Mostar Ceyvan Kethüda Hamamı restorasyon projesi
The Restoration project for Ceyvan Kethuda bath in Mostar
- Tez No: 83084
- Danışmanlar: PROF. DR. AYŞE ZEYNEP AHUNBAY
- Tez Türü: Yüksek Lisans
- Konular: Mimarlık, Architecture
- Anahtar Kelimeler: Belirtilmemiş.
- Yıl: 1999
- Dil: Türkçe
- Üniversite: İstanbul Teknik Üniversitesi
- Enstitü: Fen Bilimleri Enstitüsü
- Ana Bilim Dalı: Mimarlık Ana Bilim Dalı
- Bilim Dalı: Belirtilmemiş.
- Sayfa Sayısı: 253
Özet
ÖZET Cejvan Kethüda Hamamı, Bosna Hersek' in Mostar Şehri 'nde bulunmaktadır. Mimarının kim olduğu bilinmeyen, vakfiyesi ya da kitabesi bulunamayan hamamın; lö.yy ortalarında yapıldığı ileri sürülmektedir. Kuzey-guney doğrultusunda uzanan hamam; Mostar şehrini ikiye bölerek akan Neretva Nehri'nin batısında, Eski Köprü'nün çok yakınından Neretva Nehri'ne kansan Radobolya Irmağı' mn kuzeyindedir. Mostar' m eski kent merkezinde, Tabakhane ve Tabaçiça Camisiyle küçük bir meydancık oluşturan hamam, günümüzde kamu mülkiyetindedir. Yapının güneyindeki soyunmalık bölümü bilinmeyen bir tarihte tamamen yıkılmıştır. Soyunmalığın üzerine 19.yüzyılın sonuna doğru üç katlı, kagir bir ev inşa edilmiştir. Konyhodzica Evi olarak anılan ev 1992-1994 yıllan arasındaki savaş sırasında büyük hasara uğramış, tamamına yakını yıkılmıştır. Hamamın ılıklığının örtüsü bilinmeyen bir tarihte yıkılmıştır. Mekânın kuzey duvannda kalan izlerden örtünün taş örgülü bir tonoz olduğu anlaşılmaktadır. Soyunmalığın üzerine yapılan evde oturanlann, hamamın ılıklığını arka bahçe gibi kullandıktan anlaşılmaktadır.Ilıklığın doğusunda bulunan helanın iç bölme duvarlan kalmamıştır. Mekân, tuğla örgülü aynalı tonozla örtülüdür. Sıcaklık, ılıklık ve helanın kuzeyinde yer almaktadır. Mekâna giriş moloz taşla örülerek kapatılmıştır. Kapının, hamamın o dönemde depo olarak kullanılan sıcaklık bölümüyle ilişkinin kesilmesi amacıyla kapatıldığı düşünülmektedir. Hacvari üç eyvanlı, iki halvetli olan sıcaklığın orta mekanındaki göbek taşı yok olmuştur. Orta mekanın doğu ve batısında eş büyüklükte iki eyvan, kuzeyinde ise daha küçük boyutlarda bir eyvan bulunmaktadır. Doğudaki eyvanın doğu duvannda, hamamın depo olarak kullanıldığı dönemde dışanyla bağlantıyı sağlamak amacıyla açılmış bir geçit bulunmaktadır. Yine orta mekânın doğu ve batısında, eyvanlann kuzeyinde iki halvet hücresi vardır. Sıcaklığın kuzeyinde bulunan külhan yıkılmıştır. Külhan ile sıcaklık arasındaki duvarda su deposunun izleri görülmektedir. Külhanın bulunduğu bölüm, şu anda hamamın kuzey-batısmda bulunan bir evin bahçesinde kalmıştır. 1968'de büyük bir onanından geçen hamam, işlevini kaybettikten sonra depo olarak kullanılmaya başlanmıştır. Hamam 1992-1994 yıllanndaki savaş öncesinde ve sonrasında insan eliyle çok tahrip edilmiş; savaş sonrasında hiç bir onaran görmemiştir. Günümüzde içi çöp ve moloz ile doludur. Ceyvan Kethüda Hamamı Mostar' da kalan tek Osmanlı hamamıdır. Yapının onanlması amacıyla hazırlanan bu çalışmada, hamamın rölövesi çıkartılarak, yapının belgelenmesi, özgün durumunun ortaya çıkanlması ve yapımn onanım için gerekli müdahalelerin belirlenerek eski işlevine yeniden kavuşması amaçlanmaktadır. xxı
Özet (Çeviri)
THE RESTORATION PROJECT FOR CEYVAN KETHÜDA BATH INMOSTAR SUMMARY Mostar is located in the south western territory of Bosnia Herzegovina. Mostar was traditionaly inhabited by different socio-ethnic groups, including Bosnian Muslims, Croats and Serbs. During the medieval period the town was an important fortress and a residenciy of Herceg Stjepan Vukcic, the ruler of the region, who gave Herzegovina its name. Ottomans conquered the city in 1468. The reigin of Süleyman the Magnificent added numerous structures of extraordinary splendor and beauty. The Stari Most (old bridge), Karadjozbegova and Vucijakovica mosques were some of the noted monuments of this time. According to careful estimate, more than 500 public, cultural and religious buildings were constructed during the Ottoman period. In 1885, Mostar had 1975 houses. Austro-Hungarian Empire occupied Bosnia Hercegovina in 1878. The city grew during the Austro-Hungarian Empire also. Mostar became the seat of ecclesiastical heads of the Orthodox Christians in this area. A large Orthodox church was built to mark this occasion. The city continued its upward stride in urban development during period of Yugoslav Monarchy. The city core was composed of various components including shops, warehouses, water mills, an open market, residental areas and several monuments. The city core was at the center of Mostar's old town with the“Stari Most”as its focal point. The bridge was the prominent connector between various monuments on the two banks of the Neretva River. Traditional neighborhoods of Ottoman origin were termed Mahalas. Commonly existing buildings and spaces found in these mahalas included“çeşme”,“hamams”(public baths), m?drasa, shops and locality mosques that assigned the mahalas their nomenclature. There were two public baths in Mostar from Ottoman Period; Ceyvan