todo Türkiye

Earth Mother & Mother Goddesses Türkiye is the home of the earliest human farming settlements in the world. Early farmers worshipped a mother god, who they symbolically saw as a personified Earth giving them food. The earliest shrine of this Earth Mother is at Çatalhöyük. She was the major divinity for over 6,000 years and was worshipped under different names. Her earliest name is Kubaba. Sometimes she is Kybele, sometimes she appears in the form of Greek goddesses such as Artemis, Aphrodite, or Demeter. One of her most recent great shrines was the Temple of Artemis (Artemisium) in Ephesos, one of the Seven Wonders of the World.

The Seljuk and Ottoman wooden mosques of Anatolia are rare examples of religious architecture with nailess use of wood and impressive handcrafted decoration. Wooden roofed and wooden columned mosques concentrate in Konya, Ankara and Kastamonu from Anatolian Seljuks period and Beyliks period. Building tradition of wooden roofed and wooden columned mosques continued until the beginning of 20th century in the remote regions from the center in the Ottoman period. Wooden Roofed and Wooden Columned Mosques in Anatolia are included in the the UNESCO World Heritage List. Sivrihisar Ulu Cami (Grand Mosque) is located in Eskişehir and is included on the UNESCO World Heritage List. It is the largest of the rare wooden pillar mosques of Anatolia and has survived from the Seljuk period. The eight-century old Sivrihisar Ulu Mosque, where 2,500 people can worship at the same time, is one of the rare examples of the large wooden-columned mosques in Anatolia. In the center of the district, the word “ulu” (grand) finds its full meaning in this work. Afyonkarahisar Ulu Cami (Grand Mosque) is one of the largest mosques of Afyonkarahisar and was built in the Anatolian Seljuk period between 1272 and 1277. The mosque, which was reconstructed by preserving its old form, is one of the unique examples of the Seljuk period with its wooden and brick architecture with glazed tiles. A wooden beam roof that stretches across nine naves is supported by 40 wooden columns whose capitals are adorned with stalactine decorations. Göğceli Mosque in Samsun is considered Türkiye’s oldest surviving wooden mosque. It is one of the most significant samples of Turkish wooden architecture. It was constructed using a technique of interlacing wooden beams without using nails. There is no record of the date of construction; however, according to radiocarbon tests the mosque was built in 1206 and the porch in 1335. In 2007, the mosque underwent a comprehensive restoration. Bekdemir Mosque is located in the village of Kavak, Samsun. Although there is no inscription regarding its construction date, the date on a historical embroidery (1877) is accepted as the date it was built. According to a survey, the main floor was built in 1596. The mosque is another example of a “nailess” wooden construction. It is adorned with various floral motifs colored with natural dyes, and there is a stonework fountain in the courtyard. Mahmutbey Mosque is located in the village of Kasaba in Kastamonu, 18 kilometers northwest of the city. It is the only work in Kastamonu that is on the UNESCO World Heritage Temporary List. It was built as the Friday Mosque in 1366 by Emir Mahmut Bey, the ruler of the Candaroğulları Principality. The exterior walls of the mosque are made of hewn stone. The roof is made exclusively of wood with no metal elements and plaster was only used in the mihrab. One of the most eye-catching and important elements of the mosque is the door built by Abdullah, son of Nakkaş Mahmut from Ankara.  Eşrefoğlu Mosque in Beyşehir, Konya is the largest and one of the most original of the wooden-columned mosques in Anatolia and was built between 1296 and 1299. The mosque is one of the most beautiful examples of the Turkish wooden architectural tradition. The monumental white marbel gate, and the unique mihrab and minbar (pulpit) display superior quality wood and tile craftmanship. The mihrab is covered with glazed tiles and is 4.58 meters wide and 6.17 meters high - larger than all the tiled mihrabs around Konya. The minbar is carved entirely out of walnut wood with a superior workmanship and rich ornamentation. It is covered in octagonal, pentagonal, star, and geometric shapes and vegetable embellishments. The ceiling of the mosque is decorated in vivid ornaments using the “kalem isi” (hand-drawn) technique. Eşrefoğlu Mosque is a unique structure that contains all the features seen across numerous Seljuk mosques: multiple wooden columns, a ceiling completely decorated with wood and “kalem isi” work, a minbar made completely out of wood, and the kündekari technique (using interlocking pieces of wood with no nails or glue). The mosque, which reflects the magnificence of stone and wood workmanship of the period, was included in the UNESCO World Heritage Temporary List in 2012. Aslanhane Mosque: Aslanhane Mosque, located in the district of Samanpazarı in Ankara, despite its very plain appearance from the outside, is an important work with a history of eight centuries long.  Built by the architect Ebubekir Mehmet, this mosque with rare wood work is also known as Ahi Şerafettin Mosque.  It was named Aslanhane Mosque because of the ancient lion statue buried in the wall of the tomb complex. The single-storey mosque stands on 24 wooden legs. The column heads of each of these pillars, made of walnut wood, are made of spolia marble Roman-Byzantine materials. With its architectural features and ornaments this Seljukian mosque will fascinate visitors with its architectural features and ornaments from the moment you stepped into it

