Category: Turkey

It is very easy to miss the sixth century Roman church of Hagia Eirene. It is a rather small structure, completely eclipsed by its larger and more famous sister church – Hagia Sophia, of which countless stories have been told. Beyond that, it is also located within the courtyard of the Topkapi Palace, and is known to the Turks as Aya İrini. The name, stemming from the Greek Αγία Ειρήνη means “Divine Peace.” All the same, Hagia Eirene is one of the most prominent landmarks of Constantinople, visible from throughout the city, and has its own unique stories to tell.

The Original Hagia Eirene

The current structure is not the original Hagia Eirene. During the time of the pagan emperors, the site was the location of a temple to Aphrodite. During the reign of Constantine the Great, a small wooden church was built there. It was known as the Αρχαία Εκκλησία, or the Old Church, and served as the capital’s main cathedral until the inauguration of the original Hagia Sophia in AD 360. It is even possible that the First Ecumenical Council of Constantinople was held in Hagia Eirene in AD 381. The church was a part of the same episcopal enclosure as Hagia Sophia and once held the relics of St. John Chrysostom, before being transferred to the Church of the Holy Apostles.

The original Hagia Sophia featured a wooden roof, which would prove to be its bane. During a series of riots against the Emperor Arkadios in AD 404, the structure burned to the ground. It is likely that as a result, Hagia Eirene again became the main cathedral of Constantinople, until Hagia Sophia would be rebuilt under his successor, Theodosios II. Unfortunately, Hagia Eirene would not survive the Nika Revolt a century later, and would also share Hagia Sophia’s fate in being destroyed again in AD 532.

Justinian’s Church

Hagia Eirene would be rebuilt by the Emperor Justinian in AD 548, employing the same architectural styles characteristic of early Byzantine architecture. The church would be damaged again by an earthquake during the eighth century and subsequently repaired. However, the structure of today’s church is based on Justinian’s construction.

Outside of the church, near its base can be seen some ruins. They are not from the original Hagia Eirene structure, but rather the ruins of the Hospital of Sampson. Legend says that the hospital was built in honor of Sampson, a physician from Rome who helped cure Emperor Justinian from the plague. According to Prokopios in De Aedificiis (On the Buildings), he wrote the following of the hospital:

“The church called after Eirene, which was next to the Great Church and had been burned down together with it, the Emperor Justinian rebuilt on a large scale, so that it was scarcely second to any of the churches in Byzantium, save that of Sophia. And between these two churches there was a certain hospice, devoted to those who were at once destitute and suffering from serious illness, those who were, namely, suffering in loss of both property and health. 15 This was erected in early times by a certain pious man, Samson by name. And neither did this remain untouched by the rioters, but it caught fire together with the churches on either side of it and was destroyed. The Emperor Justinian rebuilt it, making it a nobler building in the beauty of its structure, and much larger in the number of its rooms. He has also endowed it with a generous annual income of money, to the end that through all time the ills of more sufferers may be cured.“

The hospital was free to all, including the poor and would serve Constantinople over the next six centuries.

Upon entering, the first thing I noted that while Hagia Sophia is filled with tourists, warmth, and light, Hagia Eirene is empty, could, and rather uninviting. Except for a bored guard at the entrance, the only other occupants were a flock of birds who had decided to make the ruined church into its home.

During the times of the Romans, the church’s walls would have been covered in mosaics and frescoes, as can still be found in Hagia Sophia. However, they have all suffered from the ravages of time, and only fragments can be found throughout the structure today – particularly along the south side aisle.

There is a large mosaic of a cross in the apse, that was constructed by the iconoclast emperor, Constantine V. It is an interesting and unique piece of iconoclastic art, compared to the depictions of the Theotokos and Christ Child or Christ Pantokrator which typically adorned Roman churches.

The iconoclastic style would survive in the empire for over two centuries, characterized by geometric patterns and foliage. In a way, it may have been influenced by Middle Eastern schools of theology and art.

The church was built in the style of a late Roman basilica, consisting of a nave and two aisles. The aisles are supported by columns, many of which bears the unique monograms of the emperors who were instrumental in its construction – Justinian and Theodora. Beneath a couple of the columns, there are also marble slabs bearing the monogram of Constantine V.

Hagia Eirene is also home to a synthronon – rows of built benches that are arranged in a semicircle in the apse. It is here that the clergy would be seated during the Divine Liturgy. Quite common in Orthodox churches, the synthronon of Hagia Eirene is the only Byzantine example to survive until this present day.

An Imperial Tomb

One of the most tragic realities of classical history is that there are next to no surviving burials of Roman Emperors. The Crusaders and Ottomans would largely see to that. However, in the atrium of Hagia Eirene I noticed the presence of a porphyry sarcophagus. There is a cross on the lid and it is clearly the saprophagous of a deceased emperor. I can only speculate as to how it found its way to this location, as I know of no emperor that was entombed in Hagia Eirene.

