Geri Dön

Erken klasik dönem Osmanlı kroniklerinde Ayasofya anlatısının tarihsel değişimi

Narrating hagia sophia: The historical evolution of its representation in early classical Ottoman chronicles

PDF İndir

  1. Tez No: 944645
  2. Yazar: SEDAT AKDOĞMUŞ
  3. Danışmanlar: DOÇ. DR. BİLGE AR
  4. Tez Türü: Doktora
  5. Konular: Mimarlık, Architecture
  6. Anahtar Kelimeler: Belirtilmemiş.
  7. Yıl: 2025
  8. Dil: Türkçe
  9. Üniversite: İstanbul Teknik Üniversitesi
  10. Enstitü: Lisansüstü Eğitim Enstitüsü
  11. Ana Bilim Dalı: Mimarlık Ana Bilim Dalı
  12. Bilim Dalı: Mimarlık Tarihi Bilim Dalı
  13. Sayfa Sayısı: 231

Özet

Bu çalışma, fetihten sonraki yaklaşık yarım asırlık zamanda, Ayasofya kavrayışlarını Osmanlı erken klasik dönem kronikleri bağlamında tartışmakta ve Ayasofya'nın mimari kavrayışının oluşum ve değişim süreçlerini analiz etmektedir. Ayasofya, yaklaşık bin yıl kilise olarak kullanıldıktan sonra 1453'te Osmanlı'nın İstanbul'u fethiyle birlikte, yeni bir kültürel ve siyasi bağlama dâhil olmuştur. Fetihten sonra mabed, yeni iktidar için anlamını mimari, siyasi ve dini açılardan büyük ölçüde korumuştur. Bu tarihten başlayarak eser, düşünsel ve biçimsel açılardan İslami imge ile yeniden inşa edilmiştir. Osmanlı'da Ayasofya ile ilgili Diegesis gibi 9. yüzyıl Bizans dönemi metinlerinin de etkisiyle mabedin farklı müellif ve aktörler tarafından benimsenen münferit kavrayışları ortaya konulmuştur. 15. yüzyılda Osmanlı erken klasik dönemiyle başlayan bu süreçte Ayasofya ile ilk fiziksel temas gerçekleşmiş ve sonrasında oluşan kavrayışlar, kronikler başta olmak üzere metinler aracılığıyla ifade edilmiştir. Yazıcıoğlu Ahmed Bîcan, Tursun Bey, Oruç Bey, İdrîs-i Bitlisî ve İbn Kemal'in kroniklerinin yanısıra Anonim Tevârih-i Âl-i Osman gibi metinleri temel alan araştırma, Ayasofya'nın Osmanlı tarih yazımındaki temsillerini mimari kavram ve yaklaşımlar bağlamında analiz etmektedir. Araştırmanın temel problemi şöyledir: Ayasofya, Osmanlı kroniklerinde mimari kavram ve yaklaşımlar vasıtasıyla nasıl tarihselleştirilir? Çalışmanın bağlamı, fütuhat anlayışıyla Ayasofya'nın Osmanlı ibadethanesine devşirilme sürecinde yapıya dair münferit kavrayışların açığa çıkmasıyla ilgilidir. Ayasofya anlatılarını geniş bir perspektifle değerlendirebilmek amacıyla fetih öncesi 15. yüzyıldaki bazı siyasi gelişmeler ve 1512-1603 aralığında yazılmış bazı önemli kronikler ve eserler çalışma bağlamına dâhil edilmiştir. Bu bağlamda Ayasofya algısının şekilllenmesinde yalnızca yöneticilerin politik tercihleri değil, aynı zamanda müelliflerin patronaj ilişkileri ve entelektüel pozisyonları da belirleyici olmuştur. Osmanlı Ayasofya'sı, Bizans döneminde üretilmiş efsanevi tarih anlatıları etkileşime girerek yeni bir form kazanmış