Konya’daki Osmanlı Türbeleri’nde Mezar Taşları

Palmet Dergisi, 2022

The cult of ancestors in Turkish art and the tradition of grave-making, which emerged as a natural consequence of respect for the ancestor; With the headstones prepared for the burial place and the grave owner to be specified, it has become the subject of different fields such as art, history, culture and literature, especially religion. The writings and decorations on the tombstones are historical documents that shed light on the period in which they were made and have a rich variety with both their formal characteristics and contents. Taşkent district of Konya province is one of our settlements that stands out with its tomb-building tradition and tombstone diversity. Our study focuses on examining the tombstones in Belen, Boğaz and Sofu cemeteries in Taşkent district center according to the criteria of art history. Observed changes in tombstones dated between 1803-1804 and 1959 are evaluated taking into account material, typology, text content and decoration features. In the study, tombstones written in Ottoman Turkish and tombstones written in modern Turkish were examined together after the Letter Revolution in 1928; thus, the construction of traditional tombstones was handled in an uninterrupted. Accordingly, it was tried to reveal the way in which the change in both stonework and alphabet was reflected on the tombstones. In addition, anthropomorphic features such as hair seen on women's tombstones were noted and traces of this tradition in Anatolia were investigated. This study aims to reveal the development and change of the tomb-building tradition in Taşkent over a 150-year period that enclosed the 19th century and the first half of the 20th century.

Xvı. Uluslararası Türk Kültürü, Sanatı Ve Kültürel Mirası Koruma Sempozyumu/Sanat Etkinlikleri, 2022

Since the primeval era, most of the societies, including the Turks, have respected dead and developed burial ceremonies. Turks considered the souls of the deceased family elders holy. For this reason, the ancestors worship has developed, and deceased family members were always respected. Before Islam, the Turks were started to mummify their dead and buried them in kurgans with their belongings. At the Gokturk’s Period, they placed stone statues on the head sides of the graves, which represents the spirits of the ancestors, and this tradition continued after acceptance of Islam. In accordance with the Islamic tradition, the cemetery, which has the same name as the neighborhood, has been used since the 18th century in the Araplar neighborhood in the Karatay district of Konya. The tombstones belonging to the Ottoman Period in this cemetery are the subject of this study. It is seen that Sille and Gödene stones were used as a material of these tombstones. The tombstones, that have survived until today in the Arablar Cemetery will be examined according to the discipline of art history and the Texts of the tombstones, typology, and characteristics of the ornamentation will analyzed. The aim of this study is to determine the general characteristics of the late Ottoman period tombstones in the Araplar Cemetery.

FETİH ÖNCESİ OSMANLI SANATI VE MİMARİSİ

İnceleme-Araştırma 275

2016

Kültür ve medeniyet varlıklarımızın önemli bir kısmını teşkil eden mezarlıklar her geçen gün bilinçsizce yok edilmektedir. Meyyitin hatıralarını, dünyalık rütbesini, kimliğini tanıtmak gibi birçok fonksiyonu olan mezar taşları aynı zamanda birer sanat abidesidir. Bu sanat abideleri her geçen gün daha da azalmaktadır. Mezar taşlarındaki şiirsel ifadeler dönemin edebiyat diline bir nebze de olsa ışık tutarken, taşlardaki yazının istifi ve yazının mezar taşına hakkedilmesi de sanatkarın ustalığını ortaya koymaktadır. Geçen yüzyılda gerek yol açma çalışmaları gerekse iskân yerleri açılması sonucu mezarlıklarımız tahribata uğramıştır. Mezar taşları bazen kapı veya pencere lentosu olarak kullanılırken, bazen ise yapıların temel malzemesi

Manisa’nın Salihli İlçesi, Poyraz Köyü Mezarlığında Bulunan Osmanlı Dönemi Mezar Taşları, 2023

Salihli is a town located in the south of the plain defined as Gediz Plain or Salihli Plain located on the northern skirts of Bozdağlar. The village of Poyraz, located in the north of Salihli, is twenty-three kilometers away from the district center of Salihli and is adjacent to the Gördes and Köprübaşı districts of Manisa. The Poyraz village tombstones, which are the subject of our research, are historical documents that shed light on the history of the region, and are very important in terms of reflecting the artistic, social and cultural understanding characteristics of the period to which they belong. In our study, a total of twenty grave types dating back to the Ottoman period were identified in the Poyraz village cemetery, including one high-framed grave and nineteen earthen graves. Ten of the tombstones in the identified graves are male, ten are female head tombstones, and four are foot tombstones. The earliest of these tombstones is dated 1798, and the latest is dated 1922. The gravestones were analyzed in terms of inscription content, inscription types, gravestone and head-side figure forms, and ornamental features. The main purpose of the article was to determine the status and importance of the gravestones in the region among Turkish-Islamic gravestones.

