Eski Istanbul Resimleri Community

Tesekkurler anastacia, resimler icin.

Istanbul sakinlerinin oylari ile secilen, yeni model vapur tipi belli oldu:

Simit bir firin simiti bir de sokakta dolasan simitici simiti vardir, ve ikisinin de kendine has degisik bir tadi vardir..

How many foreigners are living in Istanbul or in Turkey in general. By foreigners I mean those who do not carry Turkish Passport or are not Turkish Citizens.
I am sure there are a lot of Syrians, Greek, Bulgarians, Russians and people from places like ozbekistan or turkmenistan.

and what is the largest of them  :?:

resimler az bulanik magdur gorun.:)

adminimiz bu resimleri sen diger yerlere tasirsan sevinirim ..

The Istanbul kitchen is regarded as one of the best in the world. Ingredients, chefs, styles and tastes came from every part of the Empire to the capital, making the Ottoman Turkish kitchen significant in world cuisine. But Turkish cuisine has not ceased to develop, and is growing and enhancing long after the end of the Empire.

The typical dish of Istanbul would consist of lamb, mutton and veal, to which a variety of vegetables are added. Pilaf, all kinds of pastry, bulgur, haricot beans, rich olive oil and vegetables are used as side dishes. Meat balls, shish kebab and doner kebab are the classic, most classic dishes found in any kebab restaurant, together with peppers, yoghurt, eggplant. Because of its coastal location, fish is also popular although is usually cooked simply, such as grilled or fried with olive oil and lemon juice.

Like the rest of the country, the usual way of starting a big meal is with mezzes, a selection of hot and cold dishes such as meat, fish, salads, vegetables and cheese, shared amongst the table and eaten with fresh bread. To finish your meal, pastry tarts, baklava, kadayif and a whole host of sweets are available not only in restaurants, but in pastry shops which have often been going for generations.

Because it is the commercial and cultural centre of Turkey, there are restaurants of many nationalities in Istanbul, like Korean, Russian, Italian and Chinese. American-style fast-food outlets are becoming more popular, but for a quick snack it is more appropriate to fill up at the plethora of tiny takeaways with kebabs and snacks. It is easy to sample good quality regional cuisine in typical small restaurants, usually at low cost, especially in the commercial and business areas.

To wash down your meal, Turkey’s most famous two drinks are milky-coloured – although could not be more different: Ayran is a cooling, salty yoghurt drink which is refreshing in summer and can be found everywhere, from street stalls to restaurants. Raki, with the nick-name Lion’s Milk is a strong spirit with the taste of Aniseed, which turns milky-white when mixed with water. It is usually drunk to accompany food, especially at the beginning with mezzes. The main area of beer and wine production is Anatolia.

Turkish coffee is legendary, usually served very sweet and strong and drunk from tiny cups. It normally follows a meal, or is popular in cafes and offered when visiting people or even sitting in carpet shops! The expression, “a cup of coffee has a memory of 40 years”, has been repeated by Turks since the 16th century.

For a meal out which is lively and entertaining, the taverns and fish restaurants around Kumkapi, west of Sultanahmet, are great for outdoor dining and street atmosphere, and very popular in the summer. People have been meeting for years at Cicek Pasaji in Beyoglu for snacks and seafood specialities, and nearby is the narrow Nevizade street, the best place in Istanbul for eating Turkish specialties and drinking raki. On the Bosphorus, Ortakoy is another good nightlife spot, with a good range of nightclubs, jazz clubs, fine seafood restaurants and bars. At Eminönü don't miss an opportunity to see fishermen dressed in traditional Ottoman clothes and their Ottoman-style boats cooking delicious fried fish, whilst bobbing on the water around Eminonu.

The Republic of Turkey, founded in 1923, has its roots in two historical sources deep in the depths of the past. One of these resources inherited by modern Turkey is the successful and shining history of the Turks over a time frame of more than 4,000 years. The other is the fact that Turks have been settled in Anatolia since the 11th century.


The Huns



The first Turkish tribe that is mentioned in history is the Huns. Clear records about the Huns made their appearance in the 8th century B.C. Chinese sources refer to the Huns as Hiung-nu and in time, some of the Huns migrated to the West.


The Gokturks


Founded in 552 AD by Bumin Khan, the Gokturks engaged in widespread diplomatic activity. The famed Orhun epitaphs from this period are made up of the tombstone inscriptions of Tonyukuk (d.720), Kültigin (d.731) and Bilge Kagan (d.734)


The Uygurs


The rule of the Göktürks was brought to an end in the year 745 by the Uygurs, who were of the same ethnic stock as themselves. In this manner all the Turks who had converged under the banner of the Göktürks were dispersed to that of the Uygurs that the agricultural basin where they lived became known as Turkistan. In the year 1229, the Mongols put an end to Uygur sovereignty; the Uygurs however, became their cultural and political mentors.


The Turks and Islam


Contacts between the Turks and Moslems commenced at the beginning of the 8th century and some of the Turks began to favour Islam. However the pro-Arab policies of the Omayads (661-750 A.D) restricted these relations somewhat. Later, many Moslem Turks took office in the Abbside government and because of this, great interest in the Islamic world spread among the Turks beyond the River Ceyhun. Commercial caravans also played a major role in the spread of Islam into the steppes of Central Asia. The Turks became fully Moslem by the 10th century, and this resulted in the achievement to political unity. Following these developments, the first Moslem Turkish state was formed by the Karahans.