ve Osmanlı tarih yazımında farklı bağlamlarda yeniden yorumlanmıştır. Kroniklerde binaya dair tasvir ve değerlendirmeler, doğrusal olmayan girift ilişkiler ağı içinde şekillenmiştir. Çalışma, üç odak noktası muhteva etmektedir. İlk olarak 15. yüzyıl Bizans ve Avrupa'sındaki Ayasofya kavrayışları üzerinde durulmaktadır. Bu bağlamda mabedin Katolik Avrupa ve Ortodoks Bizanslılar tarafından nasıl tanımladığı ortaya konulmaktadır. İstanbul'un fethine tanıklık eden Bizanlı tarihçilerin gözüyle Ayasofya anlatıları analiz edilmektedir. Fetihten önce ve sonra tarihçiliklerinin yanı sıra bürokrat, üst düzey yönetici, şair gibi çeşitli görevlerde bulunan Bizanslıların bakış açısıyla mabedin anlamı ve önemi ortaya konulmaktadır. Bununla birlikte fetih sonrası Avrupa'daki tarihçi ve mimarlar tarafından Ayasofya'nın tarihsel ve tasarımsal nasıl temsil edildiği ve dönemin inşa edilen mimari yapılarına etkisi ifade edilmektedir. Bu bilgiler ışığında Avrupa ve Osmanlı'da siyasi gelişmeler ve politik tercihlerin etkisiyle Ayasofya'ya karşı verilen sahiplik mücadelesi aktarılmaktadır. Çalışmanın ikinci odağı, Osmanlı'da fetih öncesi ve sonrasında Ayasofya'nın kavrayışının tarihsel gelişimini incelemektir. Bu bağlamda Osmanlı'nın fetih öncesi dönemden başlayarak İstanbul'u yeni imparatorluk başkenti ve Ayasofya'yı, bu başkentin dini merkezi yapma amacına ve bu yöndeki siyasi ve politik gelişim süreçlerine yer verilmektedir. Devamında Osmanlı kroniklerinde 1451-1512 tarihleri arasında Ayasofya'nın nasıl tarihselleştirildiği, içerik analizi yöntemiyle incelenmektedir. Bu bağlamda Osmanlı'da tarih metinlerinin üretim biçimi ve kaynakları, bu metinleri ortaya koyan müelliflerin patronaj ilişkilerinin kroniklerdeki Ayasofya kavrayışını nasıl şekillendirdiği üzerinde durulmaktadır. Ayrıca Ayasofya ile“boy ölçüşen”Fatih Cami gibi anıtsal yapıların müelliflerin algılarını nasıl değişime uğrattığı ve bu algı değişikliğinin kroniklere nasıl yansıdığı değerlendirilmektedir. Bu doğrultuda 15. yüzyıldaki Ayasofya anlatılarının 16. yüzyıl tarihçilerinin kroniklerinde nasıl bir tarihsel değişime uğradığı tartışılmakta; farklı tarihsel dönemlerdeki anlatılar arasında ne tür benzerlik ve farklılıkların söz konusu olduğu üzerinde durulmaktadır. Çalışmanın üçüncü odağında erken klasik dönem kroniklerinde yer verilen Ayasofya'nın tanımı, tasviri, tarihselleştirilmesi gibi ortak anlatı konuları analiz edilmekte; Ayasofya banisi, mabedin ismi, mimarı, planı, malzemeleri, maliyeti, inşa süreci, mabed ile ilişkili kutsal şahsiyetler ve kutsal kitaplar gibi mimari kavram ve unsurlar merkeze alınarak bu temaların nasıl işlendiği açıklanmaktadır. Böylelikle ilgili temaların Osmanlı ve İslâm düşüncesine göre nasıl devşirildiği ortaya konulmaktadır.

