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From an Athenian Maid to Empress to the Roman Empire... Aelia Eudocia Augusta

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Bust Weight of Aelia Eudocia Augusta ?, First Half of 5th century
(Istanbul Archaeology Museum)

There is a small display case in the Istanbul Archaeology Museum that holds some very intriguing objects. They are Empress Bust Weights that were used in the marketplace to weigh everyday commodities. One of the figures thought to be Eudocia, wife of Theodosius II, wears a diadem and a necklace which help to identify her as an Augusta and  a garment that tightly covers her shoulders. While she holds a scroll in one hand and with the other makes the gesture of speech. The gesture of speech normally reserved for Christ, Church figures and imperial officials and sometimes muses, refers to the empresses well-educated status.  The scroll and the wrapped garment also recall the standard gesture of orators and philosophers. With her iconography referring to her learnedness, her imperial diadem claiming her to be an augusta her wide-open eyes suggesting both piety and watchfulness,this fifth century bust weight of Eudocia would have ensured "the fairness of commercial transactions" in the marketplace. 1  
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Historians of Islamic Art Association at #CAA 2013

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Post made possible thanks to the support of  3pipe.net 

Leighton House, Arab Hall, London

As art historians and lovers of art, our primary objective is looking, and deciphering the significance of the artifacts before us. We try to assign meanings to our observations in accordance with our own knowledge and experiences. But when it comes to the art and culture of the Near East, the complexity of collecting, displaying as well as assisting the general public in cultivating a greater understanding of these objects that have been taken out of their original context and transported to another realm is an omnipresent one. At the College Art Association's 101's annual conference in New York two weeks ago, in the panel organized by the Historians of Islamic Art Association, these issues were exposed and discussed in all their vividness.

From personal ancestry to experience, there are many factors contributing to my particular area of interests in the history of art. Having lived in Istanbul, historically one of the richest and most diverse cities in all of Europe and the world, have left me with a curiosity towards all the civilizations that have permeated the landscape and culture of my beautiful hometown. Which is why of all the intriguing topics discussed, I was particularly drawn to the panel "Between Maker, Agent, Collector, Curator, and Conservator:  Interdisciplinary Approaches to the Study of Islamic Tilework."
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From Duccio to Ai Weiwei: The Multiple Lives of the Work of Art

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Antonio, Allegri da Correggio, Leda and the Swan, around 1532
(Gemaldegalerie, Berlin) 
At a time when the sculptures and artifacts which have made their way to some of the finest institutions in the West are crying to be reunited with their country of origins, and the dealings behind these acquisitions are coming into daylight, I had the privilege of attending a lecture which presented the other side of the proverbial coin.  Philippe de Montebello, a legend in his own right, with numerous awards and honors including two Presidential medals and a Legion d'Honor, gave a riveting lecture, "The Multiple Lives of the Work of Art" at the Getty Museum in Los Angeles two weeks ago. His prose was captivating with interesting details and most surprising of all, a sense of humor. Although this should not come as a surprise, when Philippe de Montebello speaks, people stop and listen. Since this post concerns the lecture and not my personal views, I will try not to offer my own perspective, for now.
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Burst of Light: Caravaggio and His Legacy

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Michelangelo Merisi da Caravaggio, Saint John the Baptist, 1604-05
(The Nelson-Atkins Museum of Art) 302#

 "Burst of Light: Caravaggio and His Legacy" an exhibition demonstrating the lasting legacy of the infamous artist on 17th century art has traveled across the country from the Los Angeles County Museum of Art to the Wadsworth Antheneum in Connecticut, a much smaller collection but noteworthy nonetheless. As with any show of this magnitude foreign loans are a major issue which are missing except for two loans from the National Gallery in London and the National Gallery of Canada in the Wadsworth exhibit. The show includes five paintings by Caravaggio which are hung in the first of three galleries. Also in the first gallery are those artists who were Caravaggio's contemporaries or those artists that worked alongside him. The 'Caravaggisti' as his followers are known are divided into two galleries according to their geographic location. There is an audio guide for the exhibition which is accessed through a phone line. For you to enjoy the exhibition as any other visitor can do at the Wadsworth I am including the telephone number 1-860-760-9980 and the numbers on the works of art. Just dial this number from any phone and punch in the numbers on the paintings followed by the pound key. The main number for the overview of the exhibition is 300#.

As soon as visitors enter the main gallery of the exhibition they are confronted with a half-clad, young Saint John the Baptist, commanding attention in the middle of the facing wall. This painting is everything one expects from the infamous Michelangelo Merisi da Caravaggio - he is a full-length figure pushed to the front of the picture plane with a dark background that helps to project the figure into the viewer's space and a strong light coming from the top left. It is even possible to see the incisions above the right knee. This painting is flanked on both sides with two smaller, more intimate works - Martha and Mary Magdalene to the left and  Saint Francis of Assisi Ecstasy to the right.

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Happy Birthday Constantinople!

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Beyan-i Manazil-i Safar-i Iraqayn-i Sultan Sulayman Khan(View of Istanbul from Sultan Suleiman's Iraq campaign),
Matrakci Nasuhi, 1537-1538 *
(Istanbul University Library)
Founding a city in the ancient world was akin to a God-liked benefaction and in 324, right after defeating Licinius in Adrianople, Constantine the Great (the first Christian Roman emperor) set out to make his new city.  It has been suggested that he considered Troy first but then changed his mind and moved up north to the ancient Greek city of Byzas. Unfortunately, today there is not much left in present day Istanbul, from Constantine's city to give us a substantial picture of how it might have been. The website Byzantium1200 is a great resource to get an idea of how the capital of the Eastern Roman Empire might have looked in the year 1200. We may not have the Forums or the porticoes of fourth century Constantinople but we do have artifacts that we can use to form a composite picture of "New Rome" as it was dedicated on this day in the year 330. 