The Karahans


The Karahans ruled between 990-1212 in Turkistan and Maveraünnehir. The reign of the Karahans is especially significant from the point of view of Turkish culture and art history. It is during this period that mosques, schools, bridges and caravansarays were constructed in the cities. Buhara and Samarkand became centres of learning. In the period, the Turkish language found the means to develop. Among the most important works of the period is Kutadgu Bilik (translated as "The Knowledge That Gives Happiness") written by Yusuf Has Hacib, between the years 1069-1070.


The Ghaznavids



The Ghaznavi state was formed in the year 963 by the Turkish ruler Sevuktekin and is one of the first Moslem Turkish states and worked relentlessly for the expansion of Islam in India. The Ghaznavids finally collapsed in 1186 and were assimilated by the Oguz.
The Turkish scholar Ebu Reyhan el-Beyruni makes this period an important one within Islamic cultural history and wrote the famed work by the poet Firdevsi, the ?ehname, was also written in this period (A.D. 1009)


The Seljuks



The O?uz, who destroyed the Ghaznavid state, succeeded in bringing Anatolia, Iraq, the southern part of the Caucasus, Azerbaijan and the north of Iran under Turkish rule. The O?uz had first formed the Göktürk Empire in the 6th century; after the expansion of Islam among the Turks, but among the Turks the Oguz came to be called the Turkmens.


Tu?rul Bey and Ça?ry (Çakyr) Bey were the grandsons of Seljuks whose name the Seljuks Dynasty adopted. In their time they, and the O?uz, known as the Seljuks in history, subdued Horasan, defeated the Ghaznavid ruler Mesud in Dandanakan Battle and established the Great Seljuk empire in 1040.


In 1071, Alp Arslan (1063-1072) fought the battle of Malazgirt and having defeated the Byzantine Emperor's forces in this battle opened the doors of Anatolia to the Moslem Turk.


The year 1071 is considered to be the beginning of the Turks and that of Islam Anatolia. It is following this date that the Turks fully conquered the whole of Anatolia and established the Anatolian Seljuk state there as a part of the great Seljuk Empire.


The first schooling institutions, the Moslem theological medreses, were formed in Anatolia during the time of Kylyç Arslan (1153-1192), one in Konya and the other in Aksaray. Following the establishment of these two medreses the medreses of Syrcaly in Konya (1242-1243), Karatay (1251), Ynce Minareli (1251-1253), Atabekkiye (after 1251-1268), Gökmedrese in Sivas (1271), Buruciye (1271-1272), Çifte Minareli (1271), and the Cacoglu in Kirsehir (1272) were established.


The Seljuks also attributed much importance to the medical sciences and in almost all their cities medical institutions called Darush-Shifa, Darul-Afiye and Darus-Sihna and hospitals were set up. The main medical treatment centres are the Gevher Nesibe in Kayseri (1205), the Izzettin I Keykavus in Sivas (1217), the Torumtay in Amasya (1266), the Muinuddin Pervane in Tokat (1275) and the Pervaneoglu Ali in Kastamonu (1272).


Because of the Persian influence coming from Iran among the intellectuals, the administrators, the men of arts and the traders, the Anatolian Seljuk state became increasingly affected by Iranian culture and language.


The Beyliks

The Period Principalities


Political unity in Anatolia was disrupted from the time of the collapse of the Anatolia Seljuk State at the beginning of the 14th century (1308), when until the beginning of the 16th century each of the regions in the country fell under the domination of Beyliks (Principalities). Eventually, the Ottoman Principality which destroyed all the other Principalities and restored political unity in Anatolia, was established in the Eski?ehir, Bilecik and Bursa areas.


On the other hand, the area in central Anatolia east of the Ankara-Aksaray line as far as the area of Erzurum remained under the administration of the Ilhani General Governor until 1336. The infighting in Ilhan gave the principalities in Anatolia their complete independence. In addition to this, new Turkish principalities were formed in the localities previously under Ilhan occupation.


During the 14th century, the Turkomans, who made up the western Turks, started to re-establish their previous political sovereignty in the Islamic world.


Rapid developments in the Turkish language and culture toot place during the time of the Anatolia Principalities. In this period, the Turkish language began to be used in the sciences and in literature, and became the official language of the Principalities. New medreses were established and progress was made in the medical sciences during this period.


Gül?ehri, Nesimi (d.1404) and ahmedi (1325-1412) are the prominent Turkish language poets of the 15th century.


The Ottomans



The Ottoman Principality was founded by a Turkoman tribe living on the Turkish-Byzantine border. The geographic location of the principality and the weak state of the Byzantines combined to make the Ottoman principality the strongest state within the Islamic world by the 14th century.


When Fatih Sultah Mehmet II. conguered the Byzantine capital in 1453, the Ottoman state became the strongest of the time. The tolerant approach taken by Fatih Sultan Mehmet II toward other religions and to the adherents thereof became a tradition accepted by his successors. Following the capture of Istanbul, the Orthodox Church was freed from obedience to the Catholic Church and granted its independence.



