He raised unique trees. The Pene-i Mercn tulip of the Buhuru genus was raised by him. Zeki Ali Effendi. He was poet and litterateur. He had six daffodils. These were the beyaz semens, Semen-y Zek, Semen-sm and Muhterem. Seyyid Abdlkadir Effendi, Imam at Sirkeci. He was the owner of the Lale-i Rm seeds. He died in 1663. Sadi Sleyman Bey (Sinan Paazde). He had nine daffodils and these are: evket-Nihd sar, Ferahdr- Sleymn, ehnz- mr, Beg Sleymns, Krn- Sadn, Said-bah,

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NETAYCL-EZHAR YAHUT LALE-NAME / NETYCL EZHR OR THE BOOK OF TULIP

1684te vefat etmitir. eyh smail Efendi Lale-i Rm tohumu sahibidir. ah Sultan zaviyesi eyhidir. ehnz, Lali adnda iki adet lalesi olup 1687de vefat etmitir. erifzde es-Seyyid Abdlbk Efendi. Yedi adet zerrn zuhur etmitir. Beyaz laleyn, Be-nm- Ziy-bah, Dil-firib, Msellem Sleymn, Nev, Necm-i seher, nce Sleymn, erifi Salih ile yirmi adet Rm lalesi vardr: rde Krlang, Glreng-i msellem, Mmtaz Krlang, Kebir gz, Srh-p, lem-pesend, l Krlang, ehnz, Blend elmas, Bekirn kuvveti, Pk gl-gn, Z-bende, Fitne mbihi, Bar Mor erb, Kebir erb, l vevrend, Glreng-i msellem mbihi, Dil-c, Ykt, Hat mbihdir. Uzun Musazde Mustafa Efendi. Fenni Hendese ve mimaride yegane ilim ve hikmet sahibidir. ehremini mamdr. Eski tohum sahibidir. Hn-i hed adndaki Girid lalesi bunundur. Ahmed elebi. algam lakabyla mehurdur. Kasmpaaldr. Zerrn ve lale tohumu sahibi olup Erefl-ezhr, At Ahmedi, Mercan Pnar adnda laleleri vardr. Bir adet karanfili vardr. Nak- Behzd- Sn ismini vermitir. eyh Mehmed Efendi. cemzde lakabyla mehurdur. ehremini Camii eyhidir. eyh Osman Efendi. Eypsultanldr. Gl-reng-i msellem adnda lalesi ve Austos Buhru yetitirmitir. eyh Veli Efendi. Halveti tarikat ve mm-i Sinan Veliyddin Eyyub Zaviyesi eyhidir. Austos Buhuru sahibidir. Salih Efendi. Zerrn tohum sahibidir. Bu iei ok fazla sevdiklerinden dolay kendi ismi olan Salih ve Salih Nziki ismini vermitir. 27 Mart 1627de vefat etmitir. Solakzde Halil Efendi. Drt adet zerrni vardr. Babam Sleymn, Ho-yende, lem-tb sar, Peykn- berk beyazdr. Hatt- Hr Girid lalesi, Eyvanl inili gibi isimler vermitir. 21 Nisan 1697de vefat etmitir. Edirnekaps haricinde Suffe stnde gmldr. Sadzde Mehmed elebi. skdarldr. Sad adnda zerrn bunundur. Sanizde Mehmed Aa Kethd. Hl Behit-r zerrni ile mehurdur. Ayn sene Mevlevi merhum Ali elebi bahesinde grlm ve adn Behit-r Muhammed olsun demitir. 1674te vefat etmitir. Solakzde Hasan elebi. skdarldr. Solakzde beyaz adl lale-i Rmsi vardr. 1862de vefat etmitir. Sayc Mehmed elebi. Kasmpaaldr. Sayc Beyaz adnda iei vardr. 1685te vefat etmitir. Solak Ahmed elebi. Katmer Sar, katmer zerrn bunundur. mam Salih Efendi. Fndkl Camii imamdr. Lale-i Rm tohumu sahibidir. Salih adnda beyaz lalesi vardr. Topkapl brahim Aa. Edhemi Sleymn, Vsf-pesend adnda sar zerrn ile sf-pesend bunundur. Toygar Mustafa elebi. skdarldr. Drt adet Rm lalesi vardr. e-ezhr, Ser-efrz, Lal-i pnar-peyk ismini vermitir. Tanburizde Eyyub Mustafa elebi. 9 adet Rm lalesi vardr. Siyh (Tozkoparan), Hdd, Dil-rb, Gl-fm, Gl-endm, dil-c, ehnz, Elms, Tohum Kulauzu ve adet snbl vardr. Gl-penbe, sekiz zlfe, nc isimleri ile mehurdurlar. Es-Seyyid Abdlbk Efendi. skdarldr. Emir Sars iei bunundur. 1685te vefat etmitir. Kasmpaal Elvan Kaptan. Gl Sadberk, Londrine, Boylu Londrine, Gl-rib ile yirmi adet zerrn tohumlarndan zuhur edip Elvan-zb, Byk Sleymn, Elvan beyaz, Danedr Sleymn, Tbende beyaz, Nz-perver sar, Pesende sar, Elvan cihan, Poend mehir, nar-renk, Cevahir kadeh, Murassa kadeh, Renkli yksek kadeh, Renksiz yksek kadeh, On krkl elvan Sheyli, Elvan topusu, Elvan turfandas, Sine-k, Kadeh yumuk Bektsi ve yedi adet Trnakl irin, Elvan beyaz, Srh-p, Gvez, Kebir erb, Sagir erbi, Turuncu adnda yedi adet Rm lalesi vardr. 3 Temmuz 1656da vefat etmitir. Sar Abdullah Efendi. Yedi adet zerrnleri vardr. isimleri ile msemmadr. Kebir, Sagir, Vasat, Ber-i Sheyl, Atlas, Snnetli, Lal-i pre ile bir kehribar vardr. Yamal Kabak Lale-i Rmsi ve Trnakl kabak iei bunundur. 1633 tarihinde vefat etmitir. ukufeciyann reisi olmas hasebiyle Sultan brahim Han tarafndan Berat- erif verilmitir. Kasmpaal Mahmud Efendizde Abdullah Efendi. Yirmi bir adet zerrni vardr. Subh- Sadk beyaz, Dil-pesend beyaz, Kebir-i beyaz, Kebir-i nebt, Byk Sleymn nebt, Dil-fr sar, Nevrziye sar, Ayniye, bret-nm, Akreb-nm, Yakt, Zhre, Mehtab nam- dier Yegne, Canbah, Glen-i zb, Kebir Glen-i zb-i sagir, Ksmiyye, Beyaz bak, Niter-i berk, Matbu kadeh, Nr- Bah- laleyn, Subh, Rmde ancak Sm ablak lalesi vardr. 1668de vefat etmitir. Seyyid Ali Efendi. Gzide ieklere sahiptir. Be bal bir al katmer snbl bahelerinde almtr. Seyyid Osman Efendi. Gzide iekleri vardr. Kendileri henz yetitirdii ieklere bir isim koymamtr. Arif Efendi. Tohum sahibi olup, yedi adet zerrne sahiptir. Pesendide, Nyn, Serblend, Mevzn, Bhimmet, Mey-gn, Sehb, Fitne isimlerini vermitir. Uakizde Osman Efendi. Rm lalesi tohumu sahibidir. On drt laleye maliktir. Feyz-i Hd, Dd- Hd, Mbih-i Sultan Cihan, Mbih Kzl Krlang, Mbih dil-avz, Katmer lale, Atein ruhsr, Elmas-pre, Mihr-i der hin, Gl-minc-i fitb, Adimn-Nazir, Osmani Krlang, Cilve-bahtr. Abdlaziz elebi. Otuz adet Rm lalesi vardr. Ho-