Hippodrome Looking East
with the Obelisk in the background
where the Spina would have been
Hippodrome looking West
where the Milion would have been.


Miniature of At Meydani (Hippodrome), Matrakci Nasuh, 1537
(Detail from the above miniature)

The Chronicon Pascale 284-628 AD, a 7th century, anonymous chronicle on the history of the world from God's creation of the universe to the time of it's writing gives us substantial amount of our historical details:1

He renewed the first wall of the city of Byzas, and after making considerable extensions also to the same wall he joined them to the ancient wall of the city and named it Constantinople; he also completed the Hippodrome, adorning it with works in bronze and with every excellence, and made in it a box for imperial viewing in likeness of the one which is in Rome. And he made a great Palace near the same Hippodrome, and the ascent from the Palace to the box in the Hippodrome by way of Kochlias, as it is called

Engraving by Onofrio Panvinio in De Ludis Circensibus Ruins of Constantinople's Hippodrome in 1600
today only three of the ancient monuments remain insitu

And he also built a Forum which was large and exceedingly fine; and he set in the middle a great Porphyry column of Theban stone, worthy of admiration, and he set on top of the same column a great statue of himself with rays of light on his head, a work in bronze which he had brought from Phrygia.  
Constantine's Column, Cemberlitas, 2012
The Palladium from Rome, pieces of the True Cross, the axe Noah used to build the Ark
and the remains of the Seven Loaves from the Miracle of the Loaves and Fishes, are supposed to be buried
around the base of the column. 
Reconstruction of the imperial statue and the porphyry column in Constantine's Forum
ca. A.D. 324-330.by A. Tayfun Oner
The same emperor Constantine secretly took away from Rome the Palladium, as it is called, and placed it in the Forum built by him, beneath the column of his monument, as certain of the Byzantines say who have heard the Tyche of the city renewed by him Anthusa. 
Tyche of Constantinople, 4th-5th century
(Metropolitan Museum of Art)
The same emperor also built two fine porticoes from the entrance of the Palace as far as the Forum, adorned with statues and marbles, and he named the place of the porticoes Regia. 
Plate with the Presentation of David to Soul, 629-930,
Made in Constantinople
(Metropolitan Museum of Art)

Rabbula Gospels, 586, Made in Syria
(Biblioteca Mediea Laurenziana, Florence) 















Nearby he also built a basilica with an apse, and set outside great columns and statues; this he named the Senate, and he name the place Augustaeum because he had also set up opposite his own a monument of his mother, lady Helena Augusta, on a porphyry column.
Hagia Eirene, Church of the Holy Peace, 2012
4th century building assigned by Socrates to Constantine and
 it is suggested that the name may be commemorating the peace established by Constantine.2
 Likewise too he completed the bath which is called Zeuxippon, adorning it with columns and varied marbles and works of bronze.3
Map of Constantinople in the Constantinian period, A. Tayfun Oner 4

In his Chronicles, the Greek chronicler Malalas records the dedication of Constantinople:
When he had finished everything he celebrated a race-meeting. He was the first to watch the spectacle there (at the Hippodrome) and he wore then for the first time on his head a diadem set with pearls and precious stones, since he wished to fulfill the prophetic words which said, "You placed on his head a crown of precious stone" (Psalm 20.4); none of the previous emperors had ever worn such a thing.
Solidus of Constantine the Great, 336-337
(Dumbarton Oaks Collection)  
 He also celebrated a great festival on 11th May-Artemisios in the year 378 (AD 330) according to the era of Antioch the Great, ordering by his sacred decree that on that day the festival of the Anniversary of his city should be celebrated. On the same day, 11th May, he ordered that the public bath, the Zeuxippon, should be opened near the hippodrome and the Regia and the palace. He had another statue made of himself in gilded wood, bearing in its right hand the tyche of the city, itself gilded, which he called Anthousa. He ordered that on the same day as the Anniversary race-meeting this wooden statue should be brought in, escorted by the soldiers wearing cloaks and boots, all holding candles; the carriage should  march around the turning post and reach the pit opposite the imperial kathisma, and the emperor of the time should rise and make obeisance as he gazed at this statue of Constantine and the tyche of the city. This custom has been maintained up to the present day.6
Statue of Emperor Valentinian II, 387-390, Aphrodisias
(Archaeology Museum of Istanbul)
Constantine created Constantinople in Rome’s image with monumental spaces including the Great Palace, the Hippodrome and the Forum, decorated with antique statuary and connected to each other with porticoes that would allow for “impressive ceremonies and formulae” of ruler worship. 5 Ancient sources mention Constantine stripping many ancient cities in Asia Minor to transport statues to his new capital. These statues from the Istanbul Archaeology museum's collection can give us an idea of the statues lining up the streets of Constantinople.

Archaeology Museum of Istanbul
Architrave Fragments, 4th c. found near Aqueduct of Valens,
where the Baths of Constantiniana were supposed to be.
(Archaeology Museum of Istanbul)

Statuette of Orpheus, early 4th c. Found in Beyazit,
Vicinity of  the Forum of Constantine
(Archaeology Museum of Istanbul)

Obelisk of Theodosius, The Emperor about to crown the victor with Laurel leaves,4th c.
(Istanbul,  Hippodrome)
 The pedestal of the Obelisk of Theodosius still standing insitu in what used to be the Hippodrome of Constantinople has a depiction of the Emperor standing in the Kathisma surrounded by his court.

Obelisk of Theodosius, the Emperor and his court
Constantine did not get a chance to enjoy his new capitol for long unfortunately. He passed away on May 22 337 and was buried at the Mausoleum he had built for himself, the Church of the Holy Apostles. He had grand plans for this church as well. The church that was completed by his son Constantius II, was supposed to house the relics of the twelve Apostles. It was a circular building, the twelve apostles surrounding Constantine's tomb.  Even at death Constantine aspired for divine kingship, he wanted to place himself in the same place as Christ. 

