Zeyrek Mosque

"Pantokrator Monastery" redirects here. For the monastery at Mount Athos, see Pantokratoros Monastery.

Zeyrek Mosque Greek: Μονή του Παντοκράτορος Χριστού Turkish: Zeyrek Camii
The mosque viewed from north east. From left to right, one can see the apses of the Church of Christ Pantocrator, the Imperial Chapel and the Church of the Theotokos Eleousa.
Religion
Affiliation	Sunni Islam
Year consecrated	Shortly after 1453
Location
Location	Istanbul, Turkey
Location in the Fatih district of Istanbul
Geographic coordinates	41°1′11″N 28°57′26″E
Architecture
Type	Church with cross-in-square plan
Style	Middle Byzantine - Comnenian
Groundbreaking	Between 1118 and 1124
Completed	Before 1136
Materials	Brick
UNESCO World Heritage Site
Part of	Historic Areas of Istanbul
Criteria	Cultural: i, ii, iii, iv
Reference	356
Inscription	1985 (9th Session)

Zeyrek Mosque (Turkish: Zeyrek Camii) or the Monastery of the Pantokrator (Greek: Μονή του Παντοκράτορος Χριστού; Turkish: Pantokrator Manastırı), is a large mosque on the Fazilet Street in the Zeyrek district of Fatih in Istanbul, overlooking the Golden Horn. It is made up of two former Byzantine churches and a chapel joined together and represents the best example of Middle Byzantine architecture in Constantinople. After Hagia Sophia, it is the largest Byzantine religious edifice still standing in Istanbul.

It is less than 1 km to the southeast of Eski Imaret Mosque, another Byzantine church that was turned into a mosque.

East of the complex is an Ottoman Konak which has been restored and opened as a restaurant and tea garden called Zeyrekhane.

History

Byzantine period

Between 1118 and 1124 the Byzantine Empress Irene of Hungary built a monastery on this site dedicated to Christ Pantokrator (Christ the Omnipotent). The monastery consisted of a church (which became the katholikon, or main church, of the monastery) also dedicated to Christ Pantokrator, a library and a hospital.

After the death of his wife, shortly after 1134, Emperor John II Komnenos built another church to the north of the first one which was dedicated to the Theotokos Eleousa (Merciful Mother of God). This church was open to the population and served by a lay clergy. By 1136 at the latest a southern courtyard and an exonarthex were added to the complex, and the two shrines were connected with a chapel dedicated to Saint Michael, which became the imperial mausoleum (heroon) of the Komnenos and Palaiologos dynasties. Besides many other Byzantine dignitaries, the Emperor John II and his wife Eirene, and Empress Bertha of Sulzbach (also known as Eirene), the wife of Manuel I Komnenos, were buried here.

During the period of Latin domination after the Fourth Crusade in 1204, the complex fell into the hands of the Venetian clergy, and an icon of the Theotokos Hodegetria was housed here. The monastery was also used as an imperial palace by the last Latin Emperor, Baldwin.

After the Palaiologan restoration the monastery was once again used by Orthodox monks. The most famous of them was Gennadius II Scholarius, who left the Pantokrator to become the first Patriarch of Constantinople after the Muslim conquest of the city in 1453.

Ottoman and Republican period

Shortly after the Fall of Constantinople the main church was converted into a mosque, while the monastery served for a while as a medrese. The Ottomans named it after Molla Zeyrek, a scholar who taught there. However, because of its importance to Byzantine history, Zeyrek was one of the few buildings of Constantinople whose old denomination was never forgotten and was written about by foreign visitors including the French traveller Pierre Gilles who described it in his book about Constantinople, written in the sixteenth century. After the completion of the medreses in the Fatih complex in 1471, Muslim students abandoned Zeyrek, and the rooms once occupied by the school vanished.

By the early 21st century the edifice had become very rundown and partly ruinous as a result of which it was added to the UNESCO watchlist of endangered monuments. Extensive and sometimes controversial restoration has now been completed and the mosque reopened for prayer.

Architecture

The apsis of the Imperial Chapel (in background), built with the recessed brick technique.

