Thursday, September 19, 2024

Istanbul

Arrived at the Tokatlian Hote in Istanbul with Hercule Poirot in 'Murder on the Orient Express' by  Agatha Christie on 24th August 2024, after taking the Taurus Express from Aleppo in Syria to Istanbul.  The original Orient Express had begun its journey in 1883 from Paris, France - Gare de l'Est (Eastern Railway Station) and ended at Istanbul (formerly Constantinople), Turkey, passing through several major European cities along the way, including Strasbourg, Munich, Vienna, Budapest, and Bucharest. The journey covered a distance of approximately 2,000 kilometers (1,240 miles) and was renowned for its luxury, providing an opulent and comfortable travel experience across Europe.  However, its legacy lives on through various iterations and services inspired by the famous train. The original route was discontinued in 1977. 

Situated in the Beyoglu district, close to Taksim Square and the vibrant Istiklal Street, opened in the late 19th Century, like the Pera Palace Hotel, the Tokatlian Hotel was a key stop for travelers on the Orient Express, further cementing its place in Istanbul's historical and cultural landscape. The Tokatlian Hotel is no longer in operation.

 Omar pamuk, fascinated me with 'The Museum of Innocence'  Courtesy Harish, there, could get a sneak peak into love story set in Istanbul around 1975 to 1984 between a wealthy businessman, Kemal, and a poorer Fusun, a distant relative, whom he meet after a long time.  Kemal has been engaged to a pretty girl named Sibel for two months when he meets, Fusun, who is working as a shop girl, while buying a handbag for his fiancee. What follows in the next month and a half is an intense and secretive physical and emotional relationship between them. Though it is clear that he has also fallen completely for Fusun, Kemal keeps denying this to himself, believing that his marriage with Sibel and secret relationship could continue forever. Kemal's engagement to Sibel breaks off and finally Füsun responds to his letter and agrees to meet him. Füsun has got married, living with her husband and parents, and pretends to meet Kemal just as a distant relation, with undercurrents of anger. For the next eight years Kemal keeps visiting the family for supper and expressing his love for Füsun in various ways, while finding consolation in various objects related to her that he carries away from the house. Will they unite? What happens then, is what the story is all about. 

The Goddess Pages by Laurie Sue Brockway  made me want to know more of Sophia cause Sophia - goddess of wisdom in Gnostic Christianity, is also referred to in Hebrew texts and the books of Solomon. She helps you tap into and trust your own intuition. Most of the research told me that  "Hagia Sophia" translates to "Holy Wisdom" in Greek is a term used to refer to Christ as the divine wisdom of God.

The Hagia Sophia was originally constructed as a Christian cathedral dedicated to Holy Wisdom (Sophia) by Emperor Justinian I in 537 AD. It was later converted into a mosque by the Ottoman Sultan Mehmed II in 1453 after the conquest of Constantinople. In 1935, it was secularized and transformed into a museum by Mustafa Kemal Atatürk, and in 2020, it was reconverted into a mosque.

While there were deities and mythological figures associated with wisdom in various ancient cultures, such as the Greek goddess Athena or the Egyptian goddess Seshat, Sophia as a deity is not a prominent figure in classical mythology. In Christian theology, Sophia represents divine wisdom rather than a goddess with a specific cult or mythology.

 I was 'Strolling through Istanbull with Hilary Sumner-Boyd and John Freely  guided by Philip Abraham Sir. Began from the amazing double layered, Galata bridge. The Galata Bridge spans the Golden Horn (Turkish: Haliç), an estuary that connects the Bosphorus Strait with the Sea of Marmara. The Golden Horn divides the historic peninsula of Istanbul from the more modern areas of the city, making the Galata Bridge a crucial link between the two parts. From one point of the bridge you can see the seven hills of Istanbul. Am at Sehazadebasi, realizing that while not a direct historical or architectural link, Süleymaniye Tea's name pays homage to the cultural legacy of the Suleymaniye Mosque and its surrounding area.

As I stroll through Istanbull, occasionally I took rest, 'Beneith the devil tree -Malabar 1921' by our own Anjana Varma- wondering how Istanbul history and geography effect the world giving birth to Kihilafat Kingpin's locally, and becoming a reason for the Malabar Mapala Mutiny.  We are all interconnected with a web of stories.  

Each of the 39 district in Istanbul offers a different perspective on the city’s vibrant life, history, and culture, making Istanbul a city full of diverse experiences and vast history of which there are various views.  Some stories still remain a mystery.  Hope Hercule Poirot will help resolve some of the mysteries.

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If you have time to visit only one place, they say visit Hagia Sophia due to it's vast and unique history. But if you wish to travel around start from the Galata Bridge. 

Istanbul is a sprawling city with a rich tapestry of neighborhoods and districts. As of the most recent administrative divisions, Istanbul is divided into 39 districts, each with its own unique character and attractions. Here’s a brief overview of some notable districts:

1. Historical Peninsula (Fatih)

Sultanahmet: Home to iconic landmarks like the Hagia Sophia, Blue Mosque, and Topkapı Palace.

Eminönü: Known for the Spice Bazaar and the bustling waterfront.

Beyazıt: Features the Grand Bazaar and Istanbul University.

2. Modern and Commercial Districts

Şişli: A major commercial area with shopping centers, offices, and modern architecture.

Beşiktaş: Known for its vibrant nightlife, universities, and the Dolmabahçe Palace.

Levent: A business district with modern skyscrapers and luxury shopping malls.

3. Cultural and Artistic Areas

Beyoğlu: Includes Istiklal Street, Taksim Square, and Galata Tower; known for its nightlife and cultural venues.

Karaköy: A trendy district with cafes, galleries, and a historical waterfront area.

4. Residential and Diverse Districts

Kadıköy: Located on the Asian side, known for its lively market, ferry terminals, and arts scene.

Üsküdar: A historic district with beautiful mosques and traditional Turkish architecture.

Çekmeköy: A more suburban area with parks and family-friendly environments.

5. Waterfront and Scenic Areas

Bosphorus Districts:

Ortaköy: Known for its waterfront mosque and lively square.

Arnavutköy: Features charming Ottoman-style houses and waterfront cafes.

6. Emerging and Trendy Areas

Şişli: A mix of modern residential and commercial spaces.

Ataşehir: A modern, planned district with new residential and business developments.

7. Administrative and Industrial Zones

Esenler: Known for its bus terminal and industrial areas.

Gaziosmanpaşa: A mixed residential and commercial district with ongoing development.

Each district in Istanbul offers a different perspective on the city’s vibrant life, history, and culture, making Istanbul a city full of diverse experiences.

The Murder on the Orient Express ~ Agatha Christie (103 0f 2024)

Agatha Christie was one of the most famous guests of the Pera Palace Hotel which is the first modern hotel in Istanbul and hosted the most notable people of a period. The writer stayed many times in room 411 between 1926 and 1932 and even wrote her famous novel The Murder on the Orient Express. It is belived that she was here during her mysterious 11 missing days.

The Pera Palace Hotel is a historic and luxurious hotel located in the Beyoğlu district of Istanbul, near Taksim Square and the vibrant Istiklal Street. Opened in 1892: The Pera Palace Hotel was inaugurated to cater to the needs of the passengers traveling on the Orient Express, the famous train service connecting Paris to Istanbul. The original Orient Express service, which began in 1883, is no longer running in its historical form. However, its legacy lives on through various iterations and services inspired by the famous train. The original route was discontinued in 1977, and the service gradually ceased operating as the world of rail travel evolved. While the exact historical route of the Orient Express no longer operates, the name continues to evoke the romance and elegance of classic rail travel through the modern luxury trains with similar names. 

The original Orient Express began its journey from Paris, France - Gare de l'Est (Eastern Railway Station) and ended at Istanbul (formerly Constantinople), Turkey, passing through several major European cities along the way, including Strasbourg, Munich, Vienna, Budapest, and Bucharest.

The journey covered a distance of approximately 2,000 kilometers (1,240 miles) and was renowned for its luxury, providing an opulent and comfortable travel experience across Europe.

After taking the Taurus Express from Aleppo to Istanbul, private detective Hercule Poirot arrives at the Tokatlian Hotel, where he receives a telegram prompting him to return to London. He instructs the concierge to book him a first-class compartment on the Simplon-route Orient Express service leaving that night. Although the train is fully booked, Poirot obtains a second-class berth through the intervention of friend, fellow Belgian, and fellow passenger Monsieur Bouc, director of the train operator Compagnie Internationale des Wagons-Lits (CIWL). Other passengers include American widow Caroline Hubbard; English governess Mary Debenham; Swedish missionary Greta Ohlsson; American businessman Samuel Ratchett, with his secretary/translator Hector MacQueen, and his English valet Edward Henry Masterman; Italian-American car salesman Antonio Foscarelli; Russian Princess Natalia Dragomiroff and her German maid Hildegarde Schmidt; Hungarian Count Rudolph Andrenyi and his wife Helena; English Colonel John Arbuthnot; American salesman Cyrus B. Hardman; and Greek medical doctor Stavros Constantine.


Ratchett has been receiving death threats; recognizing Poirot, he tries to hire him for protection. Poirot, repulsed by Ratchett, refuses, telling him, "I will not take your case because I do not like your face." Bouc has taken the last first-class cabin, but on the first morning he arranges to move to a separate coach and gives Poirot his space. That night, Poirot observes some strange occurrences. Early in the morning, he is awakened by a cry from Ratchett's compartment next door. Pierre Michel, the train's conductor, knocks on Ratchett's door, but a voice from inside responds, "Ce n'est rien. Je me suis trompé." ("It is nothing. I was mistaken.") Hubbard rings her bell and tells Michel a man passed through her room. When Poirot rings his bell for water, Michel informs him that the train is stuck in a snowdrift between Vinkovci and Brod before he hears a loud thump next door. He observes a woman in a scarlet kimono going towards the washroom, then goes to sleep.


