Περίληψη : Village on the European shore of the Bosporus with mixed population including Greek Orthodox, Jews, Muslims and Armenians. The Jewish presence in the settlement was important, while the Greek Orthodox population (the only inhabitants of the village until the arrival of Jews and Muslims in the 16 th c.) increased considerably in the 19 th c. before it finally declined in the 20 th c. The Greek Orthodox community maintained schools and several clubs. Άλλες Ονομασίες Agios Phokas, Mesachori Γεωγραφική Θέση Constantinople, Vosporos Ιστορική Περιοχή Vosporos 1. Location Name In the Byzantine years the area was called Agios Phokas due to the namesake monastery. The latter was in the place commonly known as Ortaköy, which we call Agios Phokas and was built by Emperor Basil the Macedon. The monastery was destroyed during the Fall and after the Fall we built the miserable church at the same spot. 1 The area was later called Ortaköy (Mesachori, meaning inner village), as it was between the fortress Rumeli Hisar and the wider Constantinople. 2 According to Petrus Gyllius, the plain where the settlement was built and particularly the gardens of the area, which were close to the mouth of the river crossing the valley, was very fertile and produced the best vegetables and fruit. Gyllius also reports that the harbour of the village was exceptionally busy. 3 2. Population Until the 16 th century the village was inhabited only by Christians. It was in that century that a large number of Jews exiled from Spain settled there. Muslims also arrived in the same period. 4 Skarlatos Byzantios reports: Until the years of Süleyman the Magnificent it was inhabited only by Christians and Jews. Then the great Defterdar, the pasha of the village, built a mosque on the beach, later joined by another smaller building of Baltatzi-Mahmud Aga. 5 The same information is also provided by the earlier Evliya Çelebi, who notes that before Defterdar Ibrahim pasha built the mosque and the Ottomans arrived at the village, Ortaköy had been inhabited exclusively by Christians. 6 According to Eremia Çelebi Kömürciyan, Mesachori was inhabited mainly by Jews in the 17 th century. There were also Greek and Armenian communities and few Muslims. Kömürciyan also reports that artichokes were cultivated in the village. 7 Until the 20 th century Ortaköy preserved its cosmopolitan character. The population of the village included Ottomans, Greeks, Armenians and Jews; the village had also an Orthodox (Agios Phokas) and an Armenian (the Virgin) church as well as a Synagogue. 8 The Jewish population of Ortaköy further increased when lots of Jewish immigrants from Russia settled in the area in 1921. In 1936 the Jewish community of Ortaköy included 700 families. 9 According to the Ecumenical Patriarchate, the above community included 156 families in 1949, 10 while in 1955, as reported in the personal archive of Christoforos Christidis, the community of Ortaköy was inhabited by 180 families. 11 The population of this Δημιουργήθηκε στις 16/5/2017 Σελίδα 1/5
community also started to gradually decline due to movements to more central communities of the city, mainly after the events of September 6-7, 1955, and the anti-minority measures adopted when the relations between Greece and Turkey worsened in the following decades chiefly because of the Cypriot issue. 3. Church Agiasma The church of St. Phokas was rebuilt after the Fall almost at the same spot where it still stands today. In 1719 a great fire destroyed a considerable part of the village and the church. The latter was immediately reconstructed but a new one was built in 1819 before it finally took its current form in 1856. 