Sleym Sleymn sar, Mmtz- lem. He also had twenty Rm tulips. These were Msellem Sleymn, Lal Sleymn, Srh melk, Sincb gm, ahinh turuncu, Niabr, Kisve-i Mevln, Kisve-i Hakn, Kisve-i melk, Glran, Mferrih-lik, Sekv-dr, Srh- msellem, ehnz- mezbr, Mir-i nihd, Mir-i meddeb, saf-pesend, Kis-i zehl, Gl-endm, Said-bah, Nurus-selm snbl, and Musanna. Saray- Cedid Aas Mustafa Agha (Janitor of the New Palace). He had hyacinth seeds. The name of the flowers he raised is not known. He died in 1684 and was buried in Kzl Minare in Eyp. Sleyman Agha. He raised the Pesendde, Srh-p, avu-pesend, Murassa and Dil-c Girid tulips. He was murdered in Ezstergom in 1683. Siyahi Ahmed Effendi. He had a gzide Girid tulip. He died in 1690. Sheikh Seyyid Necmeddin Hasan Effendi. He was the seccade-nin (sheikh) of the Mustafa Paa-y Atik Convent. He raised the eyh Snbl, eyh Nr, Tuhfe-i Kzlck and latif Fndk tulips. eytanzde Mehmed Effendi. He had daffodil and hyacinth seeds. He named the Tahtaba Zerrn and the Yeil hyacinth. He died in 1668. Bayrampaa Sheikh, Efendizde Odaba Ali elebi. Although he owned seeds, he died before naming the flowers in 1684. Sheikh smail Effendi owned Rm tulip seeds. He was the sheikh of the Shah Sultan zaviye. He raised two tulips named ehnz and Lali; he died in 1687. erifzde es-Seyyid Abdlbk Effendi. He raised seven daffodils: Beyaz laleyn, Be-nm- Ziy-bah, Dil-firib, Msellem Sleymn, Nev, Necm-i seher, nce Sleymn and erifi Salih, as well as twenty Rm tulips: rde Krlang, Gl-rengi msellem, Mmtaz Krlang, Kebir gz, Srh-p, lem-pesend, l Krlang, ehnz, Blend elmas, Bekirn kuvveti, Pk gl-gn, Z-bende, Fitne mbihi, Bar Mor erb, Kebir erb, l vevrend, Glreng-i msellem mbihi, Dil-c, Ykt and Hat mbih. Uzun Musazde Mustafa Effendi. He was the sole person who knew about engineering and architecture. He was the imam of the ehremini (city council). He had some old seeds, and the Girid tulip called Hn-i hed was one of these. Ahmed elebi. He was also known as algam. He was from Kasmpaa. He had daffodil and tulip seeds, and the tulips called Ereflezhr, At Ahmed and Mercan Pnar. He had a carnation, known as Nak- Behzd- Sn. Sheikh Mehmed Effendi. He was known as cemzde. He was the sheikh of the ehremini Mosque. Sheikh Osman Effendi. He was from Eypsultan. He raised the tulip known as Gl-reng-i msellem and the Austos Buhru. Sheikh Veli Effendi. He was the sheikh of the Halwati Sufi order at the mm-i Sinan Veliyddin Eyyub Convent. He owned an Austos Buhuru. Salih Effendi. He had daffodil seeds. As he loved that flower too much, he named her Salih or Salih Nziki (i.e. his own name). He died on 27 March, 1627. Solakzde Halil Effendi. He had four daffodils. These were the Babam Sleymn, Ho-yende, lem-tb sar and Peykn- berk beyaz. He named flowers like the Hatt- Hr Girid tulip and the Eyvanl inili. He died on 21 April, 1697. He is buried outside of the Edirnekap, at the Suffe Cemetery. Sadzde Mehmed elebi. He was from skdar. The daffodil known as Sad was one of his flowers. Sanizde Mehmed Agha, Kethd . He is still famous for the Behit-r daffodil. In that year he saw the late Mawlawi Ali elebi in his garden and this apparition told him to name the flower Behit-r Muhammed. He died in 1674. Solakzde Hasan elebi. He was from skdar. He had a Rm tulip named Solakzde beyaz. He died in 1662. Sayc Mehmed elebi. He was from Kasmpaa. He had a flower called Sayc Beyaz. He died in 1685. Solak Ahmed elebi. The Katmer Sar and Katmer Zerrn are his flowers. Imam Salih Effendi. He was the imam of the Fndkl Mosque. He had Rm tulip seeds. He had a white tulip known as Salih. Topkapl brahim Agha. He had yellow daffodils known as Edhemi Sleymn and Vsf-pesend and the sf-pesend. Toygar Mustafa elebi. He was from skdar. He had four Rm tulips. He named them e-ezhr, Ser-efrz and Lal-i pnar-peyk. Tanburizde Eyyub Mustafa elebi. He had 9 Rm tulips. These were the Siyh (Tozkoparan), Hdd, Dil-rb, Gl-fm, Gl-endm, dil-c, ehnz, Elms and Tohum Kulauzu . He also had three hyacinths, known as the Gl-penbe, Sekiz Zlfe and nc. Es-Seyyid Abdlbk Effendi. He was from skdar. He had the Emir Sars flower and he died in 1685. Kasmpaal Elvan Kaptan. He raised the Gl Sadberk, Londrine, Boylu Londrine and Gl-rib as well as twenty daffodils from seeds; these were the Elvan-zb, Byk Sleymn, Elvan beyaz, Danedr Sleymn, Tbende beyaz, Nz-perver sar, Pesende sar, Elvan cihan, Poend mehir, nar-renk, Cevahir kadeh, Murassa kadeh, Renkli yksek kadeh, Renksiz yksek kadeh, On krkl elvan Sheyli, Elvan topusu, Elvan turfandas, Sine-k, Kadeh yumuk Bekt and seven Rm tulips, Trnakl irin, Elvan beyaz, Srh-p,

