Firduz Bey Hammam Revitalization

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SITUACIJA

Elaborat arheolokih

(Drutvo arheologa 1Snimio i obradio: Alija

SITE PLAN

Report of archaeolog

researches (Associatio

society of archaeolog

Surveys measured and

by: Alija Boti


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FIRDUZ-BEGOV HAMAMRevitalizacija arheolokog lokalitetaFIRDUZ-BEYS HAMMAMRevitalization of the archaeological site


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Firduz-begov hamam: Revitalizacija arheolokog lokalitetaFirduz-beys hammam: Revitalization of the archaeological site

IzdavaIPublisherNacionalni komitet ICOMOS u Bosni i Hercegovini

National Committee ICOMOS in Bosnia and Herzegovina

Za izdavaa IFor the PublisherVjekoslava SankoviSimi

Urednik IEditorVjekoslava SankoviSimi

Tekstovi ITextsFerhad Mulabegovi, Nermina Mujezinovi, Andrijana Pravidur, Vjekoslava SankoviSimi, Snjeana Simovi,Branka ekari, Darija karpa Dubreta

Fotografije IPhotosMirsad Avdi, D&Z, HRZ, Ferhad Mulabegovi, Nermina Mujezinovi, Andrijana Pravidur, Mario Romuli,Vjekoslava SankoviSimi, Darija karpa Dubreta, Google images

Lektor IRevision

Mirsad Mulabegovi

Prijevod ITranslationDujam Simi

Dizajn i DTP IDesign & DTPAida Murti

tampa IPrinted byDobra knjiga d.d. Sarajevo

Tira IPrint run300

Organizaciju Okruglog stola podrali Grad Sarajevo i Fabrika duhana SarajevoRound table was organised with the support of City of Sarajevo & Sarajevo Tobacco Factory

Publikacija objavljena zahvaljujui finansijskoj podrci Federalnog ministarstva kulture i sporta/portaThis publication was financed with the support of Federal Ministry of Culture and Sports

-------------------------------------------------CIP - Katalogizacija u publikacijiNacionalna i univerzitetska bibliotekaBosne i Hercegovine, Sarajevo904:725.73.025.4(497.6)(063)(082)

FIRDUZ-begov hamam : revitalizacija arheolokoglokaliteta = Firduz-beys hammam : revitalizationof arheological site / [urednik VjekoslavaSankoviSimi; [tekstovi Ferhad Mulabegovi...[et al.] ; fotografije Mirsad Avdi... [et al.] ;prijevod Dujam Simi]. - Sarajevo : Nacionalnikomitet ICOMOS u Bosni i Hercegovini, 2013. - 104

str. : ilustr. ; 21 cmTekst na bos., hrv., srp. i engl. jeziku. -Bibliografija i biljeke uz tekst.ISBN 978-9958-9094-6-71. Up. stv. nasl.COBISS.BH-ID 20316422-------------------------------------------------


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FIRDUZ-BEGOV HAMAM:Revitalizacija arheolokog lokaliteta

FIRDUZ-BEYS HAMMAM:Revitalization of the archaeological site

Sarajevo, 2012.

Nacionalni komitet ICOMOS u Bosni i HercegoviniNational Committee ICOMOS in Bosnia and Herzegovina


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53D A R I J A K A R P A D U B R E T ANacionalni komitet ICOMOS Hrvatska I National Committee ICOMOS Croatia

Primjer prezentacije sauvanih prostorija hamama u IlokuThe example of presentation of the preserved hammam rooms in Ilok

63N E R M I N A M U J E Z I N O V I Nacionalni komitet ICOMOS u BiH I National Committee ICOMOS in B&H

iman-Ibrahimpain hamam u Poitelju: istraivanje, analiza stanja i projektrevitalizacijeiman-Ibrahimpashas hammam in Poitelj: researching, condition analysis andrevitalization project

79F E R H A D M U L A B E G O V I Nacionalni komitet ICOMOS u BiH I National Committee ICOMOS in B&H

Neka iskustva na revitalizaciji objekata kulturno-historijskog nasljeaSome experiences of revitalizing structures that belong to cultural and historicheritage

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Diskusija uesnika Okruglog stolaRound table discussion


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Uvod

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Najznaajniji dogaaj za kulturnu batinu Bosne i Hercegovine, posebice za Sarajevo

u 2010. godini, bilo je istraivanje arheolokog lokaliteta Firduz/Firuz-begovoghamama i otkrivanje njegovih izuzetno vrijednih supstruktura. Autentini ostacihypocaustuma hamama zorno svjedoe o konceptu, nainu i tehnici graenja takvevrste objekata u osmanskom periodu. Taj vrijedni lokalitet treba biti predstavljeni dostupan iroj javnosti, odnosno treba biti zatien, konzerviran, restauriran i naprimjeren nain integriran u suvremeni ivot sarajevske Baarije.S obzirom da u naoj sredini veoma esto izostaje primjeren pristup zatiti i revitalizacijikulturno-povijesne batine, drali smo nunim organizirati okrugli stol Firduz-begovhamam, Sarajevo: Revitalizacija arheolokog lokaliteta i diskutirati o mogunostimarjeavanja tog zahtjevnog zadatka. Istodobno je skup bio posveen 18 aprilu/travnju

Meunarodnom danu spomenika i spomenikih cjelina, u 2011. godini tematski

posveenog vodi (H2O).Razmjena miljenja strukovnjaka za zatitu i integriranje batine u odrivi razvitaktrebala je upozoriti, kako lokalnu zajednicu tako i odgovorne institucije, da integriranjuarheolokog lokaliteta Firduz begovog hamama treba pristupiti s najveompozornou i odabrati intervenciju koja e slijediti opeprihvaena meunarodnanaela ouvanja i zatite batine.Ovim smo okruglim stolom eljeli zapoeti suradnju Nacionalnih komiteta u regiji.Pozvali smo NK ICOMOS Slovenije, Hrvatske, Srbije, Crne Gore, Makedonije iBugarske. Naalost, zbog svojih obveza, predstavnici pojedinih pozvanih NacionalnihKomiteta nisu bili u mogunosti participirati na ovom skupu.

Prof. dr. sc. Vjekoslava SankoviSimi, dipl.ing.arh.Predsjednica Nacionalnog komiteta ICOMOS u Bosni i Hercegovini


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Introduction

The most important event for the cultural heritage in Bosnia and Herzegovina, and

especially in Sarajevo in 2010, was the research of the archaeological site calledFirduz/Firuzs hammam and the discovery of its remarkably valuable substructures. Theauthentic remains of the hammams hypocaustum bear vividly witness to the concept,method and building technique of this type of structures in the Ottoman period. Thatvaluable site should be presented and accessible to the wider public, that is, needs tobe conserved, restored and adequately integrated into the contemporary life of theBaarija quarter in Sarajevo.Bearing in mind that our society very often lacks the right approach to the protectionand revitalization of the cultural and historic heritage, we considered it is necessaryto organize a round table called Firduz-beys hammam, Sarajevo: Revitalization ofthe archaeological site, and to discuss solution possibilities of that demanding task.

At the same time, the meeting was dedicated to the 18th April the Internationalday of monuments and monument sites, in the year 2011 thematically dedicated towaters (H

2O).

The opinion exchange of experts on the protection and heritage integration intothe sustainable development, should have warned the local community and theresponsible institutions as well, to approach the integration of the Firduz-beyshammam archaeological site with full attention, and to select an intervention thatwill follow generally-accepted international principles of heritage protection andpreservation.By organizing this round table, we wanted to initiate cooperation of NationalCommittees in the region. We invited ICOMOS NCs of Slovenia, Croatia, Serbia,

Montenegro, Macedonia and Bulgaria. Unfortunately, representatives of some invitedNational Committees were not able to participate at this meeting because of theirobligations.

Prof. dr. sc. Vjekoslava SankoviSimi, dipl.ing.arh.President of the ICOMOS National Committee in Bosnia and Herzegovina


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Ostaci Firduz-begovog hamama 1980-ih godina

Remains of the Firuz-beys hammam, Sarajevo, photograph taken in the 1980s

(V. S. Simi)


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V J E K O S L A V A S A N K O V I S I M I

Nacionalni komitet ICOMOS u Bosni i Hercegovini

Odabir pristupa revitalizacijiarheolokog lokaliteta Firduz/Firuz-begovog hamama u Sarajevu1

Firduz/Firuz-beg, bosanski sandak-beg, uvakufio je hamam za potrebe svojemedrese. Njegova je izgradnja poela 1509. godine u srcu sarajevske Baarije.Hamam je bio u funkciji sve do poetka 19. stoljea. Godine 1810. zatvara se zbogoteenja i opasnosti od obruavanja. Neposredno pred Prvi svjetski rat hamam jebio gotovo sruen. Nakon Drugog svjetskog rata, na ostacima hamama izgraeni

su prizemni objekti za potrebe servisne radionice i ugostiteljstva. Zahvaljujui timskromnim objektima, iji temelji nisu zadirali osobito duboko u tlo, dobro su ouvanesubstrukture Firuz-begovog hamama.Nakon 1995. godine prostor nije bio u upotrebi. Godine 2007. Fabrika duhanaSarajevo postaje jedini vlasnik cijelog lokaliteta s djelomice ouvanim spomenikom.Temeljem strunog miljenja Federalnog ministarstva kulture i sporta, Zavoda za zatituspomenika, od 16. 02. 2009. pristupilo se arheolokom istraivanju prema Projektuarheolokih istraivanja kojeg je izradilo Drutvo arheologa 1894. Urbanoistraivanje zavreno je 2010. godine te je rezultiralo Elaboratom arheolokihistraivanja koji biljei mnogobrojne vrijedne podatke o arhitekturi, dispoziciji,konstrukciji i dekoraciji tog vrijednog objekta.

Informacija da je Fabrika duhana Sarajevo samoinicijativno odluila rekonstruirati

1 Prema Charter for the Protection and Management of the Archaeological Heritage(1990),ICAHM - The ICOMOS International Committee on Archaeological Heritage Management.


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davno porueni Firuz-begov hamam uzburkala je eksperte za ouvanje kulturno-povijesnog nasljea. Odluku o revitalizaciji arheolokog lokaliteta, koji se nalazi usrcu sarajevske Baarije, ne moe donijeti sam investitor, jer za taj znaajan, sloeni zahtjevan zadatak, koji se rjeava interdisciplinarno, investitor nema odgovarajuaznanja. Takoer, ve due vrijeme svjedoimo da se, i pored opeprihvaenih

suvremenih naela restauracije i revitalizacije kulturno-povijesne batine, u obuhvatuzatiene cjeline Sarajeva provode intervencije koje degradiraju autentine vrijednostinaslijeenog.Primjer ovakve degradacije nasljea je nova Gazi Husrev-begova bibliotekaizgraena u blizini Begove damije. Zahvaljujui investitorovim megalomanskimzahtjevima i preambicioznom Projektnom programu, te neadekvatnom odabiruprojektanta, nova je biblioteka svojim volumenom, visinom i nevjetom upotrebomrazliitih pseudostilskih arhitektonskih izriaja izravno degradirala temeljne principestare urbane matrice, vizualne i kompozicijske vrijednosti Baarije.

