Çifte Hamam
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Çifte Hammam
The “Çifte hammam” is of the doublet Turkish bath type, whose function is, indeed, proven by its name. From outside it represents a unique object, while on the inside it has two completely separated sections, with separate entries, in which are bathing premises for men and women.
This hammam is situated at the middle of the Skopje Old Bazaar. It is built by the mid 15th century by Isa Beg and left as endowment for the needs of other objects left as endowments by him in Skopje, the madrasah and the takijjeh.[1]
The hammam of Isa Beg, as may be well seen from its name, is of a doublet type of Turkish baths. Today, this object is known only as the Çifte hammam. The mail and female sections are not placed side by side, as in the case of Daut Pasha hammam in Skopje, and as it is common in most of the doublet hammams, but both sections conjoin with the bath section. Thus, at the end of the hammam there are wide dressing premises from where, further towards the center, come the bath area.
The conditions of the terrain itself, certainly, effected the building an hammam with such architectural solution in that place of the Bazaar. The free location was narrow and long and bordered with the Serava river, as well as with already built objects: the Bezistan, the Suli Han and the Murat Pasha Mosque.
Chifte hammam, along with the nearby shops, represents a clearly determined entity limited on all sides by streets. From the waqf letter of Isa Beg, we learn that, close to its walls, shops were built too.[2]
The Isa Beg’s hammam was also know as the New Hammam (Hammamjadid). As such it is recorded in the abovementioned waqf letter regarding the endowment of a dyeing shop left by Isa Beg. Evliya Çelebi mentiones this hammam as Shekill hammam and as Isa Beg’s hammam, which can be seen in the following sentences: “At the dyers bazaar there is the Shekill hammam” and “At Isa Beg’s hammam the air is very pleasant. Its cupolas do not allow humidity and not a single drop of sweat drops from them.”[3]
From the data given by Haji-vasilevich one can see that the Çifte hammam was also known as Jashar Beg’s hammam.[4] He says: “This hammam has been the property of Isa Beg. The mutawalli is a kin (qabilah) of great Jashar Beg.”[5]
The Çifte hammam during the time when it used to work was, like other hammams, rented. We have records, for instance, that its rent for the years 1452-1455 was 20,000 coins. Since the time when the Çifte hammam stopped to work and to serve its purpose, about 1916-1917, it started deteriorating and its rooms and area served mainly as storehouse. For the needs of the new users of the hammam, some improvements and adaptations were made. Some of the areas were closed and new areas formed. We have no knowledge whatsoever as to when the original entry to the male part of the Çifte hammam was closed, which, to our knowledge, was on the northwestern side. All abovementioned interventions have evidently damaged the originality of this important building.
Thanks to the solid construction and constant interventions, made during its existence, we can state that the Çifte hammam today has been preserved altogether.
Nevertheless, we have no exact records as to when the hammam, in the past, was damaged and repaired. But we can suppose that greater damages were caused by the mid 16th century (1555), during the earthquake that hit the Skopje region, when the two big cupolas were destroyed, which were latter reconstructed with wooden roof. Since than, most probably, dates the overlaying of the hammam with bricks, by which was replaced the lead roofing.[6]
During the burning of Skopje in 17th century, it is supposed the Çifte hammam has suffered less damage, due to its solid construction. Other greater damages the Çifte hammam suffered during the 1963 earthquake, when huge rifts could be seen in the entire building. The most damaged was the northeastern side of the hammam, namely the largest portion of the male part, in which meanwhile the reconstruction of the cupola was done. After the abovementioned damages during that disaster, the reconstruction of the hammam started again. The entire area has 1,056 m2.[7]
At the female part of the Çifte hammam, the internal part was organized in the same way as in the separate hammams. The great area that served for dressing, has a square base with cupola, whose diameter is around 12 meters. Under the cupola there is a bordure of decorations with rhomb. This space is illuminated from above, between the gallustra (cupola or tepe lantern), from the windows under the cupola, as well as from the windows placed down near the entry.
