





Dikilitas (The Egyptian Obelisk)




Burma Sutun (The Serpentine Column)



Orme Sutun (The Constantine Column)




Built by Sultan Ahmet I as a part of a large complex, among the Turkish people it is called Sultan Ahmet Mosque. However, tourists fascinated with the beautiful blue tiles always remember it as the Blue Mosque. The complex consisted of a mosque, tombs, medreses, fountains, a health center, kitchens, shops, a bath, rooms, houses and storehouses.
A 19-year-old Sultan started digging ceremoniously in the presence of high officials until he was tired. Thus began the construction in 1609 which continued until it was finished in 1616. An interesting fact about Sultan Ahmet is that he ascended to the throne at the age of 14 as the 14th ruler and died only 14 years later. Being close to the Topkapi Palace, Sultan Ahmet Mosque was regarded as the Supreme Imperial Mosque in Istanbul. Even though the palace was left and the sultan moved to the Dolmabahce Palace, Sultan Ahmet Mosque shared this pride with the Suleymaniye Mosque.

The architect was one of the apprentices of Sinan, Sedefkar Mehmet Aga. He designed one of the last examples of the classical period’s architectural style.

The mosque is situated in a wide courtyard which has five gates. There is an inner courtyard next to the mosque with three entrances. The inner courtyard is surrounded by porticos consisting of 26 columns and 30 domes. The sadirvan in the middle is symbolic, because the actual ones are outside on the walls of the inner courtyard. There are three entrances to the main building, one from the inner courtyard and two from both sides of the building. There are four minarets at the corners of the mosque having three serefes each. The two minarets at the far corners of the courtyard have two serefes each. There are six minarets in all, each of which is fluted.


There are 260 windows which do not have original stained glasses any longer. The walls all along the galleries are covered with 21 thousand 17C Iznik tiles having many flower motifs in a dominant blue color.

Sound-and-light show

On summer evenings, generally beginning at 8:00 p.m., a sound-and-light show, which is worth seeing, is presented between the Blue Mosque and the Hagia Sophia. The languages of the show Turkish, English, French and German rotate daily with one each night.





















Iconoclasm (726-843 AD)










The Topkapi Sarayi was the second palace in Istanbul after the conquest. The first was in the Bayezit area and it was called the Old Palace after the construction of Topkapi. Called the New Palace initially it was named as the Topkapi Palace after a summer palace near the sea at Sarayburnu in the 19C.
The construction of the Topkapi Palace, including the walls, was completed between 1465 and 1478. However, different sultans having ascended to the throne added parts to the palace which now gives the appearance of a lack of unity and style. The changes were made for reasons of practicality, to commemorate victorious campaigns or to repair damage caused by earthquakes and fire.

The Topkapi Palace had never been static but was always in the process of organic development with the influences of the time. The first of these influences was the parallelism between the palace and the empire. As the empire became larger, the palace was likewise enlarged. The second is that as the sultans felt insecure and withdrew themselves behind the walls removed from nature, there was an attempt to bring nature inside the walls in the form of miniatures, tiles and suchlike.

If late Ottoman period palaces are excluded, only the Topkapi Palace survived from the glory days of the great Ottoman Empire, which implies that palaces for the Ottomans were something different than the ones we know today. There is a kind of humble simplicity and practicality in the Ottoman palaces.

The Topkapi Sarayi was a city-palace with a population of approximately 4,000 people. It covers an area of 70 hectares / 173 acres. It housed all the Ottoman sultans from Sultan Mehmet II to Abdulmecit, nearly 400 years and 25 sultans. In 1924 it was made into a museum.

The palace was mainly divided into two sections, Birun and Enderun. Birun was the outer palace and Enderun the inner. Out of four consecutive courtyards of the palace the first two are Birun. Enderun, the inner palace, consisted of the third and fourth courtyards with the harem.

The first courtyard which was open to the public started after the Bab-i Humayun (Imperial Gate). This was the service area of the palace consisting of a hospital (with a capacity of 120 beds), a bakery, an arsenal, the mint, storage places for various things and some dormitories. This courtyard acted something like a city center.