Iz gore navedenih razloga elimo da se na arheolokom lokalitetu Firuz-begovog

hamama potuju sva opeprihvaena naela zatite, konzervacije i suvremeneintegracije starih i novih struktura. To bi znailo da se arheoloki ostaci Firuz-begovoghamama konzerviraju i u cijelosti prezentiraju javnosti u sklopu jednog novog objektakoji bi svojim gabaritima, visinom i kreativnou predstavljao uspjeno arhitektonskorjeenje. Uspjena integracija starog i novog ni jednim dijelom ne bi degradiralasvoje neposredno okruenje, kao ni Baariju u cjelini.Iako smo svjesni da svaki kreativan in u procesu revitalizacije, izveden u duhusuvremenog vremena, predstavlja rizik, drimo da je to jedini ispravan pristup u sluajuFiruz-begovog hamama. Meutim, postavljeni program s preciznim arhitektonskim iurbanistikim uvjetima ne moe jamiti uspjeh, jer e kvaliteta arhitektonske kreacijeovisiti o procjeni danih okolnosti, razine profesionalnosti, znanja, kulture, kreativnosti,

senzibiliteta, ak i odvanosti arhitekta.Na kreativnost i invenciju, kao bitne inioce u ostvarenju sloenog zadatka integracijestaro-novo, ni kod jednog stvaraoca ne moemo utjecati svjesnom voljom, ali ih moemousmjeravati i voditi upravo putem dobre procjene vrijednosti. Mjerama ogranienjamoemo sprijeiti degradaciju batine i konflikte u prostoru.Bojazan za uspjean ishod jednog kreativnog ina ne smije nas usmjeriti na pogreanput i odabir rjeenja koja e osigurati manje rizinu soluciju, kao to je u ovom sluajumetoda rekonstrukcije.

Nova arhitektura, izgraena u objektivno vrijeme i objektivnom prostoru definiranomodreenim atributima, zauzima odreeno mjesto u relaciji prema postojeem.

Ona kao prostorna, oblikovna i funkcionalna tvorevina ima odreenu vrijednost iprolaznost. Ostvariti sublimno u korelaciji s postojeim znai razumjeti ga u pojavnostisvih njegovih znaenja.

VJEKOSLAVA S. SIMI Odabir pristupa revitalizaciji arheolokog lokaliteta Firduz/Firuz- begovog hamama u Sarajevu


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Ostaci Firduz-bego-vog hamama 1980-ih godina

Remains of the Firuz-beys hammam, Sa-

rajevo, photographtaken in the 1980s

(V. S. Simi)


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V J E K O S L A V A S A N K O V I S I M I

National Committee ICOMOS in Bosnia and Herzegovina

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Selection of approach tothe revitalization of Firduz/Firuz-beyshammam archaeological site in Sarajevo1

Firuz-bey, Bosnian sandjak-bey established a hammam as a foundation serving theneeds of his religious school. Its construction began in 1509, in the heart of Baarijain Sarajevo. The hammam was functional until the beginning of the 19th century. In1810, it was closed due to damage and danger of collapsing. Just before WWI, thehammam was nearly pulled down. After WWII, ground-floor structures for the needs

of a service shop and catering industry were built on the hammams remains. Thanksto these modest structures, whose foundations did not go too deep in the ground, thesubstructures of Firuz-beys hammam are well-preserved.The structure has not been in use since 1995. In 2007, The Tobacco Factory in Sarajevobecame the sole owner of the entire site with partially preserved monument, intendingto give a new function to the site.On the basis of the expert opinion of the Federal Ministry of Culture and Sports,the Institute for monument protection, dated 16th February 2009, archaeologicalresearches were undertaken, according to the Project of archaeological researchescompiled by the Society of archaeologists 1894. The urban researches werefinished in 2010, and resulted in compiling the Report of archaeological researches,

which records numerous valuable data on the architecture, disposition, construction

1 According to the Charter for the Protection and Management of the Archaeological Heri-tage (1990), ICAHM - The ICOMOS International Committee on Archaeological HeritageManagement.


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the new library has directly degraded (with its size, height, and clumsy use of variouspseudo-stylistic architectural expressions) fundamental principles of the old urbanscheme, visual and compositional values of Baarija.

For the aforementioned reasons, we want all the generally-accepted protection,

conservation and contemporary old-new integration rules to be respected on theFiruz-beys hammam archaeological site. That would mean to conserve and presentthe Firuz-beys hammam archaeological remains to the public in its entirety andwithin a new structure, which would represent a successful architectural solution withits size, height and creativity. Successful old-new integration would absolutely neitherdegrade its immediate surroundings, nor Baarija as a whole.Although we are aware that each creative act in the process of revitalization, carriedout in contemporary trends, is a risk, we are of the opinion that, it is the only rightapproach in the case of Firuz-beys hammam. However, the programme that we setup with precise architectural and town planning conditions, cannot guarantee success,because quality of an architectural creation will depend on the assessment of given

circumstances, level of professionalism, knowledge, culture, creativity, sensibility, evenarchitects audacity.We cannot intentionally influence on creativity and invention, which are importantfactors during performing a complex task of integrating old and new, not in anycreator, but we can direct them and lead them to the path of well-estimated value. Wecan prevent heritage degradation and conflicts in the space by limitation measures.

Nova Gazi Husrev-begova bibliotekaizgraena u bliziniBegove damije

New Gazi Husrev-beys library, builtin the vicinity of theBeys mosque

(V. S. Simi)

VJEKOSLAVA S. SIMI Selection of approach to the revitalization of Firduz/Firuz-beys hammam archaeological site in Sarajevo


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We must not be misled to a wrong path and to choose solution which will ensure lessrisky result (which in this case is the reconstruction method) out of fear for successfuloutcome of a creative act.

New architecture built in a certain period and in a certain ambience, defined by

certain attributes, takes up a certain place in relation to the existing one. It has certainvalue and transitoriness as a spatial, shaping and functional creation. To create thesublime having a correlation with the existing, this means to understand it as it appearsin all of its meanings.


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Nivo supstrukcije - hipokaustni sustav

The level of substruction - the hypocaust system

(A. Pravidur)


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A N D R I J A N A P R A V I D U R

Drutvo arheologa 1894., Sarajevo

Firuz-begov hamam kao arheolokilokalitet/preliminarno izvjee

Jedan od neizostavnih i prepoznatljivih oblika klasine orijentalne arhitekture, profanogi javnog karaktera, jesu hamami. Ove su zadubine, po svojoj svrsi uglavnom vjerskei humanitarne prirode, do konca 18. stoljea brojile 56 objekata u 42 mjesta na tluBosne i Hercegovine (Kreevljakovi1991: 15-16)1. Od nekadanjih sedam hamamau gradu Sarajevu2, Firuz-begov je hamam danas jedini na kojem su, u najveoj mjeri,

ouvani i vidljivi ostaci konstruktivnih, arhitektonskih i dekorativnih elemenata u kojimaje prepoznatljiv klasini tip starih osmanskih kupatila. Premda je orijentalna arhitekturadominantan i nadasve prepoznatljiv vizualni i kulturni izriaj osmanske politiko-administrativne i ekonomske vladavine na tlu Bosne i Hercegovine, o hamamima serelativno malo pisalo u strunoj literaturi (Grabrijan 1985: 60-61; Kreevljakovi1939: 73-74; 1991: 53-86; Truhelka 1905; 1912)3. Za sagledavanje potpune slike

1 Vrijedne informacije o hamamima te orijentalnoj arhitekturi na podruju Bosne i Hercegovine biljei usvojem zapisu Sejahatnami turski putopisac Evlija elebija, koji navodi trideset mjesta s hamamima, akoje citira i dopunjuje u svom djelu H. Kreevljakovi1991.

2 Isa-begov hamam, Ajas-begov hamam, Firuz-begov (Feriz-begov) hamam, Gazi Bali-begov hamam,

Mehmed-pain hamam, Gazi Husrev-begov hamam, Rustem-pain ili Kemalbegov hamam (Kreevljakovi1991, 53-63.)

3 O arhitekturi hamama na tlu Bosne i Hercegovine najvei doprinos u strunom i povijesnom smislu daoje kroz svoja djela H. Kreevljakovi. Prije njega podaci o ovim graevinama mogu se pronai u djelimamnogih putopisaca, meu kojima je najpoznatiji E. elebija, te u djelu . Truhelke, arheologa koji sedotakao ove teme i dao svoj doprinos u rasvjetljavanju ove problematike.


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o funkciji i kulturnoj ulozi hamama u drutvu, opravdan problem predstavlja redovitooskudna i nedostatna povijesna i arhivska graa, koja u veini sluajeva daje osnovne

podatke o vremenu, mjestu i nainu gradnje, a ponekad i dragocjene podatke ovakufu, vakifima i vakufnamama. O povijesti Firuz-begovog hamama raspolaemovrlo skromnim injenicama4. Meutim, to ni u kojem sluaju ne umanjuje njegovupovijesnu vanost i znaenje u arhitektonskim i drutvenim tokovima, kako tadanjeg,tako i dananjeg vremena. Hamam je izgraen za vrijeme drugog namjesnitva Firuz-bega u Bosni, gdje je kao vrhbosanski sandakbeg upravljao do 1512. godine, kadaje objekt zavren i uvakufljen za potrebe medrese, jedine njegove zadubine. Premapovijesnim dokumentima, izgradnja hamama je, najvjerojatnije, zapoela sredinom1509. godine (Truhelka 1912, 153; Zlatar 2003, 169)5 kada dubrovako Vijeeumoljenih udovoljava begovoj molbi te alje dva zidara i etiri pomona radnika(magistri conore) kako bi otpoeli radovi na gradnji objekta. Daljnja sudbina hamama

preputena je vremenu, ratnom vihoru, ali i ljudskoj neodgovornosti to je uvelikedoprinijelo propadanju ovog jedinstvenog urbanog arhitektonskog, ali prvenstveno

4 Povijesne podatke sabire i detaljno iznosi u svom dijelu H. Kreevljakovi1991.

5 . Truhelka u svom djelu navodi 1506. godinu kao poetak gradnje Firuz-begovog hamama.