This study aims to study the Muslim gravestones during Ottoman period in Bosnia-Herzegovina dating from the period 15th to 19th century by comparing them with the ones in İstanbul, Edirne, Bursa and İznik and to find out the extent of the influence of the earlier periods on today’s gravestone building in the region.The regions of Sarajevo, Mostar, Livno and Glamoç where there are many Ottoman gravestones were specifically chosen in order to carry out the study. In these regions, 277 gravestones were identified and inventoried in terms of their forms, epigraphs and motifs. Each gravestone in the inventory was sketched and the epigraphs on them were deciphered. Besides, taking other studies on the subject into consideration, the gravestones in the region of Bosnia-Herzegovina were analysed. 193 gravestones of them were identified in Sarajevo. This city was a little town until the 15th century but after the Ottoman conquest it became the most important city of the region. First Muslim gravestones’s samples might have been imported to this area from İstanbul or Uskup. Some tombstones does not have epitaphs and they would have been erected during conquest for Ottoman soldiers or Ottoman rulling class who died in Sarajevo. Gravestones which were belonged to 16th century have Arabic epitaphs which begins with “kad entekale el-merhûm…” are very few. Afterwards epitaphs were written in Ottoman Turkish language and frequently those epitaphs began with “Hüve’l-Hayyü’l-Bâkî” or “Ah mine’l-mevt”. However, in 16th century some inscriptions on tombstones are written in Bosnian language by using Bosançitsa alphabeth. Why were some of inscription written in Bosnian language? There is only one explanation of this question. Bosnian people after the Ottoman conquest became Moslem but learning Ottoman Turkish language takes long time so they preferred to write inscriptions in Bosnian language. Muslim gravestones in this area are not well-decorated as in capital cities of Ottoman Empire. Women gravestones in this city has only one shape which is called pediment. Very few samples have different form which are in mosque’s hazire or graveyards. Those tombstones belong to upper class families and probably are imported from İstanbul or Üsküp for them. For example, tombstones of Zafer Hanım (Ömer Pasha’s daughter) died 1851 and her tomb was made in sarcophagus form. It is well-decorated and same sarcohaguses could be found in İstanbul’s graveyards. In addition to that some women tombstones have fes but those are very few. Men gravestones have turban. This form is the basic form of Ottoman tombstones. In the center of empire, this basic form was developed by stone-makers. They were educated by masters who are working in palace. They were the members of ehl-i hıref. However, in Sarajevo stone-makers had very few models and they were not the member of palace’s artist groups.Turbans on the top of head stones were made different types but their shapes usually were not relevant to their jobs. Men tombstones had oblong prisma structure and at the top of this, there was turban in different forms In Sarajevo center there is a tombstone which has unique form. It is in Ali Pahsa Mosque. M. Mujezinoviç claimed that this grave belongs to son of Tatar Shah. Food stone and head stone are well-decorated, all these symbols can find other tombstones in Sarajevo. These symbols are birds, axe, hand, arrow,bow, yataghan, moon, knobs,animal. On facede of stones there is no any inscription. This grave is dated back to 15th century. Women tombstones have few symbols especially in 19th century, whose facade of stones is decorated by circles, flowers and very few of them have trees (cypres tree). In conclusion, it has been found out that the present-day gravestones of Muslim Bosnians in the region of Bosnia-Herzegovina are built under the influence of both the Ottoman culture and the Bosnian culture of the Middle Ages, and that the gravestones have become a symbol for Muslim Bosnians. However, the present-day gravestones in Turkey differ from the ones in Bosnia-Herzegovina in that they are not built under the influence of the Ottoman culture. This is because Turkey and Bosnia-Herzegovina underwent different developments in the course of their history, especially in the 21st century. Specifically, the Turkish Republic, established after the collapse of the Ottoman Empire, underwent a swift transition period due to fundamental revolutions leading to a different social structure Keywords: Ottoman gravestones, Bosnia-Herzegovina, Sarajevo muslim gravestones. .

