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Koca Mustafa Pasha Mosque

Coordinates: 41°00′12.24″N 28°55′42.96″E / 41.0034000°N 28.9286000°E / 41.0034000; 28.9286000
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The mosque seen from northeast

Koca Mustafa Pasha Mosque (Turkish: Koca Mustafa Paşa Camii; also named Sünbül Efendi Camii) is a former Eastern Orthodox church converted into a mosque by the Ottomans. The church, as the adjoining monastery, was dedicated to Saint Andrew of Crete, and was named Saint Andrew by-the-Judgment (Greek: Μονή του Άγιού Άνδρέου εν τή Κρίσει, Moni tu Aghiu Andreu en te Krisei). Although heavily transformed both during the Byzantine and the the Ottoman periods, it is one among the few churches in Istanbul still extant, whose foundation goes back to the sixth century.

Location

The building lies in Istanbul, in the district of Fatih, in the neighborhood of Koca Mustafa Pasa. It lies inside the walled city, and not far from the church of Saint John of Stoudion, on the slopes of the seventh hill of Constantinople and not far from the sea of Marmara.

History

At the beginning of the sixth century Princess Arcadia, sister of Emperor Theodosius II let built near the Gate of Saturninus [1] a monastery dedicated to Saint Andrew The building, named also (Greek: Ροδοφύλιον, Rodofylion) lied about 600 m. west of the gate. [2] The monastery was later converted into a nunnery, mentioned for the first time in 792. The monastery of Saint Andrew was known under the appellation "by-the-Judgment", after the place where it lied, named "the Judgment"(Greek: ή Κρίσις, i Krisis). [3] Saint Andrew of Crete, martyr of the fight against Iconoclasm, killed on November 20th, 766 because of his resistance against the iconoclastic policy of Emperor Constantine V, was buried there. Due to the popularity of Saint Andrew the Cretan after the triumph of Orthodoxy, the dedication of the church changed from Saint Andrew the Apostle to him. During the second half of the ninth century Emperor Basil I wholly rebuilt the church, which possibly had been damaged during the iconoclastic fights.

Around 1284 Princess Theodora Paleologina, nee of Michael VIII and wife of Protovestiarios Johannes Raul, rebuilt the monastery and the church, deserving the appellation of second ktetorissa. She spent the last fifteen years of her life in the monastery, and was buried there. Neglected during the Latin occupation of Constantinople, two Russian pilgrims visiting Constantinople in 1350 and between 1425 and 1450 mention the church, affirming that Saint Andrew was worshipped by many ill people. Anyway, at the beginning of the fifteenth century the surrounding of the monastery were covered with vineyards, confirming the decadence of the city. [4]

After the Ottoman conquest of Constantinople the monastery, known by the Turks as Kizlar Kenisesi, continued to be inhabited for a while. Between 1486 and 1491 Kapicibaşi (and later Grand Vizier) Koca Mustafa Pasha (d. 1512) converted the church into a mosque. Some years later the building was endowed by his son-in-law, Şeih Çelebi Efendi as Tekke for the Derwishes of the Halveti order. [4] The derwishes were led at that time by Sünbül Efendi, and the mosque is also named after him. At the beginning of the sixteenth century there were quarrels between Sultan Selim I and Şeih Çelebi, since the sultan wanted to pull down part of the monastery to build the Topkapi Palace. He (d. 1559) and his wife Safiye Hatun were both buried in a Turbe in the yard of the mosque, near the Turbe of Mustafa Pasha. Several Halveti Sheiks were buried in the cemetery behind the Mosque. [4]

Also in this period was born the tradition related to a chain hung to a cypress tree. The cypress is since long dead but still stands - together with the chain - inside a small round building in the yard of the mosque. People let the chain swing between two people who were affirming contradictory statements, and the chain was said to hit the one who was telling the truth. [5] This is one among many folk tales about the mosque (like those about the çifte Sultanlar, the "twin Sultans"), all with Byzantine roots, which exist. They testify the merge between ottoman and greek culture. [6]

At the beginning of seventeenth century, Defterdar (treasury minister) Ekmekçizade Ahmet Paşa (d. 1618) let build a Medrese, the gates of the complex, a Zaviye, [7]. and a Mekteb (school). [8]. About one century later Hekimbaşı (Sultan´s chief physician) Giridli Nuh Efendi (d. 1707) closed the Tekke and enlarged the Medrese, [8] while in 1737 Kizlar Ağası Hacı Beşir Ağa erected in the yard a column-shaped fountain. [6] The earthquake of 1766 destroyed the dome of the building: it was rebuilt in 1768. [8] During the nineteenth century Mahmud II rebuilt the porch. In 1847-48 Sultan Abdülmecid let rebuild the wall which encircles the complex. Some years later two fountains were erected in the yard of the mosque. [9] Finally, in 1953 the building was restored again. [9]

Here was born the tradition to lit up the minaret of the mosques on the eve of the birth anniversary of the Prophet Mohammed (raghaib). [10]

Architecture

The dead Cypress where the chain once used as "lie detector" is still hung. The mosque is on the right.