1

Poloaj Firuz-begovog hamamau sklopu urbanejezgre grada (stara

karta Baarije)Position of Firuz-beys hammam inthe urban centre ofthe town (old map

of Baarija)

ANDRIJANA PRAVIDUR Firuz-begov hamam kao arheoloki lokalitet / preliminarno izvjee


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kulturno-povijesnog zdanja. Urbana jezgra grada, u kojoj je smjeten Firuz-begovhamam, tijekom stoljea bila je podlona mnogim graditeljskim intervencijama iprenamjenama postojeih arhitektonskih prostora, to se posebice moe identificiratikroz arhitektonski izriaj u razliitim povijesnim razdobljima. Sukladno tome je i prostorFiruz-begovog hamama, koji je 1810. uruavanjem pokrovnih kubetaprvo izgubio

svoju namjenu, a potom pred Prvi svjetski rat potpuno devastiran i sruen, postaoprostorom koji je u arhitektonskom smislu doivio niz preinaka i namjena koje su bileodraz novijih vremena. Tako su se u ostacima zidina nekadanjeg hamama tijekomvremena smjestili razliiti ugostiteljski objekti, Treskavicai popularni ulhante objektiprivatnih manufaktura, koji su, prenamijenivi prostor novim potrebama, u velikojmjeri unitili nekadanje strukture starog hamama gdje su bili vidljivi samo ostacizidova nekadanje graevine. No, neki povijesni izvori, dravni i vakufski dokumenti,a posebice toponim ulice ulhan danas nedvojbeno ukazuju na karakteristinomjesto koje je nezaobilazan i redoviti sadraj osmanske arhitekture - hamam. Osimzanimljivih konstruktivnih i dekorativnih rjeenja, te primarne funkcije - kupanja, kojojje arhitektura namjenski podreena, hamami svakako ukazuju na jednu istaknutu

drutvenu dimenziju koja je itekako bila prisutna i koja se odvijala u ovim prostorima.

Prouavanjem hamama u okviru povijesnih tokova u razvoju grada Sarajeva idrutveno-kulturnih odnosa uglavnom su se bavili povjesniari te se ovoj tematicis aspekta arheologije i arheolokih istraivanja do sada nije pridavala gotovonikakva panja. Upravo zbog vanosti, ponajvie i iznimnosti sauvanih objekataovakve namjene, ukazala se potreba za izvoenjem arheolokih istraivanja kojimae zasigurno biti upotpunjeno izuavanje arhitekture osmanskog perioda u prolostigrada Sarajeva. Istraivanja u cilju zatite i prezentacije ovog, u svakom smislu rijei,jedinstvenog kulturnog dobra, ne samo na podruju Sarajeva i Bosne i Hercegovinenego i ireg regionalnog podruja, zapoela su radovima zatitnog karaktera, koja

su kroz pet mjeseci kontinuirane aktivnosti prerasla u sustavna arheoloka istraivanjaizvedena od strane udruenja Drutva arheologa 1894. 6

S obzirom da se lokalitet nalazi u srcu grada7 te da je svojim gabaritima utkanu postojee arhitektonske strukture gdje istraivanja unutar uske urbane jezgrepoprimaju karakter tzv. urbane arheologije, redovito se nailazi na problem ogranienjau smislu prostora to je u ovom sluaju prostornog odnosa hamama i postojee urbane

6 Zatitna arheoloka istraivanja na lokalitetu Firuz-begovog hamama su povjerena udruenju Drutvoarheologa 1894. koja su se odvijala kroz 2009. i 2010. godinu, u trajanju od pet mjeseci. Radove nalokalitetu je izvela ekipa u sastavu: Andrijana Pravidur (Zemaljski muzej BiH), Mirsad Avdi (Muzej

Sarajeva), Adnan Muftarevi(Muzej Sarajeva) i dr. Adnan Busuladi(Zemaljski muzej BiH). Rezultatiistraivanja, odnosno pokretne i nepokretne arheoloke grae su prezentirani u: Elaborat arheolokihistraivanja Firuz-begov hamam, Sarajevo 16. stoljee, str.1-30 (A. Pravidur, M. Avdi, A. Muftarevi).

7 Firuz-begov hamam je smjeten u neposrednoj blizini Baarijskog trga, omeen mreom glavnihgradskih komunikacija koje povezuju opinu Stari Grad sa centralnom gradskom zonom i objektimajavnog i drutvenog karaktera.


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arhitekture vie nego evidentno (sl.1.). Ipak, arheolokim su istraivanjima uspjenodefinirani gabarati nekadanje graevine kao i niz arhitektonskih elemenatai sadraja hamama koji do sada nisu bili poznati strunoj i iroj javnosti. U smislutoga, potrebno je naglasiti da Firuz-begov hamam predstavlja jedinstven primjerprofane i javne orijentalne arhitekture ovog tipa, istraen prema svim propisima i

naelima metodologije arheolokog istraivanja, pri emu su zabiljeeni mnogobrojnivrijedni podaci koji e doprinijeti izuavanju arhitekture, naina gradnje, konstrukcije,dekoracije i, naposljetku, ne manje vane funkcije i namjene ovog objekta usvakodnevnom drutvenom ivotu tadanjeg Sarajeva.

O KULTURNOM I POVIJESNOM ZNAENJU FIRUZ-BEGOVOG HAMAMA KROZ

REZULTATE ARHEOLOKIH ISTRAIVANJA8

Firuz-begov hamam je u kulturno-kronolokom kontekstu svojstven razdobljuosmanskog perioda, kojem i pripada, te se uklapa u uu i iru regionalnu kulturnu

sliku tadanjeg Bosanskog sandaka. O tomu svjedoe, svakako, i brojni primjercitipoloki karakteristine keramike9 koja upuuje na tipine oblike osmanskeprovenijencije, a podrazumijeva tehniku izrade na lonarskom kolu od dobroproiene i ujednaeno peene gline. Pored najee dekoracije, oslikavanja crvenimpigmentom u vidu geometrijskih i floralnih motiva, zabiljeeni su i primjerci glaziranei neglazirane keramike. Osim keramike, zabiljeeni su i fragmenti keramikih cijevite vei broj karakteristinih keramikih lulica crveno-smee boje. O kontinuiranomradu hamama i nakon osmanskog prerioda, sve do poetka 19. stoljea kada jeporuen, svjedoi niz pronaenih nalaza, posebice novia austrougarske, poljske,mletake i dubrovake provenijencije (Avdi 2010,17). Kompleksnost sadrajahamama vese ukazala tijekom arheolokih istraivanja kroz arhitektonske ostatke

i gabarite pojedinih objekata, koji su u konanici funkcijom povezani u jedinstvenarhitektonski kompleks. Iako je prostor hamama u najveoj mjeri destruiran naknadnimgraevinskim intervencijama, ostaci zidova, koji su ouvani gotovo u potpunosti, svojimhorizontalnim duinama ocrtavaju gabarite pojedinanih prostorija, na osnovu kojihse moe u potpunosti razaznati funkcionalna podjela prostora hamama. S drugestrane, postojanost konstruktivnih elemenata u vertikalnoj elevaciji i arhitektonskihsadraja u horizontalnom rasteru objekta, od kojih su neki zateeni in situ, gotovoizvjesno pruaju mogunost vizualizacije nekadanjeg izgleda i sadraja ovogobjekta. Visina ouvanih zidnih konstrukcija govori o nainu i tehnici gradnje, dok se iz

8 O tijeku arheolokih istraivanja koja su rezultirala novim saznanjima o arhitekturi, konstrukciji,

konceptu i sadrajima Firuz-begovog hamam vidjeti: A. Pravidur, Tok i nain arheolokih istraivanja u:Elaborat arheolokih istraivanja Firuz begov hamam, Sarajevo 16. stoljee, str.6-15.

9 Od brojnih keramikih fragmenata, kao najei oblik u keramografiji oblika jasno se izdvajajuvrevi (bardaci), te manje posude i zdjele. U bogatom arheolokom pokretnom materijalu zabiljeenisu i primjerci svijenjaka (iraci), fragmenti stakla, novia, keramikih vodovodnih cijevi, krovne opeke-eramide i penjaka.



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njihovog poloaja u prostoru moe prepoznati simetrinost arhitektonskih konstrukcijai skladna pravilnost u meusobnom odnosu i poloaju, to je upravo i jedna odznaajki arhitekture hamama uope10. Pojedinani prostori hamama i manje prostorijemeusobno su povezani otvorima koji su u tkivu nosivih zidova izraeni od kamenihklesanih vertikalnih dovratnika to zavravaju konstrukcijom iljatog luka. Naravno,potrebno je naglasiti da je prostorna komunikacija u hamamima predodreenaarhitektonskom konceptu graevine, odnosno ovisno o tome radi li se o jednostrukimili dvostrukim hamamima te je, s druge strane, uvjetovana nainom i tijekom ritualakupanja koje se odvijalo u pojedinanim prostorijama. Ako sagledamo konstruktivna

rjeenja, meusobni odnos i na

in komuniciranja prostora, Firuz-begov hamam,prema arhitektonskim karakteristikama, pripada takozvanim dvostrukim hamamima

10 Simetrinost u arhitekturi hamama je najevidentniji i najprimjenjivaniji oblik gradnje kod dvostrukihhamama (Kreevljakovi1991, 19)

2

Muki i enski istoni dio hamama

Mens and womens eastern section of the hammam

(M.Avdi)


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i kao takav predstavlja jedini ouvani primjer hamama u Bosni i Hercegovini11(sl.2.).Prostor hamama je u unutranjoj raspodjeli prostora, sukladno namjeni, podijeljen nagotovo dva jednaka i simetrina dijela, dok s vanjske strane ujednaena i kompaktnaarhitektonska masa odaje dojam jedinstvene cjeline.

Osim vertikalnih zidova, koji su bili vidljivi iznad povrine zemlje, ponegdje gotovo usvojoj punoj visini, rezultati arheolokih istraivanja ukazuju da je glavnina hamamaostala sauvana u svojoj donjoj zoni, odnosno arhitektonskim konstrukcijama ispodpodnice koju ine uglavnom temelji zidova i stupova hipokaustnog sustava (sl.3.).Kontinuiranim iskopavanjem nivoa supstrukcije, pojedinih prostorija gdje se nijeouvao nivo podnice, ukazalo se na temeljne stupove hipokaustnog sustava, odnosnosustava zagrijavanja na kojem poiva glavnina povrine hamama. Hipokaustni sustav,kojeg ine mali prolazi i hodnici kroz koje cirkulira vrui zrak, je kao funkcionalani svrsishodan koncept u nainu zagrijavanja prostora i vode iskljuivo namijenjenprostorima hamama, ije podrijetlo svakako moemo pronai u termama antikogsvijeta. Koncept hipokausta u hamamima orijentalnog kulturnog kruga konstruktivnoje, ipak, neto drugaiji u odnosu na one antike, ali u konanici i jedan i drugi imaju

11 Na podruju Sarajeva, Isa-begov ili Carev hamam, te Gazi Husrev-begov hamam su bili tako

erprimjeri dvostrukog hamama, tj. onog kojeg su koristile i ene i mukarci (Truhelka 1912, 183-186;

Kreevljakovi1991, 53-54), a podatak o konceptu dvostrukog Firuz-begovog hamama zabiljeenje u ispravi iz 1736 (Kreevljakovi1991, 57, bilj. 65). Usporedbe sa primjerima dvostrukog hamamau bliem regionalnom podruju mogu se pronai u Isa-begovom hamamu u Novom Pazaru (oe1975, 137-148), Daut-painom hamamu u Skopju (1951, 45-56) i hamamu u Prizrenu(1961, 98-99).

