Hammam
A hammam, also often called a Turkish bath by Westerners, is a type of steam bath or a place of public bathing associated with the Islamic world. It is a prominent feature in the culture of the Muslim world and was inherited from the model of the Roman thermae. Muslim bathhouses or hammams were historically found across the Middle East, North Africa, al-Andalus, Central Asia, the Indian subcontinent, and in Southeastern Europe under Ottoman rule.
In Islamic cultures the significance of the hammam was both religious and civic: it provided for the needs of ritual ablutions but also provided for general hygiene in an era before private plumbing and served other social functions such as offering a gendered meeting place for men and for women. Archeological remains attest to the existence of bathhouses in the Islamic world as early as the Umayyad period and their importance has persisted up to modern times. Their architecture evolved from the layout of Roman and Greek bathhouses and featured a regular sequence of rooms: an undressing room, a cold room, a warm room, and a hot room. Heat was produced by furnaces which provided hot water and steam, while smoke and hot air was channeled through conduits under the floor.
In a modern hammam visitors undress themselves, while retaining some sort of modesty garment or loincloth, and proceed into progressively hotter rooms, inducing perspiration. They are then usually washed by male or female staff with the use of soap and vigorous rubbing, before ending by washing themselves in warm water. Unlike in Roman or Greek baths, bathers usually wash themselves with running water instead of immersing themselves in standing water since this is a requirement of Islam, though immersion in a pool used to be customary in the hammams of some regions such as Iran. While hammams everywhere generally operate in fairly similar ways, there are some regional differences both in usage and architecture.
Etymology
The word "hammam" is a noun meaning "bath", "bathroom", "bathhouse", "swimming pool", etc. derived from the Arabic triconsonantal root H-M-M which yields meanings related to heat or heating. From Arabic حمّام, it passed on to Persian and Turkish.In English, the synonymous, but erroneous usage of the term ‘Turkish baths’ for hammams is to be attributed to foreign travel writers who popularised the hammam in Europe as something essentially Turkish. Ottomans would not have described a hammam in such terms because, until the rise of Turkish nationalism in the nineteenth-century, the word ‘Turk’ was considered derogatory. “The term ‘Turkish Bath’, therefore is problematic: if used in the travel writers’ sense, it is Orientalist; if used in an ethnic or nationalist sense, it projects a nineteenth-century concept back into previous centuries." The first recorded use of the term 'Turkish bath' in English was in 1644.
History
Origins and early development
Public bathhouses were a prominent civic and urban institution in Roman and Hellenistic culture and were found throughout the Mediterranean world. They remained important in the cities of the early Byzantine Empire up to around the mid-6th century, after which the construction of new bathhouses declined and existing ones were gradually abandoned.File:20100922 qasr amra14.JPG|left|thumb|Qusayr 'Amra in Jordan, among the earliest known examples of Islamic bathhouses, dating from the Umayyad periodFollowing the expansion of Arab Muslim rule over much of the Middle East and North Africa in the 7th and 8th centuries, the emerging Islamic societies were quick to adapt the bathhouse to their own needs. Its importance to Muslim society lay in the religious requirement to perform ablutions before praying and because of the general Islamic emphasis on physical and spiritual purity, although the scholar Mohammed Hocine Benkheira has argued that hammams were not in fact necessary for religious purposes in early Islam and that this relationship was partly assumed by later historians. He suggests that the hammam's initial appeal derived at least in part from its convenience for other services, from its endorsement by some Muslim doctors as a form of therapy, and from the continued popular appreciation of its pleasures in a region where they had already existed for centuries. He also notes that there was initially strong opposition from many Islamic scholars, especially Maliki scholars, to the use of hammams. These scholars viewed hammams as unnecessary for full-body ablutions and questioned whether public bathing spaces could be sufficiently clean to achieve proper purification. They also worried that spaces for collective bathing could become spaces for illicit sexual activity. Nevertheless, this opposition progressively faded and by the 9th century most scholars were no longer interested in debating the validity of hammams, although it continued to be seen with suspicion in some conservative circles.
File:Jericho byzantinische Mosaike 3.JPG|thumb|The "Tree of Life" mosaic in a reception room of the bathhouse at Khirbat al-Majfar, a 7th or 8th century Umayyad-era archeological site in Jericho, Palestine
The earliest known Islamic hammams were built in Syria and Jordan during the Umayyad Caliphate as part of palaces and desert castles at Qusayr 'Amra, Hammam al-Sarah, Qasr al-Hayr al-Sharqi, and Khirbat al-Majfar. Shortly after this period, archaeology reveals the existence of Islamic bathhouses across much of the Muslim world, with hammams appearing as far west as Volubilis in Morocco during the Idrisid period. Historical texts and archeological evidence also indicate the existence of hammams in Cordoba and other cities of al-Andalus in the 8th century. In Iran, which did not previously have a strong culture of public bathing, historical texts mention the existence of bathhouses in the 10th century as well as the use of hot springs for therapeutic purposes; however, there has been relatively little archeological investigation to document the early presence and development of hammams in this region.
