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Hagia Sophia, Istanbul

10:55 pm

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Hagia Sofia, which is Greek for The Church of Holy Wisdom, is a museum that had once been a church and a mosque, and is located in the Turkish city of Istanbul. Grand as the edifice is, its history is the stuff that legends are constructed of.

The Hagia Sophia isn’t just one of Turkey`s national treasures, but one of the best monuments of the world. Its rich heritage and breathtaking beauty hold magnetic charms for the history buffs, the art connoisseurs and the lay tourist alike.

The Hagia Sophia have been a church for 916 years, a mosque for 481 years and since 1934, it is playing the type of a museum. It has a history that can, at best be referred to as being unique.

The Hagia Sofia had its beginnings in a humble looking wooden roofed basilica way back in 390 A.D. The church was dedicated to Hagia Sophia or the Divine Wisdom. The church, then generally known as Megale Ecclesia or The Great Church, was burnt and reduced to rubble in 404 A.D.

At its site, Theodosius built an even bigger church. This building was again destroyed in the Nika Revolt of 532 A.D against Emperor Justinian. Under his orders, and supervised by architects Anthemius of Tralles and Isidorus of Miletus, the Hagia Sophia began to be rebuilt in that year itself.

The 4th Crusade of 1204 saw the plunder of the Hagia Sophia. The iconoclastic crusaders systematically eradicated all images with religious connotations from the Hagia Sophia.1453 was a watershed year in the already battered good reputation for Hagia Sophia.

Sultan Mehmet, after winning over Constantinople, in the year 1453, ordered the Hagia Sophia to be turned into a mosque. Hagia Sophia, or, The Church of the Divine Wisdom, thus began its metamorphosis into a mosque.

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Minarets, from which the summon cries for the daily prayers are issued; the Mihrab, an alcove in the wall facing Mecca and the member, which is a platform for the rendering of sermons, were the typically Islamic inclusions in the Hagia Sophia. Eight wooden plates bearing Islamic calligraphy are amongst other such add-ons.

The following five centuries did not witness any major makeovers for the Hagia Sophia, until 1934, when the erstwhile Turkish President Mustafa Kemal Ataturk ordained that it be henceforth turned into a museum, open to all and sundry.

Through the Byzantine history, the Hagia Sophia stood witness to numerous coronation and victory ceremonies. It has also sheltered many a fugitive and criminal.

Known as Sancta Sophia in Latin and Ayasofya in Turkish, the Hagia Sophia is one of the greatest buildings in the world. It had a tumultuous past, being ravaged by fires, riots and earthquakes apart from undergoing frequent transformations in character. It has endured all and today, stands tall as the most abiding symbol of Istanbul`s skyline.

The Hagia Sophia is now an imposing structure with a diameter of 31-33 meters and goes up to a height of 54 meters. Its looks have constantly been changed through the ages. The Hagia Sophia began its journey as a blink-and-you-miss wooden roofed structure. Under Emperor Justinian`s rule, the Hagia Sophia was rebuilt to all its glory and splendor, as architects Anthemius and Isidorus wove their magic on the massive structure.

The church was converted from a traditional rectangular format to a where you started. The chief architects then crowned the structure with a massive dome, crafted entirely out of hollowed bricks, produced from lightweight clay imported from Rhodes. There’re innumerable windows at the base of the dome through which light streams in and floods the interiors. .

The interiors of the Church glistened and glittered with fragile golden mosaic tiles illustrating Christian figurines and scenes. The church`s architectural style showed a confluence of the Roman and the Byzantine building modes.

When under the orders of Sultan Mehmet, the church was converted into a mosque, the original church makeup underwent radical and some permanent transformations.

On the outside of, minarets and buttresses forever changed the look of the church, during the within, according to the Islam religion, all figurines were either ripped off or covered up. Huge plates, called lehvas emblazoned with calligraphy were also installed.

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Because this spirit of fanatic iconoclasm waned, new mosaic tiles were installed in the Hagia Sophia. Now there are about 30 million of such ornate mosaic tiles inside the building.

Religious and regal matters were depicted in these mosaics. For instance, one mosaic shows Virgin Mary in the royal company of emperors Justinian and Constantine. In still another one, Jesus Christ is sited on a throne and a king is kneeling before him. There is an exquisite gold mosaic tile showing Madonna and Child.

