By Melpomeni Perdikopoulou | Aristotle University of Thessaloniki, Department of History and Archaeology

Description

Among the mosques that were built in Thessaloniki after its conquest by the Ottomans (1430), Alaca Imaret is one of the most representative examples of the zâviyeli-mosque architectural type, which was popular during the first two centuries of the Ottoman period. The mosque was built in 1485 (889 Hijra) during the month of Muharrem, the first lunar month of the Muslim calendar, according to its dedicatory inscription written in Ottoman script. It was commissioned by Ishak Pasha when he retired from his position as Grand Vezir of Sultan Bayezid II (r. 1481–1512) and was appointed sanjak-bey (high administrator) of Thessaloniki.

In its original form, which has been preserved to this day, the Alatza Imaret is a zâviyeli-mosque (or inverted-T architectural type) with a vaulted portico, two central domed spaces – that of the “enclosed courtyard” and the prayer hall – and four domed eyvans (side accommodation rooms for Suffis and dervishes with fireplaces and cupboards), built in pairs of two on each side. Despite certain structural interventions, Alatza Imaret is considered to have remained typologically unchanged. The Ishak Pasha Imareti was built on an empty, public area. In its initial phase, the monument had a five-part portico, where granite and marble columns alternated, with a single central entrance. The cloisonné masonry was visible, its domes were covered with lead sheets, and on the south side stood the minaret decorated with colorful glazed tiles (hence the name “Alaca”, meaning colorful).

The floor of the enclosed courtyard was paved with marble, as were the floors in the four ancillary rooms. The enclosed courtyard and the prayer area were decorated with frescoes. North of the mosque there were ovens, probably for the preparation of food. According to the vakifname (founding/dedication document) Ishak Pasha’s endowment in Thessaloniki is a khairi vakif, a charitable endowment, which aimed to provide food to the needy (Imaret) and at the same time secured an income for the son of the patron and his most worthy successors, who would take over the management of the endowment.

Significance

The Alaca Imaret (1485) is one of the most notable examples of the zâviyeli-mosque architectural type among the mosques constructed in Thessaloniki following the Ottoman conquest. The zaviyeli-mosques were popularised during the first two centuries of the Ottoman period and, with several variations, spread throughout the empire. There are four more examples of this type in Greece: the Mehmet Bey Camii in Serres, the Imaret of Evrenos in Komotini, the Iskender Bey Mosque in Giannitsa, and the Süleymaniye in Rhodes.

It was built during the era of Sultan Bayezid II (r. 1481–1512), which is characterized by economic development and the attempt to preserve the acquired territories of previous periods. After the dynastic dispute with his brother Jem, Bayezid ascends the throne, re-establishes the vakifs, and welcomes to Constantinople Sufi orders. The zaviyeli-mosques that were erected by high-ranking officials, like the Alaca Imaret of Thessaloniki, during the era of Bayezid II seem to follow more traditional models, set by previous sultans. This fact underlines the centralism that characterizes the era of Bayezid II, while the preference of the officials for the more conservative version is probably attributed to the impossibility of imitating the standards set by the capital (with the exception of the Mehmet Bey Camii of Serres, which was built by the husband of Bayezid’s daughter).

In Alaca Imaret no innovative element is introduced, which would contribute to the development of the architectural type. Instead, the emphasis appears to be on the social function of the building rather than its religious significance. This is evidenced by the presence of side apartments equipped with fireplaces and cupboards, indicating their role in hospitality rather than purely religious activities. Alaca Imaret thus emerges as a representation of a zaviyeli-mosque situated on the periphery of the empire. There, it seems that the standards set by the sultanate of the time were either met or intentionally overlooked by the patron, who opted for more conventional models.

The erection of zaviyeli-mosques is connected with the territorial expansion of the Ottoman Empire as the number of mosques increased almost in parallel with the conquests, Mosques were erected in newly conquered areas. This versatile type of building perfectly served the needs of a developing state, being a mosque and at the same time a place for hosting dervishes, who accompanied the Ottoman troops and participated in the battles. Through their teachings, such figures spread Islam to Christian subjects. As such, the zaviyeli-mosques played a pivotal role in the Ottomanization process of cities in the southern Balkan region, like Thessaloniki, Bursa, Edirne, Plovdiv, Serres and Komotini.

As for the Alaca Imaret, after the establishment of the zaviyeli-mosque, the homonymous district was established around it. Based on population registers, Alaca Imaret functioned as a pole of attraction for Muslim habitants who moved to Thessaloniki. The founder also had the right to bring a population in town. Thus, the Muslim population of Thessaloniki increased, while the Christian population decreased, contributing to the process of its Ottomanization over time.

In addition to Alaca’s place in the development of the zaviyeli-mosque architectural type, and its role in the Ottomanization process of Thessaloniki, the Imaret also had practical and symbolic functions. It relates to the importance of food distribution within Muslim societies. The ability of the Ottomans to supply and distribute food to their subjects in turn fed their own power, constituting a source of legitimacy for the Ottoman regime, especially in the newly conquered areas. Food permeated ritual practices and acquired important symbolic meaning. Yet it was also the necessary basis of human life; everyone needed to eat. As a result, giving food was a consummate act of charity. The Ottomans had the power to feed, and their power was nurtured by feeding.

Further Reading

Boykov, Grigor. “Τhe T-Shaped Zaviye/İmarets of Edirne: A Key Mechanism for Ottoman Urban Morphological Transformation.” Journal of the Ottoman and Turkish Studies Association 3, no. 1 (2016): 29–48.

This publication highlights the key role of the T-type zaviye/imarets in the process of structural change of the Ottoman cities in Anatolia and the Balkans in the period between the 14th and the 15th centuries.

Kuban, Doğan. Ottoman Architecture. Suffolk: Antique Collectors Club Dist, 2010.

This publication consists of one of the most comprehensive and wide-ranging surveys of Ottoman architecture. It engages with how Ottoman architecture developed in parallel with the political structure of the Ottoman Empire.

Singer, Amy. Charity in Islamic Societies. Cambridge: Cambridge University Press, 2008.

The author explains the basic concepts and institutions of Muslim charity, including the obligation to give on an annual basis and how charitable endowments shaped Muslim societies.

Singer, Amy. “Imarets.” In The Ottoman World (Routledge Worlds), edited by Christine Woodhead, 72–85. London: Routledge, 2013.

The author gives a summary about the history, architectural forms, as well as the clientele and menus of the Ottoman imarets.