Porphyry Sarcophagus brought here from the Church of the Holy Apostles after the conquest of Constantinople by the Turks Mehmed II built his own mosque Fatih Camii in the place of the Church marking himself as the natural heir to the Byzantine Empire.
(Archaeology Museum of Istanbul)

Map of Constantinople, 1422, Cristoforo Buondelmonti




* Matrakci Nasuhi, Beyan-i Manazil-i Safar-i Iraqayn-i Sultan Sulayman Khan, artstor.org

1  Michael Whitby and Mary Whitby, Chronicon Pascale 284-628 AD, Liverpool, Liverpool UP, 1989

2  Jonathan Bardill, Constantine, Divine Emperor of the Christian Golden Age, New York, Cambridge UP, 2012

3  Michael Whitby and Mary Whitby, "Olympiad 277", Chronicon Pascale 284-628 AD, Liverpool, Liverpool UP, 1989, p. 528-529

4 Ibid. p.254 (A. Tayfun Oner is the creator of www.byzantium1200.com)

Vasiliki Limberis, Divine Heiress: The Virgin Maryand the Creation of Christian Constantinople, London and New York:  Routledge, 1994, p. 21

6  Jon Malalas, Elizabeth Jeffreys. Michael Jeffreys, Roger Scott and Brian Croke, The Chronicle of John Malalas, Melbourne:  Australian Association for Byzantine Studies, 1986  

The Bee in My Bonnet About What is Happening in Turkey

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Figen Cebe, Untitled, 2011 , 80 x 100cm
"One tree dies, a nation awakens." Nazim Hikmet
There are defining moments in history that linger in a society's memory that people use as a reference point when they are talking about the past; usually these moments are of events that shocked and devastated a nation like the shooting of JFK or 9/11. I think this past week in contrast will be remembered as one of the most exultant times in history, as the time Turks rebelled...protested... united as a force against their government displaying their solidarity, courage and passion. Turks' creativity, ingenuity and unique sense of humor coming into the forefront, reminding us of what we possess within our fold. I must apologize for going off track and writing about something like this on a blog that is supposed to be devoted to art, culture and history but this time I have to make an exception ... since as I already mentioned, these are not ordinary times.

Besiktas, Istanbul where the worst of the police attacks have taken place
Under normal circumstances, I choose to be purposefully ignorant about politics, it is one of those areas that leaves me feeling insignificant and angry but there is nothing ordinary about our circumstances. So, this past week I have become an accidental activist. Considering the photographs from Turkey of the little old ladies walking down the streets of Istanbul with flags in their hands and reports of people passing out food and water, families giving shelter to the protesters, my contribution of posting on Facebook and Twitter incessantly about the developments seems very minimal indeed.
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Yedikule Orchards- Destruction of Another Cultural Memory in Istanbul

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The Orchards lining the Land Walls of Constantinople

Turkey as a country is probably one of the richest and most diverse when it comes to the cultural memory of its lands and people. The Thracian and Anatolian landscape that we, as Turks inhabit is the birthplace of not only Western civilization but also Christianity as well. Greeks, Romans, Byzantines and finally Ottomans lived and ruled these lands, each leaving behind the traces of their unique culture and history. The historic peninsula in modern day Istanbul is the visual manifestation of the fusion of the two great empires that made it their capital, the Roman and the Ottoman. It is futile to insist a disassociation with the city's Byzantine past just as it is with its Ottoman past... although some still try. As Istanbulites, we are blessed with such a rich cultural memory which unfortunately perishes a little bit more every day.

Bakirkoy, Shore Road

Whenever I fly back to Istanbul my chosen route to get into the city is to take the shore road that runs along the Marmara sea from Bakirkoy all the way past the historic peninsula with its prominent remainders of the Byzantine and Ottoman Empires. It is not only a scenic drive with beautiful vistas all along the way, it is also the same route the Byzantine Emperors had taken,when coming back to their capital from the West, starting in the fourth or fifth century.  It requires quite a vivid imagination today to visualize Bakirkoy as Hebdomon, the seventh milestone from the Roman city. There were seaside palaces and two churches with one built to house the relic head of St John the Baptist.  Like the Campus Martius in Rome, this was where the army camped, exercised and gathered to leave for campaigns. It was also the place where emperors were claimed as emperors by the army in late antiquity.

Francesco Scarella,
Yedikule Fortress (The Fortress of the Seven Towers), ca. 1685


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James McNeill Whistler ~ July 11 1834 - July 17 1903


Slow Art Day at the Met

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Mosaic of Zeus and Ganymede, Roman, mid-Imperial, 2nd century A.D.
On loan from a private collection, Belgium
(Metropolitan Museum of Art)
My favorite pastime activity of all time is to visit art museums which is a habit I am lucky enough to indulge in regularly. Living in close proximity to New York City has provided me with the most fortuitous of opportunities, periodic visits to the Metropolitan Museum in New York, that Holy of Holies of the art world. This past week I dropped in to take a stroll and visit some of my favorite spots within this shrine to all that is relevant and beautiful in the world.  It turns out they have done a bit of redecorating and there were many surprises to be had at many a turn. Although there were many thrilling encounters, I am not going to go into all that I came into contact with but a single work of art. A Roman floor mosaic from the 2nd century A.D. thought to be from the environs of Antioch.
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Gravity and Grace: Monumental Works by El Anatsui at the Brooklyn Museum

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Broken Bridge II, 2012
(High Line Park, NYC)

There is a phenomenal exhibition of African artist El Anatsui going on at the Brooklyn Museum right now that is guaranteed to enrich your life and feed your soul no matter what your area of interest or cultural background. Gravity and Grace:  Monumental Works by El Anatsui is closing on August 18th and I would urge anyone in the area to not miss this wonderful opportunity of experiencing these works in person  since works such as these have to be experienced in person. But for those who can't make it to New York,  as the saying goes, if Muhammad can't go to the mountain then I will try to bring the mountain to Muhammad.