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renk, Cihan-r, Ran, Zib, Nyb, Mnevve, Gl-gn- aziz, Rm-pesend, lal-i fm, Aziz-mr, Huceste, Ubeyd pesend, Lal-i nb, Kameri gns, Server-bah, Ferruh, Ferhunde, Rh- dildr, Fitne-renk-i aziz, Ser-amed, Ho-endm, Dil-g, Salih-pesend, Mir-glrenk, Ferih-dd, Uak-pesend, Hah, Ser-endz, Fyik, pkend. 1697de vefat etmitir. orbac Ali Aa. Yedi adet gzide zerrn yetitirmitir. Slih-r, Saf-bah, Necm-i al, Laleynder, Saf-y Al, Server-i Al, Merdne, Kadeh-i samn ile lale-i Rmde Leylk Srh-p ve Tc-dr, Zaarcb, Gl-zib, sm ve cism emnet, Ber-y Girid nam- dier l-nezir, Son Bil-akd beyaz, Krmz hrgl, Vsf Niyaz- Buhr Girid laleleri bunlardandr. Abdlkerim elebi. Zerrn tohumu sahibidir. Eypsultanldr. Ced laleyn, Krmi laleyn, erifi laleyn bunundur. 1686da vefat etmitir. Eyyub Ali Hoca. Gzide Sleymn, Hnmn Hoca ile on adet Rm lalesi vardr. Hnmn, Nmyn, Mr-i pesend, Mor ehnz, Mmtaz- lem, Mmtz- erb, Meclis-r, rn, Lali-pre, Dil-g, Sahb, Kebir-aldr. Abdullah Efendizde el-Hac Ali Efendi. Zerrn tohumu sahibi olup Kasmpaaldr. Beyaz subh- sadk, Beyaz nr- Ali, Lnazr-i Ali, ehvr, Hac-pesend adnda zerrni vardr. 1693te vefat etmitir. Kadri AazdeAli Aa. Sebze-p, Dil-nevz, Haza Sleymn, Rh-efz, Gzide Sleymn, ems-i Mnir, Umdetl-ezhr, Beder-i mnir, tbdr, uledr, erefyb, Rahande-i Sleymn, Nuhfet-i Sleymn, Ayyuk, Nurul-ezhr, Nurpesend, Yusuf, Nhid, Nr- Al, Mehtb, Mihr-i kagldr, Tb- efgen, hid-i mhr, Ho lehe laleyn, irinkr, Tohum- dil-prnebt, Tohum- Cihantb adnda zerrnleri vardr. mer Efendizde Mehmed Efendi. Eypsultan Camii imamdr. Gzide Girid zencebile sahiptir. Ortas yeil mam Beyaz nam- dier emendern adnda Girid, tamam beyaz olan mam Beyaz demekle mehur Girid lalesi ile plikli Katmer Zencebil dahi bunundur. Abdlhalik Efendi. Mimar Sinan Camii imamdr. mamul-ezhr zerrni bunundur. Sorguu Abdi elebi. Sorgu- Hind adl iek bunundur. Musazde Abdlkadir Efendi. Altay emesinde oturmaktadr. Musazde sars zerrn ve lale tohumu sahibidir. Sincabi Krlang, Gl-peyker adnda adet Rm lalesi vardr. Fenni Efendi. Nadir Girid lalesine sahiptir. Fenni Krmzs, Eyvanl-i Fenni, Dehv, Feyz-nign, ile iki adet Kuds lalesi vardr ki bunlar Felemenk Hazinedrndan intikal etmitir. Kebir Felemenk, dem-ahvn isimleri verilmitir. Fazlullah Efendi. Valide Sultan Camii imam ve Sultanahmet Camii hatibidir. Havzili adndaki Girid bunundur. Fatma Hatun. Ebr-nm isminde Girid lalesi vardr. Seyyid Ahmed Efendi. Eski stanbul Kadsdr. Fenarizde lakabyla mehur olmutur. Zarifet sar, Bektai sar adnda iki adet Kbrs lalesi ile krmz ve beyaz mame-i Kd bunundur. 1697de vefat etmitir. Fazl Paazde Ahmed Bey. Yakut-niin adl sar Girid lalesi vardr. Dastan Mehmed Efendi-yi Kuleli Emir. Kuleli adndaki zerrn bunundur. 1672de vefat etmitir. Kalenderhneli Hac Mustafa Efendi. Gzide zerrn ve karanfil tohumuna sahiptir. Akeli, Kalender Sleymn, Kehrib isimlerini vermitir.1654te vefat etmitir. Kalafat Mehmed Paa. Kasmpaaldr. Kalafat- kebir, Kalafat- sagir adnda iki adet zerrni vardr. Eyyub Kapczde Mehmed Efendi. Kapc Kehribs, Kapc al adyla krmz bir karanfili vardr. 1683te vefat etmitir. Solakbazde Kadri Aa. Kocamustafapaaldr. eh-ezhr, Pesendide, Kadri Aa Sleymanisi, Cihan-tb, Nyb, Bodur laleyn, Mevld laleyn, Laleyn kudret, Tbende, Nebt Sleymn, Sf Sleymn, Kerdi Sleymn, Dil-pesend, Mor Sleymn, Glenar, e-per Sleymn, Cihan Aub, Cihan efrz, Dil-g, Bihn kadeh, Sheyli Kadir zerrnleri ile Beyaz Krlang, Mnevver , Aa beyaz, Gl-penbe, Cihan-ar, Bodur (Kadri Aa turfandas) adlar ile Girid lalesi vardr. 30 Austos 1691de vefat etmitir. Karanfili Mustafa elebi Zerrn, lale ve karanfil tohumu sahibidir. Turfanda Sleymn, Sheyl karanfili, Burnz Salih adnda drt adet lalesi ile Zlfikr, Meclis-ar, Gl-endam, Kitbeli ve on bir adet eb-ir, Gm fincan, Tula alaca (Sorgulu, adrvn), Lebede, Nasuh mbihi, Gz irin alaca, Son alaca, All alaca, gl-gn, gl-ry (Pese-dr) adnda karanfilleri vardr. 19 Mart 1693de vefat etmitir. Karanfilci Gazzar smail elebi. Hac Bayram- Veli dervilerindendir. Gvez, Mor, Ho-nm adnda adet karanfili vardr. Ahmed Aa. Kethda Kabasakal brahim Paa Katibidir. Yetitirdii ieklere isim verilememitir. Koca Yusuf Efendi. Yusuf Efendi zerrni vardr. 1693 tarihinde vefat etmitir. Mellif vefatna Gitti bir pir-i mbrek fevtine tarih iin dediler Yusuf Efendi ruhuna el-Fatiha msran yazmtr. Ebu Eyyub el-Ensarde Harem Kaps trbelerinde yatmaktadr. Kaliev el-Hac Ahmed Efendi. Zerrn ve snbl sahibidir. Dil-nin, Dil-nevz, Hayat-bah gayet gzide snbllerdir. Hacc- eriften gelirken Drzi dandan getirip onun tohumundan yetitirmitir. 1684te vefat etmitir. Korucuzde Mustafa elebi. Som sm, Katmer sm adnda iekleri vardr. , 1689da vefat etmitir.

