The Gardens of Ottoman Palaces

İstanbul, kurulduğu tarihten günümüze kadar cazibe merkezi olabilmeyi başarmış sayılı şehirlerden birisidir. Eski karaların iki bü-yük denizi arasında stratejik bir yerde bulunan şehir, Akdeniz hav-zasına hâkim olmak isteyen devletlerin almayı hedeflediği öncelikli şehirlerden birisi olmuştur. Bir takım riskleri de barındıran coğrafi konumun sunduğu avantajlar, şehrin birçok alanda gelişimine kat-kı sağlamış; özellikle canlı ticaretinden dolayı şehir her dönemde gelişmiş bir ekonomiye sahip olmuştu. Ekonomiye paralel olarak şehrin mimarisi de gelişmiş, tarihî süreçte şehrin silueti şekillendi-recek birçok yapı inşa edilmiştir. Bu yapıların bir kısmını bahçeler oluşturmaktaydı. İstanbul, sahip olduğu iklim, bitki örtüsü, topoğrafya, iki im-paratorluğa başkentlik yapma, zengin ve zevk sahibi insanların ya-şam merkezi olma gibi faktörlerden dolayı çok sayıda bahçenin inşa edildiği bir şehir olmuştur. Şehrin iklim ve bitki örtüsü, bahçelerdeki bitki tür ve çeşitliliğinin zengin olması; topoğrafyası, bahçelerin fi-ziksel yapısı; başkentlik özelliği, en güzel bahçe örneklerinin burada oluşturulması; zengin ve zevk sahibi zümrenin varlığı ise estetik değeri

This paper will explain properties of Syrian palaces during Ottoman period (1516-1918) which include: design, architectural elements, decorative items and background of owner. These properties have been affected by the social, economic and built environment. Most Muslims using the Quranic verses to reflect the heaven by creating natural elements patterns. Islamic Architecture used the beautiful of build environment elements by using ornaments and decoration  palaces. When one walk in along lane one can see the normal walls of palaces anything Impressive, however  if one try to go inside one of the palace we will transfer from earth to heaven. All elements of the Islamic Orient Palace unite together to make unparalleled beautiful.
This paper will present four Syrian palaces during Ottoman era:
1- Ass`d Pasha Al`zem palace: located in Damascus city, built by the minister Ass`d Pasha Al`zem in (1163 Hijri /1750 AC). It was the most beautiful and largest Ottoman palace located in Syria.
2- Ass`d Pasha Al`zem palace: located in Hama city,  also built by the minister Ass`d Pasha Al`zem in (1153 Hijri /1740 AC) when he was alderman of Hama city.
3- Jinbolad palace: located in Aleppo city, built by Prince of Brigade Kurds Ganbolad in (16 century), this palace contain one of the biggest Iwan in Syria which was covered by  ceramics knows as Kashani.
4- Ghazelah palace: located in Aleppo city, built by two owners the first one was Muslim (17 century), and the second was  Christian (19 century). However the palace includes all the features of Islamic architecture
This aim is discover the features in Islamic architecture in Syria during the Ottoman era by using historical and descriptive method to understand how the environment, location and background of owners influence in architectural of Syrian palaces.

Bizans İmparatorluğu döneminden beri yazlık bir yerleşim yeri
olarak bilinen Üsküdar, bu vasfını Osmanlı Devleti döneminde de
korumuştur. Başkent İstanbul’a yakın, Boğaziçi ve Marmara’ya hâkim
bir konumda ve havasının güzel olması gibi faktörlerden dolayı
burası üst düzey idarecilerin gözde sayfiye mekânlarından biri hâline
gelmiş; başta padişahlar olmak üzere, hanım sultanlar, veziriazamlar,
vezirler, şeyhülislamlar ile diğer devlet ve din büyüklerinin saray, yalı,
köşk, kasır, tekke ve bahçelerine ev sahipliği yapmıştır. Bu yapılardan
bahçeler, tarihî süreçte Üsküdar’ın siluetini şekillendiren en önemli
mimari unsurlar biri olmuştur. Burada gerek halka gerekse devlet
görevlilerine ait birçok bahçe bulunmaktaydı.