Topkapi Palace, as well as being the imperial residence of the sultan, his court and harem, was also the seat of government for the Ottoman Empire, Divan. The second courtyard, also called Alay Meydani (Procession Square), which started after the Babusselam (Gate of Peace), was the seat of the Divan and open to anyone who had business with the Divan. This was the administration center. The Divan met four times a week. In the earlier years the sultan would be present at these council meetings, but later on, he would sit behind a latticed grille placed in the wall and listen to the proceedings from there. The Council never knew whether or not the sultan was actually present and listening to them unless he decided to speak himself. The Divan consisted of two rooms: the Office of the Grand Vizier and the Public Records Office, the Tower of Justice.


In the kitchens today, a collection of Chinese Porcelain which are accepted as the third most valuable in the world, are on display together with authentic kitchen utensils as well as both Turkish and Japanese Porcelain.

Just before entering the third courtyard, in front of the third gate, the Babussaade (Gate of Felicity) or the Akagalar (White Eunuchs) Gate is the place where the throne was placed for all kinds of occasions, such as religious holidays, welcoming foreign ambassadors and funerals. Payment of the Yeniceri salaries took place there too as well as the handing over of the sancak, the standard or the flag of the Caliph by the sultan.

The Enderun, inner palace, started after the Babussaade and was surrounded by the quarters of the inner palace boys who were in service to the sultan and the palace. The first building after entering into the third courtyard is Arz Odasi, the Audience Hall. Many important ceremonies also took place there. Foreign ambassadors and results of Divan meetings were presented to the sultan in this chamber.

In the middle of the courtyard is the library of Sultan Ahmet III. On the right is a section in which sultans’ costumes are shown. Next to this is the treasury section where many precious objects are displayed. Among these the Kasikci Diamond (the Spoonmaker’s Diamond) and the Topkapi Hanceri (the Topkapi Dagger) are the most precious. The Kasikci Diamond is 86 carats, “drop-shaped”, faceted and surrounded by 49 large diamonds. The Topkapi Dagger, a beautiful dagger ornamented with valuable emerald pieces was planned to be sent to Nadir Shah of Iran as a present, but when it was on the way it was heard that Nadir had been assassinated and so it was taken back to the palace treasury. Relics including a hand, arm and skull bones belonging to John the Baptist are also on display in the treasury section.


In the fourth courtyard there are pavilions some facing the Marmara Sea and others facing the Golden Horn.

Life at the Court

The focal point of the court was the sultan, of course. The sultan’s daily life was very simple. In addition to daily regular activities, sultans, in order to broaden their perspectives, gathered scholars, poets, artists and historians at the palace. Most of the sultans in the Ottoman Empire united many skills in themselves. They commissioned new works, manuscripts and bindings, were ardent readers, competent calligraphers, poets, archers, riders, cirit (javelin) players, hunters, composers, etc.

In daily life at the palace, silence was dominant. Hundreds of people tried not to meet the sultan unless they needed to and in keeping voices down, it was even said that, people of the court sometimes developed a body language system among themselves.

The Harem

The concept of the harem has provoked much speculation. Curiosity about the unknown and inaccessible inspired highly imaginative literature among the people of the western world. People always basically thought that in a harem there were hundreds of beautiful girls and a sultan who had fun with all of them. This is generally not correct as the sultan could not, perhaps unfortunately for him, just leap into a roomful of beauties and have his way. There were certain rules with life in the Harem.


The most famous harems were those of the sultans of the Ottoman Empire. The harems of the Ottoman Turkish rulers were elaborate structures concealed behind palace walls, in which lived hundreds of women who were married, related to, or owned by the head of the household.

The Harem of the Sultan

The idea of the harem came to the Ottoman sultans from the Byzantines. Before coming to Anatolia, Turks did not have harems. After the conquest of Istanbul, sultans built the Topkapi Palace step by step. Parallel to it, a harem was also begun. Eventually it became a big complex consisting of a few hundred rooms. The harem was not just a prison full of women kept for the sultan’s pleasure. It was his family quarters. Security in the harem was provided by black eunuchs. Valide Sultan (Queen Mother) was the head of the harem. She had enormous influence on everything that took place there and frequently on her son too.

Young and beautiful girls of the harem were either purchased by the palace or presented to the sultan as gifts from dignitaries or sultan’s family. When these girls entered the harem, they were thoroughly assessed.