On the other hand, the technical superiority of the Ottoman army began to be evident during the reign of Selim I. The Ottomans has added, in addition to the major part of east Anatolia, the lands considered holy in the Islamic world-Mecca and Medine and their territories.


The brightest period of the Ottoman State was during the reign of Sultan Suleyman (1520-1555) when the boundaries of the Empire spread from the outskirts of Vienna to the Persian Gulf and from the Crimea to an expanded north Africa as far as Ethiopia.


The Ottoman empire continued to acquire territory until the middle of the 17th century. In 1683, it suffered its first major defeat in the siege of Vienna.


As the losses of land and sought continued, the Ottoman Empire sought salvation in a series of reform movements and established education institutions taking after the western institutions which had shown great developments after the Renaissance.


The declaration of the "Tanzimat" Reform movement in 1839 is considered a major link in the chain of modernization events which had continued unabated since the beginning of the 17th century.


The Tanzimat Decree is considered to be a kind of constitution which gave Turkey the means to enter road to contemporary civilization.


The principles inherent in the Tanzimat Reform Decree thereby laid the basis for the constitutional regime of modern Turkey and the realization of secularism.


Despite many internal problems and disturbances during the reign of Abdülaziz (1861-1876) the effects of westernization in society became even more evident. Namyk Kemal, Ziya Pasha, Mustafa Fazyl Pasha and his friends published the newspaper "Hürriyet" (Freedom) in London in the year 1864. The literary themes of the newspaper later gave way to political issues. Although it is because of these trends that the first constitution was promulgated under the leadership of Mithat Pasha in 1876, Sultan Abdülhamid II (1876-1909) used the Ottoman-Russian war (1877-78) as an excuse to dissolve Parliament and effectively put an end to this constitutional period. The Ottoman empire entered the First World War in 1914 on the side of the allied powers.


The Ottoman State emerged defeated from the war, together with its allies, and was compelled to sign the Mudrow Armistice on October 30, 1918. Also among the terms of the armistice was a provision that the cocupying powers might occupy areas deemed to be of strategic importance; the powers started therefore to occupy Anatolia on November 1, 1918 according to these terms.


On May 15, 1919, the Greeks occupied Yzmir. A national resistance movement commenced. In many areas of the country the Society For Defence of Rights (Müdafaa-i Hukuk) started to spring up, and the military arm of the society, called the Kuvayi Milliye. Started to take action.


The resistance movement was, until Mustafa Kemal landed at Samsun, sporadic and disorganized; under his leadership the resistance became cohesive, its forces progressively turned into an organized army and the movement became a full scale war of independence.

ULU ÖNDER YÜCE ATATÜRK'ÜN SOY AÐACI (Cumhuriyetimizin Kurucusu Mareþal Gazi Mustafa Kemal Atatürk'ün Þeceresi) Sultan Murat Hüdavengidar zamanýnda baþlamak üzere, bütün Türk Devleti padiþahlýk döneminde, Rumeli'yi Balkanlar'ý ve Avrupa'yý Türkleþtirmek için soyunda ve sopunda hiçbir karýþým olmayan Türk ailelerinden oluþan özel güçleri buralara göndermiþlerdir.

Bu göçlerin büyük çoðunluðu Oðuz Türkleri, Müslüman Oðuzlarýn Yörük Türkmen boylarýndan gönderilen aileler teþkil ermektedir. Müslüman Oðuzlarýn, Tanrýdaðý ve Karagöz Yörüklerinden olup, Konya ve Aydýn yöresine yerleþmiþ bulunan isimler, teker teker yazýlý bulunmaktadýr.

Buradaki, 950 tarih ve 82 numaralý l yazýcý defteri ile 1051 tarih ve 469 numaralý il yazýcý defterinde Anadolu'dan Rumeli'ye geçen Türk boy ve ailelerinin isimleri açýkça yazýlý bulunmaktadýr.

Bunlarýn Müslüman Oðuz Türk'ü Yörük Türkmen boylarýndan oluþan ailelerinin kimler olduðunu kayýtlarda belirtmektedir.

Ýþte bu kayýtlarda, Ulu Önder Atatürk'ün atalarýnýn, Anadolu'dan Konya ve Aydýn yöresinden geldiði yazýlmaktadýr. Atatürk'ün dedeleri; Anadolu'dan Rumeli'ye gidip, Makedonya'nýn Manastýr Vilayeti'nin derbei bala sancaðýna baðlý bulunan Kocacýk Nahiyesine yerleþen ailelerden olan Hafýz Ahmet Alüþ Efendi derlerdi.Kocacýk Nahiyesinin tamamen Türk'tür.

Atatürk kocacýk Nahiyesine yerleþen ailelerden olan Hafýz Ahmet Efendi'nin torunudur. Hafýz Ahmet Efendi'nin saçlarý kýrmýzý olduðu için adýna "Kýrmýzý Hafýz Efendi" derlerdi. Ulu Önder Atatürk'ün dedesi kýrmýzý Hafýz Efendi kocacýk Nahiyesinde ilkokul eðitmenliði yapmakta idi.