Gvez, Kebir erb, Sagir erbi and Turuncu. He died on 3 July, 1656. Sar Abdullah Effendi. He had seven daffodils, he named three of them. They were the Kebir, Sagir, Vasat, Ber-i Sheyl, Atlas, Snnetli and Lal-i pare. He also had a kehribar genus, as well as the Yamal Kabak Lale-i Rmsi and the Trnakl kabak iei. He died in 1633. As he was the chief of the ukufeciyan (florists) he was given a warrant of honor by Sultan brahim. Kasmpaal Mahmud Efendizde Abdullah Effendi. He had twenty-one daffodils; these were the Subh- Sadk beyaz, Dil-pesend beyaz, Kebir-i beyaz, Kebir-i nebt, Byk Sleymn nebt, Dil-fr sar, Nevrziye sar, Ayniye, bret-nm, Akreb-nm, Yakt, Zhre, Mehtab nam- dier Yegne, Can-bah, Glen-i zb, Kebir Glen-i zb-i sagir, Ksmiyye, Beyaz bak, Niter-i berk, Matbu kadeh, Nr- Bah- laleyn, Subh and Rmde, and he had a Sm ablak tulip as well. He died in 1668. Seyyid Ali Effendi. He raised unique flowers. A red double hyacinth with five stems blossomed in his garden. Seyyid Osman Effendi. He had unique flowers. He didnt name the flowers he raised. Arif Effendi. He had seeds and seven daffodils. He named these the Pesendide, Nyn, Serblend, Mevzn, B-himmet, Mey-gn, Sehb and Fitne. Uakizde Osman Effendi. He was the owner of a Rm tulip seed. He owned fourteen tulips. These were Feyz-i Hd, Dd- Hd, Mbih-i Sultan Cihan, Mbih Kzl Krlang, Mbih dil-avz, Katmer lale, Atein ruhsr, Elmas-pre, Mihr-i der hin, Glminc-i fitb, Adimn-Nazir, Osmani Krlang, and Cilve-bah. Abdlaziz elebi. He had thirty Rm tulips: Ho-renk, Cihan-r, Ran, Zib, Nyb, Mnevve, Gl-gn- aziz, Rm-pesend, lal-i fm, Aziz-mr, Huceste, Ubeyd pesend, Lal-i nb, Kameri gns, Server-bah, Ferruh, Ferhunde, Rh- dildr, Fitne-renk-i aziz, Ser-amed, Ho-endm, Dil-g, Salih-pesend, Mir-glrenk, Ferih-dd, Uak-pesend, Hah, Ser-endz, Fyik and Pkend. He died in 1697. orbac Ali Aa. He raised seven unique daffodils. Slih-r, Saf-bah, Necm-i al, Laleynder, Saf-y Al, Server-i Al, Merdne, Kadeh-i samn and of Rm tulips Leylk Srh-p and Tc-dr, Zaarcb, Gl-zib, sm ve cism emnet, Bery Girid nam- dier l-nezir, Son Bil-akd beyaz, Krmz hrgl, Vsf Niyaz- Buhr Girid tulips. Abdlkerim elebi. He had daffodils seeds, and was from Eypsultan. The Ced laleyn, Krmi laleyn and erifi laleyn were the names of these. He died in 1686. Eyyub Ali Hoca. He had thirteen Rm tulips, including the Gzide Sleymn and Hnmn Hoca. Others were Hnmn, Nmyn, Mr-i pesend, Mor ehnz, Mmtaz- lem, Mmtz- erb, Meclis-r, rn, Lalipre, Dil-g, Sahb and Kebir-al. Abdullah Efendizde el-Hac Ali Effendi. He has daffodil seeds and was from Kasmpaa. These daffodils were the Beyaz subh- sadk, Beyaz nr- Ali, L-nazr-i Ali, ehvr and Hac-pesend. He died in 1693. Kadri Aazde Ali Aa. He had daffodils called Sebze-p, Dil-nevz, Haza Sleymn, Rh-efz, Gzide Sleymn, ems-i Mnir, Umdetl-ezhr, Beder-i mnir, tbdr, uledr, eref-yb, Rahande-i Sleymn, Nuhfet-i Sleymn, Ayyuk, Nurul-ezhr, Nur-pesend, Yusuf, Nhid, Nr- Al, Mehtb, Mihr-i kagldr, Tb- efgen, hid-i mhr, Ho lehe laleyn, irinkr, Tohum- dil-prnebt and Tohum- Cihantb. mer Efendizde Mehmed Effendi. He was the imam of the Eypsultan Mosque. He had a Gzide Girid zencebile tulip. Also the Girid tulip named mam Beyaz or, named other, the emendern, which is green in the middle, and the completely white mam Beyaz Girid tulip and the plikli Katmer Zencebil were his flowers. Abdlhalik Effendi. He was the imam of the Mimar Sinan Mosque. The mamul-ezhr daffodil is one of his flowers. Sorguu Abdi elebi. The flower called Sorgu- Hind is one of his ones. Musazde Abdlkadir Effendi. He lived near the Altay emesi Fountain. He owned the Musazde sars daffodil and tulip seeds. These included three Rm tulips, the Sincabi Krlang and and the Gl-peyker. Fenni Effendi. He had the Nadir Girid tulip. He also had the Fenni Krmzs, Eyvanl-i Fenni, Dehv and Feyz-nign, and two Kuds tulips which he took from the Fleming treasurer. This was called the Great Flemish, or dem-ahvn. Fazlullah Effendi. He was the imam of the Valide Sultan Mosque and the hatib (preacher) of the Sultanahmet Mosque. He had a Girid tulip called Havzili. Ms. Fatma Hatun. She had a Girid tulip called Ebr-nm. Seyyid Ahmed Effendi. He was the former Qadi (Chief Justice) of Istanbul. He was also known as Fenarizde. His flowers include two Kibris tulips called Zarifet sar and Bektai sar and a red and white mame-i Kd. He died in 1697. Fazl Paazde Ahmed Bey. He had a Girid tulip called the Yakut-niin. Dastan Mehmed Effendi, Kuleli Emir(Governor of the Kuleli county) The Kuleli daffodil belonged to him and he died in 1672. Kalenderhneli Hac Mustafa Effendi. He had unique daffodil and carnation seeds. He gave them the names Akeli, Kalender Sleymn and Keh-

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NETAYCL-EZHAR YAHUT LALE-NAME / NETYCL EZHR OR THE BOOK OF TULIP

Kasmzde Kethds brahim Aa. Edhemi br, Zmrdkr adnda iki adet Girid lalesi vardr. Arnavudluka bir kad ile giderken 1690da vafet etmitir. Arslanzde Kavuku Mehmed elebi. Sultan Bayezid-i Veli mezzini. Kavuku Krmzs, Ritme ibrisi, Beyaz Kavuku, Nm katmer adnda drt adet Girid lalesi vardr. 1691de vefat etmitir. Edirnev Mehmed Aa. Medine-i Mnevvere kap aas ve sabk Babus-saade Aasdr. Gl-b-hr, Tc- mcevher, Al Hitb, Aa Beyaz adnda Girid lalesi vardr. Kasmpaal Kalayc Himmet Bee. Ho-nm adnda bir zerrni ile Dilburnu, irin alaca adnda iki karanfili vardr. 7 Mays 1694te vefat etmitir. Kaba Mahmud Giridi. Girid Adasndaki Zlfikar Paa Vakf mtevellisidir. Sleymn krmz, Gl krmzs, Mahmud krmz, Kebir lal-pre, Kebir mor mbihi, Mnevve, Yeil Hatay, Aynl-bahr, Kebir br adnda dokuz adet Girid lalesi hl ehrimizde kimseye nispet olunmayp Kaba Mahmud Giridye nispet olunmaktadr. 1687de Giridde Zlfikar Paa ile birlikte katl olunmutur. skdarl Kaymak Mehmed Efendi. Tohumdan nice snbller yetitirmitir. Kalayc Hseyin Bee. Eypldr. Ser-efraz Eyyub isminde bir lalesi vardr. Kad brahim Efendi. Kad laleyn, Serblend Kad zerrni ile Dil-nin adnda Rm lalesi vardr. Kavuku brahim Efendi. Gl-ry, Gvez, Sm-dern, S-sni, Bl-niin cedid, Glreng mezburu, Al, Mbih-i Yeni Dnya, Ser-efraz adn verdii Rm laleleri var-

rib. He died in 1654. Kalafat Mehmed Paa. He was from Kasmpaa. He had two daffodils called Kalafat- kebir and Kalafat- sagir. Eyyub Kapczde Mehmed Effendi. He had a red carnation known as the Kapc Kehribs and Kapc al. He died in 1683. Solakbazde Kadri Aa. He was from Kocamustafapaa. He had daffodils called the eh-ezhr, Pesendide, Kadri Aa Sleymanisi, Cihan-tb, Nyb, Bodur laleyn, Mevld laleyn, Laleyn kudret, Tbende, Nebt Sleymn, Sf Sleymn, Kerdi Sleymn, Dil-pesend, Mor Sleymn, Glen-ar, e-per Sleymn, Cihan Aub, Cihan efrz, Dil-g, Bihn kadeh. Sheyli Kadir. He also had Girid tulips called the Beyaz Krlang, Mnevver , Aa beyaz, Glpenbe, Cihan-ar and Bodur (Kadri Aa turfandas). He died on 30 August, 1691. Karanfili Mustafa elebi He had daffodil, tulip and carnation seeds that included Turfanda, Sleymn, Sheyl karanfili, Burnz Salih tulips, Zlfikr, Meclis-ar, Gl-endam, Kitbeli flowers, and 11 carnation strains named eb-ir, Gm fincan, Tula alaca (Sorgulu, adrvn), Lebede, Nasuh mbihi, Gz irin alaca, Son alaca, All alaca, gl-gn and gl-ry (Pese-dr). He died on 19 March, 1693. Karanfilci Gazzar smail elebi. He was one of the dervishes of Sufi Saint Hac Bayram- Veli. He had three carnations, Gvez, Mor and Ho-nm. Ahmed Agha. He was the clerk of Kethda Kabasakal brahim Pasha. He did not name