The masonry has been partly built using the recessed brick technique typical of the Byzantine architecture of the middle period. In this technique, alternate courses of bricks are mounted behind the line of the wall in a mortar bed. The thickness of the mortar layers is about three times greater than that of the brick layers.

The south and the north church are both cross-shaped with central domes and polygonal apses with seven sides rather than the five that had been typical in the Byzantine architecture of the previous century. The apses also feature triple lancet windows flanked by niches.

The southern church is the largest. To the east it has an esonarthex, which was eventually extended right up to the imperial chapel. The church is surmounted by two domes, one over the naos and the other over the matroneum (a separate upper gallery for women) of the narthex. Once very rich, the decoration of the church has disappeared almost completely, bar some marble fragments in the presbyterium. The historical opus sectile floor made from coloured marble worked in a cloisonné technique, with human and animal figures represented, is currently covered by a modern carpet. Fragments of coloured glass found here suggest that the windows were once filled with stained glass with figures of saints. Mosaics representing the apostles and the life of Christ were still visible - although defaced - in the 18th century.

The imperial chapel is covered by barrel vaults and surmounted by two domes.

The north church has only one dome, and is notable for the frieze carved with dog's tooth and triangle motifs running along the eaves.

Near the mosque is the Şeyh Süleyman Mescidi, a small Byzantine building that probably belonged to the Pantokrator Monastery. It may have housed a library although that is not certain.

In its entirely, this monastic complex is the best example of Middle Byzantine architecture to survive in Istanbul

Restoration

Over the centuries, the Zeyrek Mosque has undergone many interventions and restorations. These interventions, ranging from emergency reinforcement to full-scale restoration, have shaped the current form of the building. Understanding the chronology of these restorations is essential to appreciate how historical values, material authenticity, and functional needs have been negotiated across different time periods.

15th CENTURY

Following the conquest of Istanbul in 1453, the complex was converted to a mosque. A mihrab and minbar were added, and interior spaces were adapted to Islamic worship. The site also began to serve as the first ottoman educational institution. Original Byzantine frescoes and mosaics were covered with plaster.

18th Century

After the fire in 1756 and earthquake in 1766, the building was seriously damaged. Original marble columns were replaced by piers made of alternating masonry. Several arched windows were blocked to stabilize the walls. Domes and vaults were either reconstructed or repaired.

Late 19th & Early 20th Century

Further modifications were made. Particularly to window designs and internal supports. The original window arrangement in the gallery wall was replaced with rectangular windows fitted with iron lintels and additional arches were installed to reinforce the vaults. These changes reflect pragmatic reinforcement rather than planned conservation.

Early Turkish Republic (1930s)

In 1934, the monastery’s historic library was destroyed by fire. The building was largely abandoned and lacked systematic maintenance.

Work By Byzantine Institute of America (1950s)

The Byzantine Institute’s first academic restoration efforts were conducted. Excavations revealed the opus sectile floor, and surveys and documentation were conducted. Some of the architectural features were partially restored. The mosque stayed active.

Early Preparations (1995 – 2006)

After being included in the UNESCO World Heritage in 1985, Istanbul Metropolitan Municipality began material testing, photogrammetry and emergency roof repairs. Temporary reinforcements were added to protect against further damage.

Major Restoration (2006 – 2018)

-Strengthening the Structure: to ensure buildings safety, several reinforcement methods were applied. Steel rods were inserted to support cracked domes, providing internal stabilization without altering the original appearance. The foundations, which had weakened over time, were reinforced using micro piles to improve lad-bearing capacity. Interior arches were also supported through carefully placed structural additions. Damaged vaulted ceilings were also stabilized using hidden techniques. All these additions were designed to be fully reversible, allowing future interventions.

-Material Repairs: One of the key aspects of the restoration involved replacing inappropriate materials used in earlier repairs. Cement-based mortars, which had caused moisture problems and material incompatibility, were removed and replaced with breathable lime mortar. Broken or deteriorated bricks were replaced with handmade bricks that closely matched the original form. Stones were sourced from traditional quarries to ensure visual and physical compatibility. Before installation, all replacement materials were tested to confirm their durability and moisture behavior.

