During the Ottoman era, a refined musical tradition flourished in the great urban centers, known today as “Ottoman” or “Ottoman-Turkish” music. Sometimes described as art music, classical, or courtly, it was fundamentally an urban musical culture. Structurally, it is based on the modal system of makam and the rhythmic cycles of usul. Its repertoire consists of instrumental and vocal compositions, each defined by its rhythmic pattern, formal structure, and, in the case of vocal works, the poetic text. A typical Ottoman music ensemble today features instruments such as the kanun, the kemençe (lyra), the ud, the ney, the tanbur, and drums like the kudüm or bendir. Depending on the context, additional instruments such as the cello, the yaylı tanbur, or the violin may be included.
Ottoman urban music shares affinities with other musical systems of the broader Middle Eastern world, such as the Iranian radif, the Indian raga, the Arabic maqam, and shashmaqam from Central Asia. Simply put, these traditions belong to the same family of modal musical systems, linked by a common heritage to some extent, yet each has developed into a distinct tradition with its own history and defining musical characteristics. Ottoman urban music, in particular, evolved into an autonomous idiom with its own regional features, centered inIstanbul by the second half of the 17th century. This followed an earlier period in which musical fashions, stylistic norms, repertoire, and even the most highly paid musicians arrived from the great cultural centers further east, in the Middle East and Central Asia—most notably, what is now Iran.
The formation of a distinctly Ottoman musical idiom was marked by transformations in the modal, rhythmic, and structural framework of its repertoire, as well as in its terminology. The older musical repertoire, particularly the vocal tradition, was revitalized with new compositions in novel forms; Persian and Arabic gradually gave way to Ottoman Turkish; and two new forms of instrumental and vocal improvisation emerged—the taksim and gazel, respectively.
A key factor in shaping a uniquely Ottoman musical tradition was the distinctive organization of its repertoire into a complex cyclic form known as fasıl—a type of suite where each vocal and instrumental form holds a specific place and order in performance. The orchestra itself also underwent changes: plucked string instruments such as the udand kopuz, the bowed kemançe, and the çeng harp, which had played a prominent role in courtly music until the mid-17th century, gradually gave way to the Ottoman tanbur—a long-necked, plucked string instrument with a hemispherical body—and the Ottoman ney, a reed flute closely associated with the Mevlevi Sufi orders. The dominance of these two instruments in the Ottoman orchestra was documented by the Moldavian prince Dimitrie Kantemir in his seminal music treatise Kitābu ʿilmi’l-mūsīḳī ʿalā vechi’l-ḥurūfāt (The Book of the Science of Music Through Alphabetic Notation), written around 1700. In a typical Ottoman concert, he notes, only the tanburi and neyzen (the ney player) held fixed positions behind the hanende (the vocalist), while the placement of other musicians remained flexible.
Απεικόνιση του ταμπούρ στο βιβλίο Kitabu İlmu’l Musiki Ala Vechi’l-Hurufat («Το βιβλίο της επιστήμης της μουσικής μέσω της αλφαβητικής σημειογραφίας») του Dimitrie Cantemir, περ. 1700. (Wikimedia Commons PD)
wikimediaΜουσικοί ενώπιον του Σουλτάνου. Οι καθήμενοι σε κυκλική διάταξη παίζουν νταϊρέ, νέι, ταμπούρ, kemançe, και μισκάλ. Οθωμανική μικρογραφία στο Surname-ı Vehbi, Surname-i Vehbi (To Βιβλίο των Εορτών του Βεχμπί), εικονογραφημένο από τον Abdulcelil Levni, περ. 1730 (Topkapı Sarayı Museum). (Wikimedia Commons PD)
wikimediaΜουσικοί στο Χαλέπι της Συρίας, μέσα του 18ου αιώνα. Χαρακτικό του Alexander Russell, 1794. Μουσικά όργανα από τα δεξιά προς τα αριστερά: νταϊρέ, σάζι, νέι, kemançe, nakkare. (Wikimedia Commons PD).
wikimediaOttoman urban music was fundamentally an art music tradition. It flourished in the cities, though it drew elements from the folk music of the empire’s provinces and the popular sounds of various communal traditions. Supported by the elite, it had renowned composers, a historical lineage, and was closely linked to the development of musicological theory and notation systems. However, one must be careful: although an art music, it differs from the more familiar European classical tradition, where the concept of the musical “work” as a fixed, written composition—the score—is central. Ottoman urban music was rooted in orality; it did not rely on written notation for its performance and transmission. Instead, mnemonic processes, genealogies of transmission, and renewal through performance formed its core.
Thus, the primary method of transmitting Ottoman music was through meşk, a system of musical apprenticeship based on direct, face-to-face transmission from master to student. The teacher would sing the melody in segments and then in full, while the student marked the rhythmic cycle by tapping their hands on their knees. Learning the melody and the rhythmic cycle occurred simultaneously, and the process was complete only when the student had fully internalized both. By mastering the repertoire in this way, the student became capable of reproducing it with variations, extracting the underlying principles of composition and improvisation. Through this process, distinct genealogies of transmission were formed, preserving and encapsulating musical knowledge within the master-student lineage.
Today, things are quite different. The establishment of musical notation, the development of new models of both formal and informal music education, and advancements in sound technology have expanded the genealogies of transmission and the forms of apprenticeship. However, orality remains central. The most crucial aspects that enable a musician to perform in a culturally and aesthetically appropriate manner—one that satisfies an informed audience—are not found on paper. Instead, they are acquired orally, through listening, observation, and creative assimilation.
Recently, the landscape has been radically reshaped by digital technologies, the internet, artificial intelligence, and augmented reality. This program is built upon the new possibilities that this environment offers. Its goal is not to replace orality but to provide expanded opportunities for understanding its relationship with text and performance in an experiential way—through musical listening and practice. It also allows students to immerse themselves in a virtual orchestra, playing alongside renowned musicians of Ottoman urban music!
The project “Synavgeia: Romioi Composers of Constantinople” was implemented in 2024 with the endorsement and financial support of the Ministry of Culture.
Πολιτική Απορρήτου Όροι Χρήσης Πηγές Συντελεστές Επικοινωνία
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