Atatürk'ün babasý Ali Rýza Efendi de bu kocacýk nahiyesinde dünyaya geldi. Atatürk'ün babasý Ali Rýza Efendiye Alüþ Efendi derlerdi. Kocacýk nahiyesi tamamen Türk'tü.

Burada yerleþenlerin çoðu Aydýn ve Konya yöresinden gelen Türklerdir. Hatta bu aileler Yörük Türkmenleridir. Bu Yörük Türkmenlerinin Tanrýdaðý ve Karagöz olduðu yukarýda adý geçen il yazýcý defterinde kayýtlý bulunmaktadýr. Keza yine belgelerde Aktan ve naldöken Yörüklerinde buralarda bulunduðu yazýlmaktadýr.

Fetihnamelerde, buralardaki Konya Türklerine hudut gazileri ünvaný verildiði yazýlmaktadýr. Bu Türklere miri, Yörülen Türkmenlerden denilmekteydi. Ulu Önder Atatürk özbe öz Türk olup, Konya ve aydýn yörelerinden gitme çok asil bir ailenin evladýdýr. Annesi Zübeyde Hanýmefendi'nin babasý aydýndan Selanik'e gitme çok asil bir ailenin evladýdýr. Annesi Zübeyde Hanýmefendi'nin babasý Aydýnlýdýr.

·Bu bilgiler Baþbakanlýk Eski Müþaviri Þecaattin Zenginoðlu'nun "Bilgi Çaðýndaki Türk Gençliðinin Yükselen Sesi-1999" isimli kitabýndan alýnmýþtýr.

ATATÜRK'ÜN KENDÝSÝNÝ TANIMLAMASI:

(1)"Benim hayatta yegane fahrim (onurum), servetim, Türklükten baþka bir þey deðildir." "Bana, insanlar üstünde bir doðuþ atfetmeye kalkýþmayýnýz. Doðuþumdaki tek fevkaladelik, Türk olarak dünyaya gelmemdir."

(2) Bir Ýngiliz'in "siz hangi asil ailedensiniz?" sorusuna verdiði yanýt: "Anasýnýn ve babasýnýn asilliðiyle iftihar eden Teodoz, Ýtalya Yarýmadasýna inmek isteyen Türk Atilla'ya barýþ görüþmesinden önce sormuþ: 'Siz hangi asil ailedensiniz?' Atilla'da ona cevap vermiþ: 'Ben asil bir milletin evladýyým!' iþte benim cevabýmda size budur!"

(3)Sanki yeni Rýza Nurlara cevap vermiþ. " Türk, Türk olduðu için asildir... çoðumuz, büyük babamýzýn babasýný hatýrlamayýz. Bütün soy gururumuzu, Türk olmanýn içinde buluruz."

(4)"... Türklük, benim en derin güven kaynaðým, en engin övünç dayanaðým (dýr)"

(5)"Millî mevcudiyetimize düþman olanlarla dost olmayalým. Böylelerine karþý...'Türk'üm ve düþmaným sana, kalsam da bir kiþi!' diyelim"

(6)" Mensup olduðum Türk milletinin þan ve þerefi varsa, benim de bir ferdi olmak sýfatýyla þaným ve þerefim vardýr..."

(7)Atatürk kendisini böyle tanýmlýyor. Ben bir Türk'üm diyor ve bundan gurur duyuyorum diyor. Kiþi, hissettiði milletten olduðuna göre bu sözler üzerine daha denecek bir þey yoktur. M. Kemal, bir Türk'tür ve koca bir Türk'tür, Türk'ün Atasý'dýr. Türk milletine, unuttuðu milli kimliðini tekrar kazandýran, ümmetten Türk milletine dönmesini saðlayan bir Türk'tür. Yeni Rýza Nurlara bunlar da yetmeyecektir. Hiç gerek olmadýðý halde, konuya tam açýklýk getirmek için, ana ve baba soyunu da irdeleyeceðiz. Kimdir, kimlerdendir ona bakacaðýz MUSTAFA KEMAL'ÝN ANNESÝ YÖRÜK TÜRKMEN’ DÝR. Zübeyde Haným'ýn soyu Yörük'tür. Fatih döneminde Karamanoðlu Beyliði'nin yýkýlmasýndan sonra (1466), Balkanlar'da fethedilen yerlerin Türkleþtirilmesi için göç ettirilen ailelerdendir. Konya bölgesinden geldikleri için bunlar, "Konyarlar" ismi ile resmi kayýtlara geçmiþ ve böyle anýlmýþtýr.

(8)Aile, Vodina sancaðýnýn Sarýgöl nahiyesine yerleþtirilir. Zübeyde'nin babasý Sofi-zade Seyfullah Aða, Selanik yakýnlarýndaki Lankaza'ya göçer ve bir çiftlik sahibi olur. Ve Zübeyde Haným 1857'de burada doðar. Annesi, babasýnýn üçüncü eþi Ayþe Haným'dýr.