In my opinion a great work of art should go beyond the boundaries set by its creator to impose a journey that is unique to each individual observer. Anatsui's work accomplishes this goal perfectly. Although the artist's African heritage is quoted as the source of his ingenuity, Anatsui's monumental sculptures defy categorization and offer the viewer a unique, personal experience, encapsulating one in their magic which transcends their physicality. The curators at the Brooklyn Museum have done such a spectacular job in putting together this exhibit that I want my readers to have the full experience of seeing this show, which is why I will say nothing further and let the pictures and the gallery labels tell the whole story. 

Gravity and Grace:  Monumental Works by El Anatsui at the Brooklyn Museum exhibit...
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Searching for Unicorns on My Birthday

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From Lorenzo de Medici to Emily Harris (the little girl who passed through Turkish customs using her unicorn passport recently) everyone seems to be fascinated with unicorns. Although these days, it seems to be more little girls than virtual princes who still continue to cherish them... which is why when I decided to release my inner child on my birthday, I decided to go searching for unicorns in a medieval castle...the Cloisters in Fort Tryon Park.  Ok, so I may have been forty years removed from seven and the Cloisters may have been a building built in the 1930's to resemble medieval European abbeys and not a real castle, but it was the ideal backdrop to my storybook kind of plan.

As soon as I walked through the heavy wooden door of the abbeylike structure, my heels echoing in the dark corridor, I could almost imagine myself in a highwaisted gown, my huge sleeves dragging on the stone floors, supporting a conical hennin with a veil on my head. I was ready to be mesmerized and the Cloisters did not dissappoint...
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Art, Enchantment, Museum and a Three year old...

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Pro and I with Van Gogh's Portrait of a Peasant
(Norton Simon Museum)
The ongoing debate concerning museums and how to engage viewers reminds me of a Punch cartoon depicting a Victorian working-class couple's dilemma of what to do on a Sunday - The Sunday Question: The Public-House; or The House for the Public? I love this cartoon not only for its revelation of a time when going to a museum was the alternative to drinking at the pub on Sunday but that museums were thought of as a 'House for the Public.'  There have been many articles circulating in social media lately on the subject of the museum experience and in order to avoid being redundant, for those who have not seen them all by now, I would like to refer you to an excellent post by Alli Burness in Museum in a Bottle which includes a succinct recap of all the media frenzy over the future of museums and public engagement. I take a very personal interest in all of this because museums have always been my places of refuge, where I could make sense of the world by viewing magnificent expressions of the human experience. It is strange that even an existential experience is open to the criticism and censure of others.  Of course everybody has an opinion but what I find really baffling is the critique of how people should experience art - the conversation covers a wide spectrum from lamenting the good old times when viewers would contemplate a work of art in quiet dignity, to a tantrum of an opinion piece requesting more fun activities similar to the ones available for kids and some museum professionals ready to pounce on anyone seen taking a picture, screaming "Off with her head!"
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Edward Hopper Drawings at the Whitney and Engagement in Museums with Technology

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Self-Portrait, 1945
Going to museums to view art is a lot of work these days involving a bevy of options that are available to anyone with the right tools and a minimal understanding of social media. Which is why I was thinking about a post I had read in Daydream Tourist, "Why you can't take photos in museums?", while I was walking around the Hopper Drawing Exhibit at the Whitney Museum of Art two weeks ago. I was looking, thinking, tweeting and taking pictures... as well as remembering a time when all I had to be concerned with while visiting a museum was the audio-guide - if they had one available or not. Granted we didn't have user-friendly smartphones nor any kind of social media to post those photographs on back then, I couldn't help but be aware of all that I was allowing to intrude into my private time with art today. What did I think of all of this at the end of the day is something we'll find out together by the end of this post...

Jo Hopper, 1945-50
My Mother, c. 1920


















I have always found Hopper's work speaks to me as no other artist's, leaving me with an impression of familiarity where I could read into his works a story similar to my own on some level. So, I was really excited about viewing his drawings, hoping to get a glimpse into his creative process... and maybe even  glean some insight to what made him tick?
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Life is the Art of the Possible...

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"Joy comes to those bold enough to seek it." - Hasan Niyazi

It has been two weeks since the day we lost Hasan Niyazi of 3PP and the silence is deafening...
When I refer to "we" I mean a huge community of people from various backgrounds and geographical locations, experts and amateurs alike, interested in anything from art, history, literature, science to gaming or even Star Wars, who had been lucky enough to cross paths with Hasan at some point in their lives.  He met, befriended, and adopted us, becoming a part of our daily lives, spreading his relentless energy, unique vision and passion for art, knowledge and beauty.  Yet most of us never even met him face to face or heard his voice, making this acute pain at his loss very complex and hard to explain. 

I met Hasan through his blog and we started to correspond about a large spectrum of subjects including our mutual heritage. Being Turkish-American myself, we shared a common bond he once referred to "as people writing about art that is seen as something beyond our own cultural heritage." Hasan was obsessively interested in the Renaissance and especially Raphael, which he said was a testament that we could do anything and excel at it regardless of our cultural backgrounds. We were on a mission to prove the universality of art, probably more determined than any Western scholar could possibly be.

I looked upon Hasan as my mentor - the one who gave me my "first break." Before I met him, I was an art history lover, learning and writing about what interested me only for my own pleasure.  The first time he asked me to contribute to his blog 3PP was a turning point in my career as a writer. I felt his encouragement and support at every step of the way, providing much needed aid, praise as well as constructive criticism on my work. No type of detail ever escaped his notice. He gave selflessly, sharing his skills, contacts, resources, ideas and most important of all his friendship generously, for this I will be forever indebted to him.