3

Nivo supstrukcijehipokaustni sustav

The level ofsubstruction - the

hypocaust system

(A. Pravidur)



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istu funkciju zagrijavanje prostora i vode. Znaajka hipokaustnog sustava u Firuz-begovom hamamu ogleda se prije svega u visokom stupnju ouvanosti konstrukcijein situ, a kojem se u ovom obimu i povrini za sada ne mogu pronai paralele napodruju Bosne i Hercegovine. Najblie analogije u irem regionalnom podrujumogu se pronai u ostacima hipokaustnog sustava koji je u veoj mjeru sauvan u Isa-begovom hamamuu Novom Pazaru (oe1975, 141).

Prostorna kompozicija hamama proizala je iz rasporeda i oblika prostorija kojesvojom funkcijom i namjenom predstavljaju zasebne i neovisne elemente, zidovima ivratima meusobno povezane u jedinstvenu arhitektonsku cjelinu. I enski i muki diohamama sadri sve prostorne i arhitektonske elemente kao i sadraje koji su neophodniza funkcioniranje i namjenu ovakvog objekta. Kao i kod veine hamama ovoga tipa,i u Firuz-begov se hamam ulazilo kroz adrvanprostoriju, koja je u funkciji ekaonicei svlaionice, u ijem je sreditu redovito smjeten vodoskokprema kojem je i ovaprostorija dobila ime. Sukladno tome su u samom sreditu gotovo kvadratne prostorijeenskog ulaznog dijela iskopavanjem definirane nepravilne kvadratne kamene ploeposlagane u krunu konstrukciju, koja predstavlja ostatke baze kamenog adrvanasostacima keramikih cijevi in situ. Takoer je u ovom dijelu ostao sauvan veliki dionekadanje hodne povrine podnice od pravokutno klesanih mramornih ploa upravilnom rasporedu, ispod kojih nije zabiljeeno postojanje hipokaustnog sustavazagrijavanja. Na samom ulazu u ovu prostoriju, ostaci kamenih oblutaka, posloeni urelativno pravilan niz, ine dio nekadanje kaldrme iz vremena postojanja hamama(sl.4). Uz sjeverni i juni zid proteu se ostaci mjesta za sjedenje minderluka, sosnovama za stupove za galeriju i kafazeod drveta, koji nisu sauvani. S obziromda graevina nije imala prozorskih otvora, zidovi enskog i mukog ulaznog dijela

4

Ostaci kaldrme istepenica na ulazuu adrvan enskogdijela hamama

Remains of thecobble pavement(kaldrma) and stepsat the entrance ofthe marble fountain(adrvan) of thewomens section ofthe hammam

(A. Pravidur)


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ralanjeni su niama dolafima, kao mjestom predvienim za odlaganje osobnihstvari. Najreprezentativniji prostor cjelokupnog hamama nalazi se u njegovommukom dijelu. Centralna arhitektonska konstrukcija, takozvani mejdan, s vanjske jestrane kvadratnog oblika, dok je unutranji plat zida ralanjen sa etiri pravokutnai jednim viekutnim udubljenjem, niama, koje su zrakasto rasporeene u prostoru

te predstavljaju zasebne arhitektonske cjeline s kurnama (sl.5.) kao neizostavnimsadrajem hamama (sl.6.). Ovako ralanjen prostor u namjeni mejdana skladnoje inkorporiran u cjelinu, simetrino se odnosi prema prostoru mejdana u enskomdijelu hamama i predstavlja jedinstveno arhitektonsko rjeenje sredinjeg dijelagraevine. Mejdan u enskom dijelu hamama potpuno je iste veliine kao i muki,ali se istie drugaijim, neto jednostavnijim konstruktivnim rjeenjem prostora.Ovakva arhitektonska razlika ne samo da ukazuje na zanimljivost u arhitektonskomoblikovanju prostora, ve se razlikom u nainu gradnje i drugaijim konstruktivnimrjeenjima prostora iste namjene naglaava, toliko vana, distinkcija enskog i mukogdijela hamama. Ovaj sredinji dio, kako u mukom, tako i u enskom dijelu hamama,bio je presvoen kupolama, koje su u ovom sluaju bile prekrivne eramidom a la

turca12. Pokrov Firuz-begovog hamama nije sauvan, ali se, prema skromnim ostacimabaze konstrukcije kupole, oblika i namjene prostorija, te analogije13sa istovremenimhamamima, sa sigurnou moe rei da je ovaj prostor bio nadsvoen kupolama kaoosnovnim konstruktivnim elementom i presvoen bavastim svodovima od sedre. Ufunkcionalnom konceptu Firuz-begovog hamama, kako i prilii hamamima dvostrukogatipa, otkrivene su i prostorije halvata, mjesta vee privatnosti, gdje se odravalaintimna higijena. Premda se hamami gotovo redovito u interpretaciji kulturnog idrutvenog ivota promatraju kroz prizmu religijskog te bitan i neizostavan vjerskiaspekt-ritualnog pranja, poznato je da su kroz povijest ovi prostori u istoj namjenikoriteni i od pripadnika drugih vjerskih zajednica, posebice idovske. Prostor zaobavljanje ritualnog pranjaidovskog stanovnitva postojao je u Isa-begovom i Gazi

Husrev-begovom hamamu u Sarajevu (Kreevljakovi1991, 32; Zlatar 1995, 60),no prvi spomen o prostoru s bazenom tzv. havuzili mikve zabiljeen je 1767. godineu Firuz-begovom hamamu (Kreevljakovi1991, 32, bilj. 32) na to u izvjesnoj mjeriupuuju i mogua arhitektonska rjeenja mjesta ovog prostora u korpusu graevine.ini se da su upravo dvostruki hamami, zbog svoje veliine i prostora, omoguavaliprenamjenu jedne prostorije s bazenom uglavnom u enskom dijelu hamama gdjese obavljala tevilla. Firuz-begov hamam, sa svim otkrivenim sadrajima, ispunjavau potpunosti namjenu i funkciju ovakvog tipa objekta iji je prostor ulhana i haznenajvjerojatnije smjeten uz njegov zapadni dio.

12 Upravo je na ovim centralnim dijelovima hamama prilikom iskopavanja zabiljeena veakoncentracija keramikog krovnog pokrova-eramide, iji pronalasci ukazuju na to da kupola nije bilaprekrivena olovom, kako je to uglavnom est i uobiajen nain pokrivanja, vekeramikom eramidom.

13 Analogije u nainu izgradnje i konstruiranja kupola, odnosno kubeta, mogu se pronai na brojnimpotkupolnim objektima osmanskog perioda, od kojih su najvjernije one u arhitekturi istovrsne namjene uTekiji na Buni, Isa-begovom hamamu u Novom Pazaru, te Daut-painom hamamu u Skopju.



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UMJESTO ZAKLJUKA

S obzirom da se najveem broju hamama na podruju Bosne i Hercegovine danasgotovo zameo trag, posebice u njihovom izvornom obliku, ostaci Firuz-begov hamamau Sarajevu predstavljaju izuzetnu dragocjenost na osnovu koje se itekako moe stvoriti

jasna slika o sadraju, namjeni i funkciji objekata ovakve vrste. Rezultati arheolokihistraivanja svakako su potvrdili malobrojne, do sada ve poznate injenice, noznaaj ovih istraivanja ogleda se prije svega u bogatstvu pokretnog i nepokretnogarheolokog materijala koji, kao novi i egzaktni nalazi, sasvim jasno determinirajui upotpunjuju sliku drutveno-kulturnih odnosa u povijesti razvoja grada Sarajeva.Ne treba posebno naglaavati kako je osmanski period, jedan od prepoznatljivihkulturnih i oblikovnih utjecaja u povijesti grada Sarajeva, danas u svom izvornomizgledu gotovo neprepoznatljiv i skriven u tkivu novijih arhitektonskih izriaja. Upravoniz novih spoznaja, koje su na temelju izvorne grae proizale iz rezultata arheolokihistraivanja u Firuz-begovom hamamu, svjedoi o iznimnim ostacima spomenikekulturne batine koja zahtijeva da bude valorizirana na ozbiljan i promiljen nain,

kako u izvedbenom, tako i u povijesnom, znanstvenom i strunom smislu. Sukladno tomeje u procesu obnove, odnosno revitalizacije ovog jedinstvenog kulturnog dobra, zbogiznimne vanosti i vjerodostojnosti otkrivenih nalaza potrebno zadrati i sauvati tovei broj postojeih, izvornih arhitektonskih elemenata i sadraja, koji e u konanomizgledu u kulturnoj i turistikoj slici Sarajeva svjedoiti o tekovinama prolih vremena.


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A N D R I J A N A P R A V I D U R

Association The society of archaeologists 1894, Sarajevo

Firuz-beys hammam as anarchaeological locality /preliminary report

26

One of the obligatory and more recognizable forms of the classical oriental architecture,both profane and public in character, are Turkish baths. These endowments, which,according to their purpose, were mainly religious and humanitarian in nature, were56 in number in 42 towns on the territory of Bosnia and Herzegovina until the end ofthe 18th century (Kreevljakovi1991: 15-16)1. Out of seven Turkish baths that were

once in the town of Sarajevo2, Firuz-beys Turkish bath is the only one, where visibleremains of constructive, architectural and decorative elements have been preservedto the fullest extent, in which we can recognize the classical type of the old Ottomanbaths. Although the oriental architecture is a dominant and above all recognizablevisual and cultural expression of the Ottoman political-administrative and economicalreign on the territory of Bosnia and Herzegovina, comparatively little was writtenabout Turkish baths in technical literature (Grabrijan 1985: 60-61; Kreevljakovi

1 Valuable information about Turkish baths and the oriental architecture on the territory of Bosnia

and Herzegovina were written in a record called Sejahatnami by Turkish travel writer Elvija elebija,who states that there were 30 places with Turkish baths, and which were cited and completed byH.Kreevljakoviin his work in 1991.

2 Isa-beys hammam, Ajas-beys hammam, Firuz-beys (Feriz-beys) hammam, Gazi Bali-beys hammam,Mehmed-pashas hammam, Gazi Husrev-beys hammam, Rustem-pashas or Kemalbeys hammam,Kreevljakovi1991, 53-63.