(9)Zübeyde Haným'ýn soyunu birde anlatýlanlardan görelim.
M. Kemal'in kýz kardeþi Makbule Haným (1885-1956): "Annemden sýk sýk þunlarý dinlemiþimdir. Bizim esas soyumuz Yörük'tür. Buralara Konya-Karaman çevrelerinden gelmiþiz" diyor ve atalarýndan bazýlarýnýn da sonradan tekrar Konya'ya geri döndüðünü de þöyle açýklýyor: "Dedem Feyzullah Efendi'nin büyük amcasý Konya'ya gitmiþ, Mevlevi dergahýna girmiþ, orada kalmýþ. Yörüklüðü tutmuþ olacak."

(10)Makbule Haným Yörüklük için þunlarý söylüyor: "...Annem her zaman Yörük olmakla iftihar ederdi. Bir gün Atatürk'e "Yörük nedir?" diye sordum. Aðabeyim de bana 'Yürüyen Türkler' dedi."

(11)Yörük ile Türkmen eþ anlamlýdýr. Atatürk, soyunu açýklarken bunu da vurgular: ".... Benim atalarým Anadolu'dan Rumeli'ye gelmiþ Yörük Türkmenler'dendir."

(12)Zübeyde Haným'ýn babasýný, kocasý Ali Rýza Efendi'yi ve Ali Rýza'nýn babasý Kýzýl Hafýz Ahmet Bey'i de tanýyan Selanik doðumlu Aydýn Milletvekili Hasan Tahsin San (1865-1951)

(13) þu bilgileri verir: " Atatürk'ün validesi, Zübeyde Haným, Sofu-zade ailesinden Fethullah Aða'nýn kýzýdýr. Selanik'te doðmuþtur. Bu aile bundan 130 sene evvel (1800'lü yýllarýn baþý oluyor.) Sarýgöl'den Selanik'e gelmiþlerdir. Vodina sancaðýnýn batýsýnda Sarýgöl nahiyesinde onaltý köyden ibaret olan bu nahiye ailesi, Makedonya ve Teselya'nýn fethinden sonra Konya civarý ahalisinden Osmanlý hükümetinin sevk ve iskan ettirdiði Türkmenlerdendir. Son zamanlara kadar beþ asýr müddet içinde hayat tarzlarýný, kýlýk-kýyafetlerini deðiþtirmemiþlerdi."

(14) Bir yabancý yazar da Atatürk'ün annesi hakkýnda edindiði bilgileri þöyle aktarýyor:"Mustafa'nýn babasý Ali Rýza Efendi, anasý da Zübeyde Haným'dý. Zübeyde Haným... sarýþýndý; düzgün, beyaz bir teni, derin ama berrak, açýk mavi gözleri vardý. Ailesi Selanik'in batýsýnda Arnavutluk'a doðru, sert ve çýplak daðlarýn geniþ, donuk sulara gömüldüðü göller bölgesinden geliyordu. Burasý, Türklerin Makedonya'yý ve Teselya'yý almalarýndan sonra Anadolu'nun göbeðinden gelen köylülerin yerleþtikleri yerdi. Bu yüzden Zübeyde Haným, damarlarýnda ilk göçebe Türk kabilelerinin torunlarý olan ve hala Toros Daðlarýnda özgür yaþamlarýný sürdüren sarýþýn Yörükler'in kanýný taþýdýðýný düþünmekten hoþlanýrdý. Mustafa da annesine çekmiþti; saçlarý onun gibi sarý, gözleri onun gibi maviydi."

(15)Zübeyde Haným'ýn kendi ifadesi; oðlunun, kýzýnýn, kendisini tanýyanlarýn ve de konu üzerinde çalýþanlarýn ortak ifadesi; Zübeyde Haným'ýn Yörük-Türkmen olduðudur. Yani Zübeyde Türk'tür. MUSTAFA KEMAL'ÝN BABASI YÖRÜK TÜRKMEN ‘DÝR. Mustafa Kemal'in baba soyu, Aydýn/ Söke'den gelerek Manastýr vilayetine yerleþtirilen, "Kocacýk Yörükleri (Koca Hamza Yörükleri)"ndendir. Ali Rýza Efendi, Manastýr'ýn Debre-i Bala sancaðýna baðlý Kocacýk'ta dünyaya gelmiþtir(1839). Aile sonradan Selanik'e göçmüþtür. Babasý Ýlkokul öðretmeni Kýzýl Hafýz Ahmet Efendi'dir. Amcasý, Kýzýl Hafýz Mehmet Efendi'dir. Taþýdýklarý "Kýzýl" lakabý ve yerleþtikleri yere "Kocacýk" denmesi; Ali Rýza Efendi'nin soyunun, Anadolu'nun da Türkleþmesinde katkýsý olan " Kýzýl-Oðuz" yahut "Kocacýk Yörükleri-Türkmenleri"nden geldiðini göstermektedir.

(16)Anne soyunda olduðu gibi baba soyunda da en saðlam bilgiler önce Atatürk'ün, annesinin, kardeþinin anlattýklarý; sonra çevrelerinin aktardýklarýdýr. Makbule Haným; "Babam Ali Rýza Efendi, Selanik'lidir. Kendileri Yörük sülalesindendir."

(17)Atatürk: "... Benim atalarým Anadolu'dan Rumeli'ye gelmiþ Yörük Türkmenler'dendir."