"Life is the Art of the Possible," a quote by one of Hasan's friends he had shared with me, embodied him perfectly. Hasan defied all our contemporary society's conventional concepts and labels used to identify and classify individuals and their relationships. Maybe it would be more befitting to simply say that he was the quintessential 21st century Renaissance Man - social media guru, tech-whiz, independent researcher, art-historian, who was also a communicator between academia and the public with a day-job as a health professional. His blog and social media presence were avenues where all his talents were employed in the pursuit of a higher ideal and all who came into contact with him were allowed to prosper in his glowing light.

I am finding it very difficult to express my thoughts and feelings on this devastating loss since on so many levels, it just does not make sense.  Are there any proper words to describe a life cut short, a light estinguished just as it had begun to burn at its brightest?  If there are, I must apologize for I cannot find them.  Hasan left us too soon leaving a huge void where his presence should have been.  Not a day goes by where I encounter a work of art, read an interesting article or run into some Renaissance related news that I don't feel the fleeting urge to share it with Hasan, to see what he thinks or just simply to share the excitement or beauty of it. I know there are a lot of other people out there who feel the same thing. Now, it seems the only thing we can do is to try to live up to his expectations by creating new content and making new connections.  Rest in Peace my dear friend, your name and legacy are forever etched in our hearts.

Chora: the Church of the Holy Savior Outside the City Walls

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The Anastasis, Church of the St. Savior in Chora, Parekklesion1316-21
Chora Museum
The image of the Hagia Sophia always looms commanding and magnificent when one thinks of Istanbul but there is one other Byzantine church that also deserves just as much attention as her bigger, more famous sister, the Church of the St. Savoir in Chora. The magic about the Chora starts with its name, giving us a glimpse into a time and a city that was so far removed from what we know as Istanbul today. The name Chora comes from the Greek word Hora which has been translated as "land", "country" or "in the country," and in this case "outside the wall." Although it is located inside the Land Walls built by Theodosius II in the 5th century, near Adrionople gate, the first church built on this spot was outside of the city walls Constantine established in 324, hence the name. This was due to the ascetic lives lead by monks - at first monasteries would be built away from the city, outside of the city walls, a characteristic that would change in time as private, aristocratic houses in Constantinople would start to be turned into monasteries.
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Ottoman Princess Mihrimah Sultan

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Cameria, Daughter of the Emperor Soliman,
After Cristofano dell' Altissimo, 16th century(?)
(Pera Museum)
The Ottomans have always been a source of fascination, even for citizens of the Turkish Republic, whose knowledge of its more than 600 years of history is still a work in progress. While everyone who has attended school in Turkey would have a rudimentary knowledge of the names and some standard accomplishments of the Ottoman Sultans, the imperial women and their accomplishments are either ignored or mentioned within a negative context. A whole nation, for generations, still does not seem to have been able to get over the fact that Suleyman the Magnificent, legally married Hurrem, forsaking all others, when he was the most powerful man on earth (God's shadow on earth) The concubines in the Harem would rise up to become Haseki Sultan's when they bore a son but were never granted the privilege of becoming the Sultan's wife. While the daughters of the Sultans had a special place within the palace hierarchy and extreme power over their husbands, they are still remembered only in relation to their fathers or husbands - the details of their lives all too often escaping our notice completely. There were few exceptions, one in particular I just had to mention here today...

Mihrimah Sultan, the only daughter of Suleyman the Magnificent and his beloved wife, Hurrem Sultan, was one of the most influential and powerful women in 16th century Ottoman Empire. Almost a contemporary of Queen Elizabeth the Ist of England, born in 1522, Mihrimah died on January 25, 1578, leaving behind a substantial legacy of pious foundations and architectural commissions. She is best known for her two mosque complexes in Uskudar and Edirnekapi districts of Istanbul, both the work of the great architect Sinan. Her letters to her father as well as the one she wrote to King Sigismund II of Poland upon his accession to the throne congratulating him is thought to attest to her superior education and involvement in diplomacy. [1]
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Image of the "El Turco" in Quattrocento Italy

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Pinturicchio, St Catherine's Disputation, 1492-94
(Sala dei Santi of the Borgia Apartments, Vatican)
"I am not Italian, I am not an art historian, a student or even an academic and I am not even Christian! How many Turks do you see running around Italy, blogging about galleries and churches full of Madonnas and Saints... none! For years something in me searched for a way to connect with others. I found it in art and particularly in the faces and graceful poses of one particular artist whose works seemed to call me to action." 
                                                                                               -  Hasan Niyazi 
That artist was of course, Raphael, which is why we are honoring Hasan's memory and the light he brought to our lives on Raphael's birthday, April 6, 2014. Hasan connected, inspired, impelled so many of us to stretch the boundaries of our potential, vision and purpose, making us see what was right in front of us in a whole new way... today we are doing our best to continue the conversation that was so abruptly interrupted on October 28, 2013. This post will be part of a virtual collaboration, #raphaelhasan, celebrating the life of Hasan Niyazi.

Here are a few images of "El Turco" standing around in Italy.

Standing Man,  Workshop of Gentile Bellini,
(late fifteenth century)
(Stadelsches Kunstinstitut, Frankfurt)
Art Print Collection: Bellini, Gentile &emdash; Standing Turk
Standing Turk, attributed to Gentile Bellini
or Costanza Ferrara, 1480
(Musee du Louvre)




















After his famous expedition to Istanbul which resulted in the most widely recognized likeness of an Ottoman Sultan, Gentile Bellini is cited as being one of the most credible sources for the Oriental mode in Venetian painting. The conquest of Constantinople by Sultan Mehmet II in 1453 brought Europe in direct contact with the Ottoman Turks arousing great interest in the customs and manner of dress of these "Orientals." Bellini was not the only source of information however, visiting merchants and the ambassadors also provided the Venetians with eyewitness accounts. Generally accepted as the work of Gentile Bellini, the several drawings of Turks which have been attributed to Costanza Ferrara by Julian Raby, do seem to be quite authentic in their costumes and visage.[1]

Procession in the Piazza San Marco, Gentile Bellini, 1496
(Galleria dell'academia, Venice) 
There are many legends regarding Sultan Mehmet II's library and collections with its priceless Bibles, Torahs along with precious Qurans, antique and Persian manuscripts. Philippe de Montebello has even claimed Mehmed II's collection as the first Universal Museum.[2]  One of the most intriguing items allegedly displayed there was a Madonna and Child in front of which Mehmet kept candles burning. Bellini was commissioned to paint a manuscript illumination of the Madonna and Child as well as frescoes for one of the four pavilions Mehmet II was building inside his new palace compound. Unfortunately, only the Persian Pavilion survives to our present day as the Tiled Kiosk on the grounds of the Archaeological Museum. 