-Surface Treatment: the buildings surface, both inside and outside, were carefully cleaned and treated. Gentle methods including the use of soft brushes and water, were used to clean the walls. Moss and mold growth were removed using natural cleaning solutions. Where plasters were cracking or becoming detached, lime-based injection techniques were applied to stabilize them. Additionally, salt stains were treated using clay poultices, which slowly drew out the damaging salts without harming the underlying material.

-Roof Management: The roof was rebuilt with handmade terracotta tiles that resembled the original in appearance and function. This improved the building’s ability to handle rainwater and reduced water infiltration. A modern drainage system was added including gutters and underground channels to direct water away from the foundation. To protect the lower parts of the walls from rising damp, new breathable waterproofing layers were installed. Natural ventilation around the base of the building was also improved to help control humidity and extend the life of the materials.

-Interior Adjustments: To return the building to its original configuration, several additions removed. Extra wooden galleries that did not belong to the original layout were removed. New lighting systems were installed using hidden channels. Overall, the interior space was restored to reflect its original layout as closely as possible while considering current use.

- Decorative & Historic Features: Historic features received detailed attention during the restoration. The opus sectile floor in the south church was fully documented and protected by being reburied under removable layers. Wall paintings were carefully cleaned and stabilized to preserve their appearance and material. Missing architectural elements such as capitals and moldings, were reconstructed using new materials, that were distinguishable from original. Ensuring that observers can clearly understand which parts are original and which are added.

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  Zeyrek Mosque
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  Zeyrek Mosque
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  Zeyrek Mosque
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  Molla Zeyrek Mosque: Part of front
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  Molla Zeyrek Mosque: South church
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  Molla Zeyrek Mosque: Mihrab
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  Molla Zeyrek Mosque: Mihrab
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  Molla Zeyrek Mosque: Hünkar mahfili used by sultan
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  Molla Zeyrek Mosque: Hünkar mahfili underside
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  General view of Molla Zeyrek Mosque
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  Byzantine doorframe of Molla Zeyrek Mosque
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  Molla Zeyrek Mosque: Exterior view

See also

• History of Roman and Byzantine domes

References

• Van Millingen, Alexander (1912). Byzantine Churches of Constantinople. London: MacMillan & Co.

• Eyice, Semavi (1955). Istanbul. Petite Guide a travers les Monuments Byzantins et Turcs (in French). Istanbul: Istanbul Matbaası.

• Mathews, Thomas F. (1976). The Byzantine Churches of Istanbul: A Photographic Survey. University Park: Pennsylvania State University Press. ISBN 0-271-01210-2.

• Gülersoy, Çelik (1976). A Guide to Istanbul. Istanbul: Istanbul Kitaplığı. OCLC 3849706.

• Krautheimer, Richard (1986). Architettura paleocristiana e bizantina (in Italian). Turin: Einaudi. ISBN 88-06-59261-0.

• Ousterhout, Robert (2001). "Architecture, Art and Komnenian Ideology at the Pantokrator Monastery". In Necipoğlu, Nevra (ed.). Byzantine Constantinople: Monuments, Topography and everyday Life. Leiden, Boston, Köln: Brill. ISBN 90-04-11625-7.

• Ahunbay, Metim; Ahunbay, Zeynep (2001). "Restoration work at the Zeyrek Camii, 1997-1998". In Necipoğlu, Nevra (ed.). Byzantine Constantinople: Monuments, Topography and everyday Life. Leiden, Boston, Köln: Brill. ISBN 90-04-11625-7.

• Ronchey, Silvia; Braccini, Tommaso (2010). Il romanzo di Costantinopoli. Guida letteraria alla Roma d'Oriente (in Italian). Torino: Einaudi. ISBN 978-88-06-18921-1.

Further reading

• Brill, Robert H. (2005). "Chemical Analyses of the Zeyrek Camii and Kariye Camii Glasses". Dumbarton Oaks Papers. 59: 213–230.

External links

• Byzantium 1200 | Pantokrator Monastery