The next morning, with the train still stalled, Bouc informs Poirot that Ratchett has been murdered and the murderer is still aboard, having no way to escape in the snow. As there are no police on board, Poirot takes up the case. With help from Dr. Constantine, Poirot examines Ratchett's body and compartment, discovering the following: the body has twelve stab wounds, the window had been left open, a handkerchief with the initial "H", a pipe cleaner, a flat match different from the ones Ratchett used, and a charred piece of paper with "member little Daisy Armstrong" written on it.


The piece of paper helps Poirot work out the murderer's motive. Many years earlier, American gangster Cassetti kidnapped three-year-old Daisy Armstrong. Cassetti collected a significant ransom from the wealthy Armstrong family, then revealed that he had already killed the child. Sonia Armstrong, Daisy's mother, who was pregnant with her second child, went into premature labor upon hearing the news and died, along with the baby. Her grieving husband, Colonel Armstrong, shot himself, and Daisy's French nursemaid, Susanne, was accused of aiding Cassetti and killed herself, only to be found innocent afterwards. Cassetti escaped justice through corruption and legal technicalities, and fled the country. Poirot concludes that Ratchett was actually Cassetti. Whoever had answered the conductor was not Ratchett, as Ratchett did not speak French.


As Poirot begins interviewing everyone on the train, he discovers MacQueen is directly involved as he knows about the Armstrong note and believed it was destroyed and that Hubbard believes the murderer was in her cabin. While the passengers and Pierre all provide suitable alibis for each other, Poirot notes that some of them observed the woman in the scarlet kimono walking down the hallway on the night of the murder. However, no one admits to owning a scarlet kimono. Hubbard had Ohlsson lock the communicating door between her compartment and that of Cassetti, which invalidates her story of the man in her compartment, and Schmidt bumped into a stranger wearing a Wagons-Lits uniform. Miss Debenham inadvertently reveals she has been to America, contrary to her earlier statements, and Ohlsson shows much emotion when the subject of Daisy is brought up, causing further suspicion. Arbuthnot remarks that Cassetti should have been found guilty in a second trial instead of murdered, and Hardman admits he is actually a MacNeil Agency private detective who was asked to watch out for an assassin that was stalking Cassetti.


While inspecting the passengers' luggage, Poirot is surprised to find the label on Countess Andrenyi's luggage is wet and that her passport is smudged, Schmidt's bag contains the uniform in question, and Poirot's own luggage contains the red kimono, recently hidden there. Hubbard herself finds the murder weapon hidden in her sponge bag. Poirot meets with Dr. Constantine and Bouc to review the case and develop a list of questions. With these and the evidence in mind, Poirot thinks about the case, going into a trance-like state. When he surfaces from it, he deduces the solution.


He calls in the suspects and reveals their true identities and that they were all connected to the Armstrong tragedy in some way, gathering them in the dining car for the second solution. Countess Andrenyi (née Goldenberg) is Helena, Daisy's aunt, who was a child herself at the time of the tragedy. Rudolph, her loving husband, smudged her luggage label and obscured her name to conceal her identity. Debenham was Helena's and Daisy's governess; Foscarelli was the Armstrongs' chauffeur and a suspect in the kidnapping; Masterman was Col. Armstrong's valet; Michel is Susanne's father and the person who procured the false second uniform; Hubbard is actually actress Linda Arden (Daisy's grandmother and Sonia's and Helena's mother); Schmidt was the Armstrongs' cook; and Ohlsson was Daisy's nurse. Princess Dragomiroff, in reality Sonia's godmother, claims the monogrammed handkerchief, saying that her forename is Natalia, and the "H" is actually a Cyrillic letter "N". Arbuthnot is there on Debenham's behalf and his own, as he was a personal friend of Colonel Armstrong. Hardman is an ex-policeman who admits he was in love with Susanne, and MacQueen, who had feelings for Sonia, was the son of the lawyer who represented the Armstrongs. The only passengers not involved in the murder are Bouc and Dr. Constantine, both having slept in the other coach, which was locked.


Poirot propounds two possible solutions, one far simpler than the other, and advises them to consider both seriously. The first is that a stranger boarded the train when it stopped at Vinkovci, disguised as a train conductor; he killed Cassetti as a result of a Mafia feud, and disembarked just before the train started off again. The second is that all the clues except the note about Daisy Armstrong were planted and that Michel and all the passengers in the coach, except Helena, stabbed Cassetti, acting as their own jury. Arden acknowledges everything and offers to take responsibility as she was the mastermind. Bouc and Dr. Constantine, however, decide the first solution should be relayed to the police. Poirot retires from the case.

Wednesday, September 18, 2024

The Ascent To Heaven (102 of 2024)

 


This Pornami is special because this marks the period when the Pandavas with Draupadi cast off their royal heritage and set forth as hermits followed by a hound. They all walked towards the rising sun, and by the long towards Mount Meru, through forests, over streams and across the burning plains, never again to return.


Signifying life, the changing phases and it's impermanence. A short life, so much to love and cherish. So little time to ❤️ love, so many and so much to love. Death, the only certainty of this life, we do not even know when and how. Let's make life a joyful celebration of it's beauty and abundance. Yes, here we have enough for everyone's need but not for everyone's greed, anger and hatred. The underlying cause being grief, we can overcome.


Years went past, and a day came when Yudhishthira and his brethren and their wife Draupadi journeyed to the dwelling-place of their elders. They found them all there save Vidura, who had departed to a sacred place on the banks of the Ganges to undergo penance and wait for the coming of Yama, god of the dead. Then all the kinsfolk, young and old, went forth to find Vidura; but when they came to him he was wasted with hunger and great age, nor could he speak unto them. They waited beside him until he died, and then they mourned together. This new sorrow awakened old-time grief, and they spoke of all those who had fallen in the great war. Fathers and mothers lamented for their sons, and wives for their husbands.


While they wept and moaned together, the great sage Vyasa came near and spoke, saying: “I will soothe all your sorrows. Let each one bathe at sunset in the holy waters of the Ganges, and when night falls your lost ones will return to you once again.”


Then they all sat waiting on the river bank until evening came on. Slowly passed the day; it seemed to be as long as a year.


At length the sun went down, and they chanted mantras and went into the Ganges. Vyasa bathed beside the old Maharajah Dhritarashtra and Yudhishthira. Then all came out and stood on the bank.


Suddenly the waters began to heave and foam, and Vyasa muttered holy words and called out the names of the dead one by one. Soon all the heroes who had been slain arose one by one. In chariots they came, and on horseback and riding upon lordly elephants. They all uttered triumphant cries; drums were sounded and trumpets were blown; and it seemed as if the armies of the Pandavas and Kauravas were once again assembled for battle, for they swept over the river like a mighty tempest.


Many of the onlookers trembled with fear, until they beheld Bhishma and Drona, clad in armour, standing aloft in their chariots in splendour and in pride. Then came Arjuna's son, the noble Abhimanyu, and Bhima's Asura son. Soon Gandhari beheld Duryodhana and all his brethren, while Pritha looked with glad eyes upon Karna, and Draupadi welcomed her brother Dhrishta-dyumna and her five children who had all been slain by vengeful Aswatthaman. All the warriors who had fallen in battle returned again on that night of wonder.


With the host came minstrels who sang of the deeds of the heroes, and beautiful girls who danced before them. All strife had ended between kinsmen and old-time rivals. In death there was peace and sweet companionship.


The ghostly warriors crossed the Ganges and were welcomed by those who waited on the bank around Vyasa. It was a night of supreme and heart-stirring gladness. Fathers and mothers found their sons, widows clung to their husbands, sisters embraced their brothers, and all wept tears of joy. The elders who were living conversed with those who were dead. The burdens of grief and despair fell from all hearts after lone years of mourning and the past was suddenly forgotten in the rapture of beholding those who had died.


Swiftly passed the night as if it had endured but for an hour. Then when dawn began to break, the dead men returned to their chariots and their horses and their elephants and bade farewells.


Vyasa spoke to the widows and said that those of them who desired to be with their husbands could depart with them. Then the Kaurava princesses and other high-born ladies, who never ceased to mourn for their own, kissed the feet of the Maharajah Dhritarashtra and Queen Gandhari and plunged into the Ganges with the departing hosts. Vyasa chanted mantras, and all the drowned widows were transported to heaven with their husbands.


The Pandavas returned to Hastinapur, and when two years had gone past a new sorrow fell upon them. One day Narada, the sage, stood before Yudhishthira and told that a great fire had swept through the jungle, and that Dhritarashtra, and Gandhari, and Pritha, and all who were with them, had perished.


Soon afterwards the Pandavas came to know, by reason of dread omens which appeared, that a great calamity was drawing near, but no man could tell what it was or when it would take place.


Before long it became known that the city of Dwaraka was doomed to be destroyed. A horror in human shape was beheld in the night. It was coloured yellow and black, its head was bald and its limbs misshapen, and men said it was Yama, god of the dead. Visions of headless men contending in battle were beheld at sunset. The moon was eclipsed, a dread tempest ravaged the land, and a plague of rats afflicted the city.


Krishna forbade all the people, on pain of death, to drink wine, and commanded them to perform devotions on the seashore.


Then the night was haunted by a black woman with yellow teeth who grinned horribly at house doors. All the inhabitants of the city were stricken with terror. Evil spirits came also and robbed the jewels of the women and the weapons of the men. At length the chakra of Krishna went up to heaven, and his chariot and horses followed it. The end of the Yádavas was not afar off, and the day came when Apsaras called out of heaven: “Depart from hence,” and all the people heard them.