(18)M. Kemal'in Selanik'te mahalle ve okul arkadaþý, Kütahya Milletvekillerinden Mehmet Somer (1882-1950):

(19)"Atatürk'ün atalarý hakkýnda benim bildiðim þunlar: Atatürk'ün atalarý Anadolu'dan gelerek Manastýr vilayetinin Debre-i Bala sancaðýna baðlý Kocacýk nahiyesine yerleþmiþlerdir. Bunlarý ben Selanik'in ihtiyarlarýndan duymuþtum. Kocacýk'lýlarýn hepsi öz Türkçe konuþurlar. Ýri yapýlý adamlardýr. Bunlarýn hepsi Yörük'tür... Bunlarýn kýyafetleri Anadolu Türklerine benzer. Yaþayýþlarý, hatta lehçeleri de aynýdýr."

(20)10 Kasým 1993'te Milliyet gazetesi "Ata'nýn Soy Kütüðü" isimli bir yazý yayýmlar. Gazeteci Altan Araslý, Kocacýk köyüne giderek bir araþtýrma yapar ve köylülerle konuþur. Kocacýklý Numan Kartal'ýn aktardýklarý: "Ali Rýza Efendi, Manastýr vilayetinin Debre-i Bala sancaðýna baðlý Kocacýk'ta dünyaya gelir. Kocacýk'ýn nüfusu tamamen Türk'tür. Hepsi de Yörük Türkmenleri. Anadolu'dan geldiler. Bizler, Müslüman Oðuzlarýn Türkmen boyundanýz."

</I>Kemal DEMÝR'in yazýsý


Anastacia'ya tesekkurler.

Zucchini Musakka
( Musakka )

2 1/2 lbs. zucchini, cut in 1 1/2 inch rounds or cubes
5 Tbls. butter or margarine
3 onions, chopped
1/4 lbs. ground meat
3 tomatoes, peeled and chopped or 1 Tbls. tomato paste
2 cups water or broth
1 tsp. salt
1 tsp. mint
1 tsp. dill weed
moistened parchment paper to cover
 
 
Melt the butter or margarine in a heavy pan, over medium heat and saute the onions for about 5 minutes.
Add the ground meat and brown. Stir in the chopped tomatoes and cook for another 5-10 minutes. Add the cubed zucchini and mix gently. Lower the heat and cover. Cook for about 5 minutes more or until zucchini changes color.
Add the water or broth, 1 tsp. salt, 1 tsp. mint and stir. Cover mixture with the moistened parchment paper, cover pan and simmer for about 45 minutes, until zucchini is cooked. Sprinkle with dill weed before serving.

   

This church which belongs to Bulgarian minority is may be the most interesting church of Istanbul. Bulgarian residents of Ottoman Empire previously performed their religious rituals in the churches of Fener Orthodox Patriarchy. And probably under the influence of nationalism, Bulgarian people received permission from the state to have their own churches. At first, a small wooden church was built on the area between Balat, where the church is located today and Fener, by the Golden Horn coast. Later, an activity began to build a larger church. Since the ground was weak, iron frame method was preferred for being lighter, rather than concrete.
The project of the church was made by Hovsep Aznavur who was an Armenian born in Istanbul. There was an international competition for the production of prefabricated parts of the church and an Austrian company named R Ph Wagner won this competition. The parts manufactured in Vienna were carried to Istanbul by vessel through the Danube River and Black Sea. It was finally situated on its present place in 1898 after a work of 1.5 years.
The supporting profiles of the church was made of steel and they were covered with sheet iron sheets. All parts were joined with each other by bolt, screw nut, rivet or welding. As for the architectural style, it has neogothic and neobaroque elements.

At one's first glance there are two things that are particularly remarkable in the ancient monuments of the Ottomans: the choice of the site and the perfect unity of the whole. Whether or not it is in a ra~sed place, the site always has a view of vast open spaces and however far one may look, one may see the sky. The structure as a whole is broad and imposing. All details of the monument, howev- er charged with multiple ornaments it may be, simultaneously con- tribute to a general effect that is always simple and always unique.

İf, fmong all the masterpieces which are imbued with the genius of Master Sinan Master and of his pupils, there is one that fills more perfectly than the others these fundamental conditions of Ottoman architecture, it is undoubtedly the Süleymaniye. Situated at the top of a hill dominating the Kantarcılar district between the Ministry of Wlar and the Office of the Sheikhulislam, the Süleymaniye soars majestically towards the sky with nothing to hinder its ascent. From the vast platform of its enclosure, one captures at a single glance Europe and Asia, the two seas that bathe Istanbul, and the smiling Princes Isles. Further still, in the vaporous transparency of the horizon, the giant Bithynian Olympus takes shape against a pure sky, standing like an ever present witness to the memory of the cradle of ancient Ottoman power. Confronted by such a tableau, the spirit can conceive only noble ideas. Founded in year 964 of the Hegira (1556 of the Christian era) by Sultan Süleyman the Lawgiver, for whom history has also decreed the names of "the Great" and "the Magnificent'; the Süleymaniye is preceded by an interior court or square flanked by four minarets. By this number, according to tradition, the founder wanted to indicate that he was the  fourth  Ottoman  sovereign  since  the  aonquest  of Constantinople.  In the same way, the total number of the bal conies of its minarets indicates that he was the tenth sultan since Osman Ghazi, the glorious root of his line.