Kethüda Bath and Sinan Pasha Bath. They were utilized by the general public of Mostar in the days when they were functioning. xxnThe Cejvan Kethüda Bath which is the subject of this paper, is located in the Mostar, a city of Bosnia and Herzegovina. The exact date of construction is not known. Its deed of waqfiya could not be found. Ceyvan Kethüda Bath was built after 1554; because it was not mentioned in the Ceyvan Beg Wakufname dated (September 5 1554 -7 Shewal 961H.). The architect of Cejvan Kethüda Bath is not known. Ceyvan Beg was the son of some Abdurrahim, and was by position a steward. In Mostar, he built a domed mosque and a mekteb in Shemsi Kethüda Mahala, and mosque in Blagaj, in Polje Mahala. His endowment contained 36 shops and several bakeries between city gates (on the Main street in the bazaar of Mostar) two watermills in Blagaj and two in Jasenica. The River Radobolya is joined with River Neretva, runs through the Mostar City, next to the old bridge. Hamam is located at the west of the Neretva River and the north of Radobolya River. It is assumed that the water for the hamam was taken from the Radobolya River in the years it was actively used. It was left vacant probably after its natural water source was cut off. After it ceased to function as a bath, it was utilized as a warehouse for some time. Cejvan Kethüda Bath was restored in 1968. Turkish public baths do not have many similarities with Roman and Byzantine public baths. Baths located at the crowded and much used parts of towns. A bath included a centrally located anteroom (dressing hall), as a transitionalwarming-up space (tepidarium) and a bathing space (caldarium). The exterior parts of the public baths are always without decoration. There are a mosque, madrassa or public kitchen around baths. This buildings do not have any luxuious. If the building is a double bath women and men can always uses. If it is single bath they can use it in spesific times The most vulnerable parts of baths are their dressing halls. The dressing hall section, located at the south, Ceyvan Kethüda Bath first lost its dressing hall at an unknown date. According to the map which was prepared in 1881 at the period under Austrian-Hungarian Empire, frigidarium section was not lost. At the same period (of Austrian-Hungarian Empire) prior to the end of the 19 cc; m its place a tree storey high house was erected. That house named as Konyhodzica was severely damaged at the war of 1992-1994 and about entirely collapsed. The tepidarium section of hamam is at the north of the frigidarium section. The cover of the tepidarium was lost at an unknown date but it is understood from the traces of the section's north wall that the cover is stone built panelled vault. Toilets are at the east of the tepidarium. The inner section wall of the toilets, which is at the east of the tepidarium was lost and there is no traces on the walls. This section is covered by vault. XGYUKSE?“-”?''“J~m DOKÜMAN,....,. L^fiKKZ xxiiiThe caldarium is located at the north of the tepidarium. The door to the caldarium is blocked by rubble stones. It is understood that the inhabitants of the Konyhodzica House were using the tepidarium as their back yard. The door was probably blocked to separate the back yard from the caldarium, which used as warehouse at that time. Two equal dimensional iwans at the east and the west and there is a smaller sized iwan at the north of the caldarium. When the bath was used as a warehouse they made a passage through the east wall of the eastern iwan (to contact with outside). The covers of iwans are panelled vaults. There are two private sudatorium cells at the east and the west of caldarium and the north of the two equal iwans. The centeral stone (göbek taşı) which is located at the center of the caldarium section was perished The cover of sudatoriums are domes. They rebuilt the dome of the sudatorium at the east with new bricks. The furnace section at the north of the caldarium is lost. On the wall which is between furnace and caldarium the traces of water tank are seen. Today the furnace section is situated in the garden of the house located at the northwest of the bath. After losing its functionality, the bath, [which was restored in 1968], was used as a warehouse. Bath was destroyed after and before the war of 1992-1994. After the war the building was not restored. Today all the building is filled with waste and rubble. The modern door, which is on the eastern wall of the caldarium, was covered by a wooden panel in 1998, in order to protect the building from vandalism. In this thesis the history of the building is searched, the survey, restitution and restoration drawings are made and the proposals for the restoration are presented. -The first part of this thesis presents the method used in the study.. A measured drawing study has been carried out.. Due to the importance of the building and the bad state it is in at present, this measured drawing also had to be a very meticulous