When the people gathered on the seashore they held a feast, and being allowed to drink wine for one day, they drank heavily and began to quarrel. At length Satyaki slew Kritavarman, who had gone to the Pandava camp with Drona's son on the night of slaughter. Then Kritavarman's friends killed Satyaki and one of Krishna's sons. Krishna slew the rebels, but he could not quell the tumult and in the fighting which ensued fathers slew their sons, and sons their fathers, and kinsmen contended fiercely against kinsmen.


Then Krishna and Balarama left the city, and both died in the jungle. From Balarama's mouth issued a mighty snake, for he was the incarnation of the world serpent. Krishna was mistaken for a gazelle by a hunter, who shot an arrow which pierced his foot at the only spot where he could be mortally wounded. He then departed to his heaven, which is called Goloka.


Before Krishna had left Dwaraka he caused messengers to hasten for Arjuna, who came speedily, to find the women wailing for the dead. Then Vasudeva, father of Krishna, died, and Arjuna laid the body of the old man upon the pyre, and he was burned with four of his widows, who no longer desired to live. The bodies of Krishna and Balarama were cremated also.


Arjuna then set forth towards Indra-prastha with a remnant of the people and when they had left Dwaraka, the sea rose up and swallowed the whole city, with those who had refused to depart from it. Such was the end of the power of the Yadavas.


Deep gloom fell upon the Pandavas after this, and Vyasa, the sage, appeared before them, and revealed that their time had come to depart from the world.


Then Yudhishthira divided the kingdom. He made Parikshit, son of Abhimanyu, Rajah of Hastinapur and Yuyutsu, the half-brother of Duryodhana, who had joined the Pandava army on the first day of the great war, was made Rajah of Hastinapur. He counselled them to live at peace one with another.


The Pandavas afterwards cast off their royal garments and their jewels and put on the garb of hermits, and the bright-eyed and faithful Draupadi did likewise. Yudhishthira departed first of all, and his brethren walked behind him one by one, and Draupadi went last of all, followed by a hound. They all walked towards the rising sun, and by the long circuitous path which leads to Mount Meru, through forests and over streams and across the burning plains, never again to return.


One by one they fell by the way, all save Yudhishthira. Draupadi was the first to sink down, and Bhima cried: “Why has she fallen who has never done wrong?”


Said Yudhishthira: “Her heart was bound up in Arjuna, and she has her reward.”


Sahadeva was next to fall, and then Nakula. At length Yudhishthira heard the voice of Bhima crying in distress: “Lo! Now the noble Arjuna has fallen. What sin has he committed?”


Said Yudhishthira: “He boasted confidently that he could destroy all his enemies in one day, and because he failed in his vow he has fallen by the way.”


The two surviving brothers walked on in silence but the time came when mighty Bhima sank down. He cried: “O Yudhishthira say, if you can tell, why I have fallen now.”


Said Yudhishthira: “O wolf-bellied one, because of your cursing and gluttony and your pride you have fallen by the way.”


Yudhishthira walked on, calm and unmoved, followed by his faithful hound. When he drew near to sacred Mount Meru, the world-spine, Indra, king of the gods, came forth to welcome him, saying: “Ascend, O resolute prince.”


Said Yudhishthira: “Let my brethren who have fallen by the way come with me also. I cannot enter heaven without them, O king of the gods. Let the fair and gentle princess come too. Draupadi has been a faithful wife, and is worthy of bliss. Hear my prayer, O Indra, and have mercy.”


Said Indra: “Your brethren and Draupadi have gone before you.”


Then Yudhishthira pleaded that his faithful hound should enter heaven also; but Indra said: “Heaven is no place for those who are followed by hounds. Do you not know that demons rob religious ordinances of their virtues when dogs are near?”


Said Yudhishthira: “No evil can come from the noble. I cannot have joy if I desert this faithful friend.”


Indra said: “You did leave behind your brethren and Draupadi. Why, therefore, can you not abandon your hound?”


Said Yudhishthira: “I have no power to bring back to life those who have fallen by the way: there can be no abandonment of the dead.”


As he spoke, the hound was transformed, and behold Dharma, god of justice, stood by the rajah's side.


Dharma said: “O Yudhishthira, you are indeed mine own son. You would not abandon me, your hound, because that I was faithful unto you. Your equal cannot be found in heaven.”


Then Yudhishthira was transported to the city of eternal bliss, and there he beheld Duryodhana seated upon a throne. All the Kauravas were in heaven also, but the rajah could not find his brethren or fair Draupadi.


Said Indra: “Here you shall dwell, O Yudhishthira, in eternal bliss. Forget all earthly ties and attain to perfection; your brethren have fallen short, therefore they sank by the way.”


Yudhishthira said: “I cannot remain here with the Kauravas who have done me great wrong. Where my brethren are, there would I be also with our wife Draupadi.”


Then a celestial being conducted Yudhishthira to the abode of his brethren and the Princess of Panchala. He entered the forest of the nether regions, where the leaves were like to sharp weapons and the path was covered with knives. Darkness hung heavily, and the way was miry with blood and strewn with foul and mutilated corpses. Shapes of horror flitted round about like to shadows, fierce birds of prey feasted upon human flesh. The damned were burning in everlasting fires, and the air reeked with foul odours. A boiling river went past, and Yudhishthira saw the place of torture with thorns, and the desert of fiery sand. He gazed mutely upon each horror that was unfolded before his eyes.


Gladly would Yudhishthira have turned back, but he heard in the darkness the voices of his brethren and Draupadi bidding him to stay a little while to comfort them while they suffered torment.


Then Yudhishthira said to the celestial being: “Depart now from me, for I must remain here to assuage the sufferings of my brethren and Draupadi.”


As he spoke the gods appeared, and the scene of horror vanished from before the eyes of Yudhishthira, for it was an illusion conjured up to test his constancy.


Then Yudhishthira was led to the heavenly Ganges, and having bathed in its sacred waters, he cast off his mortal body and became a celestial. Then, rejoicing, he entered Swarga, the celestial city of Indra, and was welcomed by Krishna in all his divine glory, and by his brethren and by Draupadi, and all whom he had loved upon earth.


Indra spoke and said: “This is the beautiful and immortal one, who sprang from the altar to be your wife, and these bright beings are her five children. Here is Dhritarashtra, who is now the king of the Gandharvas; there is Karna, son of Surya, the peerless archer who was slain by Arjuna. Here comes towards you Abhimanyu, son of Arjuna; he is now the star-bright companion of the lord of night. Here are Pandu, your sire, and Pritha, your mother, now united in heaven. Behold! also, Yudhishthira, the wise Bhishma, whose place is with the Vasus round my throne: Drona sits with Dharma, god of wisdom. Here are all the peerless warriors who fell in battle and have won heaven by their valour and their constancy. So may all mortals rise to eternal bliss, casting off their mortal bodies and entering by the shining door of the celestial city, by doing kindly deeds, by uttering gentle words, and by enduring all suffering with patience. The holy life is prepared for all the sons of men.”


Thus ends sublimely the story of the Great War of the Bharatas.


This story was first written by Donald Alexander Mackenzie. 

Chandran Uncle


 


Uncle you will be greatly missed.  Have heard of you since childhood, but started interacting with you since 1994, and even more since 2000. 

It was around the time of your fathers death, I got to know and meet the full family, and all of it feel like just yesterday. 

I remember how you would be there for us, for everything, irrespective of our asking or informing. When I first got my job and moved to this side, on the day of joining hostel, even before we reached, you were there. Those were the days of no mobile phone, I wonder how you knew.  Thara stayed at your home during the Industrial Training days. 

In my second innings again I went with them , my mom had kept a surprise mobile in my bag for me, which kept ringing when me and aunty had been to a silent place.

Then the discussion on Income tax and return filing, place hunt for Thara, and my Achan's Chemo. For Achan it was you and Panku Uncle his constant companions, Arvi Uncle was more like his elder brother. 


 Kakkachan - Kakkanad Chandran,  that is what people called him as he was dedicated to his work and would never leave Kakkanad.  But once retired as DGM, his heart and mind was in Potta. 

Am curious to know what happens after death, have you met my dad in heaven? Have the friends met? How is all there? How are you? Both of you still in Potta? 




Not over it, and here comes the news of another death. Raghavan Uncle. It's interesting how people meet in life. How they connect . And then what happens?




Avidathe Pole Ivideyum

 

Avidathe Pole Ivideyum is a 1985 Indian Malayalam drama film directed by K. S. Sethumadhavan and written by John Paul from the story of C. Radhakrishnan. The film stars were Mammootty, Mohanlal, Shobhana, and Kavita Thakur. The film tells the family life of two friends—Sukumaran and Anirudhan, who marries the sisters of each other.

There was so much of Hungama when Harikrishnan's released, with two megastar comming together, but there are movies, before that too. Where is Kavita Thakur now? What happened to her? Another lost actress? 



Anirudhan (Mamotty) who belongs to a middle-class family is a sales manager of a private firm. His family comprises his father, grandmother and a sister; a typical shy village girl. One day as part of Anirudhan's job matters he moves to a lodge in town. There he meets a group of people that includes bachelors who work like him in small firms, a middle-aged helper and the owner of the lodge. Soon Anirudhan befriends everybody and learns about a special character named Sukumaran (Mohanlal) who also stays there. Sukumaran is a city-bred person yet he easily makes friends with Anirudhan. Two of them had a very short accidental acquaintance earlier which makes them easier to be friends. One day a young girl comes to the place and asks to meet Sukumaran. Anirudhan and one of his friends assume that she might be the girlfriend of Sukumaran. Later they make fun of Sukumaran and thinks that he hides something from them. Some days later the same girl arrives there again. From the appearance of Anirudhan the girl mistakes him for a servant. To their surprise Sukumaran announces that she is her only sister not any girlfriend the way they think. They go with their daily routines when a telegraph arrives with the news that Anirudhan’s grandmother is ill. Anirudhan decides to leave for home at the earliest. Sukumaran also joins him. At home he finds his grandmother got injured from a small fall but nothing to worry. He introduces his friend Sukumaran to the family. Sukumaran behaves easily like one of their family members. Anirudhan’s sister Sujatha gradually likes his character and she is drawn to him. After Sukumaran’s return from Anirudhan’s home he tells he is in love with Sujatha to their roommate Ravi. Ravi arranges a meeting with Anirudhan and it becomes a marriage proposal. Anirudhan, finding no problem with the alliance agrees to the same and his sister Sujatha (Shobhana) also. In between this Sukumaran comes with a proposal of his sister for Anirudhan. Marriages of the two friends with their sisters take place soon. In the initial time after marriage Anirudhan experiences small amounts of classism & cultural shock from Neelima in terms of usage of contraceptive pills and her discomfort to be in a typical village house. His sister Sujatha also experiences similar experiences from Sukumaran from his urban model lifestyle. To Sukumaran and Neelima the new environment and their partners’ styles are not that challenging, at least for the time being.