dr. Kafeszde brahim elebi. Lale-i Bektai tohumu sahibidir. Ho-nm, Glzib isimlerini vermitir. 1697de vefat etmitir. Beiktai Karga Mehmed elebi. Pr-z adnda Rm lalesi vardr. Galata Gmr Emini Hasan Aa. Ruh-efz, Ravza-i ar beyaz, Katmer binlik adnda zerrni vardr.. 1655de katl edilmitir. Galatada Kule Kaps karsnda gmlmtr. Keresteci Ali elebi. ahne Sleymn, ehlevend gayet sar laleyn, Drr-i Meknun beyaz zerrn ile Gl-renk Krlang, Pesendde, Nz-perver, Yeni Dnya, Rib (Kirli rib), Nev-zuhur, Sincb, Annb Krlang, Turuncu, orbac mbihi, Kibrit Krlang, Cihangir, Helliyye, Flandra, ivekr, Ankud, Ak erguvn, Sstyn (Sommak), nam- dier nce irin, Kk gl-reng adnda Rm laleleri ve Al Kpeli, Gm servi, Beyaz katmer, Ulv, Benam- vakt Peyker, Gzide renkli ve beyaz snbllleri vardr. 1678de vefat etmitir. Kasmpaal Kr Muharrem. ivekr ve Kzl Yumurta ismiyle anlan iki lalesi vardr. 1679 senesinde vefat etmitir. Krdzde Mir Ahmed elebi. Klah erif, Mir Ahmed, Krd Sleymn, Ser-efrz, Ahmedabd, Hurd, ivekr Sleymn, Nur-bah zerrnleri ile Krd Grn, Nev-ars adnda Rm lalesi var. Gmrk Emin-i sabk Hseyin Paa. Hseyn laleyn ile Meluk adnda bir lale-i Rmsi vardr. 1683te Basrada vefat etmitir. Nakka Paazde Dervi Mustafa Bey. Yedi adet Lale-i Rmsi vardr. Beyaz Krlang, Mmtaz Krlang, Eyvaniye,

the flowers he raised. Koca Yusuf Effendi. He had a daffodil called Yusuf Effendi. He died in 1693. The author wrote the following line to commemorate his death Gitti bir pir-i mbrek fevtine tarih iin dediler Yusuf Efendi ruhuna el-Fatiha. He is buried in the Harem Gate Cemetery of the Abu Ayyub al-Ansar Mosque. Kaliev el-Hac Ahmed Effendi. He had daffodils and hyacinths. He had distinguished hyacinths raised from seeds known as Dil-nin, Dil-nevz and Hayatbah. Upon return from the Hajj he brought seeds from the Drzi mountains and raised them. He died in 1684. Korucuzde Mustafa elebi. He had flowers called Som sm and Katmer sm. He died in 1689. Kasmzde Kethds brahim Agha. He had two Girid tulips called Edhemi br and Zmrdkr. He died while going to Albania with a Qadi (judge) in 1690. Arslanzde Kavuku Mehmed elebi. He was the muezzin at the Sultan Bayezid-i Veli Mosque. He had four Girid tulips called Kavuku Krmzs, Ritme ibrisi, Beyaz Kavuku and Nm katmer. He died in 1691. Edirnev Mehmed Agha. He was the Medine-i Mnevvere Gate janitor and the former Babus-saade (Inner Palace Gate) janitor. He had three Girid tulips, Gl-b-hr, Tc- mcevher, Al Hitb and Aa Beyaz. Kasmpaal Kalayc Himmet Bee. He had a daffodil called Ho-nm and two carnations called Dilburnu

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eyda-lillah, Ak olsun, Zevk olsun, Saf-nazar ismini vermitir Glcbazde Mehmed Efendi. Dil-nevz, eb-ir, Glreng-i Mahmd, ehnaz, Gonca-nm, Necms-sade, Lal-i ruhsr, Glbeyaz, Glfem, Sincb, Yakt, erb, Mey-fm, behit-ar ismini verdii Rm lalesi vardr. Kenan Hocazde Mehmed Kaptan. Nadir tohum sahibidir. Envr- Muhammed, Drr-i Yekt, Drr-i n-sefte, Drr-i ndire, Drr-i yetim, Pesendde beyaz, Bahariye sar, Ser-efrz Muhammed, Nurul-kulub, Mbih Behit-ar sar, Sar laleyn, Kenan Muhammed beyaz, ems-i shhi nebt, orbac mbih, Dil-rb, Ruh-efz, Cm- cem, Mevd laleyn, Bih-efrz, Dil-g, Ruh-bah, Ademn-nazir sar ve byk, Hsn-i efzn, ah-cihn gayet byk renksiz sar, Sm-s, h-ezhr sar, Sm-peyker beyaz zerrni ile lale-i Rmde Gl-rengi vardr. el-Hac Keresteci Mehmed Aa. safpesend adnda zerrni vardr. Kllb Mezzinzde Lale-i Rmde Dil-pezr ismini verdii lale ile hret bulmutur. Kse Abdullah elebi bi-Krm. iei ok seven ve yetitiren bir kiidir. Molla Mehmed elebi. Yahya Mollas olarak hret bulmutur. eftali sars, Binlik sar, Eski Sleymn, Dest sars, Mmtaz Sleymn, Nzik sar, Sed Sars, Kebir sar Bak, Sagir Sar Bak, Byk kehrib, Bl kehrib, Asl- nur-bah zerrni ile Frenkten gelen Molla elebi lalesi vardr. Tevfikzde Musa elebi. Dede elebi adyla mehurdur. Zerrn ve lale-i Rm tohumu sahibidir. Musazde, Musazde Hekimbas, ivekr, Merdm Be beyaz, Yumuk bin, Sm Dede Be, Kde, Kehrib nam- dier Be kehribs, Cedit Kehrb isimleri buna aittir. Muharrem Usta. Kebir Muharrem Usta, Sagir Muharrem Usta zerrni ile Usta blii adnda lale-i Rmsi, Alaca adndaki karanfili, Emrd ve erik bunundur. 1651de vefat etmitir. Koca Mahsud. Kendi ismiyle anlan gayet baskn zerrni vardr. Mir Ali. Mir Ali eker renk laleyn bunun olup yksek kadehli bir iektir. Bonak Mustafa Halife. Avratpazarldr. Hd-bah beyaz, irin Sleymn irni, Sheyl-i Mustafa Halife, Kehrib-y Bl-nin, Cedid erb nam Rm lalesi vardr. Giridin fethi srasnda 1599 tarihinde vefat etmitir. Gmrk Emini Mahmud Aa. Mahmud Aa Tohumlusu adyla bir Girid lalesi ile mehurdur. Gayet iri beyaz ve ortas siyah dkme tohum yeri vardr. Mevld Ali elebi skdr. Sultann iekibasdr. Behit-ar Mevludi, Behit ar-y Muhammed adyla anlan iekleri vardr. Mirahor mam es-Seyyid Hasan Efendi. Hattat, Yazma Kuran- Kerimi vardr. 9 adet lale-i Rm tohumuna sahiptir. Bd- zehr, Zt gl-reng, Deve ty, Sorgulu, Beyaz Mdevver, Sincb, Kibrit isimleri verilmitir. 1686da vefat etmitir. Tersane-i Amire katibi Kasmpaal Hoca Mustafa Efendi. Zerrn, lale ve karanfil sahibidir. Hoca laleyn sar, Hoca Sleymnsi sar, Tacl-ezhr laleyn gayet gzide ve keskin sar iektir, Nyb sar, Ser-amed-nin sar, Behcet-fez, Huceste asr zerrni ile lale-i Rmde Byk sincb, Kk sincb nam- dier Kk elms, Dil-niin, sm tob, Serser, se-renk ismini verdii laleleri vardr. orbac Mehmed Aa. Solakzde Anbar -yedi snbl ile M, Melk, mmtaz, Ruhul-kulub, Nurul-ayn, br-i mncili adlarnda Girid lalesi vardr. Bahivan Mehmed Aa. Austos Buhuru bunundur. Baba Mustafa Aa. Fakir hn, Fed, Glen-efrz, Ser-efkende, Sesne-g, Sadr- niin, Fakir ndide, Zerrntc sar, Gl-hurid krmz Girid laleleri vardr. Eyyub Dervi Mustafa Dede. Molla lakabyla mehur olmutur. Anber-s snbl vardr. Karanfili Mehmed elebi. Kasmpaada Hac Hsrev Camii Mezzinidir. iek yetitirmeye ak bir zat olup Salih adnda bir gzide laleyni vardr. Nakka Seyyid brahim Aa. Nadir Girid ve Buhur tohumuna sahiptir. Nianc Mehmed Bey. Mir-glzr, Mir behit, Mir msellem, Ho-pesend adnda Rm laleleri vardr. Serdefterdar Natur Dervi Ali elebi. skdarldr. Lale-i Rmde kebir Natur elmas ve karanfilde mehur Nturl vardr. Nasuh Hoca. skdarldr. Nasuh Beyaz denilen karanfili yetitirmilerdir. Nuri Efendi. Gonca-i leb zerrni yetitirmitir. Adimn-Nazir krmz, Bur- bah Hseyni adl iki Girid lalesi bunlarndr. Mustafa ve Salih elebi. Nur-i sitte adl iek sahibidir. El-Hac Veli Efendi. Ebu Eyyb el-Ensari Sancaktardr. Rm tohumu sahibidir. iekilerin reislerindendir. Sakz ibrisi, Londrine ibrisi, Beyaz yapra Kuhl adnda glleri ile Nr- Muhammed, Sar laleyn, Mir-i ezhr nebt, Byk Sleymn sar, Cedi sar, Cihan-tb sar, Mesned-ar sar, Nevzuhur Sleymn sar, hne Sleymn, Cihan-ar Sleymn sar, Semen ar beyaz, Cihandr sar, hemvr- Sleymn, Bedah, nce laleyn, Enver sar laleyn, Sultn laleyn, Laleyn Sleymn, Memduh Sleymn, Mnevver laleyn, Turende zerrnleri ve Nur- cinan, Nurul-kulb, Hayatul-kulb, Bur- cihn, Nurul-uyn, nur- lem, Nr- bahr, Nur-behit, Nur- glzr, Nur- Glen, Nurbah, Glen zb, Mnevve, Helliye, Srh-p, Siyh, Ziy-p, Mihr-i mh, Mstesn, melk, Ruh-bah, gil-p, Beyaz Krlang, meclis-ar, hat, Sultn,

