ilm and 'irfan), and the institution of the shari' a in the land of the infidel. It states that through (the act of) the sultan, God gave the city to the Muslims as a new creation. The hadith "he turned from the lesser war to the greatest endeavor" marks the end of the pre amble:121 what is presented in the remaining portion of the document, namely the religious, educational, and charitable institutions, the commercial and residential property endowed for their upkeep, the people employed and accommodated in them, was the product of the "greatest duty," that of building the city through the establishment of a pious foundation.

Mapping out on the city the particular' buildings and institutions included in the deed yields a comprehensive picture of the sultan's urban interventions. Simultaneously, because some of these buildings changed functions between the time of their foundation and

1480. Apart from the Hagia Sophia and the New Mosque, two congregational mosques are included in the endowment: the Dominican church in Galata, which was converted into the congregational mosque of the township and formed the center of a predominantly Muslim neighborhood, and the mosque in the the Golden Gate citadel. The bell tower of the Dominican church was put to use as a minaret, contrary to common practice, which would have entailed its demolition and replacement with an Ottoman-style tower (fig. 63). This was perhaps done in recognition of the predomi nantly non-Muslim character of the township, a demographic reality as much as a literary topos through the Ottoman history of Constanti nople. The mosque in the citadel was a small structure; it owed its designation as a congrega tional mosque to the royal character of the cita del and to

Scarella's drawing shows a building larger than, though architecturally not very different from, the surrounding houses (see no. 9, "La moschea," in fig. 13).122 The monastic churches of the Pantokrator and the Pantepoptes, which had served as the chief madrasa and the chief hospice of the city before the construction of the New Complex, were endowed as masjids (figs. 64, 65). Their dependencies were rented out as residences. In the early sixteenth century, a lodge of the N akshibendi order of dervishes occupied the dependencies of the Pantokrator monastery.123 The masjids' names, however, continued to evoke their earlier uses: the rooms of the Pantokrator were referred to as Zeyrek Medresesi Odalan, "the Rooms of the Zeyrek Madrasa," while the latter masjid was referred to as "the Mosque of the Old Hospice," Eski imaret Mescidi.