The family situations becomes even more tensed when further cultural clashes come between the two couples. One day Anirudhan’s and Sukumaran’s mutual friend Ravi comes to Anirudhan’s home. In order to rekindle their friendship Ravi introduces the idea to consume alcohol at the home. To this Anirudhan opposes but with this Neelima (Kavita) finds no problem. Ravi feeling insulted reaches Sukumaran’s home but here he is encouraged to go with the earlier idea although Sukumaran’s wife Sujatha has a slightly different opinion regarding the matter. Some days later Sukumaran finds his wife conceived but feels shame for the early pregnancy and also thinks that it will curtail their freedom. Meanwhile, at Anirudhan’s family Neelima is very conscious about not getting pregnant because of her city life style which might be tarnished if she got pregnant thus fast. Anirudhan finds this difficult but somehow tries to be supportive with Neelima’s decisions. Neelima then tells Anirudhan that she has gotten a job opportunity in an institution where she studied as a tutor. But Anirudhan because of his conservative and complex nature turns down her plan to join the post. Another day her parents come to their home and tells him about a job opportunity that might fetch him good fortune abroad. They also tell him that when he is abroad Neelima can continue here by joining for the job opportunity she has gotten. This infuriates Anirudhan and he thinks that he is being set-upped by her parents. He make her know that he has gotten a comparatively good job with which he can manage the family. It becomes a dispute in which Anirudhan slaps Neelima who eventually leaves for her home. Meanwhile, Sukumaran tries to solve the problem telling Anirudhan to adjust with Neelima taking into consideration of her upbringing as an urban girl. However Anirudhan is reluctant to understand the point and he stays firmly on his point that it was not his mistake that she left him. Sukumaran who is desperate sends his wife Sujatha and his son to her home. Anirudhan’s father arranges a meeting to solve the problem with him and his wife’s family but it fails miserably. Apart from this incidents, Raghavettan, helper and cook of the team’s earlier lodge falls ill and when they meet (Anirudhan, Sukumaran, Ravi and the owner of the lodge) him he tells him that they should live happily with their wives. The team then decides to stop the skirmishes. Anirudhan and Sukumaran reconciles and they play a drama to unite Anirudhan’s wife with him. It becomes a success. At Anirudhan’s house where Sujatha is now with her son, another ploy is dramatically created (this time by Sujatha) with some twists and turns with the result of Sujatha reconciling with Sukumaran thus ending the film with a happy note.

Beneath the Devil Tree Malabar 1921 ~ Anjana Varma (101 of 2024)

 There is so much of good in the worst of us &

So much of bad in the best of us, 

That it ill behoves any of us, 

To find fault with the rest of us. 



Something bitter and choppy is bubbling beneath the surface. The Matriarch senses this and it is what she most dreads. The volcano of human emotion that has been hitherto somewhat dormant is in danger of a violent eruption. The searing lava of hatred and revenge would flow out and all that remains would be the burnt out ashes of sorrow, loss, and suffering. The Matriarch fears for her loved ones and worries about the fate of the land. Ernad, Malabar 1921. The Khilafat movement has found a firm footing and has succeeded in inciting the pride of the essentially poor and downtrodden Mappila community. The oppression meted out by the Hindu landlords and the injustice of the British government's land reforms would no longer be tolerated, the newly formed CongressKhilafat Alliance was determined. But reality is a strange aberration. The Sixth Tirumulpad, a haughty landlord, Alijan Sahib, the local Khilafat kingpin, Mammad, the young secretary, Stanley-Pat Eaton the rich planter are all caught plumb in the middle of what follows. Apart from the Matriarch herself, Benu, Sethu, Priya, Razia, Winefred Eaton, and the tribal lass, Cheenkanni all find themselves staggering as things take a turn for the worse


"What Ali Musaliar feared so much was what he himself secretly longed for. That the Khilafat Movement turn into a great roaring fire that would purge the land of the Sayippe's oppressive rule.....British government is crumbling to bits. Alijan couldn't help chuckling...It will not be long before the whole kingdom is in our hands....The way things were going, he only had to sit back and let the tide take over.  " He dreamt of being Sultan Alijan. Ali from the Yatim Khana had been good at achieving his goals, venturing, using his instincts and street smart ways to become a rich man by the age of twenty, married his sweetheart, had money and loyal manpower on his side. He craved power. He had blessings from Jawadikka, Black Brigade. 

Friday meeting is the place where they form and share opinions. Things and plans move even otherwise like the march from Tirurangadi to Nilambur. When your supporters increase and your army swell in size, the thrill would multiply and so all would be charged. 

The Malabar women did not seek vengeance but compassion. Is'nt it true of most women world over. To know what and how they do it, you need to read the book. 

Very rarely we connect and discuss with the author or writer, which gives us a greater perspective of the book. Was lucky to do that here and to connect with Anjana Varma, what she said was:

"The only ones in their true historical roles are those in the background like madhavan Nair, Collector Thomas, superintendent Hitchcock etc. Vadakkeveettil Mammad's real name and position as Ernad Khilafat Secretary and the fact that he was killed in the battle of P has been maintained but the rest of him is fictious. Mithran is modelled on Chinnanunni Thampan, the 6th Tirumulpad of Nilambur in charge of Pookottur affairs. His personal life is fiction. All we know us that there was a Rani of Nilambur who signed the Petition to Lady Reading, so Mathu is essentially mine. Sethu, Priya, Raziya are imaginary. Mr and Mrs Eaton , their names, Eatons murder etc are true. Cheenkanni is imaginary but there was a girl found dead with her womb cut open and the foetus hanging out.  Benazir is fictious but Alijan is loosely modelled on a real khilafat leader"

Monday, September 16, 2024

Sanctity of Life ~ George Carlin


 

 Sanctity of Life 

God is the reason for death. 

Vengeances  around because of wrong answer to the God question.  Only living people care about the sanctity of life, it is a man made bull shit thing. Killing if as per individual whims and fancies. Sanctity of life is a kind of selective thing, we choose what we want, and disrespect others which is incorrect. 

Saturday, September 14, 2024

Cook Books - 98 of 2024








 












A room of One's Own ~ Virginia Wolf (99 of 2024)

Kazhcha from MT Vasudevan Nair’s 'Manorathangal ', talks about a woman who quietly but resolutely wins back her right to have a room of her own so that she can pursue her creative interests. Parvathy Thiruvothuer  is the Protogonist. This was a trigger for me wanting to read this book. 


The dramatic setting of A Room of One's Own is that Woolf has been invited to lecture on the topic of Women and Fiction. She advances the thesis that "a woman must have money and a room of her own if she is to write fiction." Her essay is constructed as a partly-fictionalized narrative of the thinking that led her to adopt this thesis. She dramatizes that mental process in the character of an imaginary narrator ("call me Mary Beton, Mary Seton, Mary Carmichael or by any name you please—it is not a matter of any importance") who is in her same position, wrestling with the same topic.

The narrator begins her investigation at Oxbridge College, where she reflects on the different educational experiences available to men and women as well as on more material differences in their lives. She then spends a day in the British Library perusing the scholarship on women, all of which has been written by men and all of which has been written in anger. Turning to history, she finds so little data about the everyday lives of women that she decides to reconstruct their existence imaginatively. The figure of Judith Shakespeare is generated as an example of the tragic fate a highly intelligent woman would have met with under those circumstances. In light of this background, she considers the achievements of the major women novelists of the nineteenth century and reflects on the importance of tradition to an aspiring writer. A survey of the current state of literature follows, conducted through a reading of the first novel of one of the narrator's contemporaries. Woolf closes the essay with an exhortation to her audience of women to take up the tradition that has been so hardly bequeathed to them, and to increase the endowment for their own daughters.



“So long as you write what you wish to write, that is all that matters; and whether it matters for ages or only for hours, nobody can say.”

It’s the 20th century and Virginia Woolf is invited to speak to a roomful of young writers at a few colleges. She left the room and society at large perplexed with the thoughts she raised. Would Shakespeare’s sisters be given the same room to flourish if she had his skill sets? Can a women flourish if given the physical space to be by herself and ideate? Can a woman find a professional identity if not infrastructurally empowered? As a society do we allow this?


This book, although a work of fiction with a fictitious narrator and setting, is inspired by the lectures delivered by Woolf. As a revolutionary work, it remains poignant and relevant even today as we seemingly progress to an equal society but struggle with conditionings of gender roles. Despite its heavy subject, it’s an enjoyable, funny, sarcastic, and sensitive read; like a conversation with a dear friend.


The work is based on two lectures Woolf delivered in October 1928 at Newnham College and Girton College, women's colleges at the University of Cambridge.

What Chat GPT say:

Each chapter explores various aspects of Woolf's arguments about women, fiction, and the social and economic factors affecting female writers. Here's a breakdown of the chapters:


Chapter 1:

Woolf begins by reflecting on her experience visiting two women's colleges at Cambridge University. She compares the wealth and resources available at the men's colleges to the lack of funding at the women's colleges, setting the stage for her argument that economic independence is essential for creative freedom.