and irin alaca. He died on 7 May, 1694. Kaba Mahmud Giridi. He was the trustee for the Zlfikar Paa Foundation on Crete. He had nine Girid tulips called Sleymn krmz, Gl krmzs, Mahmud krmz, Kebir lal-pre, Kebir mor mbihi, Mnevve, Yeil Hatay, Aynl-bahr and Kebir br. These flowers are ascribed to nobody in Istanbul, but to Kaba Mahmud Girid. He was murdered along with Zlfikar Pasha in Crete in 1687. skdarl Kaymak Mehmed Effendi. He raised a large number of tulips from seeds. Kalayc Hseyin Bee. He was from Eyp. He had a tulip called Ser-efraz Eyyub. Qad (Judge) brahim Effendi. He had daffodils called Kad laleyn and Serblend Kad and a Rm called by Dil-nin. Kavuku brahim Effendi. He had Rm tulips called Gl-ry, Gvez, Sm-dern, S-sni, Bl-niin cedid, Gl-reng mezburu, Al, Mbih-i Yeni Dnya and Serefraz. Kafeszde brahim elebi. He had seeds of the Lale-i Bektai. He named the flowers Ho-nm and Gl-zib. He died in 1697. Beiktai Karga Mehmed elebi. He had a Rm tulip called Pr-z. Galata Gmr Emini (Galata Customs Head Officer) Hasan Aa. He had tulips called Ruh-efz, Ravza-i ar beyaz and Katmer binlik. He was murdered in 1655. He was buried at opposite side of the street at the Kule Gate in Galata. Keresteci Ali elebi. He had a tulip called ahne Sleymn and a yellow one called ehlevend, as well as a white daffodil called Drr-i Meknun and Rm tulips called Gl-renk Krlang, Pesendde, Nz-perver, Yeni Dnya, Rib (Kirli rib), Nev-zuhur, Sincb, Annb Krlang, Turuncu, orbac mbihi, Kibrit Krlang, Cihangir, Helliyye, Flandra, ivekr, Ankud, Ak erguvn, Sstyn (Sommak), also known as nce irin and Kk gl-reng , as well as unique colored and white hyacinths called Al Kpeli, Gm servi, Beyaz katmer, Ulv, Benam- vakt Peyker. He died in 1678. Kasmpaal Kr Muharrem. He had two tulips called ivekr and Kzl Yumurta. He died in 1679. Krdzde Mir Ahmed elebi. He had Rm tulips called Klah erif, Mir Ahmed, Krd Sleymn, Ser-efrz, Ahmedabd, Hurd, ivekr Sleymn, Nur-bah zerrnleri and Krd Grn, Nev-ars. Former Customs Officer Hseyin Pasha. He had a tulip called Hseyn and a Rm called Meluk. He died in 1683 in Basra. Nakka Paazde Dervi Mustafa Bey. He had seven Rm tulips. He named them Beyaz Krlang, Mmtaz Krlang, Eyvaniye, eyda-lillah, Ak olsun, Zevk olsun and Saf-nazar. Glcbazde Mehmed Effendi. He had Rm tulips called Dilnevz, eb-ir, Glreng-i Mahmd, ehnaz, Gonca-nm, Necms-sade, Lal-i ruhsr, Glbeyaz, Glfem, Sincb, Yakt, erb, Mey-fm and behit-ar. Kenan Hocazde Mehmed Kaptan. He owned rare seeds. He had flower seeds called Envr- Muhammed, Drr-i Yekt, Drr-i n-sefte, Drr-i ndire, Drr-i yetim, Pesendde beyaz, Bahariye sar, Ser-efrz Muhammed, Nurul-kulub, Mbih Behit-ar sar, Sar laleyn, a white Kenan Muhammed, ems-i shhi nebt, orbac mbih, Dil-rb, Ruh-efz, Cm- cem, Mevd laleyn, Bihefrz, Dil-g, Ruh-bah, a yellow large Ademn-nazir, Hsn-i efzn, a large colorless yellow ah-cihn gayet, Sm-s, a yellow h-ezhr, a white Sm-peyker daffodils and Gl-reng Rm tulip. el-Hac Keresteci Mehmed Agha. He has a daffodil called saf-pesend. Kllb Mezzinzde He has become famous for his Rm tulip called Dil-pezr. Kse Abdullah elebi bi-Krm. He is a person who loves flowers and grows many. Molla Mehmed elebi. He was better known as Yahya Mollas. He had the daffodils eftali sars, Binlik sar, Eski Sleymn, Dest sars, Mmtaz Sleymn, Nzik sar, Sed Sars, Kebir sar Bak, Sagir Sar Bak, Byk kehrib, Bl kehrib and Asl- nur-bah and the Molla elebi tulip from Europe. Tevfikzde Musa elebi. He was better known as Dede elebi. He had daffodils and Rm tulip seeds. The Musazde, Musazde Hekimbas, ivekr, Merdm Be beyaz, Yumuk bin, Sm Dede Be, Kde, Kehrib nam- dier Be kehribs and Cedit Kehrb belonged to him. Muharrem Usta. He had the Kebir Muharrem Usta and Sagir Muharrem Usta daffodils and the Rm tulip known as Usta blii, and the carnation known as Alaca, Emrd and erik. He died in 1651. Koca Mahsud. He had a very impressive daffodil. Mir Ali. The Mir Ali eker renk tulip is his, and it is a daffodil with a very high cup. Bonak Mustafa Halife. He was from Avratpazar. He had Rm tulips called Hd-bah beyaz, irin Sleymn irni, Sheyl-i Mustafa Halife, Kehrib-y Bl-nin and Cedid erb. He died during the conquest of Crete in 1599. Customs Chief Mahmud Agha. He was famous for the Girid tulip called Mahmud Aa Tohumlusu. It was very large and white and the seed-head is black. Mevld Ali elebi skdr. The head gardener of the sultan. He had the flowers Behit-ar Mevludi and Behit ar-y Muhammed named after him. Mirahor mam (The Imrahor Imam) es-Seyyid Hasan Effendi. He was a calligrapher and had a manuscript of the Quran. He had the seeds of 9