The tomb is almost certainly that of a pre-1204 emperor, and originally rested in the Church of the Holy Apostles before being looted during the Fourth Crusade. It is next to impossible to ascertain if the tomb is that of Constantine himself or of one of his successors. At one point or another, the sarcophagus was moved from the church to Hagia Eirene before the Church of the Holy Apostles was demolished in 1461, in order to make way for the Fatih mosque. Other imperial sarcophagi survived as well, and can be found in the nearby Istanbul Archaeology Museum.

Armory, Military Museum, and Concert Hall

Unlike most other examples of Roman churches in Constantinople, Hagia Eirene was never converted to a mosque. Early after the Ottoman conquest, it became a type of office for the sultan’s Greek officials. However, soon afterwards, it would become enclosed in the complex of the Topkapi Sarayi (Topkapı Palace in Istanbul) and the area was taken over by Janissaries and the church would become their armory. It would remain so until the Janissary Corps were disbanded in 1826.

As early as 1726, Hagia Eirene was already in use as a home for trophies of arms captured by the Turks. Photographs from the late nineteenth century even depict the chain that once guarded the entrance to the Golden Horn. It is possible that the imperial sarcophagus was kept there as a military trophy.

Today, Hagia Eirene is silent, almost eerie. Only the cold stonework remains to tell the tale of this most fascinating church and the history that it has seen. The silence is so strong that one could hear a pin fall, were there anyone to drop it.

The church’s acoustics are so impressive that at times, the silence is occasionally interrupted by the classical music concerts that are held here. Thus, it remains with Hagia Eirene, a fascinating example of Byzantine architecture whose advantageous position next to the great Hagia Sophia has almost rendered it forgotten to history.

Located between the southern shores of Golden Horn and the ancient city walls of Constantinople lies the Fener (Greek – Φανάρι (Phanari)) Quarter. In the aftermath of the fall of the Roman Empire to the forces of Mehmet the Conqueror, the quarter became the center of life for Constantinople’s remaining Greek population. As this was an era before modern nationalistic discourse, perhaps it is more appropriate to refer to the population as the Turks did – Rum. The name, being a Turkish corruption of the name “Roman,” referred to the Rum Millet (literally – Roman nation) under which the Ottoman Empire referred to its Orthodox Christian citizens. It is a name that comes up often while walking the slopes of Fener, embedded within the bricked structures and within the historical soul of the quarter.

Despite the upheavals and demographic shifts that changed the character of Fener (and Istanbul as a whole) during the 1960s, the quarter still has a vibrant vibe that recalls the era of Phanariot wealth and political influence. Fener is home to tavernas where the ringing bells of Orthodox churches can still be heard, where the melody of the Greek language still fills the air, and where travelers can sip krasi or raki while enjoying a plate of fried saganaki. On the ground floor of the Hotel Troya Balat, one such taverna can be found – Barba Vasilis Rum Meyhanesi. It is here, where my trip to Fener began.

Learning about the Orthodox Patriarch at Barba Vasilis

Desiring to explore the remains of the Theodosian walls of the city, my path took me from the Grand Bazaar to an hour long walk along the Golden Horn. My weary feet welcomed lunch at Barba Vasilis, where I was pleased to make the acquaintance of the manager, Semiha, a Turkish woman for whom I could feel in her voice her pride and love for Fener. She spoke to me fondly of her trips to Greece and her appreciation for Greek culture. She spoke warmly of the Ecumenical Orthodox Patriarch, whose residence lies behind the restaurant, and how she has an autographed copy of one of his books. It was pleasant to listen to hear speaking so casually of Patriarch Bartholomaios, the spiritual leader of the world’s 300 million Orthodox Christians and the equal of the Pope in Rome, as a neighbor and as a personal friend with whom she often meets. She explained with a smile that it was not possible to visit the patriarch today as he did not show up at church to give the Divine Liturgy, but decided that he would be better off relaxing at home – taking the day off.

I wish to thank Semiha for the guidebook that she provided to me – detailing the historical sites of Fener and how to reach them. Taking my leave, I spent the afternoon exploring more of the neighborhood and taking a step back into the days of the Ottoman Empire – the days of wealthy Phanariotes who influenced the economic and political life of the Empire. Here, I wish to summarize some of the most interesting sites that can be found along the winding cobblestone streets of Fener.