Chapter 2:

In this chapter, Woolf critiques the patriarchal history of literature, questioning why there are so few female writers in the canon. She explores the systemic barriers that have historically kept women from pursuing education and intellectual development.


Chapter 3:

Woolf introduces the fictional character Judith Shakespeare, the imagined sister of William Shakespeare, to illustrate how women of talent were denied opportunities because of their gender. She highlights the absence of women in history due to social norms that confined them to domestic roles.


Chapter 4:

Here, Woolf discusses the works of past women writers, such as Aphra Behn, Jane Austen, and Charlotte Brontë, acknowledging their contributions to literature despite the challenges they faced. She emphasizes that these writers laid the foundation for future generations of women.


Chapter 5:

In this chapter, Woolf shifts her focus to modern fiction, exploring the idea that literature should transcend gender and that both men and women should write with an androgynous mind—free from the confines of gender stereotypes.


Chapter 6:

The final chapter concludes with Woolf’s plea for women to have “a room of their own”—a space for personal and intellectual freedom. She also calls for women to write about their own experiences and imagines a future where both men and women can write without societal restrictions.


Conclusion:

Each chapter builds on Woolf’s core argument that financial independence, intellectual freedom, and personal space are critical for women to succeed as writers. Woolf’s examination of history, society, and gender remains a foundational text in feminist literary criticism.


This structure allows Woolf to critique the gender inequalities of her time and advocate for the rights of women writers.


https://www.ottplay.com/news/parvathy-in-kazhcha-relevant-segment-mt-manorathangal-women/6d452f81f7793

Before letting us into the world of Parvathy Thiruvothu-starrer Kazhcha, iconic actor Kamal Haasan, the narrator of the anthology series Manorathangal, reminds viewers about the matrilineal system that existed among certain communities in Kerala when women enjoyed more freedom. However, this freedom did not last long as ‘modern’ ways crept in and women had to play along with the whims and fancies of the society that then became largely patriarchal. Legendary writer MT Vasudevan Nair’s Kazhcha (vision) talks about a woman who quietly but resolutely wins back her right to have a room of her own so that she can pursue her creative interests.

Friday, September 13, 2024

Narcissistic

 When you marry a narcissistic man, you never get the chance to be a wife; instead, you take on the role of a mother because these grown adults behave like man-children. They go to work Monday through Friday and then spend their weekends sitting in front of a laptop, downloading music, playing video games, or creating messes for you to clean. You find yourself both single and a parent simultaneously, shouldering the weight of responsibilities without the support of a partner.


Narcissists don't marry for love or partnership; they marry because they want a maid, cook, secretary, banker, and a babysitter. They crave control, not connection. Their selfish desires consume them, leaving you to manage the household, raise the children, and cater to their every whim. Your dreams of a loving, equal relationship are shattered, replaced by the harsh reality of servitude.


As the days turn into weeks, and the weeks into years, you become a shadow of your former self. Your identity is erased, replaced by the exhausting duties of managing a narcissist's life. You're forced to sacrifice your own desires, interests, and friendships to accommodate their demands. The emotional labor is suffocating, leaving you drained, resentful, and wondering how you ended up in this nightmare.


You're not alone in this struggle. Many women have fallen prey to the charming facade of a narcissist, only to find themselves trapped in a loveless, thankless role. Remember, you deserve better. You deserve a partner who loves, supports, and respects you. Don't let the narcissist's gaslighting convince you otherwise. Break free from this toxic cycle and reclaim your life. You are more than a mother to a man-child; you are a strong, capable, and worthy individual who deserves to be loved and cherished.

#karmasays #cctoowner 

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Thursday, September 12, 2024

Strolling Through Istanbul ~ Hilary Sumner-Boyd and John Freely (100 of 2024)



 Strolling Through Istanbul, Hilary Sumner-Boyd and John Freely.


Istanbul was the seat of the Islamic Caliphate, between 1517 and 1924. Some of the personal belongings of Muhammad and the earliest caliphs who followed him are today preserved in the Topkapı Palace, the Eyüp Sultan Mosque and in several other prominent mosques of Istanbul.


The history of Istanbul, formerly known as Byzantium and Constantinople, spans more than 2,600 years and reflects the city’s pivotal role as a crossroads between Europe and Asia, Christianity and Islam, and ancient and modern civilizations. Here's a broad overview of Istanbul's history:

1. Byzantium (7th Century BCE – 330 CE)

Foundation: Istanbul was originally founded as Byzantium by Greek colonists from the city-state of Megara in approximately 667 BCE. According to legend, the city was named after its king, Byzas.

Early Development: Byzantium's strategic position on the Bosphorus Strait gave it early importance as a trade and maritime city. Its location allowed it to control key trade routes between Europe and Asia.

2. Roman Period (73 CE – 330 CE)

Roman Conquest: In 73 CE, Byzantium was conquered by the Roman Empire and incorporated into Roman dominions. While initially not a major city, its significance increased under Roman rule.

Development: The Roman Empire recognized Byzantium’s strategic importance, and its position became even more crucial as the Roman Empire grew.

3. Constantinople – The Eastern Roman (Byzantine) Capital (330 CE – 1453 CE)

Founding of Constantinople: In 330 CE, the Roman Emperor Constantine the Great rebuilt and greatly expanded Byzantium, renaming it Constantinople (after himself), and made it the capital of the Eastern Roman Empire (later known as the Byzantine Empire). It was sometimes referred to as "Nova Roma" (New Rome).

Golden Age of Byzantium: Constantinople grew rapidly, becoming one of the largest and most influential cities of the ancient world. It was a center of Christianity, trade, art, and culture. The construction of landmarks like the Hagia Sophia and the Hippodrome exemplified the city’s importance.

Religious Significance: After the fall of the Western Roman Empire in 476 CE, Constantinople became the heart of the Christian Byzantine Empire and the seat of the Orthodox Church. The city’s population grew and it was seen as the most important city in Christendom.

Defensive Strength: Constantinople’s massive walls and strategic location made it nearly impenetrable for centuries, surviving numerous sieges from various invaders, including Persians, Avars, and Arabs.

4. Siege and Fall of Constantinople (1453 CE)

Ottoman Conquest: On May 29, 1453, after a prolonged siege, the city fell to the Ottoman Sultan Mehmed II (Mehmed the Conqueror). The conquest marked the end of the Byzantine Empire and a critical turning point in world history.

Transformation into Istanbul: Mehmed II transformed the city into the capital of the Ottoman Empire. It was renamed Istanbul (though it continued to be called Constantinople by many Westerners for centuries), and significant efforts were made to restore and expand it. The Hagia Sophia was converted into a mosque, and numerous Ottoman buildings, including the Topkapı Palace and Süleymaniye Mosque, were constructed.

5. Ottoman Period (1453 CE – 1922 CE)

Ottoman Golden Age: Istanbul became one of the world’s largest and most important cities under Ottoman rule. It flourished as a center of the Islamic world, culture, and commerce. The city’s position on the Bosphorus enabled the Ottomans to control key trade routes between the Black Sea and the Mediterranean.

Cultural and Architectural Developments: Istanbul grew with new mosques, schools, bazaars, and public buildings. Great Ottoman architects like Mimar Sinan left their mark on the city with masterpieces such as the Süleymaniye Mosque and the Blue Mosque.

Multicultural Society: As a cosmopolitan hub, Istanbul was home to diverse populations, including Turks, Greeks, Armenians, Jews, and others. This diversity added to the city’s cultural richness.

6. Decline of the Ottoman Empire (19th Century – Early 20th Century)

Challenges: The Ottoman Empire entered a period of decline in the 19th century due to military defeats, territorial losses, and internal unrest. Despite modernization efforts like the Tanzimat Reforms, the empire could not stop the decline.

End of the Empire: The Balkan Wars (1912–1913) and World War I (1914–1918) further weakened the empire. After the Ottomans sided with the Central Powers and were defeated in World War I, Istanbul was briefly occupied by Allied forces.

7. The Birth of Modern Turkey (1923 – Present)

Turkish War of Independence: Following the collapse of the Ottoman Empire, the Turkish War of Independence (1919–1923), led by Mustafa Kemal Atatürk, resulted in the establishment of the Republic of Turkey in 1923.

Ankara Becomes the Capital: While Ankara was chosen as the capital of the new republic, Istanbul remained Turkey’s largest and most important city in terms of commerce, culture, and tourism.

Modernization and Growth: Throughout the 20th and 21st centuries, Istanbul has grown into a bustling metropolis with a population exceeding 15 million people. It remains a crucial cultural and economic center and is one of the largest cities in the world.

8. Istanbul Today

Cultural and Economic Hub: Istanbul is a vibrant city where East meets West, with a unique blend of European and Asian cultures, evident in its architecture, cuisine, and daily life.

Tourism: Landmarks like the Hagia Sophia, Blue Mosque, Topkapı Palace, and the Bosphorus attract millions of tourists every year, while the city continues to grow as a financial and business hub.

Istanbul’s history is deeply intertwined with the rise and fall of empires, serving as a key crossroads of civilizations for more than two millennia. It continues to thrive as a symbol of historical depth and cultural diversity.

"Strolling Through Istanbul" by Hilary Sumner-Boyd and John Freely is a detailed guidebook that explores the rich history, architecture, and culture of Istanbul. The book is structured as a walking guide, taking the reader through various neighborhoods and historical landmarks of the city.

Book begins with the View from the Bridge. 

The Galata Bridge is one of the most iconic landmarks in Istanbul, Turkey, connecting the districts of Eminönü and Karaköy over the Golden Horn, an inlet of the Bosphorus Strait. The bridge holds a deep historical and cultural significance, and it offers stunning views of Istanbul’s skyline, including the Galata Tower, mosques, and the waters bustling with boats.