The two minarets located at the two sides of the facade have two balconies each, and the two other two, which are at the other end of the square on each side öf the porch, have three balconies each. The total number, for the four minarets, yields ten balconies, all with corbelling in stalactites. Three beautiful doors whose open- ings are formed of flattened curues are each surmounted by an ogee arch and give access through the frontage and the two other sides of the courtyard. A cloister of twenty four arcades runs around and is supported by an equal number of columns. The pair closest to the door in the facade are of porphyry;  of the remainder, twelve columns of pink granite alternate with ten of white marble. All are of the crystallized order. Their capitals are of white marble, and the edges of their stalactites heavily gilded.



Domes, which number twenty four, surmount the gallery of tbe cloister.  Their cupolas are paînted with ornaments and flowers on a ground, and the largest, located midway along the porch, in front of the entrance to the nave, is decorated with pendentives in white marble stalactites, with gilding on the edges of crystalliza- tions. The door of the nave is a niche decorated with stalactites, also fashioned from gilded white marble in a design of great puri- ty and aspect of true monumentality. The proportions are large. Two other smaller niches are located along each side at half the distance between the entrance to the nave and the courtyard wall. The windows of the porch have quadrangular bays surmounted by ogee arches lavishly decorated with glazed tiles that have a royal blue ground on which beautiful Arabic letters are inter.- laced, tracing out in pure white sacred verses from the Quran.



A very simple fountain, in the form of a parallelogram with four vertical faces and covered by a zinc roof, occupies the center of the square. Its decoration, sober and gracious, consists of a metal grill painted in emerald green and an openwork lattice of geometrical rosettes, above which runs a frieze of white marble carued with broad leaves whose hearts are slightly tinted aqua- marine. ~ The court is entirely paved with enormous flagstones of white marble, except for the passage which gives access, through the porch, inside the mosque. There, in front of.the main door, is placed a round monolithic flagstone of the richest porphyry with a diameter of approximately two meters. If we should believe a popular legend associated with this flagstone, it marks a tragic event and played a bloody role during the construction of the Süleymaniye courtyard.  Sultan Süleyman had himself chosen and indicated a sample of the most precious porphyry with which to enrich, the place before the mihrab inside mosque which indi cates the direction of Mecca towards which the faithful perform ~

their prostrations. He spelled out the particulars of size and finish to a skilful workman who knew the destination of the stone. This craftsman, who was a Christian, thought he would do a pious deed by carving on the flagstone a cross, perhaps hoping that merely by the sight of this emblem, all the Muslims would convert spontaneously. He had undoubtedly not re~l'ected, or perhaps he was unaware, that the Islamic religion absolutely proscribes plâces reserved for the worship of any image. The flagstone of porphyry became, by virtue of the fact that a cross had even been carved on it, unsuitable with the ornamentation of mosque.

Sultan Süleyman, indignant at seeing all his care thus rendered useless, was provoked, they say, into a violent rage. He condemned the workman to death, and ordered that it be carried out then and there, in front of his eyes.  T'hey thus brought into the courtyard a throne, on which the sovereign sat down to preside over the execu- tion. The sculptor was decapitated in his presence and to preserue at the same time the memory of this disobedience and its terrible punishment, they carued deeply into the block of the marble where the seat of the sultan had sat and where the head of the victim had fallen, two signs which vaguely represent the outline of a t.hrone and that of a head;  they are still to be seen there today. As for the porphyry, flagstone, so that it would not be completely wasted, they turned it over so that the cross was on the bottom and then installed it in front of the principal entrance to the nave with the result that, unbeknownst to themselves, all who pass over it are treading on the cross. It is thus fulfills a function quite contrary to the proselytical intentions of the executed sculptor. Nothing prevents us from believ- ing in this legend, which bears all the attributes characteristic of the truth, for it is known that leniency did not number among the  favorite virtues of Sultan Süleyman the Lawgiver. Moreover, at that time, tolerance and mercy were practiced no better in the ~est than th.ey were in the East. Francis I, the restorer of arts and the patron of literature, also had the philosopher and scholar Etienne Dolet publicly burned alive; Charles V formally took part in the "acts of faith" of the Spanish Inquisition.

The Islamic religion, at least, has never had an institution sim- ilar to the Holy Office. Be that as it may, afterpassing over the leg- endary porphyry flagstone, we enter the nave, where we first of all are overcome by our admiration of the lofty and vast cupola of the dome, painted in a wash of clear tones of blue, white, and gold. These three colors form the basis of the entire decorative harmony of the building: its paintings, sculptures, precious marbles, tiles, etc, both inside and out. Everywhere, the white and blue domi- nate-the white especially. A few pink granite and porphyry columns or insets, a few lines the color of blood, freshen the light without interrupting this harmony; the gildings of the stalactites are everywhere applied with a solemnity that does not disturb the tranquility.  The colossal vault is supported by four gigantic upright piers. Around the sides are columns that support the lat- eral galleries and the first landing, which contains the loges for the ladies and extends in a square around the nave. Three circu- lar galleries gird the central rotunda.  During the nights of Ramazan and on other holy days, splendid illuminations engulf the balustrades which circumscribe them, and highlight all the elegant details of the stars, flowers, foliage, and scrollwork in flame. The first of these gallerie~..is reached by two staircases that are located conveniently close tö the entrance. The two uppergal- leries, the highest of which is at the same level as the great central cupola, is reached by wooden ladders placed on the roof outside the dome. In this last gallery, there is a curious acoustical effect: sounds made anywhere in the interior are concentrated here and even softly-spoken words uttered in the nave or the aisles may be distinctly heard here.