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1939: 73-74; 1991: 53-86; Truhelka 1905; 1912)3. In order to consider a completepicture of the function and the cultural role of a Turkish bath in society, there is ajustified problem which is represented on a regular basis, by scarce and insufficienthistorical and archive material which gives, in most cases, basic information on the time,place and the method of building, and sometimes, even precious data on endowments

(vakuf), endowers (vakif) and endowment charters (vakufnama). We have very modestfacts about the history of Firuz-beys Turkish bath (hamam), at our disposal4. However,this by no means belittles its historical importance and meaning in architectural andsocial trends, both in the past and the present. The Turkish bath was built during thesecond governorship of Firuz-bey in Bosnia, where he reigned as Vrhbosna sandjak-bey until 1512, when the structure was finished and founded as an endowment for theneeds of a religious school (medresa), which was his only endowment. According tohistorical documents, the construction of the bath was probably begun in the middle of1509 (Truhelka 1912, 153; Zlatar 2003, 169)5, when the Senate of Dubrovnik (Vijeeumoljenih) met a beys request and sent two stonemasons and four unskilled attendants(magistri conore), so that the works on the structures construction could begin. The

baths further destiny was left to the mercy of time, war activities, but to humanirresponsibility as well, which contributed greatly to the decay of this unique urban,architectural, but primarily, cultural-historical structure. The urban centre of the town,where Firuz-beys Turkish bath is located, was subject to many building interventionsand conversions of the existing architectural spaces during centuries, which can beparticularly identified with an architectural expression in various historical periods.In accordance with this, the ensemble of Firuz-beys bath as well, (which lost itsoriginal purpose in 1810, first by crumbling of its roof cupolas, and then by beingcompletely devastated and pulled down just before WWI), became a space, thatarchitecturally speaking, has undergone a range of changes and uses, which werea sign of some new times. So, various catering establishments were installed in the

wall remains of what once was the Turkish bath (Treskavicaand the popular ulhan,as well as, structures of private manufactures), which destroyed former structuresof the old bath to a great extent, by converting the space according to new needs,where only wall remains of the old building were visible. But some historical sources,state and endowment documents, and especially, the name of ulhan street point,today and without doubt, to a characteristic place which is an obligatory and regularfeature of the Ottoman architecture - the Turkish bath. Besides interesting constructiveand decorative solutions, as well as, its primary function - taking a bath, to which

3 It was H.Kreevljakoviwho made the greatest contribution in his works, both professionally andhistorically, to the architecture of Turkish baths on the territory of Bosnia and Herzegovina. Before him,

data on these buildings could be found in works of many travel writers, the best known of whom is E.elebija, as well as in the work of iro Truhelka, an archaeologist who dealt with this topic and madehis contribution in order to shed light on the problem

4 Historical data were collected and presented in detail by H. Kreevljakovic in his work in 1991

5 . Truhelka specified in his work, the year of 1506, as a starting point of Firuz-beys hammamsconstruction


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the architecture is purposefully subjected, Turkish baths, by all means, indicate to aprominent social dimension, which was very much so present and which was takingplace on these territories.

Studies of Turkish baths, within the frame of historical trends of Sarajevo town

development and social-cultural relations, were mainly done by historians, so almostno attention was drawn to this thematics, from the aspect of archaeology andarchaeological researches. Just because of the importance, but chiefly because ofthe extraordinarity of preserved structures of this purpose, there is a need to carryout archaeological researches, which will surely complete studies of the Ottomanarchitecture in the past of the town of Sarajevo. Researches aiming at protectionand presentation of this, in every respect, a unique cultural asset, not only on theterritory of Sarajevo and Bosnia and Herzegovina, but wider regional area as well,began with protective works, which, during five months of continuous activity, weretransformed into systematic archaeological researches carried out by the associationthe Society of archaeologists 1894. 6

Considering that the locality is situated in the towns centre7, and that its dimensionsare intertwined with the existing architectural structures, (where researches, insidethe narrow urban centre, receive the character of so-called urban archaeology),one encounters regularly a problem of spatial limitation, which is, in this case ofspatial relation of the Turkish bath and the existing urban architecture, more thanevident (picture 1). Still, archaeological researches defined dimensions of the formerbuilding successfully, and so was a range of architectural elements and contentsof the Turkish bath, which have not been known to the professional and broaderpublic up to now. In this respect, we should emphasize that Firuz-beys Turkish bathrepresents a unique example of profane and public oriental architecture of this type,which was researched according to all rules and principles of the methodology of

archaeological researching, during which numerous valuable data were recorded,which will contribute to the study of architecture, method of building, construction,decoration, and finally, not less important, the function and the use of this structure inthe everyday life of the society of former Sarajevo.

6 Protective archaeological researches on the locality of Firuz-beys hammam were entrusted to theassociation The society of archaeologists 1894, which took place during 2009 and 2010 and lastedfor 5 months. The works on the locality were carried out by a team consisting of: Andrijana Pravidur(The Natonal museum of Bosnia and Herzegovina), Mirsad Avdi (The Museum of Sarajevo), AdnanMuftarevi(The Museum of Sarajevo) and Adnan BusuladiPhD (The National museum of Bosnia and

Herzegovina). The results of the researches, that is, movable and immovable archaeological materialwere presented in: Elaborat arheolokih istraivanja Firuz-begov hamam Sarajevo, 16. stoljee pp.1-30(A. Pravidur, M. Avdi, A. Muftarevi).

7 Firuz-beys hammam is situated in the immediate vicinity of Baarija square, encircled by thenetwork of main communication roads which connect the municipality of Stari Grad with the central zoneand structures public and social in character.

ANDRIJANA PRAVIDUR Firuz-beys hammam as an archaeological locality / preliminary report


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ON THE CULTURAL AND HISTORICAL SIGNIFICANCE OF FIRUZ-BEYS TURKISHBATH THROUGH THE RESULTS OF ARCHAEOLOGICAL RESEARCHES8

Firuz-beys hammam on the territory of the former Bosnian sandjak is, in the cultural-chronological context, typical of the Ottoman period to which it belongs, and fits

in the broader and narrower regional and cultural picture of the era. Numerousexamples of typologically characteristic pottery9, also bear witness to that. Thepottery reveals typical shapes of the Ottoman origin, and implies production technicsat potters wheel, from well-purified and homogenously baked clay. Besides the mostfrequent decoration (painting geometrical and floral motifs in red pigment), items ofglazed and non-glazed pottery have been recorded. Besides pottery, fragments ofceramic tubes were recorded, as were great numbers of characteristic ceramic pipes(lulice), red-brown in colour. A range of finds bear witness to the continuous functionof the bath, even after the Ottoman period and until the beginning of the 19thcentury, when it was demolished (particularly coins of the Austro-Hungarian, Polish,Venetian and Dubrovnik origin (Avdi2010,17). The complexity of the hammams

content was already revealed during the archaeological researches, througharchitectural remains and dimensions of individual structures, which are, in the end,linked by their function into the single architectural complex. Although the hammamsspace has already been destroyed to the fullest extent by subsequent constructioninterventions, the wall remains, which have been almost entirely preserved in theirhorizontal lengths, outline dimensions of individual rooms, on the basis of which onecan understand completely the functional distribution of the hammams space. On theother hand, the stability of constructive elements in vertical elevation and architecturalcontents in the horizontal grid of the structure, some of which were found in situ, givealmost entirely a possibility of visualizing the former appearance and content of thisstructure. The height of preserved wall constructions tells about the building method

and technique, while, from their position in space, one can recognize symmetry ofarchitectural constructions and harmonious regularity in mutual relation and position(which is one of the characteristics of hammams architecture in general)10. Singlerooms of the bath and smaller rooms are mutually connected by openings, whichwere built of vertical cut stone doorjambs in the load bearing walls tissue, and whichend in pointed arch construction. Of course, it is necessary to emphasize that thespatial communication in Turkish bath s is dependent on the architectural concept of

8 About the course of the archaeological researches which resulted in new insights about the architecture,construction, concept and contents of Firuz-beys hammam, see: A. Pravidur, Tok i nain arheolokihistraivanja in: Elaborat arheolokih istraivanja Firuz begov hamam, Sarajevo 16. stoljee, pp.6-15.

9 Out of numerous ceramic fragments, the most frequent forms in ceramography of forms, are clearlydistinguished : jugs (bardaci) and smaller vessels and bowls.In the rich movable archaeological material,examples of candlesticks (iraci), glass fragments, coins, ceramical waterworks tubes, roof bricks - halfround tiles and stow stones were recorded.

10 Symmetry in the hammams architecture is the most evident and the most applied form of buildingat double Turkish baths (Kreevljakovi1991, 19)


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a building, that is, depending of whether single or double hammams are in question,and is, on the other hand, conditioned by the kind and course of bathing ritual,which took place in individual rooms. If we take into account constructive solutions,mutual relation and the way, the space is being communicated, Firuz-beys hammambelongs, according to architectural characteristics, to so-called double hammams,

and represents as such, the only preserved example of a hammam in Bosnia andHerzegovina11(picture 2). The hammams space is, in accordance with the use, dividedinto 2 nearly equal and symmetrical parts in the interior distribution of the space,while from the outside, homogenous and compact architectural mass gives impressionof the integral ensemble.

Besides vertical walls, which were visible above the ground level, somewhere almostin its original height, the results of the archaeological researches show that themajor part of the hammam was preserved in the lower zone, that is, in architecturalconstructions below the ground floor, made mostly of wall foundations and columnsof the hypocaust system (picture 3). Continuous excavation of the substruction level,

individual rooms, where the ground floor level has not been preserved, showed thefoundation columns of the hypocaust system, i.e. the heating system, on which lies themain portion of hammam surface.

The hypocaust system which is made of small passages and corridors, through whichhot air circulates, is exclusively intended for the rooms of the hammam as a functionaland purposeful concept, in the way that it heats the space and the water. Its origin canbe found in the thermae of antiquity world. The concept of the hypocaust in Turkishbaths of the oriental cultural circle, is constructively somewhat different in relation tothose ones from antiquity, but in the end, they both have the same function heating upspace and water. The characteristic of the hypocaust in Firuz-beys hammam reflects

itself, in the first place, in a high level of the constructions preserved condition in situ.No parallel can be found yet to it (concerning its surface and size) on the territoryof Bosnia and Herzegovina. The closest analogies in a wider regional area, can befound in the remains of the hypocaust system, which is preserved to a great extent inIsa-beys hammam in Novi Pazar (oe1975, 141).