Here are some key features and interesting facts about the Galata Bridge:


Historical Importance: Several versions of the bridge have existed since the 19th century, with the current bridge built in 1994. Earlier versions date back to the 1840s during the Ottoman Empire, when the first wooden version was constructed.


Design and Structure: The modern Galata Bridge is a two-tiered structure. The upper level is for vehicle and pedestrian traffic, while the lower level is lined with restaurants and cafes, making it a popular spot for both locals and tourists to enjoy seafood and the scenic waterfront.


Fishing Tradition: The bridge is famous for the fishermen who line the railings, casting their lines into the waters of the Golden Horn. This has become an iconic image of daily life in Istanbul.


Cultural Significance: Over the centuries, the Galata Bridge has inspired numerous works of art, literature, and films. It’s also a symbol of the connection between different parts of the city, reflecting Istanbul’s role as a bridge between Europe and Asia.


Vibrant Atmosphere: Besides being a transit route, the bridge is a lively spot where people gather to walk, dine, or simply enjoy the views. The lower level, with its restaurants, offers fresh seafood with a direct view of the water, creating a charming and dynamic environment day and night.


Whether you’re looking to take a scenic walk, enjoy fresh Turkish food, or appreciate the history and culture of Istanbul, the Galata Bridge offers a unique blend of all these experiences.


From the Galata Bridge, you can see some of Istanbul’s famous Seven Hills, which are situated on the historical peninsula (the European side of the city). These hills, each crowned by significant landmarks, have been an important part of Istanbul’s identity since its foundation as Byzantium and later Constantinople. Here’s a breakdown of the seven hills:


1. First Hill – Topkapı Palace and Hagia Sophia

Landmark: The First Hill is home to the Hagia Sophia and Topkapı Palace, two of Istanbul’s most iconic structures.

Location: It is in Sultanahmet, close to the entrance to the Golden Horn, making it visible from the Galata Bridge.

2. Second Hill – Çemberlitaş and the Nuruosmaniye Mosque

Landmark: The Column of Constantine (Çemberlitaş) and the Nuruosmaniye Mosque are on the Second Hill.

Location: This hill is located near the Grand Bazaar and slightly behind the First Hill.

3. Third Hill – Süleymaniye Mosque

Landmark: The Süleymaniye Mosque, one of the grandest mosques in Istanbul, sits atop the Third Hill.

Location: It rises prominently over the Golden Horn and offers panoramic views of the city.

4. Fourth Hill – Fatih Mosque

Landmark: The Fatih Mosque, built by Sultan Mehmed II, who conquered Constantinople, dominates the Fourth Hill.

Location: This hill is further inland but still visible from elevated points on the bridge.

5. Fifth Hill – Yavuz Selim Mosque

Landmark: The Yavuz Selim Mosque, dedicated to Sultan Selim I, is the notable landmark on the Fifth Hill.

Location: It is situated further inland and offers views over the Golden Horn, though it's a bit less prominent from the bridge.

6. Sixth Hill – Mihrimah Sultan Mosque

Landmark: The Mihrimah Sultan Mosque in the Edirnekapı area tops this hill.

Location: This hill is located near the old city walls, toward the western end of the peninsula.

7. Seventh Hill – Cerrahpaşa

Landmark: The Seventh Hill is more residential and less defined by one major monument but includes the Cerrahpaşa area and some smaller mosques and structures.

Location: It's further away from the coast and Golden Horn.

From the Galata Bridge, the most prominent hills and landmarks you can easily see are the First Hill with Hagia Sophia and Topkapı Palace, the Third Hill with Süleymaniye Mosque, and some of the Fourth Hill with Fatih Mosque, depending on your viewpoint.


From the Galata Bridge it takes us to Haghia Sophia

  https://www.hagiasophia.com/#google_vignette

The Hagia Sophia (or Ayasofya in Turkish) is one of the most remarkable and historically significant buildings in the world, located in Istanbul, Turkey. 



Its history spans over 1,500 years, reflecting the city's transformations through the Byzantine, Ottoman, and modern periods. Here’s a detailed look at its history, architecture, and cultural significance:


1. Early History and Byzantine Period (537 CE – 1453 CE)

Construction: The Hagia Sophia was commissioned by the Byzantine Emperor Justinian I and completed in 537 CE. It was built to replace two earlier churches that had been destroyed by riots. The building was designed by the Greek scientists and architects Isidore of Miletus and Anthemius of Tralles. At its completion, it was the largest cathedral in the world.


Meaning: The name "Hagia Sophia" means "Holy Wisdom" in Greek (Ἁγία Σοφία), reflecting its dedication to the Christian concept of divine wisdom rather than to a saint.


Architectural Marvel: At the time of its completion, the Hagia Sophia was considered an engineering marvel. Its massive dome, 31 meters in diameter, was unlike anything seen before. The innovative use of pendentives allowed the dome to rest on four massive arches, giving the impression that the dome was floating. The height of the dome from floor to apex is about 55 meters, making the interior space seem immense and awe-inspiring.


Religious and Political Role: As the cathedral of Constantinople, Hagia Sophia was the center of Byzantine religious, political, and cultural life for nearly a thousand years. It was the site of imperial coronations, state ceremonies, and religious festivals. The structure was richly adorned with mosaics, marble pillars, and gold.


Mosaics: The Hagia Sophia’s mosaics are among the finest examples of Byzantine art. Some of the most famous mosaics include:


The Deesis Mosaic (Christ Pantocrator between the Virgin Mary and John the Baptist) from the 13th century.

Mosaics depicting various emperors and empresses, such as Emperor Constantine IX and Empress Zoe.

The image of the Virgin Mary holding the Christ child above the apse.

2. Ottoman Period (1453 CE – 1935 CE)

Conversion to a Mosque: In 1453, Constantinople fell to the Ottoman Sultan Mehmed II (Mehmed the Conqueror). One of his first actions after capturing the city was to convert the Hagia Sophia into a mosque. This marked the beginning of a new chapter in the building’s history.


Islamic Features Added: Over the centuries, the Ottomans made several changes to the Hagia Sophia to suit its new function as a mosque:


Four minarets were added at the corners of the building.

Islamic features like the mihrab (a niche indicating the direction of Mecca), minbar (pulpit), and large calligraphic medallions bearing the names of Allah, Muhammad, and the first caliphs were installed.

The Christian mosaics were covered with plaster, although many survived beneath the plaster layers.

Importance in Ottoman Society: As a mosque, Hagia Sophia became one of the most important religious sites in the Ottoman Empire. It remained the principal mosque of Istanbul until the construction of the Süleymaniye Mosque in the 16th century.


3. Secularization and Museum Period (1935 CE – 2020 CE)

Museum Status: After the collapse of the Ottoman Empire and the establishment of the Turkish Republic by Mustafa Kemal Atatürk, Hagia Sophia was secularized in 1935. It was transformed into a museum, symbolizing the new, secular nature of the Turkish state.


Restorations: During its time as a museum, many of the Christian mosaics that had been covered during the Ottoman period were uncovered and restored, allowing visitors to see both Islamic and Christian elements coexisting in the same space.


Symbol of Interfaith Heritage: As a museum, the Hagia Sophia became a symbol of coexistence between Christian and Islamic cultures, attracting millions of visitors from around the world. It stood as a testament to the complex, multicultural history of Istanbul.


4. Reconversion to a Mosque (2020 – Present)

Return to Mosque Status: In 2020, the Turkish government, under President Recep Tayyip Erdoğan, decided to reconvert Hagia Sophia into a mosque. This decision sparked international debate, as the site is revered by both Muslims and Christians, and is seen as a symbol of shared cultural heritage.


Current Role: While it functions again as a mosque, Hagia Sophia remains open to visitors outside of prayer times. The Christian mosaics, which were once hidden, remain visible, although they are covered during Islamic prayers. It continues to attract tourists and pilgrims, blending its roles as a place of worship and a historical monument.


5. Architectural Significance

The Hagia Sophia's architecture has had a profound influence on the history of architecture, both in the East and West. It served as the inspiration for many Ottoman mosques, including the Blue Mosque in Istanbul, as well as churches and secular buildings across the world.


Key architectural features include:


The Dome: One of the greatest achievements of Byzantine engineering, its height and diameter create a vast, open space within the structure, symbolizing heaven and earth's connection.

Pendentives: These triangular sections of masonry allowed for the dome to sit atop the rectangular base, revolutionizing architectural techniques.

Light: The dome is pierced with numerous windows, which flood the interior with natural light, creating a mystical atmosphere.

6. Cultural and Religious Significance

Christianity: For nearly a millennium, Hagia Sophia was the heart of the Orthodox Christian world, and its grandeur symbolized the power and piety of the Byzantine Empire.

Islam: After the Ottoman conquest, Hagia Sophia became a symbol of Islamic dominance in the region and the Muslim world.

Global Heritage: Today, it is recognized as a UNESCO World Heritage Site, reflecting its global cultural and historical significance.

Conclusion

The Hagia Sophia is more than just a building; it’s a monument to human creativity, engineering, and spirituality. Over its long history, it has embodied the shifting political and religious fortunes of two of the world’s greatest empires—Byzantine and Ottoman—and remains a symbol of Istanbul’s rich, multifaceted heritage. Its architecture and mosaics are celebrated for their beauty and innovation, and its role as both a church and a mosque speaks to its unique place in history.

Tokapi Sarayi

https://muze.gen.tr/muze-detay/topkapi

Topkapı Palace (Turkish: Topkapı Sarayı) is one of the most famous and historically significant palaces in Istanbul, Turkey. It served as the primary residence and administrative headquarters of the Ottoman sultans for nearly 400 years, from the 15th century until the mid-19th century. 



