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- Herausgeber: Bentham Science Publishers
- Kategorie: Geisteswissenschaft
- Sprache: Englisch
- Veröffentlichungsjahr: 2024
Edirne is a vibrant city of historical importance where civilizations have concentrated throughout the ages, with a unique architectural heritage. Constructions like the Selimiye Mosque from Sinan, the Old Mosque from the fifteenth-century, Üç Şerefeli Mosque, Sultan Beyazid II Mosque, and its many complexes, imarets (public soup kitchens), Dar al-Shifa (medical centers), hans (public inns), baths, bridges, caravanserais, are refined examples of Ottoman-Islamic art.
The Architecture Heritage of Edirne is an exploration of the city’s architectural Heritage. approaching the past with a historical perspective through works from all the periods it has endured. Starting with the history of Edirne, the book goes into the details of the historical neighborhood, the central district and the historical architecture in the present day city. The book includes notes on the architecture in each notable district and their respective monuments and sites. This is followed by coverage of the architecture of Edirne’s former districts. The book concludes with the author’s understanding of Edirne’s social and economic fabric, both in the past and present. This chapter details the traditional customs, dances, clothing and economic structure of the city.
The book is a ley reference for scholars and enthusiasts of urban history, architectural heritage and design, fine arts, humanities and social sciences. The breadth of information covered in the book also makes it a resource for anyone interested in Turkish cultural heritage studies.
Readership
scholars and enthusiasts of urban history, architectural heritage and design, fine arts, humanities and social sciences. Readers interested in Turkish cultural heritage studies.
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PREFACE
Edirne is a crucial border and cultural city today, located in the Thrace region of Turkey. One of the three historical capitals of the Ottoman Empire (the others are Istanbul and Bursa), Edirne is a living museum city with rich monumental and architectural artifacts. Edirne is a vibrant city of historical value where civilizations have concentrated throughout the ages, and one of the unique cities where the art of architecture reaches its peak. And yet, unfortunately, when we see the glow of the architecture at its best, worth so many treasures emerging from the rubbles of a collapsing empire, it is impossible for us not to be overwhelmed by sorrows. Selimiye Mosque as a masterpiece from Sinan, Old Mosque from the fifteenth-century, Üç Şerefeli Mosque, Sultan Beyazid II Mosque, complexes, imarets (public soup kitchens), Dar al-Shifa (medical center), hans (public inns), baths, bridges, caravanserais, and many others are not only the most advanced and refined examples of Ottoman-Islamic art but also unique elements of world cultural heritage.
While explaining the architectural and social characteristics of Edirne, which mainly remained from the Ottoman period, I also aimed to understand the city as a whole by approaching the past with a historical perspective through works from all periods of the city simultaneously. The end of the Ottoman Empire at the beginning of the 20th century and its effects in Edirne itself, together with all political, social, and concrete events, show how vital the said plateau is for the history and culture of Turkey. Another purpose of the book is to understand and explain this original city and region in detail.
The brief history of the city's neighborhoods, the construction dates of the architectural works, their architectural characteristics, the physical and functional changes they have undergone, their socio-cultural backgrounds, and their aesthetic values are discussed in terms of architectural design and planning backgrounds.
The book will be a reference for urban history, cultural heritage, and future studies for conservation and design planning. I also hope that the work "Architectural Heritage in the Former Ottoman Capital Edirne" will be considered an ideal resource for studies in the fields of architecture, art history, architectural history, fine arts, humanities and social sciences, and others related to design.
History of Edirne and the City’s Form
Nevnihal Erdoğan1,*Abstract
Situated in Thrace (Trakya) on the European side of the Marmara Region of Turkey, the city of Edirne is today important as a border city that ranks as a cultural and university center. Because it served as one of the Ottoman Empire’s three historical capital cities (the others being Bursa and Istanbul), the city is an open-air museum with very important monuments and architectural elements. Among the historical buildings still extant are mosques, charity complexes, bridges, old shop buildings, caravansaries, palaces, historical houses, and their quarters.
Developing out of its former role as an old Byzantine fortress, the city advanced greatly as a Turkish-Muslim city during the Ottoman Empire. Its development was significantly boosted by construction and improvements ordered by the successive sultans, in their first-degree positions, and by high-ranking state officials of second and third-degree positions. The significance of the role they played in the development of the city is evident from the fact that they gave their names to many neighborhoods.
The concept of centralization became the catalyst for a significant change in the old Paleo-Christian fortress city of Edirne. Ottoman monuments and shopping areas began to cluster in the northeastern corner of the city. Within a period of 200 years after the Turkish conquest, Edirne had acquired the look of a developed city with new districts and inhabited quarters.
Edirne’s form is the result of three distinct types of urban development specific to the three periods of urban history: Roman/Byzantine, Ottoman, and Modern. The Roman/Byzantine form was included in the Ottoman city, which took on a more homogeneous form in the modern era.