Another curiosity worthy of remark, and which could be pro- posed as an example to architects, is the following one:  tunnels dug in the ground and faced with solid masonry, lead from the interior of the mosque to external tanks that are used for the dis- tribution of water to all the dependencies of the Süleymaniye. The famous architect of this mosque, Master Sinan, combined this sup- ply so as to take advantage of it in order to maintain inside the nave a mild and uniform temperature. By means of wooden trap doors that are located all over the central part of the floor of the nave, the air contained in these underground tunnels is fed into the mosque, where, as a result, the temperature is always warm in winter and cool in summer. All the inscriptions that decorate the Süleymaniye were executed by the famous calligrapher Hasan Ç'elebi, who is buried beside his master in Sütlüce by the Sweet T~aters of Europe. Among the outstanding calligraphic ornamen- tation one should particularly mention the large rosettes of glazed tiles adorned with white letters on a royal blue ground and framed by borders of foliage executed in turquoise blue which decorate the two sides of the mihrab. Like thepulpitplaced to its left, the mihrab is made of white marble, cazved in stalactites that are gilded with gold.  ?'he marble plates composing the pulpit number only four.~ the gate and base are formed of single slabs and measure eight meters, one in its length and the other in its height. 2'hese are also the measurements of the niche in which the mihrab is set. The imperial loge, situated at the right, is also of white. It is supported by porphyry columns with capitals in the crystallized order that are fashioned of gilded white marble. There are two richly-deco- rated fountains that are intended for ablutions. The door of this loge is, like all the woodwork of the building, engulfed in carved geometric rosettes.  A kürsü (pulpit) abutting the pillar closer to the imperial loge is also worthy of mentioning for the remarkable

excecution of work of this last kind,  in which walnut has been finely cut with open-work and carved with boldness and delica- cy. At the other end of the nave, on the pillar on the opposite side, the balcony of the muezzin is set. Simpler, but almost as beauti- ful as the imperial loge, it is also of the crystallized order. Behind the muezzin's balcony along the low sides, is located~the library, separated from the nave by a superb screen of brass worked in rococo ornamentation. It was repaired during the reign of Sultan Mahmud I by his grand vizier, Mustafa Pasha. More recently, this screen was renovated by Ahmed Vefik Efendi.  .

Leaving the nave, one passes in front of external galleries with superimposed orders:  the lower is in the crystallized order and has ogival arcades in which broad and high arches alternate with low and narrow ones, The upper order is planar with a row of reg- ular arcades that are narrow and high. On the side of the mosque which looJzs towards Mecca there are cemeteries planted with rose bushes in the center of which have been erected several splendid tombs among which is that of the mosque's benefactor. Among all these illustrious dead,  the architect of Süleymaniye does not appear; instead, Master Sinan built for himself a modest and charming mausoleum, located not far from there, at the intersec- tion of two streets, between the enclosure outside of the mosque and the Office of the Sheikhulislam, which in his day was the headquarters of the Janissaries.

It is known that this great artist was a member of that terrify- ing militia which, after having raised the military might of Turkey to its brightest apogee, then turned and because of its continued mutinies and the bloody tyranny that it exercised over the sover eigns themselves and all their subjects, its abolition became essen- tial for the advancement of the empire. During the entire course of his long and glorious life Master Sinan never ceased to receive the pay and pension due to the haseki ~privy household~ corps of Janissaries. The violent suppression of this turbulent and undisci- plined body, ordered by Sultan Mahmud II, continued until the very tomb leaving no trace nor any emblem that might remind posterity of its odious memory: even the stone turbans that distin- guished the burial places of these eternally proscribed militiamen were broken. In one honorable exception the tomb of Master Sinan was respected, and thus, thanks to the very special indul- gence of the sovereign, one may see still see standing over the slab of white marble, the grandmaster Ottoman architecture, the typi- cal turban of the haseki corps. The principal dependencies of the Süleymaniye are: a special college for the study of the oral tradi- tions of the Prophet;  four higher schools (medreses);  a prepara- tory college for the sciences;  a school of medicine;  a primary school;  a kitchen and hospice for students;  a great public bath; and a very famous asylum for lunatics.

The historian Peçevi (v 1, p 424) says that, according to what was appeared in the accounts of the director of construction, the expenditure for this building amounted to 896,.383 florins, which was worth 53, 782,900 aspers then, of which SO were equivalent' to a gurush.  The gurush in the time of Sultan Süleyman is esti- mated by Mr Belin, in the Mecidiye currency to be worth SO pias- tres and 27 paras.

&#8220;Kirkuk belongs to all of Iraq&#8221;
           


             Attributing Kirkuk to one of the communities living in Iraq brings difficulty for today and the future, said Turkish State Minister Mehmet Aydýn after he
       

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