Pinturicchio, The Martyrdom of Saint Sebastian, 1492-94
(Sala dei Santi of the Borgia Apartments, Vatican)

Art Print Collection: Bellini, Gentile &emdash; Seated Janissary 1479
Seated Janissary, Gentile Bellini 1479-81
(British Museum)
Styling himself as the new Alexander the Great, it has been suggested that Mehmet II invited Bellini into his household and intimate circle, emulating Alexander's relationship with his favorite artist, Apelles. After spending a year in the Sultan's household, Gentile Bellini returned to Venice bearing gifts: the most precious of these were a gold medallion and chain, a letter bearing the Sultan's Tugra, commending Bellini, and a Knighthood of the Golden Spur. Bellini's impressions from his trip to exotic Istanbul has been noted in two of his paintings, in some minor architectural details of Saint Mark Preaching in Alexandria and three turbaned figures in the background of the Procession in the Piazza San Marco which are thought to be the inspiration for Durer's drawing Three Standing Orientals.

Pope Pius II in the Port of Ancona, Pinturicchio, 1505-07
(Piccolomini Library, Siena)
By the sixteenth-century the Turk had become a familiar and accurately depicted figure in Italian art. Some of the best examples of this trend can be found in the frescoes Pinturicchio painted for Sala dei Santi in the Borgia Apartments in the Vatican Palace where he used Bellini's Standing Man and Standing Turk exactly as they appear in his drawings; meanwhile The Seated Janissary can be seen in his Martyrdom of Saint Sebastian.  Finally, in Pinturicchio's fresco of Pope Pius II in the Port of Ancona (while embarking on a Crusade), the figure of thestanding Turk (at the far right) has been identified as Cem Sultan, Mehmed II's younger son who was a hostage and eventually died at the papal court.

The Seated Scribe, Gentile Bellini, 1479-80
(Isabella Stewart Gardner Museum, Boston)

The Seated Scribe representing an imperial page, probably like the ones Bellini encountered daily in the palace, after some debate has been attributed to Gentile Bellini. It is a pen in brown ink drawing which has been painted using water color and gold on paper. The method of production as well as the coloring has been noted as responding to the Islamic influence the artist had been exposed to in Mehmet's court.  I like to think of this particular drawing as the visual manifestation of the confluence of ideas and traditions between east and west for a brief moment in time.

Europe and the Ottoman Turks lived together as neighbors, rivals and trading partners for four more centuries, the changing political conditions dictating how each saw and represented the other. According to Giovanni-Maria Angiolello, after Mehmet's death, his son and successor, Beyazit II had his father's portrait along with other Western paintings sold in the Bazaar where they were acquired by Venetian merchants. The works Gentile Bellini produced in Istanbul, disposed of in such a hasty fashion went on to become sources of inspiration for European artists for many centuries to come.

[1] Julian Raby, Venice, Durer and the Oriental Mode, Islamic Art Publications, 1982
[2] Philippe de Montebello, Whose Culture? The Promise of Museums and the Debate over Antiquities, "And What Do You Propose Should be Done with Those Objects?"Princeton UP, Princeton, 2009

Sources

Caroline Campbell, Alan Chong, Deborah Howar, J. M rogers, and Sylvia Auld, Bellini and the East, London: National Gallery, 2006

Stefano Carboni, Venice and the Islamic World, 828-1797, New Haven, CT: Yale UP, 2007

Julian Raby, Venice, Durer and the Oriental Mode, Islamic Art Publications, 1982

James B. Cuno, Whose Culture? The Promise of Museums and the Debate over Antiquities, Princeton UP, Princeton, 2009

From Marble to Flesh: The Biography of Michelangelo's David

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The possibilities for a work of art to charm and fascinate lovers of art seem to be infinite. When the said work of art is Michelangelo's world renowned David, everyone is ready to be enraptured. But what is it about this particular scuplture as opposed to thousands of others that sets it apart? How has David become so well recognized and embraced by everyone from Renaissance scholars to tattoo artists?  How can a 16th century sculpture of a Biblical figure manage to be an icon of perseverance against terrorism, health and body image issues, as well as the environment, all at the same time?


Michelangelo, David, 1504
"David von Michelangelo" by Rico Heil
 @Wikimedia Commons
Joaquim Cruz,
Tattoo of Michelangelo's David, 2011
Pintrest @Tattoo Power 






A. Victor Coonin, in his book,  From Marble to Flesh:The Biography of Michelangelo's David, provides a comprehensive context for the great masterpiece, from its inception to afterlife in many forms and spaces. After reading this book the reader will not only understand how the David came into being, but also the relevance of the time period it was created in and its significance throughout the centuries. Coonin has written a book for the masses filled with great art historical details that can appeal to a wide audience. The narrative flows easily and naturally.  The reader is taken on a journey that starts with the birth of the idea for the decoration of the Cathedral of Florence, Santa Maria del Fiore, through the lives and careers of the different artists who were commissioned to produce prophets for the facade of the Cathedral, quarrying of the marble that was to become David, all before the genius to carve it was even born.