Among the girls there were mainly four different classes: Odalik (servant), Gedikli (sultan’s personal servants; there were only twelve of them), Ikbal or Gozde (those were Favorites who are said to have had affairs with the sultan), Kadin or Haseki Sultan (wives giving children to the sultan). When the Haseki Sultan’s son ascended to the throne, she was promoted to Valide Sultan. She was the most important woman. After her, in order of importance came the sultan’s daughters. Then came the first four wives of the sultan who gave birth to children. Their degree of importance was in the order in which their sons were born. They had conjugal rights and if the sultan did not sleep with them on two consecutive Friday nights, they could consider themselves divorced. They had their own apartments. The Favorites also had their own apartments. But others slept in dormitories.


It should not be thought that women never went out. They could visit their families or just go for drives in covered carriages from which they could see out behind the veils and curtained windows. They could also organize parties up on the Bosphorus or along the Golden Horn.

Kizlar Agasi (Chief Black Eunuch) had the biggest responsibility and was the only one who knew all the secret desires of the sultan. Eunuchs, owing to different methods used for castration, were checked regularly by doctors to make sure they remained eunuchs.

When a sultan died, the new sultan would bring his new harem which meant that the former harem was dispersed. Some were sent to the old palace, some stayed as teachers or some older ones were pensioned off.

Yeniceriler (Janissaries)

Janissaries (Turkish yeni is new and ceri is a soldier), standing Ottoman Turkish army, were organized by Murat I. Ottoman armies had previously been composed of Turkoman tribal levies, who were loyal to their clan leaders, but as the Ottoman polity acquired the characteristics of a state, it became necessary to have paid troops loyal only to the sultan. Therefore, the system of impressing Christian youths (devsirme) was instituted and having been converted to Islam and given the finest training, they became the elite of the army. Special laws regulated their daily life cutting them off from civil society such as being forbidden to marry. Devotion to such discipline made the Janissaries the scourge of Europe. These standards, however, changed with time; recruitment became lax (Moslems were admitted, too) and because of the privileges Janissaries enjoyed, their numbers swelled from about 20,000 in 1574 to some 135,000 in 1826. To supplement their salaries, the Janissaries began to pursue various trades and established strong links with civil society, thus undermining their loyalty to the ruler. In time they became kingmakers and the allies of conservative forces, opposing all reform and refusing to allow the army to be modernized. When they revolted in 1826, Sultan Mahmut II dissolved the corps by proclamation, putting all opposition down by force. Thousands were killed and others banished, but most were simply absorbed into the general population.

Tugra (Monogram of a sultan)

Each sultan had a personal emblem called a tugra, a calligraphic arrangement of the letters of his name and titles. They were used at the top of imperial decrees or in the inscriptions of buildings (gates, mosques, palaces, fountains etc.).

Sultans and the Caliphate

The Caliphate is the office and realm of the caliph as supreme leader of the Moslem community as successor of the Prophet Mohammed. Under Mohammed the Moslem state was a theocracy, with the Seriat, the religious and moral principles of Islam, as the law of the land. The Caliphs, Mohammed’s successors, were both secular and religious leaders. They were not empowered, however, to promulgate dogma, because it was considered that the revelation of the faith had been completed by Mohammed.

In 1517, when Sultan Selim I captured Cairo, he also added the title of caliph to that of sultan. After that, all Ottoman sultans automatically became caliphs when they ascended to the throne.

The title held little significance for the Ottoman sultans until their empire began to decline. In the 19C, with the advent of Christian powers in the Near East, the sultan began to emphasize his role as caliph in an effort to gain the support of Moslems living outside his realm. The Ottoman Empire collapsed during World War I. After the war, Turkish nationalists deposed the sultan and the Caliphate was finally abolished in 1924 by the Turkish Grand National Assembly.


Suleymaniye, rather than a mosque, is an important historical symbol for the Turks. It unites Sinan with Suleyman, one representing the best of the arts and the other most powerful of political strength.
Like other works of the time, Suleymaniye is not only a mosque but a huge complex. It is a work which typifies the Ottoman Empire at its peak. Its name, Suleymaniye, derives from the builder’s name, Kanuni Sultan Suleyman (Lawgiver), Sultan Suleyman I the Magnificent. The architect was the greatest of Ottoman architects, the incomparable Sinan.