Özet (Çeviri)

This study examines how Hagia Sophia was historicized in early classical Ottoman chronicles and analyzes the historical transformation of this perception over approximately half a century following the conquest. Based on chronicles by Yazıcıoğlu Ahmed Bîcan, Tursun Bey, Oruç Bey, İdrîs-i Bitlisî, and İbn Kemal, as well as texts such as the Anonymous Tevârîh-i Âl-i Osmân, this research investigates the representations of Hagia Sophia in Ottoman historiography within the framework of architectural concepts and approaches. The central research question is how Hagia Sophia was constructed through architectural perception in Ottoman chronicles between 1451 and 1512 and how it was contextualized within its historical framework. The physical encounter between the Ottomans and Hagia Sophia after the conquest generated various narratives in the chronicles of the period, leading to distinct modes of perception in these texts. In shaping the perception of Hagia Sophia, not only the political preferences of the rulers but also the patronage relations and intellectual positions of the authors played a decisive role. Ottoman interpretations of Hagia Sophia interacted with legendary historical narratives produced during the Byzantine period, acquiring a new form and being reinterpreted in different contexts within Ottoman historiography. The descriptions and assessments of the building in the chronicles were shaped within a complex and nonlinear network of relationships. To provide a broader perspective on these perceptions of Hagia Sophia, certain political developments in the pre-conquest 15th century, as well as key chronicles and works from the 16th century, have been incorporated into the study. Additionally, political and architectural developments in Byzantium and Europe before and after the conquest are evaluated with a focus on Hagia Sophia. The study also discusses the position of Hagia Sophia in Ottoman historiography in the early years following the conquest and particularly after the construction of monumental structures such as the Fatih Mosque, which“rivaled”Hagia Sophia. Furthermore, by focusing on the ways in which Hagia Sophia was received across different chronicles, the study assesses the influence of Byzantine historical texts on Ottoman authors, particularly works such as Diegesis, written in the 9th century. In this context, the study explores how Ottoman historians appropriated Byzantine sources and reinterpreted them in accordance with Ottoman-Islamic thought. Before the conquest, Istanbul was envisioned as the new imperial capital of the Ottoman Empire, while Hagia Sophia was conceived as the religious center of this capital. Consequently, from the reign of Bayezid I onward, Hagia Sophia played an incentivizing role in the conquest of Istanbul. Through his sieges against Byzantium, Bayezid I reduced the Byzantine emperor to the status of a vassal and took the future emperor, Manuel II, on his military campaigns. This situation suggests that Bayezid I envisioned the establishment of a new imperial state through the conquest of Istanbul. Reflections of these perceptions can be observed in the letters written by Manuel II. During Bayezid I's siege of Istanbul, an anonymous Byzantine writer recorded that the Sultan intended not only to capture the city but also to convert Hagia Sophia into a mosque. Having served as a church for nearly a thousand years, Hagia Sophia was integrated into a new cultural and political context with the conquest of Istanbul. During this period, Hagia Sophia stood as an architectural representation of the power of the Byzantine Empire. Aware of this significance, Mehmed II facilitated the reinterpretation of the monument's history in accordance with Ottoman and Islamic thought. To this end, various texts on the history of Hagia Sophia, originating from Diegesis, were translated. The earliest example of this translation activity is the treatise on Hagia Sophia translated from Greek into Persian by Şemseddin Karamanî in 1477. Over time, influenced by Byzantine texts, different authors and actors developed individual perceptions of Hagia Sophia. Karamanî's translation is particularly significant as it adapted the history of Hagia Sophia in Ottoman texts to align with Islamic intellectual and formal understandings. At the same time, this work served as a source for the inclusion of supernatural figures, events, and narratives related to the history of Hagia Sophia in Ottoman chronicles. These developments indicate that Hagia Sophia largely retained its significance in the post-conquest period. In the Ottoman Empire, Hagia Sophia was incorporated into official historiography through chronicles. These chronicles, which documented Ottoman history, were written either at the behest of the reigning sultan or for the material benefit of the authors. Generally structured chronologically from the foundation of the state, these works first began to include the history of Istanbul and Hagia Sophia during the reign of Mehmed II. In this context, chroniclers narrated Mehmed II's visit to Hagia Sophia after the conquest, as well as his restoration of the building and its conversion into a mosque. Subsequently, the independent historical accounts of Istanbul and Hagia Sophia found a distinct place within these works. This narrative structure, in which the history of Istanbul and Hagia Sophia was presented