Sultan Abdulhamid II who ascended the throne in 1876, preferred to stay in Yıldız Palace. Many species of animals have been housed in many kinds of cages and poultry in various places of the Yıldız Palace gardens. In the memoir books about the period of Abdulhamid II, Sultan's interest in animals is mentioned and they emphasize the zoological nature of this curiosity. Reflections of this situation on Ottoman archival documents point to many aspects of Abdulhamid II's activities related to animal raising. In this study, kushane, arslanhane, ceylanhane, geyikhane, sulunluk, barn and other animal places built in Yıldız during Abdulhamid II period are mentioned. Based on the Yıldız Palace records and Hazine-i Hassa registrations, the kinds and number of animals, duties, salaries and numbers of zookeepers are revealed. So, the activities of Abdulhamid II regarding this issue are put forward along with concrete evidence. The organizational structure and income-expenditure data is evaluated. Besides the many species of animals that Abdulhamid II brought from various parts of the world both to satisfy his personal curiosity and to exhibit them, it is clear that many species of animals that gave the place a quality of the farmhouse establishment in Yıldız were used for different purposes. This fund which Abdulhamid II brought together with great effort during his reign of thirty-three years became unclaimed in 1909 and unfortunately it has been condemned to disappear.

1876 yılında tahta geçen Sultan II. Abdülhamid, çeşitli sebeplerden dolayı Yıldız’da ikamet etmeyi tercih etmişti. Yıldız Sarayı bahçelerinde, muhtelif yerlerde oluşturulan kafes, kümes ve ağıllarda birçok türden oldukça fazla sayıda hayvan bulundurulmuştur. II. Abdülhamid dönemini konu alan pek çok hatıratta sıkça karşılaşılan, Sultanın hayvanlar konusundaki ilgisi, onun zoolojiye olan merakına vurgu yapsa da bu durumun Osmanlı arşiv belgelerindeki yansımaları II. Abdülhamid’in hayvan yetiştiriciliğine dair faaliyetlerinin sade bir meraktan ziyade birçok yönüne işaret etmektedir. Çalışmada, II. Abdülhamid döneminde Yıldız’da inşa edilen, kuşhane başta olmak üzere, arslanhane, ceylanhane, geyikhane, sülünlük, koyun ağılı ve diğer hayvan bakım yerlerine temas edilecektir. Yıldız Sarayı kayıtları ve Hazine-i Hassa defterleri arasında bulunan, söz konusu hayvanların çeşit ve miktarları, hayvan bakıcılarının görev, maaş ve sayıları ele alınarak II. Abdülhamid’in bu konudaki faaliyetleri somut rakamlarla ortaya konacaktır. Bu çerçevede, oluşturulan Kuşluk-ı Hümâyûn’un teşkilat yapısı ve gelir-giderlerine ait rakamlar değerlendirilecektir. II. Abdülhamid’in şahsi merakı ve sergi amacıyla dünyanın muhtelif bölgelerinden getirttiği birçok türdeki hayvan yanında, adeta bir çiftlik işletmesi vasfını kazandıran pek çok türden hayvanın farklı maksatlarla kullanıldığı açıktır. II. Abdülhamid’in 33 yıllık iktidarı boyunca büyük emeklerle elde ettiği bu konudaki birikim, 1909’da sahipsiz kalmış, maalesef yok olmaya mahkûm edilmiştir.

Topkapı Sarayı'ndan sonra Osmanlı hanedanının en önemli ikâmetgâhı olan Edirne Sarayı, tarih içinde hem su taşkını ve deprem gibi doğal felaketler, hem de savaşlar nedeniyle ciddi şekilde hasar gördü. Bugün arkeolojik kazı, koruma ve restorasyon çalışmaları Prof. Dr. Mustafa Özer idaresinde sürdürülen saray, mülkiyet sorunları giderilirse ören yeri ve müze şeklinde ziyarete açılacak.

An illustrated manuscript copied and dated in Edirne in 860/1455-1456 and currently in the collection of the Bodleian Library, University of Oxford (MS. Ouseley 133), is the only known copy of the Dilsūznāmah, composed by an itinerant Persian poet in the fourteenth century. Badīʿ al-Dīn Manūchihr al-Tājirī al-Tabrīzī was a merchant from Tabriz in Iran, known to have travelled to Anatolia in 1391, spending time with Mevlevi dervishes in Konya. The 1455-1456 copy of Badīʿ al-Dīn's retelling of the love story of the rose and the nightingale has been attributed to the atelier of Mehmed II (r. 1451-1481) at the Edirne Palace. The riverside compound with its extensive gardens had been commissioned by Mehmed II's father, Murad II (r. 1421-1451), just before his death and remained the seat of Ottoman imperial rule for about five years after the conquest of Constantinople/Istanbul in 1453. While the exact circumstances of its production in Edirne are unknown, the manuscript's text and five illustrated folios could be used to gain further insight into the gardens that Mehmed II planted at the imperial palace and the architectural structures within them that provide the physical and metaphorical spaces for the unfolding of the tale.