Muslims retained many of the main elements of the classical bathhouses while leaving out functions which were less relevant to their practices. For example, the progression from cold room to hot room was maintained, but it was no longer common practice to take a plunge in cold water after leaving the hot room, nor was exercise incorporated into bathing culture as it was in classical gymnasiums. Likewise, Muslim bathers usually washed themselves in running water rather than immersing themselves in standing water. Although in early Islamic history women did not normally patronise hammams, by around the 10th century many places started to provide separate hours for men and women. The hammam then took on an important role in women's social life as one of the few public spaces where they could gather and socialise apart from men. Some hammams were privately owned or formed parts of palaces and mansions, but in many cases they were civic or charitable institutions which formed part of larger religious/civic complexes. Such complexes were governed by waqf agreements, and hammams often acted as a source of revenue for the upkeep of other institutions such as mosques.
Later Islamic baths
In the 11th century the Seljuk Empire conquered much of Anatolia from the Byzantine Empire, eventually leading to the complete conquest of the remnants of the old empire in the 15th century. During those centuries of war, peace, alliance, trade and competition, these intermixing cultures had tremendous influence on each other.Later the Ottomans became prolific patrons of hammams. Since they were social centres as well as baths, they were built in almost every city across their European, Asian, and African territories. The Ottomans were thus responsible for introducing hammams to much of eastern and central Europe, where many still exist today in various states of restoration or disrepair. Such baths are found as far as Bosnia and Herzegovina, Greece, and Hungary. Many early Ottoman hammams survive in Bursa and Edirne, as well as in Eastern Europe and Anatolia, but hammams became even more numerous and architecturally ambitious in Constantinople, thanks to its royal patronage, its large population and its access to plentiful water. The city's Greek inhabitants had retained a strong Eastern Roman bath culture, with the Baths of Zeuxippus constituting one early example. Ottoman architects expanded on the experience of Byzantine architects to create particularly well-balanced designs with greater symmetry and regularity in the arrangement of space than could be seen in hammams in other parts of the Muslim world. Some of the city's oldest monumental hammams are the Tahtakale Hamam, the Mahmut Pasha Hamam, and the Bayezid II Hamam. The monumental hammams designed by the 16th-century Ottoman architect Mimar Sinan, such as the Çemberlitaş Hamamı, the Süleymaniye Hamam, and the Haseki Hürrem Sultan Hamam, are major examples of hammams that were built later in the era of classical Ottoman architecture. When Sultan Mustafa III issued a decree halting the construction of new public baths in the city in 1768, it seems to have resulted in an increase in the number of private hammams among the wealthy and the elites, especially in the Bosphorus suburbs where they built luxurious summer homes.
File:Sultan Amir Ahmad Bathhouse1.jpg|thumb|16th-century Sultan Amir Ahmad Bathhouse in Kashan, Iran. Part of it is now used as a teahouse.
In Iran, many examples of hammams survive from the Safavid period onward, with the historic city of Isfahan in particular containing many examples. The spread of Muslim rule in the Indian subcontinent also introduced hammams to this region, with many examples surviving in Mughal architecture.
Contemporary era
Hammams continued to be a vital part of urban life in the Muslim world until the early 20th century when the spread of indoor plumbing in private homes rendered public baths unnecessary for personal hygiene. This has resulted in a decline in their use – although to varying degrees depending on regional cultural practices. In many regions hammams have been abandoned, demolished or converted to serve as commercial buildings or cultural venues. Some have been converted into museums or art galleries, as with the examples of the Bayezid II Hamam in Istanbul, which now houses a hammam museum, and the Davud Pasha Hamam in Skopje, North Macedonia.In Turkey many historic hammams continue to operate either for locals or for tourists; in some cases this has led to neglected historic hammams such as the Kılıç Ali Pasa Hamamı and the Hürrem Sultan Hamamı being renovated and returned to their original function, while others were abandoned or repurposed. In Morocco, many hammams continue to serve locals in historic cities such as Fes and Marrakesh, where they are especially useful to the urban poor residing in the old cities. In many other regions, however, hammams have become obsolete and have either been abandoned or converted to other uses. In Iran, some baths continue to operate in the historic districts of cities like Isfahan where they continue to serve religious functions, but there is an overall decline in their numbers. Many surviving Iranian examples have been converted to other uses, most notably as restaurants and teahouses. In Damascus, Syria, only thirteen hammams were still operating in 2004, mostly in the old city; many others had been either demolished or repurposed. Cairo in Egypt contained an estimated 77 operational hammams at the beginning of the 19th century but only eight were still in business by the start of the 21st century, with many others abandoned or neglected. In the former European territories of the Ottoman Empire such as Greece and the Balkans, many hammams became defunct or were neglected in modern times, although some have now been restored and turned into historic monuments or cultural centres.