separately from the broader Ottoman historical narrative, first appeared in the chronicles of Oruç Bey and certain anonymous works in the 15th century. In later texts, Hagia Sophia was also referenced in descriptions of Mehmed II's imperial mosque (selâtin camii). The architectural features of the imperial mosque were often compared to those of Hagia Sophia. In these texts, imperial mosques were portrayed as structures built specifically as Islamic places of worship, and thus were emphasized as spiritually superior to Hagia Sophia. This period reflects a subtle process of othering Hagia Sophia within Ottoman historiography. Emerging independently in the mid-15th and early 16th centuries due to political developments, these works were largely published in response to the demands of political authorities and rulers of the period. As a result, they played a significant role in shaping the development of historiography as an extension of political legitimacy. From the reign of Mehmed II onward, Ottoman chronicles became divided into imperialist and anti-imperialist narratives, largely influenced by the political preferences of the ruling elite. This division stemmed from political tensions between the central government and peripheral groups such as frontier lords (uç beyleri), warriors (gazis), and dervishes. One of the primary factors contributing to this opposition was the sultan's decision to establish Istanbul as the center of his reign following the conquest. In pro-imperial Ottoman chronicles, the image of empire was embraced through the monumental and architectural representation of Hagia Sophia. From the time of Mehmed II, pro-imperial Ottoman texts sought to legitimize Hagia Sophia within an Islamic framework. Just as Hagia Sophia had carried Christian connotations in Byzantine history, Ottoman writers began to ascribe Islamic meanings to the structure. This effort served as a means of reinforcing the Ottoman Empire's imperial ambitions. This shift marked a significant turning point in the history of Hagia Sophia, as these texts and their authors played a crucial role in shaping the perception of the monument as an Ottoman imperial mosque over time. In contrast, anti-imperial texts maintained a more superficial relationship between Hagia Sophia, the emperor, and the imperial project. Moreover, while pro-imperial narratives integrated the image of empire into an Islamic framework through Hagia Sophia, they also retained references to its Byzantine Christian past. Consequently, some narratives that were inconsistent with Islamic interpretations were transmitted without alteration. Furthermore, the study evaluates how monumental structures such as the Fatih Mosque—conceived as a“rival”to Hagia Sophia—transformed authors' perceptions and how these shifts were reflected in the chronicles. In this context, the historical transformation of the 15th-century understanding of Hagia Sophia is examined in relation to 16th-century historiography, with a focus on continuities and divergences between earlier and later narratives. In anti-imperial texts, Hagia Sophia's relationship with the emperor and the empire is superficial. Furthermore, while the imperial image is incorporated into an Islamic context through Hagia Sophia, the building's Byzantine Christian past is also emphasized. As a result, certain narratives that contradict the Islamic understanding of Hagia Sophia's history are presented. The impact of monumental structures such as the Fatih Mosque, which was seen as a“rival”to Hagia Sophia, on the authors' perceptions is then discussed, along with how this shift in perception was reflected in the chronicles. In this context, the study explores how the understanding of Hagia Sophia developed in the 15th century and the historical changes it underwent in the chronicles of 16th-century historians, analyzing both the similarities and differences with earlier narratives. During the 16th century, often regarded as the golden age of the Ottoman classical period, the empire reached its widest political borders, attained peak economic prosperity, and produced its most defining works in art and architecture. Compared to the 15th century, a greater number of imperial mosques and külliyes were constructed by Ottoman sultans during this period. Additionally, influential historians such as Hadidi, Lâtifî, Selânikî, Hoca Sadeddin Efendi, and Gelibolulu Mustafa Âli emerged, significantly contributing to the development of Ottoman historiography. These historians shared three key similarities with their 15th-century predecessors. First, in addition to their roles as historians, they held various official positions within the state apparatus, serving as bureaucrats, religious scholars, and military officers. Second, they devoted independent sections in their chronicles to the history of Hagia Sophia. Third, the primary source texts used for narrating the history of Hagia Sophia were the Anonymous Tevârîh-i Âl-i Osmân and Şemseddin Karamanî's treatise on Hagia Sophia. In their works, these historians directly or indirectly incorporated material from these sources into the sections concerning Hagia Sophia. A prominent theme in 16th-century historical works is the depiction of newly built imperial mosques and their relationship with Hagia Sophia. Ottoman historians often employed descriptions and content from Hagia Sophia's historical texts in their