Greek Orthodox Patriarchate

Among Orthodox Christians, Fener is analogous to what the Vatican for the Latins. After the conquest of Constantinople, the patriarch’s authority grew and he was made responsible for the Rum Millet, being granted the title of pasha. Located on a street behind the Hotel Troya, the patriarch’s residence has been the center of Istanbul’s Orthodox Christian community for the past four centuries. The St. George Church is not all together ancient, only being built in 1836, and despite its unassuming appearance (compared to the Byzantine-era churches in the city) – its mosaics, iconostasis, and walnut patriarchal throne all date from the latter days of the Roman Empire. There are not many Greeks or Orthodox Christians still living in Turkey, but the church is very popular with pilgrims from nearby Greece.

Phanar Greek Orthodox College

Known in Turkish as the Özel Fener Rum Orthodoks Lisesi (Phanar Roman Orthodox Lyceum), this imposing red brick structure is known as the 5^th largest castle in Europe. The present structure dates from the late nineteenth century, but the institution itself was established by Patriarch Gennadios Skolarios in 1454 as a school for Phanariotes and other Orthodox communities living in Constantinople. The prestigious institute produced many Ottoman viziers as well as several Wallachian and Moldovan families – namely Mavrocordatos, Ypsilanti, Morouzis, Suțu, Kallimaki, and Ghika. However, the most famous graduate of the school was Dimitrie Cantemir.

The current building was erected between 1881 and 1883 at an enormous cost by the Ottoman Greek banker Georgios Zariphis. Designed by the architect, Konstantinos Dimadis, the red brick structure was built in various eclectic styles and earned the nickname Kırmızı Mektep (Red School). It is believed that the bricks for the construction were brought over from France. There is an astronomy tower with a dome, built in a similar brick style, housing a large telescope for observatory purposes. The school still functions today – albeit on a small scale, providing a curriculum of courses in both Greek and Turkish.

House of Dimitrie Cantemir

The house of the eighteenth-century Moldovan diplomat, philosopher, geographer, linguist, musician, and of course – ruler can be found nearby. The brick palace is large and possesses a fascinating architectural style, but unfortunately the interior cannot be visited due to incomplete renovation works.

The courtyard is used as a café these days, where you can find families enjoying juices, soft drinks, and ice cream on warm days. There are also many colorful umbrellas, providing a more relaxing atmosphere.

St. Mary of the Mongols Church

This church is fascinating in the sense that it is the only Byzantine-era church in Istanbul to have never been converted to a mosque, and remaining an Orthodox Church. The church is small, and is surrounded by a wall, but stands out due to it brightly red painted exterior walls, gaining the Turkish moniker Kanlı Kilise (Bloody Church). There is also a legend that the church was the scene of a final desperate resistance against the Ottoman invaders in 1453.

The church dates from 1261 and was founded as a nunnery by Maria Palaiologina, the illegitimate daughter of Emperor Michael VIII and window of Abaqa, Khan of the Il-Khanate, who returned to Constantinople after an absence of 15 years. After the city’s fall, Mehmed II granted the church to the mother of Christodoulos, the Greek architecture who is famed for the construction of the Fatih mosque, in appreciation. There were attempts to convert the church to a mosque over centuries, but they were thwarted by the efforts of Cantemir, whose home is located within the church’s vicinity.

As mentioned, the church lies behind a wall and cannot be visited, unless the caretaker happens to be present. There are legends that the church possesses crypts and a tunnel that leads directly to Hagia Sophia, I did not have the opportunity to explore its veracity.

The Iron Church

During the 1890s, nationalistic fervor was sweeping through the Balkans and Constantinople’s Bulgarian community expressed a desire to break away from the influence of the Greek Orthodox patriarchate. Sultan Abdulaziz was not inclined to allow the Bulgarians to have their church, acquiescing only if the church could be built within a month.

It took approximately a year and a half, but the Sveti Stefan church is one of the largest prefabricated churches in the world – being constructed from prefabricated iron elements (weighing over 500 tons) in Vienna, then being transported by sea to Constantinople. Undergoing extensive renovations in recent years, the church is an excellent example of the trend of producing prefabricated iron and steel churches during the nineteenth century.

Fener – A Hidden Touristic Gem

A walk around Fener should be on the itinerary of every traveler to Istanbul. Despite the neighborhood’s multicultural history taking a turn for the worst during the 1960s, and most of its present-day populace being conservative Muslims, its cultural heritage remains paramount and is worth discovering further and preserving. Fener is a fascinating representation of the society that helped make the Ottoman Empire into a great power. For both Greeks and Romanians, Fener represents the concept of “Byzantium after Byzantium” where many of the wealthy Byzantine-origin Phanariot families influenced the development of Wallachia, Moldova, as well as the nascent Greek state.

The crumbling buildings, half hidden along the sloping and cobbled streets of Fener, tell stories and invite the traveler to take a step into Istanbul’s Ottoman past, before it fades away.