12 The agiasma of St. George is in the namesake church, which also includes the cemetery of the Orthodox community. According to Skarlatos Byzantios, the agiasma must have been there already from the Byzantine period, while Kömürciyan considers it miraculous. 13 In the 18 th century İncicyan reports that on the celebration day of the agiasma, April 23, lots of people gathered. In 1838, by firman of Sultan Mahmud II, the wooden church of St. George was built above the agiasma. Another two important agiasmas of the area were those of St. Paraskevi and St. Phokas. 14 After the construction of the Dolmabahçe Palace and the palace of Çirağan in the mid-19 th c., Ortaköy developed rapidly and changed remarkably. Until then it had actually been a relatively insignificant village, whose population included gardeners, fishermen, boatmen, etc. 15 From the 19 th c. onwards the Orthodox population of the area increased dramatically. Today the area has been incorporated into the wider city and is a suburb of Constantinople particularly known for its famous mosque, which was built in the 19 th c. in a neo-baroque style. The Bosphorus Bridge (Boğaziçi Köprüsü) connecting Europe with Asia starts from Ortaköy. 4. Education Clubs A wooden building constructed near the cemetery by the community in 1798 accommodated the community school. A new school was built in 1876. 16 In 1884 the community of Mesachori was maintaining a primary school with 110 students, a middle grade between primary and secondary education with 40 students and a girls school with 80 students. The total number of male and female students amounted to 230. 17 In 1905 the community had two schools, a primary and a girls school. 18 In World War II the community school closed down due to lack of resources and operated again in 1949 with only 20 students. In the school year 1954-1955 it included approximately 40 students. 19 A five-grade primary school, a school commons (syssitio), a charitable society and an active educational association were operating in 1955. 20 The Ladies Charitable Society Agia Barbara, which was involved in extensive activities, was among the most important societies of the community. In 1949 the society was renamed Ladies Charitable Society of the Community of Agios Phokas. 21 In the early 20 th c. there was a Sporting Association for the young under the name Pheidippides, the club Orthodoxy and the Charitable and Educational Society St. George. 22 The Educational Association Ortaköy was established in 1949. 23 1. Κωνσταντινιάς Παλαιά τε και Νεωτέ ρα, Συνταχθεί σα Παρά Ανδρός Φιλολόγου και Φιλαρχαιολόγου (Venice 1824), p. 129. 2. Τσαπακέ ς, Γ.Ι., Ιστορικαί Μελέ ται Περί Αποική σεως του Μεσαχώρου (Ορτάκιοϊ) εν τω Βοσπόρω και Ανεγέ ρσεως του Ιερού Ναού του Αγί ου Φωκά (Athens 2007), p. 51. 3. Gyllius, P., İstanbul Boğazı (De Bosporo Thracio), Eren (İstanbul 2000), p. 96. Δημιουργήθηκε στις 16/5/2017 Σελίδα 2/5
4. Τσαπακέ ς, Γ. Ι., Ιστορικαί Μελέ ται Περί Αποική σεως του Μεσαχώρου (Ορτάκιοϊ) εν τω Βοσπόρω και Ανεγέ ρσεως του Ιερού Ναού του Αγί ου Φωκά (Athens 2007), pp. 51-52. 5. Βυζάντιος, Σ., Η Κωνσταντινού πολις. Περιγραφή Τοπογραφική, Αρχαιολογική και Ιστορική (Athens 1862), p. 103. 6. Evliya Çelebi, Evliya Çelebi Seyahatnamesi 1-2 (İstanbul 1975), p. 313. 7. Kömürciyan, E.Ç., İstanbul Tarihi. XVII. Asırda İstanbul (İstanbul 1988), pp. 40-41. 8. Βουτυράς, Σ.Ι. Καρύ δης, Γ., Λεξικόν Ιστορί ας και Γεωγραφί ας (Constantinople 1881), p. 966. 9. Dünden Bugüne İstanbul Ansiklopedisi 6 (İstanbul 1994), see entry Ortaköy, p. 141. 10. Σταματόπουλος, Κ.Μ., Η τελευταί α αναλαμπή. Η κωνσταντινουπολί τικη ρωμηοσύ νη στα χρόνια 1948-1955 (Athens 1996), p. 290. 11. Χρηστί δης, Χ., Τα Σεπτεμβριανά (Athens 2000), p. 300. 12. Τσαπακέ ς, Γ.Ι., Ιστορικαί Μελέ ται Περί Αποική σεως του Μεσαχώρου (Ορτάκιοϊ) εν τω Βοσπόρω και Ανεγέ ρσεως του Ιερού Ναού του Αγί ου Φωκά (Athens 2007), pp. 58-70; Γκί νης, Ν. Στράτος, Κ., Εκκλησί ες της Κωνσταντινού πολης (Athens 1999), pp. 122-123. 