Due to their geographical locations at the crossroads of ancient trade routes, such as the Silk Road, the cities of Sivas and Erzurum boast multilayered cultural heritages. These cities thrived as religious centers as a result of their strategically important locations between Asia and Anatolia. Erzurum’s citadel was first founded by the Byzantine Emperor Theodosius. The continuous settlement of the region endowed the city with many architecturally and historically important monuments. Among these, Ulu Camii (Grand Mosque), a 12th-century mosque located next to Çifte Minareli Medrese (Twin Minaret Madrasa), which was commisioned by the Saltukid ruler of the era, and Lala Paşa Mosque have unique architectural styles. Grand Vizier Lala Mustafa Pasha, a commander of Suleyman the Magnificent, commissioned the mosque bearing his name in the 16th century. Lala Paşa Mosque is the first mosque built in Erzurum during the Ottoman period, and later became a model for other Ottoman mosques built in the city. Erzurum’s other important religious monuments bear features from different ruling perionds: three monuments belong to the Ilkhanid period (Twin Minaret, and Yakutiye and Ahmediye Madrasas), and three to the Ottoman period (Kurşunlu/Fevziye, Pervizoğlu, and Şeyhler Madrasas). While the Ilkhanid period madrasas in Erzurum were built as independent monumental-looking madrasas, the Ottoman period madrasas were smaller in size and were arranged as a part of a külliye (religious complex). Erzurum’s many layers of culture show signs of its rich religious heritage. Demirciler Kilisesi (Blacksmiths Church), which now serves as Fethiye Mosque, and the church in the village of Gez were built in the 18th century. When Demirciler Kilisesi was transformed into a mosque, some changes were made: a mihrab niche was placed on the south wall and a minbar (pulpit) was placed inside. The tomb of Emir Saltuk has a special place among the tomb structures in both Erzurum and Anatolia by virtue of its architecture and decorative features. The tomb monument, which is dated to the earliest period in Anatolia, differs from other Anatolian burial monuments. Sivas is located on the historical Silk Road and became an important Anatolian Seljuk center of science, trade, culture, and civilization. During the Seljuk period, religious life in Sivas was vibrant. Seljuk madrasas, which were among the most famous higher learning centers of the period, did not only teach religious sciences. They also taught secular sciences such as logic and mathematics, and, among others, history, philosophy, medicine, and chemistry. These madrasas were built as parts of complexes with mosques and other related edifices. The building group known as Divriği Ulu Mosque and Hospital (Darüşşifa) is a complex consisting of a mosque, a hospital, and a tomb. This 13th-century complex is described by art historians as the "Divriği Miracle" or "Anatolia's Alhamra" and was included on the UNESCO World Cultural Heritage List in 1985.  The magnificent motifs, especially the doors and columns, which are found in many parts of the complex, were made by masters from Ahlat and Tbilisi, and reflect the rarest and finest examples of stonework. Çifte Minareli Medrese (Twin Minaret Madrasa) is one of the symbolic structures of Sivas with its two minarets and was commisioned by the vizier of the Ilkhanid Şemseddin Cüveyni in 1271. One of the most important features of the building is that it has the tallest stone door in Anatolia. Gök Medrese, one of the Seljuk works in the region, was instrumental in the training of many scholars. Today, the main building of the madrasa, which impresses with its magnificent crown gate and ornamental stonework, awaits visitors as a museum.