At the western and northern wall of this area, there is a deep decorative range, in front of which, at that time, were situated separate relaxing spaces. Through the passage on the eastern wall, one arrives at the rooms dedicated for bathing. This is the warm part of the hammam, which consists of the wide central area and three halwets. The space in front of the halwets had in the middle a headway of stone, three extensions in which, beside the walls, like in the halwets, there were small headways with tile overlays between the marble “kurnas”. It can be seen that they, from the front side, were well ornamented with stalactites. The abvementioned space in front of the halwets (according to the old visitors of the hammam), was also called the rose of the hammam, while the headway of stone was also called the stone of hell, because of its great warmness. On it, as we said, one laid down to sweat or for a body massage. Above this space is the cupola with the stalactite (mukarnas) decoration. Under the cupolas of the halwets an ornamentation with rhombs has been applied. There was also a separate area with pool, adapted for the Jews. This was the halwet was situated at the northwestern side, and was known as the Jew halwet. There were no kurnas in it, but only a pool (havuz) for ritual bath.[8]
The male part of the Çifte hammam was situated at the northwestern part of the building. This part is larger than the female part. Here, as we have noted, the original entry was from the northwestern side, namely from the bazaar. After closing this entry, a new entry was opened from the southeastern side. We have no knowledge as to when this change took place. The male part of the Çifte hammam distinguished from the female part both in the number of spaces and with the richness of the ornamenting plastics, which is here present in larger portion. The visitor, here too, first enters in the area dedicated for dressing and relaxation. This area has a square base and a cupola with a 12 meters diameter. The bordure under the cupola is decorated with a rich stalactite decoration. The illumination of the space here too was done through the opening at the cupola and the windows near the entry. This space, same as in the female part, today is without its former equipments for dressing and relaxation and the fountain. Through the entry on the western wall one passes at the bath area, through a slightly warmed space, which has on its northern and southern wall has a smaller space each and a beautifully decorated niche. Over the central part of the slightly warmed space is the cupola of “pendentives”, while over the extension on the western side, there is a small cupola. On the western and eastern wall there are, also, ornamented niches, in front of which in those days were an ottoman and benches for relaxation. On the south to this space, there is an auxiliary space. The bathing area, also, as at the female hammam, consists of central part with three extensions, “aywaneh”, as well as three halwets. The halwet on the southeastern corner was the so-called warm halwet. The rich ornamentation on the walls is found on the passages under the cupolas in the shape of stalactites and rhombs. The ornamented niches leave a beautiful impression. Of a high quality is also the decoration on the southeast halwet, as well as on the southwest extension of the central area.[9]
After the 1963 earthquake, when the hammam suffered great damages, the full conservation of this hammam begun. Thanks to its solid construction, we may state that the hammam, in general, has preserved its original form.
The Çifte hammam lost its function in 1916-1917, while its premises, with certain improvements, were mainly used as storehouse. Today there is an artistic gallery within the hammam.[10]
[1] A. Sherif, Vakëfet,….74-77
[2] Л. Кумбараџи-Богоевиќ, Османлиски..., 169-170.
[3] E. Čelebi, Putopis,....285.
[4] Л. Кумбараџи-Богоевиќ, Османлиски..., 170'171.
[5] Ј. Хаџивасиљевиќ, Скопље, ..... 166-167.
[6] Л. Кумбараџи-Богоевиќ, Османлиски..., 171.
[7] Л. Кумбараџи-Богоевиќ, Османлиски..., 172..
[8] Македонско културно наследство, Османлиски..... 84-87.
[9] Л. Кумбараџи-Богоевиќ, Османлиски..., 172-175.
[10] E. N. Ayverdi, Avrupa’da Osmanlı Mimari Eserleri – Yugoslaviya, III, Cild, 3. Kitab, İstanbul 1981, 252; А. Николовски, К. Балабанов, Д. Ѓорнаков, „Безистени“, Споменици на културата на Македонија. Скопје 1980, 49.