documentation study.. ”Distomat" was used for horizontal measurements within and outside the structure to minimise errors. Conventional methods were used for details. The material used in the facades and the wall texture has been recorded as correctly as possible. The second part of first part summarizes the Ottoman bathing and bath tradition.. In this section Ottoman public baths, the rules of Islamic cleanliness and Anatolian Tradition converge, have been described in general and the numerous early and late schemes developed have been mentioned.. Also in the first section; the development of the tradition cleanliness and bathing, its meaning and function in beliefs, forms and rituals developed within a religious context, local and historical developments related to body care and the tradition of sports in general have been summarized in the first part of the introduction of the study. xxiv-In part two, the urban history and architectural heritage of Mostar from its establishment to the present has been summarized. -In part three is presents the features of Ceyvan Kethüda Bath.. It has been reserved to the discussion of the special place the Ceyvan Kethüda Bath holds in the architectural heritage of Mostar. This Bath has a particular place not only in the architectural heritage of Mostar but also among the Ottoman baths in the Balkans and has always been of particular interest to researchers. There is a detailed definition and description of the Ceyvan Kethüda Bath.. The parts of the baths which were above ground level, the flooring, walls, covering and facades, doors and other architectural elements are analysed.. The structural characteristics, the material and texture of the walls, the constructive and formal characteristics of the arches, the vaulting and transition elements have been presented in the third section.. The description of remains which could be found of the heating and water installation, the most important parts of baths. The hot and cold water pipes leading from the tank to the bath can be traced.. The smoke channels and their vertical and horizontal connection were traced after meticulous searching. -The fourth part includes the sources of the physical problems. The structural problems of the bath, the transformaion of the buildings around, to lost most of its elements which are handy for people, the repair in 1968, war damages and the problems after the recent war are present in this part. -In the fifth part includes, to describe its characteristics such as architectural, functional, structural, typological, and etc. As well as to determine its present condition.. This section has been devoted to the discussion of the results of the analyses done so far. First the plan scheme of the building was compared to other examples of the same period. There are some plan scheme resemblances with examples that can be dated to the 16th century.. Then research was carried out to establish whether analogies exist between the similar characteristics, in particular with examples of Istanbul. -In the sixth section there is a proposal of restitution taking into consideration the existing clues. The possible locations of some lost elements are searched.. The original form and size of the dressing hall and külhan can be determined by the analogy. Only the vestiges of the dressing hall's wall can be observed on the exterior of the tepidarium wall. In the place of the dressing hall stands the house, and the area where the külhan used to be, is part of a private lot. Access to the xxvhamam is now provided by a passage which opens directly into the tepidarium. It is evident that this entry is not original since smoke pipes are present in the structure. -Section seven presents a restoration and reuse proposal.. The building has to be cleaned of plants.. A complete restoration is not feasible under the present condition of the building. However, a consolidation of the building in its present condition could be done to prevent any further deterioration and definitely protect the structure. Reintegration of some parts of the vaulting and floors can be done. For the restoration of Ceyvan Kethüda Bath: The ground floor of Konyhodzica House belonged to the bath while the upper floors were used as a house. Both the house and the bath will not be demolished. Since the addition to the bath marks a certain period in the buildings history, it can be preserved in its present height, without rebuilding its third floor. It is proposed that the ground floor be utilized as the dressing hall of the bath, while the first floor can continue to be used by the owner of the house. Reconstruction of the parts of the original structure is not proposed because there is no documentation about the former state. Bearing in mind the age and the architectural qualities of the building, and its artistic and aesthetic character, it is proposed to restore the building to its primary function. XXVI
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