We tend to associate the David with perfection but the marble it was carved from was far from it. Even the story of the marble itself and the culture surrounding quarrying of marble, from the mountains that produced it to its eventual transport from the mountainside to Florence has been conveyed with great detail.  According to Victor Coonin "the simple reason why this imperfect block from Fantiscritti became the great David is that it did something that no such other block had done since antiquity. It allowed itself to be successfully cut from its mountainside womb."1

Each stage in the life of the David seems to have been a point of contention between different officials, artists, critics, the public.  Where David should be placed, who owned it, how it should be moved, what it should stand on? Names of the individuals involved at each stage of the project, official documents, contracts included to frame the timeline, grounds this work in scholarly research while making it easily accessible not only to art historians but to everyone. By providing historical background on David's different 'homes', Coonin takes the reader on an art historical journey through the most important sites in Florence. In the final chapter of From Marble to Flesh: the last section"Cloning the David through the 21st Century and Beyond" brings the story of David to our present day.


Serkan Ozkaya, David (inspired by Michelangelo), Louisville, 2012(Photo by Jae Grady)
I read the eBook version and found one of the advantageous was the ease with which one can move back and forth between the text and the citations.  Coonin has included drawings, historical photographs and prints for the reader to be able to visualize the historical events, places as well as the many angles and forms of the David. It was fascinating to learn that one of the largest replica's of David, a golden fiberglass copy twice the size of the original was created in Turkey by the artist Serkan Ozkaya. 2

I really enjoyed From Marble to Flesh: The Biography of Michelangelo's David and would recommend it to anyone interested in art or history.  I want to thank Alexandra Korey and The Florentine Press for providing a review copy of this book.




1 A. Victor Coonin, From Marble to Flesh: The Biography of Michelangelo's David, (Florence: The Florentine Press, 2014) 56, ePub for iBooks
2 Ibid., p. 300

Turquerie, Orientalism and Coffee

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Carle Van Loo, Sultane (Mme de Pompadour portrayed as a Turkish lady), 1747
(Musee des Arts Decoratifs, Paris)

Today is International Coffee Day, a day for the celebration and enjoyment of the sine qua non of our morning rituals. While most people might be celebrating this auspicious occasion by enjoying the complimentary cup of coffee offered by their friendly neighborhood cafe or the most convenient Dunkin Donuts, I have been thinking more along the lines of the use of coffee in exotic constructions of "the other" in European painting. The first example that came to my mind was the image of Madame de Pompadour portrayed as a Turkish Lady, Sultane, painted by Carle Van Loo for her chateau at Bellevue, along with two other paintings displaying her occupied with pursuits associated with the Turkish harem in the French imagination, Two Odalisques Embroideringand An Odalisque Playing a Stringed Instrument (lost).

Amedee Van Loo, Le Dejeuner de la Sultane (Sultana's Luncheon), 1783
(Musee Cheret, Nice)
These paintings were made for the royal mistress's personal bedroom, a chambre a la turque within the Bellevue. Considering the sensual nature of their position, images of the seraglio being associated with the royal mistress is considered to be quite natural by many scholars. It is argued that in these paintings, Madame Pompadour, linking her image with the Sultana in the Turkish harem, is supposed to be reinforcing her assertive role within the court and in the King's personal life, "presiding over the king's pursuits and pastimes, always with his confidence and trust."1 Although the relationship of the Ottoman Sultan with his consorts is a complex one that is hard to define by Western standards, there were examples of very powerful queen mothers and favorites who reached out to even foreign leaders.

Kahve Keyfi (Enjoying Coffee), First half of 18th century
(Pera Museum)
While Madame de Pompadour is portrayed as a single figure being attended by a single servant, there are a whole retinue of attendants surrounding the figure of the Sultane in Le Dejeuner de la Sultane painted as one of four tapestry cartoons by Amedee Van Loo in 1783. Although it has been assumed for many years to be Madame du Barry, Louis XV's next mistress, the patron of the commission for Le Costume Turc, series tapestry cartoons, seems to be a little ambiguous. Some scholars argue that the Sultana's face recalls the royal mistress. Comparing Amedee Van Loo's series, Le Costume Turc with the one his uncle Carle Van Loo painted for marquise de Pompadour is studied as the height and decline of turquerie. 2 Ever since the Turks left their coffee behind after the siege of Vienna in the 16th century, coffee-drinking had become a popular activity in Europe.  Having one's portrait painted being served coffee was a sign of rank and luxury. 3 The French interest in coffee and the Turkish culture in particular was related to the two embassies the Ottoman Sultan sent to France in 1721 and 1742.  The arrival of Mehmet Celebi sent by Sultan Ahmet III. in 1721 as an ambassodor to Louis XV's court caused quite a stir in Paris society, causing the start of turquerie. It is reported that the Parisian elite would rent windows looking out onto the streets to watch the Ottoman delegation pass through on their way to and from the palace.  The ritual of drinking coffee, which is a natural as breathing to Turks, was another activity they watched with fascination.

Jean-Baptiste Vanmour, Women Drinking Coffee, First half of 18th century

(Pera Museum)

Jean-Baptiste Vanmour who lived in the Ottoman capital from 1699 until his death in 1737 working with the French and later the Dutch ambassadors, created some of the most reliable depictions of Ottoman people and interiors. Since he was part of an embassy, he got to experience the rituals of the palace firsthand. Although he would still not be allowed inside a harem (the section of the house devoted to females) Vanmour's paintings show realistic interiors and women.


John Frederick Lewis, The Cofeebearer, 1857


European artists' fascination with Constantinople and the Orient was an ongoing phenomenon that culminated in Orientalism in art. Canvases of Western artists, depicted their fantasies of throngs of women, lounging about, sometimes naked, waiting for the pleasure of one man.  Those who visited came back with props, sketches and memories of exotic lands and strange people, those who did not, relied on accessories, costume books and travel memoirs. The dainty coffee cup became one of the most iconic props used by Orientalist. 