The spatial composition of the hammam derives from the distribution and shape ofthe rooms, which, by their function and use, represent individual and independentelements, which are connected mutually by walls and doors into a homogenous

11 In Sarajevos area, Isa-beys or Carev hamam (Emperors hammam), and Gazi Husrev-beyshammam were also examples of the double hammam, i.e. the one that is used by both women and men(Truhelka 1912, 183-186; Kreevljakovi1991, 53-54), and a piece of information about the conceptof double Firuz-beys hammam was recorded in a document from 1736 (Kreevljakovi1991, 57, note65). Comparisons with examples of the double hammam in the nearer regional area may be foundin Isa-beys hammam in Novi Pazar (oe1975, 137-148), in Daut-pasha hammam in Skopje(1951, 45-56) and the hammam in Prizren (1961, 98-99).



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architectural ensemble. Both mens and womens section of the bath contain all spatialand architectural elements, as well as contents, which are necessary for functioningand use of this kind of structure. Like the majority of hammams of this type, Firuz-beys hammam was entered through a adrvan-room, which has the function of boththe waiting room and the dressing room, in whose centre is usually a fountain (afterwhich this room got its name). In accordance with this, irregular square stone slabs,arranged in circular construction, were defined by the excavation in the very centre

of nearly square room of womens entering section. They represent remains of thestone adrvans (fountain) base with remains of ceramic tubes in situ. A large partof the former walking surface - ground floor was also preserved in this section, wasmade of rectangularly cut marble slabs in regular pattern. There was no hypocaustheating system recorded below them. At the very entrance to the room, there areremains of cobblestones in relatively regular arranged pattern that make a portionof the former cobbled road from the period of the hammams existence (picture 4).There are remains of seats extending next to the north and south wall - minderluk,with bases for gallery columns and wooden bars on windows (kafaze), which were notpreserved. Considering that the building had no window openings, walls of both mensand womens entering portion are divided by niches dolafi, which were envisaged as

a place for putting aside personal belongings. The most representative space of theentire hammam is located in the mens section. The central architectural construction,so-called mejdan is square in shape from the outside, while the inner wall surface isdivided into 4 rectangular and one polygonal recesses - niches, which are radiallyspaced out in the room, and represent individual architectural ensembles with square

5

Kurne - in situu hal-vatu mukog dijelahamama

Square stone

troughs (kurne) - insitu in the spaciousroom on the ground-floor (halvat) in themens section of thehammam

(A. Pravidur)


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water basins (kurne) (picture 5). Kurneare an indispensable part of a hammam (picture6). The space which is divided in this way, being used as mejdan, is harmoniouslyincorporated into the ensemble, and is in symmetrical relation to the mejdanspacein the womens section of the hammam, and represents a single architectural solutionof the central part of the building. Mejdan in the womens section of the bath isprecisely the same in size like the mens one, but is distinguished by a different,that is, somewhat more simple constructive solution of the space. This architecturaldifference, not only that reveals the curiosity in architectural shaping of the space, butemphasizes a very important distinction between the mens and the womens sectionof the hammam, through differences in building method and different constructivesolutions of the spaces with the same use. This central part, both in mens and womens

6

Firuz-begov hamam: enski i muki zapadni dio hamama s kapalukom, mejdanom, i halvatima.Centralni dio mukog dijela hamama mejdan, prikaz konstrukcije u prostoru i odnos sa drugimarhitektonskim elementima.

Firuz-beys hammam: womens and mens western section of the bath with kapaluk, mejdan, andhalvat. Central part of the mens section of the hammam-mejdan, show of the construction in spaceand relation to the other architectural elements.

(M. Avdi)


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section of the hammam, was vaulted with cupolas, in this case covered in half-roundtile a la turca12. The roofing of Firuz-beys hammam has not been preserved, butaccording to the modest remains of the cupola constructions base, whose shapes anduse were analogous13with contemporaneous hammams, one can say with certaintythat this space was vaulted with cupolas as a basic constructive element and vaulted

with gypsum barrel vaults. In the functional concept of Firuz-beys hammam, as itbefits double Turkish baths, halvatrooms were discovered, which is a place of greaterprivacy, intended for intimate hygiene. Although Turkish baths are usually viewedthrough a prism of religiousness (interpreting cultural and social life), and through animportant and indispensable religious aspect - that one of ritual ablutions, it is knownthat these structures having the same purpose, were used during history, by membersof other religious communities, especially the Jewish one. The space for ritual ablutionsof the Jewish population existed in Isa-beys and Gazi Husrev-beys hammams inSarajevo (Kreevljakovi1991, 32; Zlatar 1995, 60), but the first mention of a spacewith a basin, so-called havuzor mikvewas recorded in Firuz-beys hammam in 1767(Kreevljakovi1991, 32, note 32). Possible architectural solutions of this space within

the entire building indicate that to a certain extent. It seems that precisely doublehammams, because of their size and space, enabled the conversion of one room witha pool, in mainly womens section of the bath, where tevilla took place. Firuz-beyshammam fulfills completely its purpose and function with all discovered contents (asthis type of structure). Its spaces of ulhan(heating room) and hazna(treasury), areprobably situated next to its western portion.

INSTEAD OF CONCLUSION

Considering that there is not a trace of the greatest number of hammams on the

territory of Bosnia and Herzegovina today, particularly in their original form, remainsof Firuz-beys hammam in Sarajevo represent a remarkable preciousness, on the basisof which, one can get a very clear picture about the content, use, and function of thistype of structures. The results of archaeological researches have certainly confirmedfew, formerly known facts, but the importance of these researches reflects itselfprimarily in the richness of movable and immovable archaeological material, which,like new and exact finds, determine very clearly and complete a picture of social-cultural relations during the developments history of Sarajevo town. One should notparticularly emphasize that the Ottoman period, which was one of more recognizable

12 It was precisely on these central parts of the hammam that bigger concentration of ceramic roof

cover - half round tiles was recorded during excavations, whose finds indicate that the cupola was notcovered in lead (being mainly a frequent and usual way of roofing), but in ceramic half-round tiles.

13 Analogies with the building method and constructing of cupolas, i.e kubecan be found in numerousstructures with cupolas from the Ottoman period, the most authentic of which are those that arearchitecturally identical in use: in Tekija na Buni, Isa-beys hammam in Novi Pazar, and Daut-pashashammam in Skopje.


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cultural and shaping influences in its history, is, in its original appearance in Sarajevo,almost unrecognizable and hidden in the tissue of other architectural expressions. So,it is just a number of new recognitions, resulting from the archaeological researchesin Firuz-beys hammam (on the basis of the original material), that bear witness tothe exceptional remains of the monument and cultural heritage, which demands to

be evaluated in a serious and well-considered way, in implementational, historical,scientific and professional respect. In accordance with this, it is necessary to keep andpreserve as many existing, original, architectural elements and contents as possible,because of the exceptional importance and thrustworthiness of the discovered finds(in the renewal process, i.e. revitalization of this unique cultural asset). These elementsand contents will bear witness to the achievements of the past time in the final touristand cultural picture of todays Sarajevo.

LITERATURA I REFERENCES

M. Avdi, Pokretni arheoloki nalazi, u: Elaborat arheolokih istraivanja Firuz begovhamam, Sarajevo 16. stoljee, 2010, str.15-17.E. elebi, Putopisi, Sarajevo, 1967.V. Bievi, Bosanski namjesnici Osmanskog doba (1463-1878), Sarajevo, 2006.. oe, aaooaa, aa1, aoa a keKaeo, Kaeo, 1975, str. 137-148.D. Grabrijan, Bosensko orientalska arhitektura v Sarajevu s posebnim ozirom nasodobno, Ljubljana,1985.H. Kreevljakovi, Vodovodi i gradnje na vodi u starom Sarajevu, Sarajevo, 1936.H. Kreevljakovi, Izabrana djela III. Banje, vodovodi, hanovi i karavan saraji, Veselin

Maslea, Sarajevo, 1991.M. Kujovi, Prepiska iz 1941. i 1942. godine o ureenju i radu dotrajale i u ratuoteene Isa-begove banje u Sarajevu, Prilozi instituta za istoriju u Sarajevu, 36,Sarajevo, 2007, str. 181-189.A. Pravidur, Tok i nain arheolokih istraivanja, u: Elaborat arheolokih istraivanjaFiruz-begov hamam, Sarajevo 16. stoljee, 2010, str.6-15.. , ,I, , 1961, str. 98-99.E. Richter, Prilozi zemljopisu Bosne i Hercegovine, Glasnik zemaljskog muzeja BiH XVII,Sarajevo, 1905.K. Schwarz - H. Kurio, Firuz beg. Sangaqbeg von Bosnien im Lichte seiner Stiftungsurkunde

- Firuz-beg, bosanski sandak-beg - u svjetlu njegove vakufije, Prilozi za orijentalnufilologiju 32-33/1982-83, Sarajevo, 1984, str.115- 127.. Truhelka, Opis Dubrovnika i Bosne iz godine 1658, Glasnik Zemaljskog muzeja BiHXVII, Sarajevo, 1905, str. 415-400.. Truhelka, Tursko-slovjenski spomenici dubrovake arhive, Glasnik Zemaljskog muzeja



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BiH XXIII, Sarajevo, 1911, str. 1-162, 303-350, 437-484.. Truhelka, Gazi Husrevbeg-njegov ivot i njegovo doba. Glasnik Zemaljskog muzejaBiH XXIV, Sarajevo, 1912.. , ,I, , 1951, str. 45-56.

B. Zlatar, Dolazak jevreja u Sarajevo. Sefard 92, Zbornik radova, Sarajevo, 1995,str. 57-64.B. Zlatar, Utjecaj primorskih majstora na izgradnju nekih objekata u Bosni i Hercegoviniu osmansko doba, Znakovi vremena: asopis za filozofiju, religiju, znanost i drutvenupraksu. sv. 6. Vol. 20. Sarajevo, 2003, str. 168-174.


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Muki istoni dio hamama

Mens eastern section of the hammam

(M. Avdi)


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B R A N K A E K A R I

Nacionalni komitet ICOMOS Srbija

Teorijski pristup revitalizacijiistorijskog objekta u okviru urbane celine

Na poetku htela bih da naglasim da ovo dananje okupljanje vidim kao znaajannapor Nacionalnog komiteta u Bosni i Hercegovini da u najboljoj tradiciji ICOMOS-a,kroz dijalog i razmenu iskustava d doprinos brizi i ouvanju naslea u sopstvenojsredini.

injenica je, meutim, da svi mi, iako predstavljamo razliite nacionalne komitete,dakle razliite sredine, obavljamo ovaj posao u slinim okolnostima, u suoavanju samanje vie slinim problemima, vezanim za drutvenu tranziciju, migracije, izraenuekonomsku krizu, hronian nedostatak sredstava, razliite pritiske, sukobe interesai zahteve investitora. Reju, u okolnostima, daleko od Brandijevog idealistikog,moda, i utopijskog stava da zatita i ouvanje naslea treba da bude prioritetsvakog drutva.