Portraits too have been painted on the mosaics, the topics being the members of the royal family. Efforts are now underway to restore the mosaic tiles to their former radiance.

The Hagia Sophia grounds are dotted with tombs, a fountain and manicured gardens. Breathtaking as its interiors are, you’ll be greeted with still more beauty and grandeur if you look outside.

The changing looks of the Hagia Sophia bear testimony to the alterations in the Turkish political arena.

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Ephesus History: The Prytaneion of Ephesus, Turkey

10:58 pm
Since its discovery in 1955, the Prytaneion of Ephesos, and its appearance, function and relationship to the neighbouring administrative quarter, have been a focus of research at Ephesos. Due to the fact that it was not possible to evaluate fully the building and its stratigraphic findings after its excavation, the individual building phases, its structure and the later usage of the area had not been satisfactorily clarified.

  

 

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The newly – conceived research project at the Prytaneion included, under consideration of the results of the old excavations, a fundamental analysis of the structure’s architectural state and its fittings.  

The study of the structure was thereby supported by a far – reaching archaeological investigation of the site, which should define the individual construction phases and post – construction periods of usage and identify a possible precursor of the structure.  

Furthermore, the building underwent a cultura l- historical analysis, which would shed light on its architectonic and functional relationship to the adjoining administrative quarter. Comparative studies on other Prytaneia of Asia Minor provided specific characteristics of this type of building. 

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The 1.170 m² large Prytaneion of Ephesos was constructed in the Augustan period and has a clearly defined floor plan that was only altered in Late Antiquity: The entrance to the south of the building leads into the 18 × 22 m measuring courtyard in the form of a triporticus of Ionic order. The imposing Doric façade of the 7 × 22 m large stoa that is situated to the north of the courtyard leads into the heart of the prytaneion. The columns of this stoa were restored and set up in the 1960s. The 13,50 × 13,50 m large ‘Hestia Hall’ to the north-east of the building could be accessed through the hall. A 13,50 × 4 m large room (rooms 2, 3, 4) to the north of the ‘Hestia Hall’ was closed off in Late Antiquity. To the west of the ‘Hestia Hall’ originally two rooms were located, measuring 8 × 6,50 m (room 6, in the south) and 9 × 6,50 m (room 5, in the north). The northern part of room 5 was divided into two smaller room sections in Late Antiquity (room 5A and 5B). 

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According to the epigraphic material, indicating that the building was the sanctuary of Hestia Boulaia, we are dealing with one of the very few securely identified Prytaneia of the ancient world. The interpretation of the building as a Prytaneion is supported by its integration into the city, i. e. right on the ‘State Agora’, the political center of the city, as well as through its immediate proximity to the bouleuterion. In the Prytaneion of Ephesos many of the important functions of such an institution can be verified: Among these are the home of the hearth of Hestia, the seat of the prytaneis as well as the reception and provision of meals for honored citizens financed by the government.

The functional analysis of the separate rooms of the Prytaneion demonstrates that in addition to this main function the building had incorporated many other functions:
In addition to the cult of Hestia Boulaia, the Prytaneion was home to numerous other cults. Demeter Karpophoros and her daughter Kore, Sosipolis, Apollon Klarios, Apollon Manteios, Theos Kinnaios, Tyche and the personified holy fire are attested. They demonstrate the immense cultic and religious importance of the building that was intensified especially after the early 2nd century A.D. through the integration of these new cults.

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Hestia Boulaia and the afore mentioned secondary cults, the Ephesian Prytaneion seems to have served as a dependence of the Artemision indicated by the essential meaning and presence of Artemis Ephesia in the building.
After a series of smaller modifications the Augustan edifice had been substantially rebuilt in the middle of the 3rd century. In the 4th century the building was abandoned and its building material gradually transported to the lower ‘Curetes Street’ and re-used as spoils.
 
The building was drastically altered during the 5th and 6th century and in the following used as an area for craftsmen and simple residential structures. The existence of a water reservoir in rooms 3 and 4 in connection with its usage through craftsmen was attested from the 5th century up until the middle of the 7th century.

  

The research resumed at the Prytaneion beginning in January 2007 with the aim of filling a gap in Ephesian research history and concentrated on one of the most important buildings in the administrative centre of the city, in a region in which fundamental questions of topography and chronology are still unanswered.

The final results of this project decisively enrich our knowledge concerning these questions, and form a significant contribution to the understanding of urban, architectural, and cultural processes.

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