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NETAYCL-EZHAR YAHUT LALE-NAME / NETYCL EZHR OR THE BOOK OF TULIP

Sultn Kabak, Trende, Fine kaba, blik, Yakt, erb, Bykl, Al kabak, Sultan deve boynu Rm laleleri; Hattat Veli Efendi iplii, ride, Kathane isimli snblleri; Glpenbe renkli Girid lalesi; arh- felek, Alm- sem ulvi katmer, Tc- Sultn beyaz katmer, elenk-i Sultn beyaz ve Veli Halife isimlerini verdii iekleri vardr. Himmet Efendizde eyh el-Hac Abdullah Efendi. Rahande mbihi, gl-renk adnda iki adet Rm lalesi ile Zmrd-nin Alaca, Himmetzde alacas, Kubbeli adnda adet krmz Girid lalesi bunundur. Yorgani el-Hac Alizde Mehmed elebi. Revnk- firz, Ayn-al, Sar katmer, ihane kadeh-i sm zerrni ile Maluki-i Maruf, irin adl iki adet Rm lalesi vardr. Mezzin Ali elebi. Z-bende Ali Aa-pesend Moru, Dil-firb, Safa-bah, Uluvviyt, Mferrih-lik, nz-perver adnda Rm laleleri vardr. 1684 tarihinde vefat etmitir. Yldzzde Mehmed Efendi. Be adet zerrni ile mehurdurlar. Yldzzde Sleymns, Mirat-i saf lemsz, Honm, Hnrz Rmi ile Eyvanl-y yldzzde . Girid lalesi vardr. 1698 senesi Berat Gecesinde vefat etmitir. Pamukuzde el-Hac Alizde Mehmed elebi. Gzide iekler yetitirmekte hner sahibidir. Pamuku, Peremli, Nr- emen, Tc-hrmz, Fevvre sm, Pene-i sm, em-i kfr, Ota, Tc- Hdhd, Mjgan-zl, Neter-i sm, Nl-kalem isimlerinde laleleri vardr. 1695te vefat et-

mitir. Yeilli Mehmed elebi. Eybsultanldr. Lale ve snbl tohumu sahibidir. Bunlarn haricinde isim ve cisimleri mevcut olan aalar, iekler ve iek soanlarnn kimlerden zuhur ettii bulunamam ve sadece ieklerin isimleri zikredilmitir. Makale ok uzayacandan bu ieklerin isimlerini ayrca belirtmedik. Netice olarak stanbul ktphanelerinde kfe-nme, Tuhfetl-hvn, Tuhfetl-Ahbb, Takvim-i Ezhar, Risale-i Esmi-i lale adnda bir ok risale ve kitap vardr. Tm bu eserlerin neredilip yaynlanmas ile Osmanl iek ve lale kltr terminolojisinin ne denli zengin olduunu grmek mmkn olacaktr.

Rm tulip. He named them Bd- zehr, Zt gl-reng, Deve ty, Sorgulu, Beyaz Mdevver, Sincb and Kibrit. He died in 1686. The Scribe of the Shipyard Command Kasmpaal Hoca Mustafa Effendi. He owned daffodils, tulips and carnations. He had tulips called Hoca laleyn sar, Hoca Sleymnsi sar, Taclezhr laleyn, which was a very distinguished and bright yellow flower, the Nyb sar, Ser-amed-nin sar, Behcet-fez and the Huceste asr daffodil and Rm tulips Byk sincb, Kk sincb, also known as Kk elms and the Dil-niin, sm tob, Serser, se-renk tulips. orbac Mehmed Agha. He had the hyacinth Solakzde Anbar -yedi and Girid tulips M, Melk, mmtaz, Ruhul-kulub, Nurul-ayn, br-i mncili. Bahivan Mehmed Agha. The Austos Buhuru is one of his tulips. Baba Mustafa Agha. He had the Crete tulips Fakir hn, Fed, Glenefrz, Ser-efkende, Sesne-g, Sadr- niin, Fakir ndide, Zerrn-tc sar, Glhurid krmz. Eyyub Dervish Mustafa Dede. He was known by the name Molla. He had the Anber-s hyacinth. Karanfili Mehmed elebi. He was the muezzin for the Hac Hsrev Mosque in Kasmpaa. He was a person who loved raising flowers and had a distinguished flower called Salih. Nakka Seyyid brahim Agha. He had rare Girid and Buhur seeds. Nianc Mehmed Bey. He had the Mir-glzr, Mir behit, Mir msellem, and Ho-pesend Rm flowers. Serdefterdar Natur Dervi Ali elebi. He was from skdar. He had the kebir Natur elmas from the Rm tulip genus and the famous N-turl carnation. Nasuh Hoca. He was from skdar. He raised the carnation known as Nasuh Beyaz. Nuri Effendi. He raised the Gonca-i leb daffodil, as well as the two Adimn-Nazir krmz and Bur- bah Hseyni Girid tulips. Mustafa and Salih elebi Bros. They owned a flower named Nur-i sitte. El-Hac Veli Effendi. He was the Ebu Eyyb el-Ensari standard bearer and the chief florist. He owned Rm tulip seeds. He had roses called the Sakz ibrisi, Londrine ibrisi, Beyaz yapra Kuhl, daffodils called Nr- Muhammed, Sar laleyn, Mir-i ezhr nebt, Byk Sleymn sar, Cedi sar, Cihan-tb sar, Mesned-ar sar, Nev-zuhur Sleymn sar, hne Sleymn, Cihan-ar Sleymn sar, Semen ar beyaz, Cihandr sar, hemvr- Sleymn, Bedah, nce laleyn, Enver sar laleyn, Sultn laleyn, Laleyn Sleymn, Memduh Sleymn, Mnevver laleyn, Turende, as well as the Nur- cinan, Nurul-kulb, Hayatul-kulb, Bur- cihn, Nurul-uyn, nur- lem, Nr- bahr, Nur-behit, Nur- glzr, Nur- Glen, Nur-bah, Glen zb, Mnevve, Helliye, Srh-p, Siyh, Ziyp, Mihr-i mh, Mstesn, melk, Ruh-bah, gil-p, Beyaz Krlang, meclis-ar, hat, Sultn, Sultn Kabak, Trende, Fine kaba, blik, Yakt, erb, Bykl, Al kabak and Sultan deve boynu Rm tulips; the Hattat Veli Efendi iplii, ride and Kathane hyacinths; the Glpenbe renkli Girid tulips; and other flowers he called the arh- felek and Alm- sem ulvi katmer, Tc- Sultn beyaz katmer, elenki Sultn beyaz and Veli Halife. Himmet Efendizde Sheikh el-Hac Abdullah Effendi. The two Rm tulips Rahande mbihi and gl-renk and the Zmrdnin Alaca, Himmetzde alacas and Kubbeli red Girid tulips were his. Yorgani el-Hac Alizde Mehmed elebi. He had daffodils called Revnk- firz, Ayn-al, Sar katmer and ihane kadeh-i sm and two Rm tulips called Maluki-i Maruf and irin. Muezzin Ali elebi. He had Rm tulips called Z-bende Ali Aa-pesend Moru, Dil-firb, Safa-bah, Uluvviyt, Mferrih-lik and nz-perver. He died in 1684. Yldzzde Mehmed Effendi. He was famous for five daffodils. These were the Yldzzde Sleymns, Mirat-i saf lemsz, Honm, Hnrz Rmi and Eyvanl-y yldzzde. He had a Crete tulip. He died in 1698 on the Night of Berat. Pamukuzde el-Hac Alizde Mehmed elebi. He had the skill to raise distinguished flowers. The tulips called Pamuku, Peremli, Nr- emen, Tc-hrmz, Fevvre sm, Pene-i sm, em-i kfr, Ota, Tc- Hdhd, Mjgan-zl, Neter-i sm and Nl-kalem belonged to him. He died in 1695. Yeilli Mehmed elebi. He was from Eybsultan. He had tulip and hyacinth seeds. Other than these, there is no information about who raised the trees, flowers and bulbs that are mentioned here; only names of flowers are given. We wont give these names, since the paper will be too long. Finally, in the Istanbul libraries, there are many treatises and books called kfe-nme, Tuhfetl-hvn, Tuhfetl-Ahbb, Takvim-i Ezhar and Risale-i Esmi-i lale about flowers. With the publication of all these works will not only all the terminology of the Ottoman flower and tulip culture be brought to light, but we will also be able to see how rich this culture was.