Here’s an in-depth look at its history, architecture, and cultural significance:


1. History of Topkapı Palace

Construction and Early Years (1459 – 1478)

Commission by Mehmed II: Topkapı Palace was constructed between 1459 and 1478 by Sultan Mehmed II, also known as Mehmed the Conqueror, after his conquest of Constantinople (modern-day Istanbul) in 1453. He chose a strategic location on the Seraglio Point (Sarayburnu), a promontory overlooking the Golden Horn, the Bosphorus, and the Sea of Marmara.

Name: The name "Topkapı" means "Cannon Gate" in Turkish, derived from a nearby gate that was part of the city walls.

Primary Function: The palace served as the imperial residence, the center of the Ottoman government, and the training school for future bureaucrats and soldiers (the Janissaries). It also housed the Harem, the private quarters of the sultan and his family, as well as state offices, reception rooms, and gardens.

Ottoman Golden Age (16th – 17th Century)

Expansion under Sultan Süleyman: During the reign of Suleiman the Magnificent (1520–1566), Topkapı Palace reached its peak in grandeur and importance. It was further expanded, with new buildings, courtyards, and towers added, reflecting the empire’s prosperity and power.

The Harem: One of the most intriguing parts of Topkapı is the Harem, a highly private section of the palace. It housed the sultan’s mother (the Valide Sultan), his wives, concubines, and children, as well as eunuchs who served as guards. The Harem became a symbol of the sultan's power and the opulence of Ottoman court life.

Political and Administrative Center

Council of Ministers: The palace housed the Divan, the council of ministers who advised the sultan on state matters. Important meetings were held in the Imperial Council Hall, where major decisions were made concerning the empire’s governance, military campaigns, and foreign relations.

Treasures: The palace was also the repository of the empire’s most valuable treasures, including jewels, manuscripts, and sacred Islamic relics.

Decline and Abandonment (19th Century)

Dolmabahçe Palace: By the 19th century, the Ottoman Empire was modernizing, and Sultan Abdülmecid I (1839–1861) decided to build a new, more European-style palace, the Dolmabahçe Palace, on the Bosphorus waterfront. By 1856, most of the imperial family and government functions had moved there, and Topkapı Palace began to lose its role as the administrative heart of the empire.

Continued Use: Despite this, Topkapı continued to serve symbolic functions, including the housing of important relics and the occasional residence of certain members of the royal family.

2. Conversion into a Museum (1924 – Present)

Republic of Turkey: After the fall of the Ottoman Empire and the establishment of the Republic of Turkey under Mustafa Kemal Atatürk in 1923, Topkapı Palace was transformed into a museum in 1924. It was one of the first actions taken by the new government to preserve the Ottoman heritage.

UNESCO World Heritage Site: In 1985, the Topkapı Palace was designated a UNESCO World Heritage Site, acknowledging its historical and architectural significance.

3. Architecture and Layout of Topkapı Palace

Topkapı Palace covers an area of around 700,000 square meters and is divided into several courtyards, each serving different functions. The palace's layout reflects the hierarchical structure of Ottoman society, with increasing levels of privacy and security as one moves inward.


The Four Courtyards:

First Courtyard (Imperial Gate and Gardens):


Public Access: The Imperial Gate (Bab-ı Hümayun) leads into the First Courtyard, which was open to the public. It housed administrative buildings, a hospital, bakery, and the Hagia Irene church, which was used as a storehouse and armory by the Ottomans.

Gardens: Beautiful gardens and green spaces were used by palace officials and visitors alike.

Second Courtyard (Council and Kitchens):


Official Functions: The Second Courtyard, entered through the Gate of Salutation (Bab-üs Selam), was where official state business took place. The Divan, or council chambers, were located here, as well as the palace kitchens, which prepared meals for thousands of people every day.

Treasury and Armory: The famous Imperial Treasury, housing Ottoman weapons, jewelry, and precious objects, is located in this courtyard.

Third Courtyard (Audience Hall and Privy Chamber):


Private Palace Life: The Gate of Felicity (Bab-üs Saadet) leads to the Third Courtyard, the most private part of the palace. It contains the Audience Hall, where the sultan received foreign ambassadors and high-ranking officials.

Imperial Treasury: This courtyard also holds the Imperial Treasury, where the Ottoman crown jewels, gold, and other valuable treasures were kept. Visitors can still view items such as the Topkapı Dagger and the famous Spoonmaker's Diamond.

Enderun School: This area also housed the Enderun, a school where young men (often from Christian families in the Balkans) were trained to become high-ranking officials or military commanders.

Fourth Courtyard (Gardens and Pavilions):


Gardens and Pavilions: The Fourth Courtyard, at the back of the palace, contains the most luxurious and private pavilions, where the sultans would relax and enjoy the views of the Bosphorus and Golden Horn. Notable pavilions include the Tulip Garden, the Sofa Pavilion, and the Circumcision Room.

Iftar Pavilion: The sultans often broke their fast during Ramadan in the Iftar Pavilion, a special room with a commanding view of the Bosphorus.

4. Key Features and Collections

Imperial Harem: The Harem is perhaps the most famous and mysterious part of the palace. It was the private domain of the sultan and his family. The Harem contained more than 400 rooms, including the quarters of the Valide Sultan (the sultan’s mother), concubines, and children. The architecture of the Harem is an exquisite mix of Iznik tiles, marble, and luxurious woodwork.


Sacred Relics Room: One of the most important rooms in Topkapı is the Sacred Relics Chamber, which contains some of the most revered Islamic relics, including:


The Prophet Muhammad’s cloak and sword.

The Staff of Moses.

A hair from the Prophet Muhammad’s beard.

Jewels and Treasury: The Topkapı Treasury displays some of the most famous and extravagant treasures of the Ottoman Empire, such as:


The Spoonmaker’s Diamond, one of the largest diamonds in the world.

The Topkapı Dagger, adorned with emeralds, which was famously involved in the plot of the film Topkapi.

The Throne of Sultan Mahmud I, covered in mother-of-pearl and tortoiseshell.

Ottoman Manuscripts: The palace also houses an important collection of Ottoman manuscripts, maps, and miniatures, including rare Qurans and official documents from the empire.

5. Topkapı Palace Today
Today, Topkapı Palace is one of the most visited tourist attractions in Istanbul and offers a unique glimpse into the opulent lifestyle of the Ottoman sultans and the grandeur of the empire. It is a symbol of the Ottoman Empire’s power and cultural achievements, showcasing treasures, artwork, and architecture that reflect centuries of Ottoman rule.

The museum is open to the public, and visitors can explore the courtyards, pavilions, Harem, and treasure rooms, making it a must-see for anyone interested in Ottoman history and culture.

Through the outer garden of Sarayi

Through the outer garden of Sarayi

The Outer Garden of Topkapı Palace (also known as the First Courtyard) is the largest and most accessible part of the palace complex. It served as a semi-public space and was open to those who had business at the palace, though not the general public. The Outer Garden provides a tranquil transition from the bustling city into the more private, ceremonial, and administrative areas of the palace.


Key features of the Outer Garden include:

Imperial Gate (Bab-ı Hümayun): The grand entrance into the palace, through which visitors enter the First Courtyard.


Hagia Irene: A Byzantine church located within the Outer Garden, which was repurposed as an armory and warehouse during Ottoman times.


Lush Gardens and Trees: The area is filled with greenery, offering peaceful pathways lined with cypress and plane trees.


Auxiliary Buildings: Various functional buildings, including bakeries, hospitals, and guardhouses, were located here to support palace life.


The Outer Garden set the tone for the more formal and exclusive spaces deeper inside the palace, leading visitors to the Gate of Salutation, which marks the entrance to the Second Courtyard.


Around the blue Mosque



The area around the Blue Mosque (Sultan Ahmed Mosque) in Istanbul is rich in history and architectural beauty. Located in the heart of the Sultanahmet district, this area is surrounded by some of the city's most famous landmarks, reflecting its importance as the historic center of Istanbul.


Key features around the Blue Mosque:

Hippodrome of Constantinople: Directly adjacent to the Blue Mosque, this ancient Roman arena once hosted chariot races and public events. Today, you can see remnants like the Obelisk of Theodosius, the Serpent Column, and the Walled Obelisk.


Hagia Sophia: Just a short walk from the mosque, this former Byzantine church, later an Ottoman mosque, and now a mosque again, is one of the most famous monuments in the world.


Fountain of Sultan Ahmed III: This ornate fountain, built in 1728, stands just outside the mosque and is a beautiful example of Ottoman baroque architecture.


Arasta Bazaar: Located behind the mosque, this small bazaar offers traditional crafts, carpets, ceramics, and souvenirs, perfect for a stroll and shopping.


Sultanahmet Park: This green space between the Blue Mosque and Hagia Sophia offers stunning views of both buildings, with fountains and seating areas for relaxation.


The area around the Blue Mosque is a vibrant blend of Istanbul's rich past and lively present, with tourists, locals, and worshippers all sharing the space.

To Beyazir square

Beyazıt Square (Turkish: Beyazıt Meydanı) is one of Istanbul's oldest and most historic public squares, located in the Fatih district on the European side of the city. It has served as an important civic and cultural center since the Byzantine period and continues to be a significant landmark today.


Key features and significance of Beyazıt Square:

Forum of Theodosius: During the Byzantine era, the square was known as the Forum of Theodosius, built in the 4th century as one of the city's main public spaces for gatherings, markets, and ceremonies.


Beyazıt Mosque: The square is dominated by the Beyazıt Mosque (completed in 1506), one of the oldest imperial mosques in Istanbul, commissioned by Sultan Bayezid II. Its grand courtyard and serene architecture are a central feature of the square.


Istanbul University: On the northern side of the square is the main gate of Istanbul University, a striking example of Ottoman architecture. The university is one of Turkey’s oldest and most prestigious institutions, adding to the square's cultural significance.


Beyazıt Tower: This tall watchtower, originally used for spotting fires, is located inside the university grounds and is visible from the square.