El pueblo judío tiene profundos lazos históricos con Anatolia. Los restos de asentamientos judíos en ciudades antiguas a lo largo de las costas del Egeo, el Mediterráneo y el Mar Negro, como Sardes, se remontan al siglo IV a. C. Una columna de bronce encontrada en Ankara muestra los derechos otorgados a los judíos por el emperador Augusto. Durante su reinado, el Imperio Otomano se convirtió en un lugar acogedor para los judíos. A principios del siglo XIV, varios judíos expulsados ​​de Europa occidental se establecieron en territorio otomano.  İstanbul tuvo una vibrante comunidad judía durante más de 1.000 años, y hay varias sinagogas tanto en el lado asiático como en el europeo de la ciudad.  La sinagoga Neve Shalom es la sinagoga más grande de Türkiye. Además de Neve Shalom, la sinagoga Ahrida y la sinagoga Yanbol en Balat, la sinagoga Ashkenazi en Karaköy y la sinagoga Etz Ahayim en Ortaköy, son las sinagogas más visitadas de İstanbul. La Gran Sinagoga de Edirne es un edificio recién restaurado, construido en 1905. Se inspiró en el famoso Leopoldstädter Tempel, la sinagoga más grande de Viena, y tenía la intención de demostrar los logros y la modernidad de la comunidad. La Gran Sinagoga de Edirne fue diseñada por el arquitecto francés France Depré, en el estilo arquitectónico del Renacimiento Moro. La ubicación de la nueva sinagoga fue el sitio de las sinagogas en ruinas Mayor y Pulya en el barrio de Suriçi. La sinagoga Gerush, la sinagoga mayor y la sinagoga Etz Hayyim se encuentran en Bursa. İzmir (Esmirna) La herencia judía de İzmir exhibe un carácter único con sus tradiciones sefardíes, y los estilos arquitectónicos de las sinagogas que se inspiraron en la España medieval. Las sinagogas sefardíes de Kemeraltı son Bikur Holim, Beth Hillel, Seniora, Shalom, Algazi Synagogues y Beth Israel en Karataş. La sinagoga de Bergama que es la sinagoga Yabets recientemente restaurada en Bergama (Pérgamo), fue dedicada nuevamente en una ceremonia en la primavera de 2014 para su uso como centro cultural. Se cree que la sinagoga se construyó en la segunda mitad del siglo XIX. Fue abandonado tras sufrir graves daños en un incendio en la década de 1940, que provocó el colapso del techo. La sinagoga de Sardes, una sinagoga monumental, fue el centro de la vida religiosa judía en Sardis, en la antigua Lidia, durante el período tardo romano. La sinagoga ocupó la esquina del baño-gimnasio romano, convirtiendo parte de este edificio público en una casa de culto judío. La mayoría de las ruinas actuales se remontan a los siglos IV y V.

Los primeros siete concilios ecuménicos se llevaron a cabo en Asia Menor, y específicamente en las ciudades actuales de İznik, Bursa, İstanbul y Selcuk, İzmir. Los siete concilios, celebrados entre el 325 y el 787 d.C., son conocidos principalmente por su consideración de los conflictos doctrinales. También dictaminaron sobre asuntos prácticos que estaban establecidos en cánones. Un viaje que cubre los sitios históricos y los magníficos monumentos de İznik (Nicea), İstanbul e İzmir lo llevará a los escenarios antiguos de estos siete consejos. Primeros siete concilios ecuménicos Primer Concilio de Nicea (325 d.C.), İznik, Bursa Primer Concilio de Constantinopla (381 d.C.), İstanbul Primer Concilio de Éfeso (431 d.C.), Selcuk, İzmir Concilio de Calcedonia (451 d.C.), Kadıköy, İstanbul Segundo Concilio de Constantinopla (553 d.C.), İstanbul Tercer Concilio de Constantinopla (680-681 d.C.), İstanbul Segundo Concilio de Nicea (787 d.C.), İznik, Bursa

Cuando los turcos llegaron a Anatolia en el siglo XI, filósofos como Mevlana Cellaledin-i Rumi (Jalal ad-Din Rumi), Hacı Bektaş Veli y sus discípulos, con destreza combinaron los elementos del Islam y la cultura tradicional turca. El suelo de Anatolia, donde también tenían acceso a fuentes y creencias antiguas, era el lugar perfecto para que estas ideas se integraran. El nombre completo de Mevlana, el poeta sufí del siglo XIII, era Celaleddin-i Rumi. Se le considera uno de los grandes filósofos místicos del mundo, y su poesía y sus escritos religiosos se encuentran entre los más queridos y respetados en el Islam y más allá. Sema, la ceremonia derviche giratoria, se le atribuye a Rumi y se ha convertido en parte de las costumbres, la historia, las creencias y la cultura turcas. La ceremonia del Sema representa el viaje místico del ascenso espiritual del hombre a través de la mente y el amor a la perfección. Konya, uno de los centros de peregrinación más importantes de Türkiye, es la ubicación del antiguo albergue (dergah) de los derviches giratorios, y hogar del mausoleo de Mevlana. El mausoleo y el antiguo albergue, ahora pueden ser visitados como museo por visitantes de todas las religiones. La Logia Mevlevi de İstanbul, ubicado en Galata, es la Logia Mevlevi más antigua de İstanbul. Fue construido en 1491. La logia fue construida como un complejo, y contenía habitaciones y espacios para el canto sufí, celdas derviches, cuartos para el maestro (şeyh), un área especial de oración (namaz) para el sultán, una sección para miembros femeninos, una biblioteca, una fuente para el público, una sala del reloj, una cocina, mausoleos y un cementerio cerrado. Puede embarcarse en este viaje espiritual visitando los principales Logias de Mevlevi (Dergahs), ubicados en diferentes partes de Türkiye.