The “Çifte hammam” is of the doublet Turkish bath type, whose function is, indeed, proven by its name. From outside it represents a unique object, while on the inside it has two completely separated sections, with separate entries, in which are bathing premises for men and women.
This hammam is situated at the middle of the Skopje Old Bazaar. It is built by the mid 15th century by Isa Beg and left as endowment for the needs of other objects left as endowments by him in Skopje, the madrasah and the takijjeh.[1]
The hammam of Isa Beg, as may be well seen from its name, is of a doublet type of Turkish baths. Today, this object is known only as the Çifte hammam. The mail and female sections are not placed side by side, as in the case of Daut Pasha hammam in Skopje, and as it is common in most of the doublet hammams, but both sections conjoin with the bath section. Thus, at the end of the hammam there are wide dressing premises from where, further towards the center, come the bath area.
The conditions of the terrain itself, certainly, effected the building an hammam with such architectural solution in that place of the Bazaar. The free location was narrow and long and bordered with the Serava river, as well as with already built objects: the Bezistan, the Suli Han and the Murat Pasha Mosque.
Chifte hammam, along with the nearby shops, represents a clearly determined entity limited on all sides by streets. From the waqf letter of Isa Beg, we learn that, close to its walls, shops were built too.[2]
The Isa Beg’s hammam was also know as the New Hammam (Hammamjadid). As such it is recorded in the abovementioned waqf letter regarding the endowment of a dyeing shop left by Isa Beg. Evliya Çelebi mentiones this hammam as Shekill hammam and as Isa Beg’s hammam, which can be seen in the following sentences: “At the dyers bazaar there is the Shekill hammam” and “At Isa Beg’s hammam the air is very pleasant. Its cupolas do not allow humidity and not a single drop of sweat drops from them.”[3]
From the data given by Haji-vasilevich one can see that the Çifte hammam was also known as Jashar Beg’s hammam.[4] He says: “This hammam has been the property of Isa Beg. The mutawalli is a kin (qabilah) of great Jashar Beg.”[5]
The Çifte hammam during the time when it used to work was, like other hammams, rented. We have records, for instance, that its rent for the years 1452-1455 was 20,000 coins. Since the time when the Çifte hammam stopped to work and to serve its purpose, about 1916-1917, it started deteriorating and its rooms and area served mainly as storehouse. For the needs of the new users of the hammam, some improvements and adaptations were made. Some of the areas were closed and new areas formed. We have no knowledge whatsoever as to when the original entry to the male part of the Çifte hammam was closed, which, to our knowledge, was on the northwestern side. All abovementioned interventions have evidently damaged the originality of this important building.
Thanks to the solid construction and constant interventions, made during its existence, we can state that the Çifte hammam today has been preserved altogether.
Nevertheless, we have no exact records as to when the hammam, in the past, was damaged and repaired. But we can suppose that greater damages were caused by the mid 16th century (1555), during the earthquake that hit the Skopje region, when the two big cupolas were destroyed, which were latter reconstructed with wooden roof. Since than, most probably, dates the overlaying of the hammam with bricks, by which was replaced the lead roofing.[6]
During the burning of Skopje in 17th century, it is supposed the Çifte hammam has suffered less damage, due to its solid construction. Other greater damages the Çifte hammam suffered during the 1963 earthquake, when huge rifts could be seen in the entire building. The most damaged was the northeastern side of the hammam, namely the largest portion of the male part, in which meanwhile the reconstruction of the cupola was done. After the abovementioned damages during that disaster, the reconstruction of the hammam started again. The entire area has 1,056 m2.[7]
At the female part of the Çifte hammam, the internal part was organized in the same way as in the separate hammams. The great area that served for dressing, has a square base with cupola, whose diameter is around 12 meters. Under the cupola there is a bordure of decorations with rhomb. This space is illuminated from above, between the gallustra (cupola or tepe lantern), from the windows under the cupola, as well as from the windows placed down near the entry.