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LOCATION STANBUL MEKN

ASLIHAN PASAJI
Beyolu Galatasaray mevkiinde bulunan Aslhan pasaj iki katldr. Alt kat ngiliz Konsolosluuna, st kat ise Balk Pazar olarak bilinen Sahne Sokaka alan pasaj gemite Krepen Pasaj adyla anlrd. Bu isim, pasajda yer alan nl bir meyhaneden gelmektedir. Zaman iinde Beyazt Sahaflar arsn niversite ders kitab satan esnaf igal ederken, sahaflk mesleini srdrenler Beyolu Aslhan Pasajna toplandlar ve mekn gnmzde kitap merakllarnn en nemli urak yerlerinden biri oldu. Aslhan Pasajnn byleyici ortamnda kitabn yan sra nadir plaklar ya da fotoraflar bulmak; hatta satcsndan onlarn yksn dinlemek de mmkn.

THE ASLIHAN ARCADE

The Aslhan Arcade in Galatasaray, Beyolu, is two storeys. The lower storey exits to the British Embassy, whereas the upper one exits to the Sahne Street, also known as the Fish Market. Formerly the arcade was called the Krepen. This name comes from a famous pub in the arcade. As with time, the old book sellers market in Beyazit was invaded by schoolbook stores, dedicated old book sellers made their way to the Aslhan Arcade, rendering the site one of the popular places of visit for book fans. Here you can not only find rare old books or old records; you can also hear their stories from the seller.

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STANBULUN 100 ROMANI

KLTR A.. YAYINLARI
Yazan: Ali kr oruk

THE 100 NOVELS OF STANBUL

THE CULTURE CO. PUBLISHING
Author: Ali kr oruk
Mr. oruk, with his former works on Istanbul led by Beyoglu in the Republican Era Turkish Novels, this time appeals us with his 100 Novels of Istanbul. After a general introduction on Turkish novels on stanbul, Mr. oruk introduces the novels one by one, starting with emseddin Samis Taauk- Talat ve Fitnat (The Love of Talat and Fitnat). Selim leri, hsan Oktay Anar, Aye Kulin and Buket Uzuner as modern writers also have a place in this book, enriched by quotations and Mr. oruks reflections on them.

Cumhuriyet Devri Trk Romannda Beyolu adl kitab yazan ve stanbul konulu pek ok deerli eseri yayna hazrlayan Ali kr oruk, bu kez karmza stanbulun 100 Roman adl eserle kyor. Trk romannda stanbulu konu alan genel bir giri yazsnn ardndan tek tek romanlar ele alan Ali kr oruk, kitabna ayn zamanda ilk Trk roman saylan emsettin Saminin Taauk- Talat ve Fitnat ile balyor. Selim leri, hsan Oktay Anar, Aye Kulin ve Buket Uzuner gibi ada romanclarn da yer ald kita;, ayrca yazarn deerlendirmelerini ve romanlardan alntlar ieriyor.

STANBULUN 100 R
KLTR A.. YAYINLARI
Yazan: Enver Ercan
airliinin yan sra Varlk ve Yasakmeyve dergilerinin editrl grevlerini de yrten Enver Ercan, stanbulu konu eden iirlerden oluan bir sekiyi okurlarn ilgisine sunuyor. Milattan nce 300l yllarda yaayan air Moiro ile balayan bu seki hem Bizans hem de Trk airlerin iirlerinden meydana geliyor. stanbul iin iir kaleme alan airlerin bir ksmnn Bizans ve Osmanl imparatorlar olmas kitabn dikkat ekici bir ynn oluturuyor. airlerin yaam yklerinin yan sra iirlerden rnekleri de ieren kitap stanbulu ve iiri sevenler iin kaynak nitelikte.

THE 100 POEMS OF STANBUL

THE CULTURE CO. PUBLISHING
Author: Enver Ercan

Besides his poetry, also working for the Varlk and Yasakmeyve journals as chief editor. Mr. Ercan introduces a collection of Istanbul poems to the readers attention. Starting with Moiro, the poet in the 300s BC, it is a collection of Byzantine and Turkish poets works. Another important aspect of the book is the fact, that there are many Byzantine emperors and Ottoman sultans among poets writing for Istanbul. The poets biographies are accompanied by examples of their works, so this is a source book for fans of poetry and Istanbul.

STANBULUN 100 SEYYAHI

KLTR A.. YAYINLARI
Yazanlar: Nida Nebahat Nalac, Nazmiye etinkaya
stanbul ok eski devirlerden beri saysz ziyaretiye ev sahiplii yapmtr. Bu ehirden etkilenen gezginler, onunla ilgili kitaplar kaleme almlardr. Nida Nebahat Nalac ve Nazmiye etinkayann ortak almas olan stanbulun 100 Seyyah, bu gezginlerden yaplan bir seziyi konu etmektedir.

THE 100 VOYAGERS OF STANBUL

THE CULTURE CO. PUBLISHING
Authors: Nida Nebahat Nalac, Nazmiye etinkaya
Even in the ancient ages so many people visited stanbul. They were so effected from this city and as a result they wrote books about it. Nida Nebahat Nalac and Nazmiye etinkaya together wrote a book named as The 1000 Voyagers of stanbul. The book contains a selection of these visitors.

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TRKYE NVERSTE TARH HISTORY OF TURKISH UNIVERSITIES

STANBUL BLG NVERSTES YAYINLARI
Yazan: Emre DLEN
Trkiyede niversite kurumu srekli reform ve tasfiyelerle gndeme gelmitir. Oysa zgr ve zerk niversite kavram bunlarn ok tesinde bir yerdedir. Trkiyede niversitenin tarihini kaleme alan Emre Dlenin be ciltlik eseri Trkiye niversite Tarihi, sreci lkemizde niversitenin kuruluundan 1980li yllara kadar ayrntl bir biimde inceliyor. Dikkatleri Emre Dlenin eserine eviren bir baka unsur da 2010 Sedat Simavi Sosyal Bilimler vgye Deer Kitap dln alm olmas.

THE STANBUL BLG UNIV. PUBLISIHING

Author: Emre DLEN
The institution of university always comes to agenda by its reforms and liquidations. The concept of an autonomous and free university is far beyond these. The five vols. work of Emre Dlen on the history of Turkish universities examines the process from the very start to the 1980s in detail. Another important point here is: Emre Dlen was granted the Sedat Simavi Social Sciences Special Award on Admirable Books.

EVLYA ELEB SEYAHATNAMES BRNC CLDNN KAYNAKLARI ZERNDE BR ARATIRMA

Yazan: Dr. Mekre EREN
Evliya elebi Seyahatnamesinin stanbula ait ilk cildinde yazar bazen kaynak gstererek bazen de bunu belirtmeden eitli eserlerden alntlar yapar. Mekure Eren, Evliya elebi Seyahatnamesi Birinci Cildinin Kaynaklar zerinde Bir Aratrma adl kitabnda bu kaynaklar deerlendiriyor.

A STUDY ABOUT THE SOURCES OF THE FRST VOLUME OF EVLYA ELEBS SEYAHATNAME
Author: Dr. Mekure EREN
The first volume of Evliya elebis Seyahatname is about stanbul. In this volume the writerrefers to some other books. Sometimes he writes about his source but sometimes he does not. In her book named as A Study About the Sources of the First Volume of Evliya elebis Seyahatname, Mekure Eren explores these sources.

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Osman Turan