Daniel Valentine Riviere, Phanariot Greek Ladies, mid 19th century
(Pera Museum)
As artists traveled and experienced the Orient personally, they began to create remarkably beautiful works of art with intricate details and bright, illuminated colors. The scenery, architectural details, the costumes were all rendered meticulously with fairytale like, dreamy protagonists. The Orientalists' attention to detail and obsession with beauty was quite similar to the PreRaphaelites except this time brunettes were at center stage instead of redheads.

John Frederick Lewis, Harem life, Constantinople, 1857

And so, our daily cup of coffe went down in history as something rare and exotic, a thing of beauty... 


Osman Hamid Bey, Kahve Ocagi (Coffee stove), 1879
(Private Collection)


Resources

1 Stein, Perrin. “Madame de Pompadour and the Harem Imagery at Bellevue.” Gazette
 des Beaux Arts, Vol. 123, (January 1994), pp. 29-44.
Stein, Perrin. "Amedee Van Loo's Costume turc: The French Sultana."The Art Bulletin, Vol. 78, Bi, 3 (Sep., 1996), pp.417-438.
3 Ibid., p. 427


How does what we see in museums affect our view of art history?

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Sidki Efendi Turkish Ambassador to the Court of Saint James British 19th century oil
George Dawe, Portrait of a dignitary in Turkish Costume,ca. 1825
 (formerly titled, Sidki Efendi, Turkish Ambassador to the court of St. James)
(San Diego Museum of Art)

There are certain defining moments in all of our lives when we feel we have figured out the answer to some profound truth that we had been searching for all our lives... maybe without even knowing we were. I had my "aha!" moment in a museum... before a 19th century portrait of a Turkish dignitary. Portrait of a Dignitary in Turkish Costume is attributed to George Dawe, an English painter who was renown for his portraits of Russian nobility and generals, but the museum label mentions a prior attribution to Thomas Lawrence with the sitter identified as Sidki (Sitki) Efendi, the Turkish ambassador to the British court in 1800. I like to think of my painting as the portrait of Sitki Efendi. I call it my painting because when I came across it in the gallery devoted to French, Dutch and Italian Paintings 1600 - 1900 at the San Diego Museum of Art, I felt as if I had run into a long lost friend... someone I recognized. And I hadn't realized how much it mattered to see a 'friendly' face on a museum wall until that moment. Sitki Efendi looked like a guy you might run into on the street, at a cafe, basically anywhere in Turkey... san the fez, of course. His face was an ordinary, recognizable Turkish face. There was no doubt in my mind. So, I sat there a while and contemplated the significance of seeing something familiar, from your own culture on the wall of a museum. I had always done this consciously and unconsciously noting the 'Turkish' features in works of art but this was different... this was a real person.

I am an art historian of Turkish origin and every time I visited a museum, especially in Turkey, and encountered only miniatures, illuminations or calligraphy instead of portraits or paintings of real people I felt as if my past had been taken away from me. I kept on comparing what I had experienced to a Brit visiting the National Portrait Gallery and seeing the characters from their history in all their glory. Everyone knew what their Queens and Kings looked like, They had a concept of the general features of Englishmen and women and the landscapes they inhabited... as opposed to us who had to look at miniatures with abstract figures and landscapes that evaded exact representation.  Of course there are a handful Ottoman Sultan Portraits as well as landscapes and portraits from late 19th early 20th century but these are far and few between. I had come a long way from the days of trying to read my own culture in Western terms by the time I encountered Sitki Efendi in San Diego but this did not lessen the novelty of the experience. As I sat and looked at the other portraits hanging nearby executed by Anton Raphael Mengs, Francisco Jose de Goya and Pompeo Girolamo Batoni, I wondered if this was how Spanish, French or Italians felt when they saw portraits of people from their own culture in American museums... which then led me to ask how much does a countenance on a painted canvas influence our museum experience? I emphasize countenance because even though the artist included a reference to the Hagia Sophia behind the sitter and there is a Turkish carpet covering the table he rests his elbow on, it is his face that I recognize as my own rather than these symbols utilized in Western art.  The fact that this was a person as opposed to an object that was wholly Turkish captured my imagination.

Reflecting on this experience as well as other countless encounters in museums where I have noted people from different nationalities examining pieces specifically from their cultures with more intent than others, I have often wondered how much thought or emphasis a museum puts to its target audience when designing an exhibit or acquiring works of art. There was an exhibit at the Metropolitan Museum of Art ironically called Interwoven Globe where a visitor would think that there was no textile industry to speak of in the Ottoman Empire and they had absolutely no influence on Europe except for ladies posing for portraits in Turkish costume. The influence of Ottomans on European textiles was covered by the inclusion of two paintings by Sir Joshua Reynolds and only a handful of textile remnants from the Ottoman empire. There were beautiful vestments made from Turkish silks with the explanation that these were made from kaftans given to ambassadors while serving at the Ottoman court but were donated to the church or sold at public auction when they got back to Europe because they "were hopelessly unfashionable at home.
This raises the issue of how our home institutions affect how we view art or how our "worldview" of art history is formed? What kind of influence do the directors or the museum-going public exert on the collections of a museum?

These are not questions I can answer here and now but this was a conversation I started having with Hasan Niyazi of 3 Pipe Problem right before his untimely death on this day last year. He sometimes lamented the lack of sources available to him out there in Oz and the fact that he had to travel half way around the world to see works by his favorite Renaissance artists. We also talked about the influences in our upbringing - he, like most people of Turkish origin grew up surrounded with tiles or copper items decorated with traditional Turkish designs. But none of these things discouraged Hasan nor were a hindrance to his work on Renaissance art history. We have to remember this when we are moving forward and keeping the spirit Hasan embodied alive...



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