At the western and northern wall of this area, there is a deep decorative range, in front of which, at that time, were situated separate relaxing spaces. Through the passage on the eastern wall, one arrives at the rooms dedicated for bathing. This is the warm part of the hammam, which consists of the wide central area and three halwets. The space in front of the halwets had in the middle a headway of stone, three extensions in which, beside the walls, like in the halwets, there were small headways with tile overlays between the marble “kurnas”. It can be seen that they, from the front side, were well ornamented with stalactites. The abvementioned space in front of the halwets (according to the old visitors of the hammam), was also called the rose of the hammam, while the headway of stone was also called the stone of hell, because of its great warmness. On it, as we said, one laid down to sweat or for a body massage. Above this space is the cupola with the stalactite (mukarnas) decoration. Under the cupolas of the halwets an ornamentation with rhombs has been applied. There was also a separate area with pool, adapted for the Jews. This was the halwet was situated at the northwestern side, and was known as the Jew halwet. There were no kurnas in it, but only a pool (havuz) for ritual bath.[8]
The male part of the Çifte hammam was situated at the northwestern part of the building. This part is larger than the female part. Here, as we have noted, the original entry was from the northwestern side, namely from the bazaar. After closing this entry, a new entry was opened from the southeastern side. We have no knowledge as to when this change took place. The male part of the Çifte hammam distinguished from the female part both in the number of spaces and with the richness of the ornamenting plastics, which is here present in larger portion. The visitor, here too, first enters in the area dedicated for dressing and relaxation. This area has a square base and a cupola with a 12 meters diameter. The bordure under the cupola is decorated with a rich stalactite decoration. The illumination of the space here too was done through the opening at the cupola and the windows near the entry. This space, same as in the female part, today is without its former equipments for dressing and relaxation and the fountain. Through the entry on the western wall one passes at the bath area, through a slightly warmed space, which has on its northern and southern wall has a smaller space each and a beautifully decorated niche. Over the central part of the slightly warmed space is the cupola of “pendentives”, while over the extension on the western side, there is a small cupola. On the western and eastern wall there are, also, ornamented niches, in front of which in those days were an ottoman and benches for relaxation. On the south to this space, there is an auxiliary space. The bathing area, also, as at the female hammam, consists of central part with three extensions, “aywaneh”, as well as three halwets. The halwet on the southeastern corner was the so-called warm halwet. The rich ornamentation on the walls is found on the passages under the cupolas in the shape of stalactites and rhombs. The ornamented niches leave a beautiful impression. Of a high quality is also the decoration on the southeast halwet, as well as on the southwest extension of the central area.[9]
After the 1963 earthquake, when the hammam suffered great damages, the full conservation of this hammam begun. Thanks to its solid construction, we may state that the hammam, in general, has preserved its original form.
The Çifte hammam lost its function in 1916-1917, while its premises, with certain improvements, were mainly used as storehouse. Today there is an artistic gallery within the hammam.[10]
[1] A. Sherif, Vakëfet,….74-77
[2] Л. Кумбараџи-Богоевиќ, Османлиски..., 169-170.
[3] E. Čelebi, Putopis,....285.
[4] Л. Кумбараџи-Богоевиќ, Османлиски..., 170'171.
[5] Ј. Хаџивасиљевиќ, Скопље, ..... 166-167.
[6] Л. Кумбараџи-Богоевиќ, Османлиски..., 171.
[7] Л. Кумбараџи-Богоевиќ, Османлиски..., 172..
[8] Македонско културно наследство, Османлиски..... 84-87.
[9] Л. Кумбараџи-Богоевиќ, Османлиски..., 172-175.
[10] E. N. Ayverdi, Avrupa’da Osmanlı Mimari Eserleri – Yugoslaviya, III, Cild, 3. Kitab, İstanbul 1981, 252; А. Николовски, К. Балабанов, Д. Ѓорнаков, „Безистени“, Споменици на културата на Македонија. Скопје 1980, 49.