Summary: The Yıldız Palace buildings, some of which are still in the use of Yıldız Technical University, have been repaired and restored in different periods of time. However some of the palace buildings have not reached to the present time. In this work: history usage and spesification of the present situation of the buildings in the university territory and the buildings not existing anymore are presented.
Özet: Yıldız Sarayı'na ait binalardan bir kısmı Yıldız Teknik Üniversitesi'nin kullanımındadır. Bu binalar zaman içerisinde değişik dönemlerde çeşitli onarım ve restorasyonlar geçirmişlerdir. Binaların bir kısmı Cumhuriyet öncesi dönemlerde Şehzade ve Sultan konutları olarak kullanılırken, bir kısmı da Saray'daki görevlilere tahsis edilmiştir.

servance, more specifically that associated with San Domenico in Pisa, founded by Chiara Gambacorta, who, like the order's prior general, Raimond of Capua, had been deeply influenced by Catherine of Siena. Her analysis of the surviving hagiographical sources from this house leads Duval to present two types of female Dominican observant models: the exemplary saint, Catherine of Siena; and the more pragmatic example of penitent women who could serve as role models. Uphoff's case study of three sixteenth-century sermons analyzes how male religious shaped the identity of Franciscan nuns in Nuremberg. This contribution offers interesting thoughts on the preservation and selection of texts and on the exchange of manuscripts among female convents. Dlabačová's main source (ch. 6) is a mystical handbook, the Mirror of Perfection, written c. 1455-60 in Mechelen by Hendrik Herp, a Brother of the Common Life who became a Franciscan Observant. Thayer's study on pastoral care is based on the marginal annotations in the books of the Durham Benedictine Thomas Swalwell. More thought could have been given to the pastoral duties of a fifteenth-century English Benedictine, and the anachronistic reference to "anti-semitism" (118; also Michelson, 241) should have been avoided. Martina Wehrli-Johns discusses a fourteenth-century prayer book, parts of which were amalgamated with material for catechetical instruction. A number of illustrations from the sixteenth-century printed edition are reproduced in this article. Goudriaan's focus is on a compilation of Franciscan texts printed in 1518 and associated with the division of the order in the previous year. He can show that the collection was designed for a general audience, which was presented with a clearly structured composition, indicating the unity of the order. Camaioni deals with the Capuchin preacher Bernardino Ochino of Siena and pays particular attention to the years 1535 to 1542, a phase that includes the last years of his Catholic ministry and his change to Calvinism in 1542. Once in Geneva he tried to remain in contact with his Italian audience through printed leaflets because he found it difficult to overcome the linguistic barriers of his new environment. The editors of this volume are to be congratulated for their comparative approach and the thematic breadth of the contributions.

In the second half of the seventeenth century, the Ottoman centre of administration shifted from the capital city of Istanbul to the imperial city of Edirne, and after an absence of nearly ten years, Sultan Mehmed IV and his court returned from Edirne to Istanbul in 1676. This would not be a permanent resettlement , and Edirne would continue to be the effective seat of government until 1703. Nevertheless, between 1676 and 1703, the courtly traffic between the two cities increased dramatically, and as a result, the imperial residences on the road between Edirne and Istanbul -most of them already in place at least since the mid-16th century - began to be used more frequently. Between 1676 and 1682, aside from the smaller lodges at Babaeski, Burgos, Havsa, Büyük Çekmece and Küçük Çekmece, Mehmed IV bought and repaired, built, and renovated at least four other imperial estates and palaces on this trajectory, at Yapağcı, Çorlu, Çatalca, and Karışdıran. This building activity, however, has not yet received any scholarly attention. This paper introduces one of these previously unstudied Ottoman palaces, that of Çatalca. No archaeological remains exist; yet, a particularly rich set of archival documents, consisting of architectural surveys, related account books and imperial decrees concerning an extensive renovation project in 1679 allows us to 'unearth' its basic structure and layout, providing detailed measurements, information on construction and decorative materials, and relative locations of different sections of the complex. After the renovations, the palace, located on a favoured hunting ground, was used by Mehmed IV and Mustafa II more frequently and for even longer stays, with the latter relocating to Çatalca and governing the empire from there for four months in 1700-1701.