portrayals of these imperial mosques. In light of these analyses, the representation of Hagia Sophia in the chronicles reflects a complex interplay between the political preferences of rulers, the patronage networks of the authors, the roles of historians, and the evolution of an Ottomanized Hagia Sophia shaped by Byzantine-era legendary narratives. The conceptualization of the structure within these texts follows a nonlinear and intricate web of relationships. In the 15th century, Hagia Sophia played a crucial role in attempts to unite the Catholic West and the Orthodox Byzantines. This subject is discussed in the works of Byzantine historians who witnessed the conquest of Constantinople. Within the scope of this study, the meaning and significance of Hagia Sophia are examined through the perspectives of various authors, including historians, bureaucrats, high-ranking officials, and poets such as Michael Kritovoulos, Michael Doukas, Georgios Sphrantzes, and Laonikos Chalkokondyles. These authors adopted different approaches in their depictions of Hagia Sophia. Their works provide a broader and more detailed account of the conquest of Constantinople compared to many Ottoman sources. As members of noble families in Byzantium, these historians held various positions within the state administration. Their reflections on Hagia Sophia from these positions contributed to diverse perspectives on the monument in the 15th century. In this context, while Kritovoulos—under the patronage of Mehmed II—did not explicitly mention Hagia Sophia, Doukas, Sphrantzes, and Chalkokondyles addressed their views on the monument in light of the political developments of the time. A comparative analysis of Byzantine historians' narratives on Hagia Sophia reveals distinct perspectives. Kritovoulos, writing under Mehmed II's patronage, chose to emphasize the Sultan's sense of mercy when confronted with the structure after the looting. In contrast, Doukas expressed his sorrow and anger at the state of Hagia Sophia following the conquest, interpreting the defeat as a consequence of the failure to unite the Latin and Orthodox churches. Unlike Kritovoulos and Doukas, who observed the conquest from a distance, Sphrantzes directly witnessed the events and depicted the transformation of Hagia Sophia into a mosque with deep sorrow, portraying it as the loss of Byzantium's most sacred structure. Despite being on the defeated side, Chalkokondyles adopted a more neutral stance regarding Ottoman-Byzantine relations and the fate of Hagia Sophia, distinguishing his account from those of his contemporaries. The 15th century was a period of significant religious, political, and architectural transformations, not only for the Ottoman Empire but also for Europe. Following the conquest, one can observe the emergence of new architectural forms that reflected the political and ideological shifts both in the East, within the Ottoman Empire, and in the West, particularly in Italy. Byzantine architectural culture facilitated a dialogue between structures built in Istanbul and Venice. In this shared Ottoman and European interest in antiquity, Hagia Sophia played a central role in shaping and sustaining this dialogue. During this period, Hagia Sophia became a focal point of contestation between the Ottoman Empire and Europe in political, religious, and architectural terms. One of the key developments that fueled this struggle was the conversion of Hagia Sophia into a mosque and the incorporation of its legendary history into Ottoman cultural discourse. Furthermore, the architectural image of Hagia Sophia, which symbolized imperial and religious authority in Byzantium, was formally echoed in the construction of sultanic mosques in Istanbul, intensifying the rivalry. In response, particularly in line with the directives of European rulers, Italian historians and architects reinterpreted Hagia Sophia within the framework of contemporary political, religious, and architectural ideologies. Compared to Ottoman sources, Western accounts from the period provided more accurate information regarding the patronage, history, architects, and materials of the monument. Additionally, Hagia Sophia served as a source of inspiration for the design of religious structures planned in Italy. In contrast to the Ottomans, the West embraced Hagia Sophia primarily as an architectural model, both in terms of historical narrative and design principles. The definition, description, and historicization of Hagia Sophia in early classical period chronicles are analyzed through concepts such as the patron of Hagia Sophia, the name of the temple, its architect, plan, materials, cost, and the construction process. The analysis explains how the authors of these works adopted Hagia Sophia according to Ottoman and Islamic thought through these architectural concepts and elements. All of the narratives from the early Ottoman period discussed in this study are significant, as they represent the initial encounter with Hagia Sophia and are meaningful in illustrating the formation and transformation of Hagia Sophia's perceptions. The examples of the formation and development processes of Hagia Sophia conceptions, which are discussed by analyzing and comparing the foundational texts, should be considered a contribution to the literature on the history of Hagia Sophia, as they provide insight into contemporary conceptual relationships.