Sada, uz rizik da ovaj deo izlaganja bude shvaen kao digresija, ini se nekakologinim da se zapitamo ako je tako teko obavljati ovaj posao u okolnostima kojesam navela, zato ga uopte radimo ili, jo vanije, kako ga onda raditi? Ovde use ponovo pozvati na Brandija. Nije sluajno to se on posluio Kantovim konceptommoralnog imperativa da bi ukazao na svoj stav u odnosu na ouvanje umetnikogdela/kulturnog dobra, jer je nameravao da ukae na slobodno preuzetu obavezu,ali obavezu koja ne moe i ne treba da se izbegne, jer se izbegavanjem te obavezepojedinac iskljuuje iz svakog civilizovanog drutva. Pored toga, takvo shvatanjeposla neizbeno ukljuuje oseanje profesionalne, ali i graanske odgovornosti i


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prevashodno javnog interesa kome Brandi daje prednost u odnosu na bilo kakavlini interes.

Dakle, vraajui se na temu revitalizaciju Firuz-begovog hamama elim dapodsetim da odluivanje o revitalizaciji ovog lokaliteta podrazumeva i visok nivo

javnog interesa. Otuda, ono mora i treba da ostane iskljuivo u okviru profesionalnogi etikog tretiranja problema.

Dalje, opredeljenje za pristup revitalizaciji ovog istorijskog objekta mora da uzme uobzir nekoliko bitnih elemenata koji uslovljavaju pristup:Prvo stepen ouvanosti istorijskog spomenika, koji uvek odreuje konzervatorskitretman. U ovom sluaju, istorijska graevina je do te mere uruena ili slabo ouvanada je svedena na arheoloki lokalitet, pa kvantitet te ouvanosti uslovljava tretman.Zatim nepostojanje sauvane originalne tehnike dokumentacije, reeno je dajedinu dokumentaciju predstavljaju pisani opisi i da nikada nisu vreni sistematskiistraivaki ili konzervatorski radovi. Potom, ne najmanje vano znaaj lokacije i

njen pravni status, jer se ovaj objekat ne moe posmatrati izdvojeno od istorijskogkonteksta u kome se nalazi u sklopu celine Gradskog ambijenta celine Sarajevo,pod prethodnom zatitom.

U teoriji konzervacije, opte je rasprostranjen stav da se ouvanje kulturnog nasleanajefikasnije postie intervencijama koje su usmerene na vraanje funkcije kulturnomdobru. Kada je reo arheolokim lokalitetima, meutim, posebno onima koji po svojojstrukturi imaju funkcionalnu namenu, ponovno uspostavljanje funkcije nikada ne smeda predstavlja primarni aspekt njihovog ouvanja, jo manje razlog za intervencije.Znai, lokalitet je taj koji uslovljava intervenciju, a ne obrnuto. Otuda, u sluaju Firuz-begovog hamama, nije sporno da lokalitet treba zatiti, konzervirati, restaurirati i

integrisati u ambijent urbane celine. Isto tako nije sporno da sve intervencije treba dabudu zasnovane na punom potovanju materijalne autentinosti ostataka, kao i da jeeventualno ponovno uspostavljanje potencijalnog jedinstva hipokausta jedino mogueukoliko ima podataka, znai bez injenja istorijskih falsifikata i ponitavanja svakogtraga prolaska lokaliteta kroz vreme.Ako se prihvata da je autentinost kvalitativni faktor naslea, onda je ouvanje teautentinosti prvorazredni konzervatorski zadatak. Jednom izgubljena autentinost,ne moe se vie rekonstruisati. A njeno ouvanje mogue je obezbediti jedino krozvisoko profesionalne aktivnosti i procese konzervacije koji fiksiraju informacijudozvoljavajui da vrednosti naslea mogu biti otkrivane, itane i tumaene u budunosti.Jasno je da se to moe dogoditi samo ukoliko materijalno itanje i interpretacija

kodova ostane ouvana kroz proces kulturnog kontinuiteta.

Pitanje funkcije jedne istorijske graevine veoma je sloeno i nikada se ne moereavati po nekom jedinstvenom receptu. U svakom pojedinanom sluaju, opredeljenjeza pristup mora da bude zasnovano na identifikaciji specifinih vrednosti i njihovojkritikoj proceni. Veliki broj sauvanih istorijskih graevina ostao je bez ikakve

BRANKA EKARI Teorijski pristup revitalizaciji istorijskog objekta u okviru urbane celine


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funkcije, ali u takvim sluajevima i sama kulturna vrednost daje toj graevini vrednostnaslea i odreeni smisao u istorijskom kontinuitetu i kontekstu savremenog ivota.To se u prvom redu odnosi na arheoloke lokalitete koji su kao ruevine izgubili svojuprvobitnu namenu i kojima nije mogue vratiti prvobitnu funkciju. U tom sluaju njihovauloga spomenika/dokumenta prolosti najbolje nadoknauje svaku savremenu

funkciju.

Ostatak ili ruevina (rudere, na engleskom ruin, na francuskom ruine, na nemakomruine) u Brandijevoj terminologiji oznaava artefakt, predmet, delo, spomenik sveden na jedva prepoznatljivo svedoanstvo dela ostatak koji ne moe dabude ponovo doveden do stanja potencijalnog jedinstva, a da ne postane kopija ilisopstveni falsifikat i koji zbog toga jedino moe da bude konzerviran. To bi znailoda se u opredeljenju za pristup ne moe jednostavno fokusirati na sadanje stanjeostatka, ve i na njegovu prolost, iz koje izvlai svoju jedinstvenu vrednost ovanjegova sadanja prisutnost po sebi, sa malo ili bez vrednosti, kao i na budunostza koju treba da bude sauvano: kao trag ili svedoanstvo ljudske aktivnosti i kao

polazite za konzervatorski tretman.1

Dalje, kada se razmilja i govori o rekonstrukciji, nisam sigurna da uvek imamo u viduisto znaenje pojma, jer smo danas svedoci ekstenzivne i nekontrolisane primene samogtermina rekonstrukcija, koja utie na konzervaciju i falsifikuje njen pravi smisao.Rekonstrukcija je postupak ouvanja graditeljskog naslea kojim se obnavlja istorijskagraevina ili celina koja je bila poruena u potpunosti ili u veem delu. Rekonstrukcijaje, prema tome, radikalan zahvat koji za rezultat ima mnogo vie novoobnovljenihnego autentinih delova. Ona tei da ponovo oblikuje delo, intervenie u kreativnomprocesu na nain slian onome kako se odvijao originalni kreativni proces, stapajuistaro i novo tako da ne mogu vie da se razlikuju, ponitavajui ili svodei na minimum

vremenski interval koji razdvaja dva trenutka aktivnosti vreme kada je objekatnastao i kada se rekonstruie. Jer eksplicitna ili implicitna pretenzija rekonstrukcije jeuvek ta da ona tei da poniti raspon vremena.2

Na kraju, ukoliko treba da se definie neki stav po pitanju revitalizacije ovogistorijskog objekta, ja bih bila protiv rekonstrukcije, jer za to nema elemenata (vejereeno da je vei deo graevine uruen i da nema ouvane originalne dokumentacije).Reenje treba traiti u profesionalno izvedenom konzervatorskom tretmanu ostatakai njihovoj adekvatnoj prezentaciji kroz inkorporiranje u novi objekat koji moe i trebada bude kvalitativni doprinos istorijskoj celini. Nema sumnje da se radi o delikatnomi odgovornom zadatku koji zahteva odgovarajue profesionalno angaovanje. Ipak,takvo reenje vidim kao jedini nain da se ouva materijalna autentinost istorijskog

objekta i omogui transmisija njegovih vrednosti u budunost bez kompromitovanjaceline istorijskog prostora.

1 Brandi , Teorija restauracije, Beograd 2007, 55

2 Ibidem, 59


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B R A N K A E K A R I

National Committee ICOMOS Serbia

Theoretical approach to therevitalization of the historical structurewithin the frame of urban sites

40

In the beginning, I would like to emphasize that I see this todays gathering as asignificant effort of the National committee in Bosnia and Herzegovina to contribute,through dialogue and exchange of experiences, to the care and preservation ofheritage in its own environment, all in the best tradition of the ICOMOS.

However, it is a fact that we all, although representing various national committees(hence different environments), do this job in similar circumstances, face with more orless similar problems related to social transition, migrations, striking economical crisis,chronic shortage of funds, various pressures, conflicts of interests and demands frominvestors. In one word, in circumstances that are far away from Brandis idealistic,maybe even utopian attitude that protection and preservation of the heritage shouldbe a priority of every society.

It seems somewhat logical to ask ourselves now (at the risk of this part of the reportbeing understood as a digression) if this job is that difficult to do in the aforementionedcircumstances, why do we do it at all, or more importantly, how are we supposed to

do it? I will invoke Brandi here again. It is not accidental that he used the Kantianconcept of categorical imperative, in order to point out his attitude concerning thepreservation of a work of art/cultural asset, because he intended to point out anobligation that was freely assumed, but an obligation that cannot and should not beavoided, because by avoiding it, an individual shuts himself out from every civilized


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society. Besides, this understanding of the occupation includes inevitably a feelingof professional, but also civil responsibility and primarily of public interest whichBrandi gives precedence to, over any type of personal interest.

Therefore, reverting back to the topic- the revitalization of Firuz-beys Turkish bath

- I want to remind that decision about revitalization of this site includes a high levelof public interest. Therefore, it must and should stay exclusively within the frame ofethical and professional dealing with the problem.Further, commitment to the revitalization approach of this historical structure must takeinto account several important elements which are conditions of the approach:First - the level of the preservation state of the historical monument, which determinesconservation treatment always. In this case, the historical building is ruined or poorlypreserved to the point that it is reduced to archaeological site, therefore quantity ofthe preservation state is a condition to the treatment.

Then, the non-existence of the preserved original technical documentation. It was

said, that the only documentation is represented by written descriptions and thatsystematic research or conservation works have never been carried out. Then, theimportance of the location and its legal status (being not less important), becausethis structure cannot be observed outside the historical context where it is located - inthe framework of the site - The town ambience of the site of Sarajevo, which waspreviously protected.

In conservation theory, the view that is generally held is, that the preservation of thecultural heritage is most efficiently assured by interventions aimed at giving backthe function to a cultural asset. However, when speaking about archaeological sites,especially those ones, that, according to their structure, have functional purpose,

restoring the function must never be primary aspect of their preservation, much lessa reason for interventions. That means, the locality is the one which conditions theintervention, not vice-versa. Hence, in the case of Firuz-beys Turkish bath, it is notdisputable that the locality needs to be protected, preserved, restored and integratedinto the ambience of the urban site. There is no doubt as well, that all interventionsneed to be founded fully respecting material authenticity of the remains, as well as,that the possible restoration of potential unity of the hypocaust is only possible ifthere are data, that means without creating historical fakes and annihilating everytrace of the localitys passing through time.