INTRODUCTION
The history of Edirne, a small city that has a population today of 120,000, began in the 12th century BC with the Thracian tribes who had started eight centuries
earlier to pass in waves through the area. Edirne’s oldest known settlement was established by one of the largest of these Indo-European tribes, the Odrysae, in the triangle formed by the convergence of the Maritsa (Meriç) and Tundzha (Tunca) Rivers. In the 6th century BC, Thrace came under Persian control when Darius the Great conducted an expedition to this region. When Philip II of Macedonia conquered the region in the 4th century BC, the Macedonians ruled Thrace for 150 years. They called Edirne, Oresteia and its suburbs, Gonnoi (Gökbilgin, 1988).
Beset by the onslaught of the Celtic Gauls from 280-279 BC, Thrace remained in their hands until the end of the century. Edirne was finally captured in 168 BC by the Romans, who put an end to the Macedonian monarchy and established Thracia, a Roman client state that was loosely governed by different Thracian tribes. In the new millennium (46 AD), Thrace became an official Roman province ruled by procurators. Despite the fact that the people were under Roman rule, the Romans found it difficult to govern this primarily rural land, and the people themselves gradually became Hellenized (Darkot, 1965).
The fate of the town of Edirne was greatly enhanced by the visit to Thrace of the Roman Emperor, Hadrian (123-124 AD). He recognized that the region of Orestia, and especially the town of Orestias (the name called then), occupied a strategic location. He established a system of urban law in the city and gave it his name. He also had many important structures built here, including its castle. From then on, the city was known as Hadrianopolis. However, when the Roman Empire was divided in 395, Thrace and Edirne, along with the entire Balkan region, fell under Byzantine domination (Darkot, 1965).
This began a thousand-year long struggle for control over Thrace. As today’s Istanbul was then the capital (Constantinople) of the Byzantine Empire, Edirne’s geographical location made it very important strategically. The city was attacked on many occasions by various societies and tribes, including the Huns and the Goths. The city suffered a considerable damage in 582 with the attack of the Avars and during the years spanning 914–928 when it was besieged by the Bulgarians (Gökbilgin, 1988).
The Ottoman influence began in Edirne during the John IV Cantacuzenos era. Beginning in 1346, the Ottomans lent their support to Cantacuzenos, who had been the chancellor and principal adviser of Byzantine Emperor Andronicus III. Upon the Emperor’s death, Contacuzenos established himself in Thrace and usurped the crown. Using Edirne and Dimetoka as his headquarters, he launched his attacks against Constantinople. This strengthened the role of Thrace in the region (Gökbilgin, 1988).
In 1361, Edirne finally fell under total Ottoman control when Sultan Osman’s son, Murat, who reigned from 1359-1389, crossed the flooded River Maritsa and took the city. The conquest of Edirne proved to be a turning point in the history of the Balkans and in of Europe as well, while it also paved the way for the later conquest of Istanbul. When the Ottomans named Edirne their capital in 1365, the city entered a new period of evolution and growth. As a capital, the city became more of a military garrison and a political center. Following his defeat in Ankara, Sultan Yıldırım Beyazit (1389-1403) moved his treasury and state archives to Edirne, making the city his political center. The Ottoman clan was also finally developing into an Empire in the true sense of the word. From their capital city of Edirne, the sultans Suleyman, Musa Çelebi, Çelebi Mehmet, Murat II, Mustafa (the son of Yıldırım Beyazit) and Murat II (1421-1451) all governed from this city (Gökbilgin, 1988),
It was Mehmet II (1451-1481) who finally took Istanbul for the Ottomans and was proclaimed “Fatih,” the Conqueror. The preparations for the siege had been carried out in Edirne, but after the conquest of Constantinople and the move of the capital to that city, the city of Edirne gradually began to lose its role as a political center. The city retained much of its military significance, however, as it became an important military headquarters for the Ottoman Empire. Edirne also remained one of the Ottoman’s most important cities, and Ottoman notables erected many important monuments and buildings there.
Sultan Mehmet II (1451-81) made preparations for the conquest of Constantinople in Edirne. With the conquest of Istanbul and its becoming the capital, Edirne lost its character as a political city; however, its military significance remained the same, becoming an important base for the Empire. The development and reconstruction of Edirne continued in the 16th century. Suleyman the Magnificent (1520-1566) spent a lot of time here during his expeditions to the west. Prince Selim was responsible for the administration of Edirne during the reign of Suleyman the Magnificent. When he took the throne, he built the Selimiye Mosque in the city (İnalcık, 2008).