The building was originally of the ambulatory type, and is oriented in east-northeast - west-southwest direction. It has a central dome and a three apses, placed of the east side. An esonarthex and exonarthex are placed in the west side. On the other three sides the dome was originally surrounded by arcades surmounted by barrel vaults. During the ottoman period the building underwent important alterations. The entrance is on the north side, where the ottomans built an arcade covered by five domes. After the earthquake of 1766 the central dome was rebuilt . It is circular inside, octagonal outside, and rests on a high drum pierced by eight windows. [11]

On the north and south sides of the main dome, during the Ottoman period were built two half domes. They are also both pierced by three large windows, which outside look like dormers. [11]

All the domes rest on arches. The eastern arch sustaining the main dome is prolonged into a barrel vault bema, flanked by niches which originally lead to the Prothesis and Diaconicon. [12] Only the diaconicon, covered with a cross-groined vault, survives. [12]

The west arch sustaining the dome is filled in with a triple arcade resting on two marble columns topped by cubic capitals.

The inner narthex is divided into three bays. The north one is covered with an ottoman dome. The central one is surmounted by a barrel vault, while the south one is surmounted by a cross groined vault. The last two are Byzantine. [13]

The outer narthex is divided into five bays, the three central corresponding with those of the inner narthex. The central bay is covered by a central saucer dome resting on pendentives. It is separated by the two intermediate bays by columns set against pilasters. These two bays are covered with groined vaults put on ionic capitals, which resemble those used in the Church of Saints Sergius and Baccus. The two external bays are surmounted by central saucer domes and are separated from the others by projecting pilasters. [11]

The exterior is clearly ottoman. It is made with finely dressed and polished stone, with no tiles, and has a stone moulded cornice. [11] Above the drum of the halfdomes there is a stone molded cornice. The square base of the drum and the dome itself are faced with polished stone alternating with courses of three bricks set in a thick bed of mortar. [11] Also the dome is crowned with a stone molded cornice. The roof is covered with lead.

The monastery disappeared completely, except for an underground cistern which lies southeast of the mosque. [4] A beautiful Byzantine carved door frame, possibly of the sixth century, belonging to the Medrese, has been brought to the Istanbul Archaeology Museum.

Despite its architectural significance, the building never underwent a systematic study.

Notes

  1. ^ This was a gate of the walls of Constantine. Janin, 34.
  2. ^ Müller-Wiener, 172
  3. ^ The denomination comes from a burial place of criminals. Janin, 35
  4. ^ a b c d Müller-Wiener, 173
  5. ^ Van Millingen, 107
  6. ^ a b Gülersoy, 262
  7. ^ A Zaviye was a building designed specifically for gatherings of a Sufi or dervish brotherhood
  8. ^ a b c Müller-Wiener, 174
  9. ^ a b Müller-Wiener, 175
  10. ^ Mamboury, 258
  11. ^ a b c d e Van Millingen, 115
  12. ^ a b Van Millingen, 114
  13. ^ Van Millingen, 113

References

  • Van Millingen, Alexander (1912). Byzantine Churches of Constantinople. London: MacMillan & Co.
  • Janin, Raymond (1953). La Géographie ecclésiastique de l'Empire byzantin. 1. Part: Le Siège de Constantinople et le patriarcat oecuménique. 3rd Vol. : Les Églises et les monastères. Paris: Institut français d'etudes byzantines.
  • Mamboury, Ernest (1953). The Tourists' Istanbul. Istanbul: Çituri Biraderler Basımevi.
  • Eyice, Semavi (1955). Istanbul. Petite Guide a travers les Monuments Byzantins et Turcs. Istanbul: Istanbul Matbaası.
  • Gülersoy, Celik (1976). A guide to Istanbul. Istanbul: Kitapligi. OCLC 3849706.
  • Muller-Wiener, Wolfgang (1977). Bildlexikon Zur Topographie Istanbuls: Byzantion, Konstantinupolis, Istanbul Bis Zum Beginn D. 17 Jh. Tübingen: Wasmuth. ISBN 9783803010223.

41°00′12.24″N 28°55′42.96″E / 41.0034000°N 28.9286000°E / 41.0034000; 28.9286000

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