St. Paul nació en Tarso, Cilicia, una región en el sureste de Turkiye, alrededor del año 5 d.C. En sus varios viajes misioneros, St. Paul visitó muchas partes de Asia Menor, y difundió la palabra de Jesús por toda la región. Al leer las epístolas de Pablo y los Hechos de los Apóstoles, aprendemos sobre su vida y sus viajes. Pablo viajó más de 10,000 millas por mar, y a pie en tres viajes misioneros con sus compañeros. Partió solo, en su cuarto viaje misionero de Jerusalén a Roma, y murió en la ciudad capital.  Aspectos destacados de St. Los viajes de Paul en la actual Türkiye:  ◉ PRIMER VIAJE  Antioch ad Orontes (Antakya) - Seleucia Pieria - Perge (Antalya) - Pisidia Antioch (Yalvaç / Isparta) - Iconium (Konya) - Lystra (Konya) Derbe - Attalea (Antalya) ◉ SEGUNDO VIAJE Antioquía ad Orontes - Derbe - Listra - Galacia - Frigia - Misia - Alejandría Troas - Ephesos ◉ TERCER VIAJE Antioquía ad Orontes - Galacia - Ephesos - Alejandría Troas - Assos - Miletos - Patara ◉ VIAJE A ROME Myra (y su puerto Andriake) - Knidos

The tradition of the Seven Sleepers exists in both Christian and Muslim (ashab al kahf, “people of the cave”) tradition. The Islamic version of the legend of the Young Sleepers is well known in the Muslim world as it is quoted in the Qur’an in Surah 18:9-26. In this version, the exact number of sleepers is not given and is known only to Allah. The legend speaks of young men who slept for 300 or 309 solar years. In the Islamic version of the legend there is also a faithful dog that accompanied the young men on their way to the cave and slept at its entry. People passing nearby saw the sleeping dog and were afraid to look inside because they thought it was guarding the cave’s secrets. The young men are known as the “people of the cave.” The Christian version tells the story of seven young men who were accused of belonging to the Christian community at the time of the persecutions by the Roman Emperor Trajan Decius, who reigned in AD 249-251. At this time, a group of young Christian men fled from the city and hid in a cave. When they were found sleeping in the cave, at the behest of the emperor the entrance was sealed. Many years passed and from a persecuted religion Christianity became the official state religion. After over 250 years, during the reign of Theodosius II (AD 408-450), a landowner decided to demolish the walled-up cave entrance. He was genuinely surprised to find seven men sleeping inside. They woke up with the conviction that they had been sleeping for just a day. 

La herencia multicultural de Türkiye se remonta a miles de años, y es testimonio del asentamiento continuo de civilizaciones y personas de diferentes religiones. Las culturas locales se fusionaron a través de rutas comerciales y el idioma, la literatura, la música, la arquitectura y casi todos los aspectos de la cultura. Tras la conquista de Constantinopla por el sultán Mehmet, los armenios de las aldeas de Anatolia se establecieron en la ciudad de Samatya, dentro del dominio de la histórica İstanbul. Muchas de las iglesias armenias de İstanbul se encuentran en esta región frente al mar de Mármara. La mayoría de la población armenia local se extendió a lo largo de los siglos por Anatolia central y oriental, dejando tras de sí una rica herencia religiosa y cultural. Puede encontrar los rastros de la cultura desde las diversas iglesias de İstanbul hasta Kars, en las ruinas de la antigua ciudad de Ani ubicada en el noreste de Türkiye, a 42 kilómetros de la ciudad de Kars, en una meseta triangular aislada, hasta la iglesia de Akdamar ubicada en el lago Van. .