Book Bazaar: Adjacent to the square is the Grand Bazaar and the Old Book Bazaar (Sahaflar Çarşısı), a historic market for books and manuscripts that dates back to the Ottoman era.


Beyazıt Square remains a busy and lively hub, surrounded by historic architecture, student life, and bustling markets, making it a key part of Istanbul's cultural landscape.

Through the markets and Bazaars

The markets and bazaars around Beyazıt Square are bustling, vibrant centers of trade and culture, with rich historical significance. The highlights include:

  • Grand Bazaar (Kapalıçarşı): One of the largest and oldest covered markets in the world, the Grand Bazaar features over 4,000 shops selling everything from jewelry, carpets, and spices to antiques and textiles. It’s a maze of vibrant alleys, making it a major attraction for both tourists and locals.
  • Sahaflar Çarşısı (Old Book Bazaar): Adjacent to the Grand Bazaar, this historic market specializes in rare books, manuscripts, and antique prints. It’s a haven for book lovers and those interested in Ottoman and Islamic literature.
  • Spice Bazaar (Mısır Çarşısı): Though slightly farther away, this iconic bazaar near Beyazıt is famous for its fragrant spices, herbs, dried fruits, and traditional Turkish delights.

These markets offer an authentic glimpse into Istanbul’s rich mercantile history and are must-visit spots for shopping and cultural exploration.

Around Beyazit and Sehzadebast

T


he area around Beyazıt and Şehzadebaşı is rich in history and culture, offering a blend of Ottoman architecture, significant mosques, and vibrant urban life. Here are the key highlights of this area:


Around Beyazıt:

Beyazıt Mosque: This mosque, built by Sultan Bayezid II in the early 16th century, is one of the oldest imperial mosques in Istanbul. Its peaceful courtyard and classic Ottoman design are key features.


Beyazıt Square: As a historic public square, it has been a significant civic center since Byzantine times. The square also hosts the Istanbul University Gate, an iconic landmark, and the nearby Beyazıt Tower.


Grand Bazaar: Just a short walk from Beyazıt, this sprawling, centuries-old marketplace is a hub for shopping, offering everything from traditional carpets to jewelry and ceramics.


Sahaflar Çarşısı (Old Book Bazaar): A historic market for rare books and manuscripts, located between Beyazıt and the Grand Bazaar, providing a unique literary charm.


Around Şehzadebaşı:

Şehzade Mosque: One of the finest examples of classical Ottoman architecture, this mosque was built by Suleiman the Magnificent in memory of his son, Şehzade Mehmed. It is considered a masterpiece by the architect Mimar Sinan and showcases intricate tile work and grand domes.


Valens Aqueduct: Close to the Şehzade Mosque, the ancient Valens Aqueduct is a Roman-era structure that supplied water to Constantinople. It remains an iconic landmark in the area.


Sehzadebaşı Street: Lined with traditional shops and historic buildings, this street is a lively urban area that captures the daily life of Istanbul's old city, with a mix of local businesses, eateries, and cultural sites.


Together, Beyazıt and Şehzadebaşı offer a fascinating blend of historic monuments, Islamic architecture, vibrant bazaars, and local culture, making it a unique part of Istanbul's old city.

The Suleyamaniye

It is the second largest but the finest and most magnificent of the imperial mosque complex in the city. 



Süleymaniye Mosque is one of Istanbul’s most iconic and historically significant landmarks. Built during the Ottoman Empire and designed by the renowned architect Mimar Sinan, the mosque is a masterpiece of Ottoman architecture and an important symbol of Istanbul’s rich history. Here are the key highlights:


1. Architectural Masterpiece

Design by Mimar Sinan: Commissioned by Sultan Süleyman the Magnificent and completed in 1557, the mosque is considered one of the greatest achievements of the Ottoman architect Mimar Sinan. It reflects the zenith of Ottoman architectural design and innovation.

Imposing Dome: The mosque features a grand dome that is 53 meters high and 27.5 meters in diameter, supported by four massive pillars. The dome's design creates a vast and open interior space.

Harmonious Design: The mosque’s architecture is characterized by its elegant proportions, intricate tilework, and harmonious use of space, which exemplifies the classical Ottoman style.

2. Historical Significance

Sultan Süleyman: The mosque was built to commemorate Sultan Süleyman the Magnificent, one of the most illustrious Ottoman sultans. It reflects his vision and the empire's grandeur during his reign.

Complex Structure: The mosque is part of a larger complex (külliye) that includes a medrese (religious school), hospice, bathhouse, and imaret (public kitchen). This self-contained structure served various social and educational purposes, embodying the Ottoman approach to integrating religious and civic life.

3. Interior and Decorations

Tilework: The interior is adorned with Iznik tiles featuring intricate floral and geometric patterns, providing vibrant color and beauty.

Calligraphy: Beautiful Arabic calligraphy decorates the walls, including verses from the Quran and other religious inscriptions.

Simplicity and Opulence: The mosque’s interior is known for its balance of simplicity and opulence, with a vast prayer hall illuminated by numerous chandeliers and an impressive mihrab (prayer niche).

4. Tombs and Mausoleum

Süleyman's Tomb: The mosque complex includes the tomb of Sultan Süleyman and his wife, Hürrem Sultan (Roxelana). The mausoleum is a significant site for visitors interested in Ottoman history and architecture.

5. Panoramic Views

Location: Situated on the Third Hill of Istanbul, the mosque offers stunning views of the Golden Horn and the Bosphorus, making it a popular spot for both tourists and photographers.

6. Cultural and Religious Role

Active Mosque: The Süleymaniye Mosque remains an active place of worship and an important religious site in Istanbul. It continues to serve as a center for Islamic worship and community activities.

The Süleymaniye Mosque is celebrated not only for its architectural beauty but also for its historical and cultural significance, representing the height of Ottoman architectural achievement and the enduring legacy of Sultan Süleyman’s reign.


Süleymaniye Tea is not directly related to the Süleymaniye Mosque, but the name "Süleymaniye" is indeed a reference to Sultan Süleyman the Magnificent, who commissioned the mosque. The tea itself is named after the Süleymaniye Mosque and the surrounding Süleymaniye district in Istanbul, reflecting the cultural and historical significance of the area.


Süleymaniye Tea

Description: Süleymaniye Tea is a traditional Turkish tea blend that is often enjoyed for its rich, aromatic flavors. It typically includes a mix of black tea with spices like cinnamon, cloves, and sometimes cardamom.


Cultural Connection: The tea is named after the Süleymaniye Mosque area, which is a historic and culturally rich part of Istanbul. The connection to the mosque and district evokes a sense of Ottoman heritage and tradition.


Preparation and Serving: It is usually prepared in a Turkish tea pot and served in small glasses, typical of Turkish tea culture. The spices in Süleymaniye Tea add a unique and warming flavor profile, distinguishing it from other types of Turkish tea.


While not a direct historical or architectural link, Süleymaniye Tea's name pays homage to the cultural legacy of the Süleymaniye Mosque and its surrounding area.

To Sehzadebasi


Around the mosque of the conqueror

The fifth and the sixth hill

Kariye Camii

Along the Golden Horn

The Seventh Hill

Along the land walls

Up the Golden Horn to Eyup

Uskudar and the Princes Island

Pera and Galata

The Lower Bosphorus European Shore

The Bosphorus

A Last Stroll


The chapters are organized geographically, allowing readers to follow specific walking routes to explore the city’s many layers, including Byzantine, Ottoman, and modern influences. The book includes detailed descriptions of key monuments like Hagia Sophia, the Blue Mosque, and Topkapi Palace, as well as lesser-known sites that offer insight into Istanbul’s diverse cultural history. The book not only provides historical context but also architectural analysis of the city’s famous buildings and neighborhoods, making it an immersive guide for travelers and history enthusiasts alike.


For those planning a visit to Istanbul, the book offers practical advice on how to navigate the city on foot, capturing both well-known and hidden gems throughout the sprawling metropolis. It emphasizes Istanbul’s unique blend of East and West, making it a valuable resource for understanding the complex cultural and historical layers of the city.


For a thousand years an extraordinary empire made possible Europe’s transition to the modern world: Byzantium. An audacious and resilient but now little known society, it combined orthodox Christianity with paganism, classical Greek learning with Roman power, to produce a great and creative civilization..

Judith Herrin’s concise and compelling book replaces the standard chronological approach of most histories of Byzantium. Instead, each short chapter is focused on a theme, such as a building (the great church of Hagia Sophia), a clash over religion (iconoclasm), sex and power (the role of eunuchs), an outstanding Byzantine individual (the historian Anna Komnene), a symbol of civilization (the fork), a battle for territory (the crusades). In this way she makes accessible and understandable the grand sweeps of Byzantine history, from the founding of its magnificent capital Constantinople (modern Istanbul) in 330, to its fall to the Ottoman Turks in 1453.

 This classic guide to Istanbul by Hilary Summer-Boyd and John Freely - the 'best travel guide to Istanbul' ("The Times"), 'a guide book that reads like a novel' ("New York Times") - is here, for the first time since its original publication thirty-seven years ago, published in a completely revised and updated new edition. Taking the reader on foot through this captivating city - European City of Culture 2010 - the authors describe the historic monuments and sites of what was once Constantinople and the capital in turn of the Byzantine and Ottoman Empires, in the context of the great living city. Woven throughout are vivid anecdotes, secret histories, hidden gems and every major place of interest the traveler will want to see. Practical and informative, readable and vividly described, this is the definitive guide to and story of Istanbul, by those who know it best.

But Istanbul and Turkey cannot be separated from their cats. Cats of every disposition and description 🐈 😊

Cappadocia,Ephesus, Konya, Istanbul and others But there are also critical views about having such a huge population of cats roaming freely because of dangers from mites, allergies etc. Also, some cats could be feral.