If we accept that authenticity is a qualitative factor of heritage, then, the preservation

of that authenticity is a first-class conservation task. An authenticity that was once lost,cannot be reconstructed any more. It is possible to ensure its preservation only throughhighly professional activities and conservation processes which fix the information,allowing heritage values to be discovered, read and interpreted in the future. Itis clear that this can happen only if material reading and interpretation of codes


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remain preserved through the process of cultural continuity.

The matter of a function of a historical building is very complex and can be neversolved according to some universal model. In every single case, a commitment forthe approach must be based on the identification of specific values and their critical

evaluation. A great number of preserved historical buildings have remained withoutany function, but in these cases as well, the very cultural value gives to that building theheritage value and a certain sense in historical continuity and context of contemporaryliving. This applies in the first place to archaeological localities, which, as ruins, losttheir original purpose, and to whom it is not possible to restore the original function.In this case, their role of a monument/document of the past, compensates them in thebest fashion for every contemporary function.

A remain or a ruin (rudere, in French ruine, in German ruine) denotes in Brandisterminology an artefact, an object, a piece of work, a monument- reduced to ahardly recognizable testimony of a piece of work a remain which cannot be

brought back once again to the state of potential unity, without becoming a copy orits own falsification, and which, because of that, can only be preserved. That wouldmean that in commiting to an approach, one cannot simply focus on present-daystate of a remain, but on its past as well, from which its present-day presence per sedraws its unique value, with little or no value, and to the future as well, for which itneeds to be preserved: as a trace or testimony of a human activity and as a startingpoint for conservation treatment.1

Further, when one thinks and speaks about reconstruction, I am not sure that we alwayscosider the same meaning of the notion, because we witness today extensive anduncontrolled usage of the very word reconstruction, which influences conservation

and falsifies its genuine sense. Reconstruction is a procedure of preservation ofarchitectural heritage, which restores a historical building or a site, that were pulleddown entirely or in larger parts. Therefore, reconstruction is a radical interventionwhich results much more in newly-restored, than in authentic parts. It aspires toreshape a structure, it intervenes in the creative process, similar to the way, the originalcreative process developed, merging the old and the new so that it is impossible todistinguish between them anymore, annihilating or reducing to minimum a time span,which separates two moments of activity the time of a structures emergence andthe time of its reconstruction. Because, either explicitly or implicitly, the reconstructionalways tries to annihilate the time span.2

In the end, if we want to define some approach relating to the reconstruction of thishistorical structure, I would be against reconstruction, because there are no elements

1 Brandi , Teorija restauracije, Beograd 2007, 55

2 Ibidem, 59

BRANKA EKARI Theoretical approach to the revitalization of the historical structure within the frame of urban sites


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for it (it has been already said that a large part of the structure has crumbled, andthat there is no preserved original documentation). Solution should be a professionallyconducted conservation treatment of the remains and their adequate presentationthrough incorporating it into a new structure, which can and should be a qualitativecontribution to the historical site. There is no doubt that this is a delicate and responsible

task which demands appropriate professional engagement. Still, I see this solution asthe only way that can preserve material authenticity of the historical structure andenable transmission of its values to the future, without compromising the whole of thehistorical site.


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enski istoni dio hamama - adrvan prostorija

Womens eastern section of the hammam - adrvan-room

(M. Avdi)


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S NJ E A N A S I M O V I

Nacionalni komitet ICOMOS Crna Gora

Prilog prijedlogurevitalizacije arheolokog lokaliteta

Okrugli stol, odran povodom obiljeavanja 18. aprila, Meunarodnog danaspomenika i spomenikih cjelina - tematski posveenog vodi, a u organizacijiNacionalnog komiteta ICOMOS u Bosni i Hercegovini, bio je prilika za sagledavanjestanja i razradu koncepta daljeg tretmana autentinih ostataka Firuz-begovoghamama. Uz sadrajne prezentacije odrane u sklopu okruglog stola, elaborirani su

koraci koje je nuno poduzeti kako bi se sauvali ostaci otkriveni u toku istraivakihradova. Takoer, dolo je do razmjene miljenja i iznoenja razliitih koncepcijavezanih za dalji tretman arheolokog lokaliteta, a raspravljeni su i mogui nainiintegriranja ovog znaajnog segmenta kulturne batine u postojeu arhitekturu arije- urbane cjeline izraenih spomenikih i ambijentalnih vrijednosti.

Potrebno je napomenuti da preduvjet za uspjenu zatitu i unapreenje zateenihvrijednosti predstavlja potovanje osnovnih konzervatorskih principa i zakonompropisane procedure, koji predviaju ouvanje prvobitnog stanja i integriteta samihostataka hamama, ali i ireg okruenja. Tako je, o emu nema nikakvih dvojbi, potrebnoto hitnije zatititi naenu subkonstrukciju hipokaustuma i hamama od propadanja. U

tom je cilju potrebno osigurati fiziku zatitu svih otkrivenih ostataka i njihovu hitnukonzervaciju u zateenom stanju. Tek nakon toga stjeu se uslovi za razmatranje ievaluaciju daljeg tretmana lokaliteta i naenih ostataka.

U prvom se redu namee potreba postizanja konsenzusa o revitalizaciji arheolokog


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lokaliteta, na nain da se predvidi prezentacija zateenih konzerviranih ostatakauz suvremenu interpretaciju prvobitnih arhitektonskih vrijednosti. Pri tome trebapaljivo razmotriti sve faze ovog postupka - uz jasno izreen stav i formiranjepreciznih smjernica prema kojima je, s konzervatorskog aspekta, mogue planiratirevitalizaciju konzerviranih ostataka i izgradnju suvremene graevine, potrebno je

definirati koncepciju i odgovarajue tehnike graenja. Takoer je od velikog znaajai dodjeljivanje primjerene funkcije buduem objektu, na nain da se odabere funkcijakoja nije u konfliktu sa prvobitnom namjenom objekta, a moe doprinijeti valjanojprezentaciji autentino ouvanih ostataka hamama.

Iako se moe konstatirati da recentna gradnja, nastala na ostacima hamamasredinom dvadesetog vijeka, nije razorila subkonstrukcije hamama, evidentne suostale intervencije koje fiziki uzurpiraju prostor hamama, pa je stoga nuno planiratiuklanjanje naknadno dozidanog objekta koji svojim fasadnim zidom nalijee nasauvano tkivo zida, ugroava statiku stabilnost i integritet ostataka. Dalje, potrebnoje osloboditi itavu parcelu od naknadne gradnje, odnosno ukloniti postojeu zanatsku

radnju lociranu na parceli.

Planovi investitora o tretmanu ostataka Firuz-begovog hamama predviaju gradnjuobjekta, odnosno obnovu prvobitne graevine, a kao optimalna, s gledita investitora,navodi se ak i mogua rekonstrukcija objekta. U skladu sa iskazanim planovimainvestitora, prostoru bi bila dodijeljena izlobena namjena, tako da se u buduojgraevini planira smjetanje umjetnike galerije. Vano je napomenuti da bi ovakoplaniranu namjenu, uz dodavanje odgovarajuih komplementarnih suvremenih funkcijatrebalo proiriti formiranjem muzeja in situ. Ova koncepcija podrazumijevala bi dase, uz planiranu galeriju, buduem objektu dodijeli i muzejska namjena, formiranjemmuzeja u kojem e, uz vidnu prezentaciju arheolokih ostataka zateene arhitekture,

biti prezentirani i ostali nalazi s lokaliteta.

Uvaavajui namjeru, odnosno elju investitora da se lokalitetu, koji je arheolokii urbano istraen prole godine, prui optimalan tretman, potrebno je istaknutida se nisu stekli uslovi za rekonstrukciju graevine. To prvenstveno nije primjerenozbog vrijednosti i stanja autentinih ostataka, koji neosporno zasluuju valjanuprezentaciju. Takoer je vano napomenuti da rekonstrukcija prvobitne graevinetehniki nije mogua zbog obima naenog arhitektonskog materijala - jednostavnonisu dostupni svi elementi koji bi mogli sa sigurnou definirati izgled graevine usvim detaljima. Eventualna rekonstrukcija uz primjenu analogija sa stilski i kronolokisrodnim graevinama, de facto bi se sastojala u kopiranju i proizvoljnom oblikovanju

odreenih nedostajuih elemenata, a itav bi proces neumitno vodio ka stvaranjusvojevrsne krivotvorine, te time degradiranju zateenih vrijednosti.

Naene i konzervirane ostatke potrebno je prezentirati na optimalan nain, bezpotiranja integriteta graevine i postojeih vrijednosti, a uz uvaavanje principa

SNJEANA SIMOVI Prilog prijedlogu revitalizacije arheolokog lokaliteta


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struke. Pri koncipiranju optimalnog naina prezentiranja naenih ostataka, potrebnoje u prvoj etapi razmotriti dva podjednako vana aspekta. Prvi se aspekt odnosina imperativ ouvanja autentine supstance i integriteta zateenih spomenikihvrijednosti ostataka hamama. Razmatranjem zateenog stanja, uz sagledavanjebogatog iskustva i preporuka meunarodne strune javnosti, i potovanje osnovnih

konzervatorskih principa, dolazi se do zakljuka da je u konkretnom sluajuouvanje i unapreenje zateenih vrijednosti mogue osigurati jedino suvremenominterpretacijom tradicionalne arhitekture i namjene objekta. Sljedei aspekt znaajanza proces revitalizacije hamama tie se uvaavanja zateenih urbanih i ambijentalnihvrijednosti. Stoga je interpolirani objekt potrebno sagledati i s aspekta integriranjanove graevine u urbani kontekst arije, na nain da se ne narui duh mjesta.

Kao i svaka interpolacija, suvremena interpretacija naenih arhitektonskih vrijednosti,s definiranom koncepcijom i relacijom prema zateenim i konzerviranim ostacima,predstavlja delikatnu i specifinu intervenciju. Pravilnim promiljanjem moe seosigurati odgovarajua prezentacija i urbani kontinuitet s naznakom senzibiliteta

dananjeg doba, a uz ouvanje i unapreenje zateenih ambijentalnih i spomenikihvrijednosti.


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The round table took place on the occasion of the 18th April, the International day ofmonuments and monument sites. It was dedicated thematically to water and organizedby the National committee of the ICOMOS in Bosnia and Herzegovina and it wasan opportunity to analyze the condition and elaborate the outline of the furthertreatment of authentic remains of Firduz-beys Turkish bath. Besides content-related

presentations that were held within the round table, steps that are necessary to betaken were elaborated,

Documents

Firduz Bey Hammam Revitalization