Abstract:

The city of Antalya located on the north shores of the Antalya gulf in Southem Anatolia, was built by Bergama (Pergamum) king Attalos Fladelfs il in 158BC. The city, named after its builder, had been successively held by Bergama, Romans, Byzantium, Anatolian Seljuks, Cyprus and the Teke-Oğulları. The Ottoman rule emerged in Antalya in the reign of Yıldırım Bayezid in 1390. The province of Antalya became both the centre of the Teke sancak (sub-provincial division) and the residence of the crown prince(Şehziide Sancağı) by the mid-XVth centUlY. The initial region of settlement in the city, which was sİtuated -on the coast- at a craggy ribbon of some 25-30 metre height, had a divergence in two directions. One is the Yivli Minare district. The other was the bastion in the junction between Balık Pazar street and Zafer-Cami streets. The streets, which gathered round an impressive core, stretched towards these two central points in accordance wİth regional topography and walls round the fortress. The tahrir defters(registers) contain a substantial amount of information about the principle historical structures -such as streets and socio-cultural and religious edifices- of this distinctly marked city. /n the fırst half of the XV/th century (in 1530- 31), the city consisted in 20 streets, 3 mosques (Cami -i Atik, Cami-i Cedid, Bali Bey), 16 smail mosques(the mescits of Has Balan, Ahi Yusuf Baba Doğan, Karatay, Makbul (Mukbil) Ağa, Limon (Liman), Cüllah Kara, Mücdeddin, Tuzcu, Bariye (Marıya, Demirci Süleyman, Arap Reis, Çoban İsa, İskender Bey, Karataş and Hacı Yusuf), a theological school (the medrese of Mevlana Muhyiddin), a school for teachers(the mua1limhane of Hace Genç), a public kitchen (the imaret of Hace Süleyman HatiplMecnun Çelebi), 2 lodges of dervishes(the zaviyes of Ahikızı and Hace İbrahim), 4 baths (Iıamam) and the Antalya fortress. In the second half of the century, the number of street raised to 39, that of mosque to 4, that of smail mosque to 28 and that of muailimhane to 2. At that time, the city embraced 1 medrese, 1 imaret, 1 zaviye , 1 school for tmining civil servants (mektebhane) and a fortress. All these bui/dings had their separate vakıfs (pious foundations). The present study gives detai/ed information -under the light of archival documents- about the outstanding nature of historical, religious and socio-cultural buildings of the city. Additionally, the Analysis of the changes on the Muslim, Christian and Jewish demograplıic indications in the city during the century under review was also discussed within the context of the study.

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