13. Kömürciyan, E.Ç., İstanbul Tarihi. XVII. Asırda İstanbul (İstanbul 1988), p. 41. 14. Ατζέ μογλου, Ν., Τα Αγιάσματα της Πόλης (Athens 1990), pp. 101-104. 15. Μή λλας, Α., Σφραγί δες Κωνσταντινουπόλεως. Ενορί ες Αγιωτάτης Αρχιεπισκοπή ς (Athens 1996), p. 448. 16. Τσαπακέ ς, Γ.Ι., Ιστορικαί Μελέ ται Περί Αποική σεως του Μεσαχώρου (Ορτάκιοϊ) εν τω Βοσπόρω και Ανεγέ ρσεως του Ιερού Ναού του Αγί ου Φωκά (Athens 2007), pp. 137-139. 17. Vassiadis, G.A., The Syllogos Movement of Constantinople and Ottoman Greek Education, 1861-1923 (Athens 2007), p. 275. 18. Ημερολόγιον των Εθνικών Φιλανθρωπικών Καταστημάτων του Έτους 1906 (Constantinople 1905), p. 198. 19. Τσαπακέ ς, Γ.Ι., Ιστορικαί Μελέ ται Περί Αποική σεως του Μεσαχώρου (Ορτάκιοϊ) εν τω Βοσπόρω και Ανεγέ ρσεως του Ιερού Ναού του Αγί ου Φωκά (Athens 2007), pp. 141-142. 20. Χρηστί δης, Χ., Τα Σεπτεμβριανά (Athens 2000), p. 300. 21. Τσαπακέ ς, Γ.Ι., Ιστορικαί Μελέ ται Περί Αποική σεως του Μεσαχώρου (Ορτάκιοϊ) εν τω Βοσπόρω και Ανεγέ ρσεως του Ιερού Ναού του Αγί ου Φωκά (Athens 2007), p. 143. 22. Μή λλας, Α., Σφραγί δες Κωνσταντινουπόλεως (Athens 1996), p. 450. 23. Τσαπακέ ς, Γ.Ι., Ιστορικαί Μελέ ται Περί Αποική σεως του Μεσαχώρου (Ορτάκιοϊ) εν τω Βοσπόρω και Ανεγέ ρσεως του Ιερού Ναού του Αγί ου Φωκά (Athens 2007), pp. 145-147. Βιβλιογραφία : Δημιουργήθηκε στις 16/5/2017 Σελίδα 3/5
Σταματόπουλος Κ.Μ., Η τελευταία αναλαμπή. Η κωνσταντινουπολίτικη ρωμηοσύνη στα χρόνια 1948-1955, Αθήνα 1996 Μήλλας Α., Σφραγίδες Κωνσταντινουπόλεως. Ενορίες Αγιωτάτης Αρχιεπισκοπής, Αθήνα 1996 Ημερολόγιον των Εθνικών Φιλανθρωπικών Καταστημάτων του έτους 1906, Κωνσταντινούπολις 1905 Χρηστίδης Χ., Τα Σεπτεμβριανά, Κέντρο Μικρασιατικών Σπουδών, Αθήνα 2000 Ατζέμογλου Ν., Τα Αγιάσματα της Πόλης, Αθήνα 1990 Βυζάντιος Σ., Η Κωνσταντινούπολις. Περιγραφή Τοπογραφική, Αρχαιολογική και Ιστορική, Β, Ανδρέας Κορομηλάς, Αθήναι 1862 Çelebi E., Evliya Çelebi Seyahatnamesi, 1-2, Neşriyat, Ü. (ed.), İstanbul 1975 Στράτος Κ., Γκίνης Ν., Εκκλησίες της Κωνσταντινούπολης, Εκδόσεις Καστανιώτη, Αθήνα 1999 Kömürciyan E.Ç., İstanbul Tarihi. XVII asırda İstanbul, İstanbul 1988 Gyllius P., İstanbul Boğazı (De Bosporo Thracio), Eren, İstanbul 2000 Vassiadis G., The Syllogos Movement of Constantinople and Ottoman Greek Education. 1861-1923, Centre For Asia Minor Studies, 2007 Athens Τσαπακές Γ., Ιστορικαί Μελέται Περί Αποικήσεως του Μεσαχώρου (Ορτάκιοϊ) εν τω Βοσπόρω και Ανεγέρσεως του Ιερού Ναού του Αγίου Φωκά, Αθήνα 2007 Καρύδης Γ., Βουτυράς Σ.Ι., Λεξικόν Ιστορίας και Γεωγραφίας, Βουτυράς Σ. και Σα, Κωνσταντινούπολις 1881 Δικτυογραφία : Ecumenical Patriarchate http://www.ec-patr.org/afieroma/churches/index.php?lang=en ΡΩΜΑΙΙΚΕΣ ΚΟΙΝΟΤΗΤΕΣ http://www.phs.uoa.gr/dlab/rum_com1.htm#το_ιστορικό_του_προγράμματος Γλωσσάριo : agiasma The holy water (as well as the sacred place from where the water spurts), which the faithful drink, sprinkle or wash themselves in order to be healed. firman In the Ottoman Empire, an imperial edict or commission signed and sealed by the Sultan. Πηγές Κωνσταντινιάς Παλαιά και Νεωτέρα, Συνταχθείσα Παρά Ανδρός Φιλολόγου και Φιλαρχαιολόγου (Βενετία 1824). Βουτυράς, Σ.Ι. Καρύδης, Γ., Λεξικόν Ιστορίας και Γεωγραφίας (Κωνσταντινούπολις 1881). Δημιουργήθηκε στις 16/5/2017 Σελίδα 4/5
Gyllius, P., İstanbul Boğazı (De Bosporo Thracio), Eren (İstanbul 2000). Βυζάντιος, Σ., Η Κωνσταντινούπολις. Περιγραφή Τοπογραφική, Αρχαιολογική και Ιστορική (Αθήναι 1862). Evliya Çelebi, Evliya Çelebi Seyahatnamesi 1 2 (İstanbul 1975). Kömürciyan, E.Ç., İstanbul Tarihi. XVII. Asırda İstanbul (İstanbul 1988). Ημερολόγιον των Εθνικών Φιλανθρωπικών Καταστημάτων του Έτους 1906 (Κωνσταντινούπολις 1905). Δημιουργήθηκε στις 16/5/2017 Σελίδα 5/5