Öz: Bu çalışma Konya Vilayeti’nin Beyşehir ilçesine bağlı Doğanbey kasabasının mezarlığında bulunan 1813-14 ile 1940 yılları arasına tarihlenen mezar taşlarını, tarih ve sanat tarihi ölçütlerine göre inceleyerek Osmanlı Devleti’nden Cumhuriyet dönemine geçiş aşamasında mezar taşlarında görülen değişiklikleri tespit etmektedir. Osmanlıca yazılmış mezar taşları geçiş döneminde yerini önce eski ve yeni alfabelerin bir arada kullanıldığı çift alfabeli mezar taşlarına ve nihayetinde günümüz alfabesi ile yazılmış mezar taşlarına bırakmıştır. Hem Osmanlı hem de Cumhuriyet döneminde yer kazanmak, mevcut mezar yapılarından ve taşlarından istifade etmek ve özellikle aile üyelerinin eski mezarlarının kaybolmasını önlemek amacıyla mezarlık alanında aynı mezara birkaç kuşağın üst üste defnedildiği görülmektedir. Anahtar Kelimeler: Doganbey, Beyşehir, Osmanlı Devleti, Mezar Taşı Abstract: This study examines the history and art of tombstones dated between 1813 and 1940 in the cemetary of Doğanbey, a town in the Beyşehir District of Konya according to art history standards and presents the changing characteristics of tombstones in the transition stage from the Ottoman Empire to Turkish republic. In the transition stage the Ottoman engraved tombstones were initially replaced by the tombstones written in both Ottoman and the modern Latin alphabet and eventually the Latin alphabet became the sole characters that appeared on the tombstones. Also, in order to use the cemetary space sparingly, take advantage of the existing stones and preserve family members’ graves, several generations were buried in different layers of a same grave both in the Ottoman and the republic periods. Keywords: Doğanbey, Beyşehir, Ottoman Empire, Tombstones

2014

Islam Dini acisindan olum, defin ve kabir hayati onemli bir konudur. Muslumanlar, âhiret hayatina gecisin adeta ilk basamagi konumunda olan kabir ve mevtanin defin islemine tarih boyunca kiymet vermisler ve cenazelerini Islam Dini’nin koymus oldugu kurallar cercevesinde gerceklestirmislerdir. Olen kisinin mezarina, uzerinde; olenin adi, olum tarihi vb. bilgiler ihtiva eden mezar tasi koymak tarihte eski donemlerden beri kullanilagelen bir gelenek olmustur. Calisma kapsaminda; Isparta’da Halikent mahallesinde yer alan Hanife Sultan Mezarliginda bir odada toplu halde bulunan Osmanli donemine ait on alti adet mezar tasi incelenmistir. Bu taslardan en eskisi 1764 en yenisi ise 1862 tarihlidir

ÖZET Beyşehir Eşrefoğlu Süleyman Bey Külliyesi içerisinde bulunan iki türbede; Beyşehir ve çevresindeki farklı yapılar, mezarlık ve türbelerden getirilmiş çeşitli mezar taşları, sandukalar, kitabeler ve bazı mimari plastik parçalar yer almaktadır. Söz konusu taş ve mermer eserlerin bir kısmı bütün, bir kısmı ise parçalar halinde günümüze ulaşmış durumdadır. Bu çalışmada yalnızca türbelerde bulunan mezar taşları ele alınmıştır. Bazıları kırık durumda olan toplam 32 mezar taşı, tarih ve sanat tarihi ölçütlerine göre incelenmiş ve bu taşlar üzerinden genel bir değerlendirme yapılmıştır. Türbede yer alan mezar taşlarının önemli bir kısmı Osmanlı Türkçesi ile yazılmış olup, bazı mezar taşları Arapça ve Farsça dillerinde yazılmışlardır. Mezar taşları ele alınırken, Farsça‐ Arapça ve Osmanlı Türkçesiyle yazılmış olan metinler de günümüz Türkçesi’ne çevrilmiş ve yorumlanmışlardır. Bu çerçevede mezar taşlarında kimlik ve tarih bilgisine ulaşılabilenlerin bir kısmı hakkında kaynaklarda ve arşiv vesikalarında elde edilebilen bilgiler de değerlendirilmiştir. • ANAHTAR KELİMELER Beyşehir, Eşrefoğlu, Mezar Taşı, Osmanlı • ABSTRACT In two shrines inside of Kulliya (social comlex) of Beyşehir Eşrefoğlu Süleyman Bey, there are various gravestones, sarcophaguses, inscriptions and some plastic architectural ruins, which were brought from graveyards, shrines and different buildings in Beyşehir region. Some of the marble and stone ruins mentioned above have reached today undividedly or piece by piece. Inthis study, the gravestones in shrines will be investigated. A general evaluation has been made about 32 gravestones; some of them are broken, from the point of history and art history. Some of these gravestones were written with Ottoman Turkish and the others Arabic or Persian languages. While gravestones were being investigated, the texts that were Arabic, Persian and Ottoman Turkish have been translated to today’s Turkish and interpreted. Knowledges which are about some of people who could be identified and dated from gravestones and were obtained from archives and sources , have been evaluated also