The Suleymaniye mosque was built between 1550-1557. A spacious courtyard surrounds the mosque. Similar to the Sultan Ahmet Mosque, there is another inner courtyard surrounded by porticos with 28 domes supported by 24 columns. This courtyard is a little smaller than the main building. In the middle is located a sadirvan. In the four corners of the inner courtyard stand four minarets having a total of ten serefes.

The interior of the mosque is rectangular in plan, 61 m / 200 ft in width and 70 m / 230 ft in length. The main section is covered by a huge dome with a diameter of 27.5 m / 90 ft and a height of 47 m / 154 ft. The dome is held by four piers and supported by two semi-domes in the E and W. The transition to the main dome is provided by pendentives.

The acoustics were one of the distinctive features of the building which were achieved by placing 64 pots in different places in the walls and the floor. Except for those above the mihrab, the stained glass is not original. When the mosque was built there were 4,000 oil candles, the smoke from which could have endangered the paintings on the walls. The architect avoided this, however by creating a system for the circulation of air inside the building. Sultan Suleyman and Sinan are buried in their tombs in the Suleymaniye complex.

Sinan (c.1491-1588)

He was born in the village of Agirnas in Kayseri probably in a Christian family. At the age of about twenty, he was levied for the service of the sultan. After being educated in the palace school, he joined some of Sultan Suleyman’s campaigns. His promotion in the Ottoman army was parallel to his success in architecture and carpentry. At the age of 48, he was appointed Mimarbasi, Chief of the Imperial Architects, a post he held for half a century during the reign of three different sultans; Suleyman I, Selim II and Murat III.

His creativity was born of sensitivity to the cultural heritage and his power of identifying its dynamic points and taking them to their ultimate conclusion. He was not just an architect but an equally accomplished engineer, urban planner and administrator. In his time, Istanbul was one of the world’s largest cities with all the complex problems of a large urban population. When Sinan built, he took into consideration each structure’s relationship with its environment and also estimated conceivable future difficulties that might arise.

What were his visual sources? Seljuk architecture, churches carved in solid rock in Cappadocia, domed churches of Byzantium and being well-traveled, his accumulated observations. He was constantly driven by the desire to learn to renew himself, to establish links between the past, present and future and to formulate reliable principles. Sinan retained this characteristic to the end of his life.

The total number of his works was 477 consisting of mosques, mescits, medreses, tombs, public kitchens, hospitals, aqueducts, palaces, storehouses, hamams and bridges. As an architect who built so many works, Sinan never repeated himself, an important feature and for him a remarkable achievement. A major aspect of his talent was the ability to transfer any possible architectural problems into esthetic accomplishments.


During the Byzantine period the area of the Grand Bazaar was a trade center. After the Turks came to Istanbul, two bedestens which formed the essence of today’s Grand Bazaar were built between 1455-1461 by Sultan Mehmet the Conqueror in an attempt to enrich the economic life in the city. Later on as people needed more places for their trade, they also added parts outside these bedestens. In time the Grand Bazaar was formed.

Today, shops selling the same kind of merchandise tend to be congregated in their own streets or in hans as this was originally the Ottoman system. In addition to two bedestens there are also 13 hans in the Grand Bazaar.

With 18 entrances and more than four thousand shops it is one of the greatest bazaars in the World. The atmosphere of the Grand Bazaar is very interesting for tourists and has consequently become a very popular place for foreign visitors.

It is open during working hours on weekdays, closing earlier on Saturdays, while on Sundays and religious holidays it is closed.


It was built in 1664 as a part of the Yeni Cami complex which is located next to it. Misir in Turkish means Egypt and it is called the Egyptian Bazaar because the shopkeepers used to sell spices and herbs which were brought from or through Egypt. During the Ottoman period it was known as a place where shops sold only spices. Today there are only a few spice and herb specialists. The rest sell dried fruit, borek, basket work, jewelry, haberdashery, drapery and suchlike.
The bazaar has an “L” shape with six gates. Similar to the Grand Bazaar, it is open on weekdays and only half a day on Saturdays.