Starting from especially the second half of the 17th century, the Sultans spent almost all their time in Edirne and made it the epicenter of the state again. Ahmet I (1603-17), Osman II (1617-1622), and Murat IV (1623-1640) made Edirne the center for their hunting forays that lasted for days. Edirne experienced the brightest periods of the city during the period of Mehmet IV (1648-1687), who became famous as a “hunter.” The new palace (Sarayiçi district) and the mansions and pavilions in other places were built during this period. However, he was dethroned as a result of the Austrian campaign and the resulting defeats. The state administrative power, which was improved due to the corrections made by his successor, Suleyman II (1687-1691), in both the army and the administration, was again disrupted after his death. This disorder continued until the death of his brother, Ahmed II (1691-1695), who succeeded him. Mustafa II (1695-1703), who took the throne upon Ahmet II’s death, ascended the throne in Edirne and loved the city very much; accordingly, he dealt with all state affairs here. The perpetuation of his residence in Edirne provoked reactions in the capital, Istanbul. Together with the influence of some other events, he was deposed and replaced by Ahmet III (1703-1730). The 18th century then marked a period of decline and abandonment for Edirne. After Sultan Ahmet III left Edirne and went to Istanbul, the new palace began to remain idle. The city was also stricken by political turmoil; Ottoman notables in Edirne rebelled twice against Selim III (R. 1789–1807) in 1801 and 1806`. (Darkot, 1965; Peremeci, 1939).
Unfortunately for the city, during the Ottoman era, Edirne was to experience many natural disasters and political chaos. The city was widely damaged in 1509 by a flood and an earthquake. In 1745, the city was largely destroyed by a huge fire, and this was followed in 1751 by another devastating earthquake. Its strategic location caused it to come under attack by various foreign forces. It was attacked by the Russians during 1828-1829, again by the Russians in 1878, by the Bulgarians from 1912-1913 and then was occupied by Greek forces from 1920 through 1922 during the tumultuous aftermath of World War I. In 1923, it became part of the Turkish Republic under the Treaty of Lausanne (Anon., 1966).
When the Ottomans wrested control of Edirne out of Byzantine hands in 1362, the culture of its population was primarily Hellenized, and most of its people were Greek-speaking Orthodox Christians.
The Ottomans gave the Edirne population the following conditions if they were to remain living in the city as Ottoman citizens within the fortress walls: they would accept the protection by Turks and in return, their language and religion would be tolerated. Following its conquest by the Ottomans, the city began to grow both in size and population. During the governance of Murat I (1359-1389), the Ottomans brought in many ethnic Turks from Anatolia and settled them in the area. Along with the Turks, many Christian Armenians were settled here. During the expulsion of Jewish and Muslim populations from Spain by the Christian Inquisition, Sultan Beyazit II (1481-1512) granted special permission to the Jews from the Iberian Peninsula, Italy and the Mediterranean islands to settle on Ottoman lands. In fact, large groups of Jews came to Edirne and settled here as congregations (Peremeci, 1939).
The long period between early Ottoman and very late Ottoman Edirne has been neglected. Even in the most recent volume that brought together very important contributions, there is only one article concerning the city’s history in the seventeenth and eighteenth centuries, which is about the diplomatic and economic presence of Ragusans in Edirne (Kursar, 2020).
Although the physical presence of the Ottoman sultans and the institutions of the Empire brought spatial and demographic stability to the city until the end of the 18th century, Edirne began to undergo significant changes through the modern reforms that continued throughout the 19th century.
With the Tanzimat reforms that gave way to changes in provincial administration as well as in urban governance, the city witnessed major alterations in urban structure and the way it was administered. In her book, Yonca Köksal analyzes the central state’s efforts of reform in the Edirne and Ankara provinces. She underlines that it was state-society relations that defined the outcome of the reform attempts on the local level of administration (Köksal, 2019).
The population of Edirne before the Ottoman conquest was about 10,000. Following the conquest, large numbers of Turks began to settle in Edirne, especially within the city walls. In the years, after the conquest, the city’s population exceeded 15,000, and people started building and living outside the city walls. According to 16th and 17th century, Ottoman tax records, there were more than 150 quarters (mahalles) in Edirne where different demographic groups, including Muslims, Christians and Jews, lived together (Agoston et al., 2009).
Edirne thus developed into a very cosmopolitan city with Muslims, Christians and Jews living side by side. A census taken in the first half of the 16th century listed a population of approximately 20,000; by the dawn of the 18th century, this number had grown to 35,000. The numbers of the various ethnic groups fluctuated over the years, as populations affected by various social, political, and natural upheavals and events moved in or out of the area, but the city was to retain its cosmopolitan face up until the 19th century (Özdeş, 1951).
Much of the Muslim population was forced to flee from the city during the Ottoman-Russian War of 1828-29. They were replaced by Christians from neighboring villages. This was the first time since the Ottoman conquest that Muslims were no longer in the majority. That war was to also drastically and negatively affect the Greek community, which lost much of its former financial might. The loss of the Balkans was also to cause more upheavals as Edirne experienced major population shifts. The exchange of populations following World War I meant the departure of the Greek community and the immigration of Muslim populations from Greece. After the Second World War, the founding of the country of Israel saw a mass outflow of Edirne’s Jewish population as many more Muslims fled the Balkans and moved into Edirne when those countries adopted communistic political systems.