Benzer Tezler

  1. Tez No

    731933

    Beyânülhak Gazetesi'ndeki (1908-1912) siyer ile ilgili yazıların tespit ve tahlili

    Finding and analyzing articles regarding sīra (Life of prophet muhammad) in Beyânülhak Gazette (1908-1912)

    ERDEM AKÇA

    Yüksek Lisans

    Türkçe

    Türkçe

    2022

    TarihMarmara Üniversitesi

    İslam Tarihi ve Sanatları Ana Bilim Dalı

    DOÇ. DR. FATIMATÜZ ZEHRA KAMACI PEKGEÇGİL

  2. Tez No

    42542

    15. ve 16. yy. Osmanlı minyatürlerdeki halılar ve kıyafetler üzerine bir araştırma

    Başlık çevirisi yok

    SEYED HEDAYAT AZİM NEZHAD KİVİ

    Yüksek Lisans

    Türkçe

    Türkçe

    1995

    El SanatlarıMimar Sinan Güzel Sanatlar Üniversitesi

    Geleneksel Türk El Sanatları Ana Sanat Dalı

    YRD. DOÇ. DR. LATİF TARAŞLI

  3. Tez No

    793298

    Şeriyye sicilleri ışığında erken klasik dönem Osmanlı hukukunda fetva-kazâ ilişkisi

    Fatwa-judiciary relation in early classical period Ottoman law in light of judiciary (qadi) records

    FIRAT ORĞUN

    Doktora

    Türkçe

    Türkçe

    2023

    DinRecep Tayyip Erdoğan Üniversitesi

    Temel İslam Bilimleri Ana Bilim Dalı

    PROF. DR. ALİ KUMAŞ

  4. Tez No

    900302

    İstanbul'daki Geç Dönem Osmanlı camilerinde giriş cepheleri (1703-1922)

    Entrance facades of Late Period Ottoman mosques in Istanbul (1703-1922)

    ELİF SÜLEYMANOĞLU

    Yüksek Lisans

    Türkçe

    Türkçe

    2024

    Sanat TarihiMarmara Üniversitesi

    Türk Sanatı Ana Bilim Dalı

    PROF. DR. FATMA NALAN TÜRKMEN

  5. Tez No

    429886

    Tekirdağ kent merkezindeki son dönem Osmanlı kamu yapıları (XIX.-XX. yy.)

    Last period Ottoman public buildings in Tekirdağ city center (XIX.-XX. b.c.)

    CENK DOĞAN

    Yüksek Lisans

    Türkçe

    Türkçe

    2016

    Sanat TarihiÇanakkale Onsekiz Mart Üniversitesi

    Sanat Tarihi Ana Bilim Dalı

    YRD. DOÇ. DR. MESUT DÜNDAR

Geri Dön