Semester 1 Final Flashcards
(90 cards)
Five Points of Faith of Muslim Religion
1) a belief in the oneness of Allah and that Mohammed was his prophet
2) the need to pray five times daily
3) the need to fast from sunrise and to sunset during the month of Ramadan
4) the need to give alms to the poor
5) the need to make at least one pilgrimage to Mecca, if at all possible
Masjid
Idgab
- The masjid: an interior space with a prayer niche for small groups of worshipers
- The idgab: a large, unroofed space with a long prayer wall on one side to accommodate corporate worship for a whole village or town

Jerusalem, Dome of the Rock, 687-691 CE
The interior is richly decorated with polychromatic stone masonry, inlay, and aniconic (non-figural) mosaics.

The Great Mosque, Damascus, Syria, 706-715, is the oldest extant mosque. Its form reflects the combination of likely sources for the typology of the mosque: (1) the House of the Prophet Mohammed at Medina (622), (2) Early Christian churches, and (3) the audience halls of Persian kings, such as those at Persepolis.
The sahn (courtyard) derives from the open courtyard in the House of the Prophet in Medina and contains a fountain for ritual purification as well as a treasury. Four minarets (towers) at the corners of the complex permit a mezuen (caller) to summon the faithful to prayer. The long haram (prayer hall) has a cross-axial element with a wooden dome, much like the crossing bay of a cruciform Early Christian or Byzantine church. This component developed into the maqsura, a special processional area reserved for the retinue of the caliph. In the qibla (or south prayer wall) there are three mihrabs (niches) that indicate the direction of Mecca. A minbar (raised pulpit) to the right of the central mihrab is used for readings, sermons, proclamations and speeches.
Similar Haram to Sant’ Apollinare in Classe, c.549

The Great Mosque of Cordoba, Spain, 785, 833-988
(1) The first mosque, built in 785, was square and is shown light green in the plan below.
(2) In 833-48, its haram was enlarged by the extension (to the SW) in dark green.
(3) In 951, the sahn was extended to the NE and a new minaret was added.
(4) In 962, the haram was enlarged again to the SW which required a new qibla and mihrab.
Hypostyle haram of 833, with its horseshoe and round-headed arches
Polylobed arches near the qibla wall

Ribbed domical vault of the ‘Capilla de Villaviciciosa’
The Great Mosque of Cordoba, Spain, 785, 833-988
Horshoe arch entrance into the mihrab chamber from the maqsura

Sehzade Mosque
The Sehzade Mosque (1545-1548) was Mimar Sinan’s first major architectural project in Istanbul. Sinan was commissioned by Sultan Suleyman (the Magnificent) to construct a mosque in memory of his son who died at a young age.
The plan consists of two joined squares, one square containing the sahn (open arcaded court with fountain) and the other is the enclosed haram (prayer hall). The joining point of these two squares celebrate two minarets. Inside the haram, the central dome is complemented by four semidomes, with smaller domes and semidomes filling the remaining spaces. The central dome is supported on four elephant pillars, allowing a grand, relatively open plan for prayer to take place.
Along with the sacred function, mosques provided a space for civic functions as well. The mosque’s grounds contain the tomb of Sehzade Mehmet (whom the mosque is named after), a madrasa (school), a hospice for the infirm, and a caravanserai (accommodation and markets for foreign merchants, sometimes referred to as the Sehzade Bazaar).
This mosque was considered Mimar Sinan’s Great “Apprenticeship” Mosque.

Suleymaniye Mosque
The Mosque of Suleyman the Magnificent in Istanbul (1550-1557) is another work by Mimar Sinan. This immense mosque complex contains a mosque, cemetery, four madrasas, a primary school, a medical school, a bazaar, a hospital, a community kitchen for the pool, a hospice, public baths, and even a residence for Sinan himself. Sinan was once again commissioned by Sultan Suleyman .
The sloping site on a hill facing the Golden Horn required asymmetrical planning. The arcaded sahn, marked by four slender minarets (two taller, two shorter). The domed haram draws obvious precedent from the Hagia Sophia, having a central dome flanked by two semi domes. Here, the domed aisles allow for the entire building to exist within a square. The interior functions as a single, space expanding volume, with the traditional artistic embellishments we saw in the Sehzade Mosque complex.

Sultan Ahmed Mosque“Blue Mosque”
The Sultan Ahmed Mosque in Istanbul (1609-1616) was built by Sedefkar Mehmed Aga during the rule of Ahmed I. Much like other mosques we looked at, the “Blue” Mosque complex is comprised of a tomb for Ahmed I, a madrasa, and a hospice. Aga, the architect, has synthesized the ideas of his master, Mimar Sinan, aiming at overwhelming size, majesty, and splendor.
The interior of the mosque is lined with more than 20,000 handmade ceramic tiles, most giving off a blue hue, hence the nickname “Blue” Mosque.

iwan. The iwan is like a porch: enclosed by walls on three sides and open on the fourth and usually serves as a vaulted entrance to the sahn or to the interior.
Plan, Masjid-i-Shah (now Masjid-i-Imam), Isfahan, Iran, 1611-c.1630, designed by Badi’ al-Zaman Tuni and Ali Akbar al-Isfahani
The new congregational mosque was directly attached to a large public square where the bazaar was located. The square was oriented on a north-south axis, but the mosque is oriented to Mecca and a transition is made at the point of juncture. The mosque includes two winter prayer halls and two schools or Madrasas.
This iwan is the entrance into the sahn from the transitional bay at the end of the public square. Here we see the blue, turquoise, white, and yellow glazed tiled surfaces that decorate the entire mosque with geometric, floral, and calligraphic motifs.

Friday mosque, Fatehpur Sikri, India,
c.1568-71
Jalil al-Din Akbar, the third Mugal emperor (ruled 1569-c1580) built a new capital at Fatehpur Sikri that included this Friday mosque.
Iwan at the southern gateway to the Fatehpur Sikri Friday mosque, built at enormous scale in red sandstone. The mosque is located on a high prominence.

Tomb of Ismail the Samanid, Bukhara, India, c. 900
Mosques often include the tomb of a founder or holy person. Free-standing monuments also exist as in the case of these two examples.
Gur-i-Amir, Samarkand, Uzbekistan, early 15th c (one with columns)

Site plan, Taj Mahal, Agra, 1631-47
Tomb built by Ahmad Lahawri, ‘Abd al-Karim Ma’mur Khan and Makramat Khan
This famous domed tomb in Agra is the apex of a typology begun with the tomb of Humayan, father of Jalil al-Di Akbar. It was built by Shah Jahan for his beloved wife, Mumtaz Mahal, using multiple domes, white marble and elegant ornament.
The gardens are reflective of the qu’ranic vision of paradise in their four streams of water and in the lush plantings.

Maidan-i-Shah
(Public Square),
Isfahan, Iran
1590-1602
View of the bazaar at the Maidan-i-Shah in Isfahan

The Alhambra Palace, Granada (Andalusia), Spain, 13th-14th
Built near the end of the Muslim culture in Spain—the Muslims were expelled in 1492 by Ferdinand and Isabella—the citadel was originally much larger. Over time, buildings have been lost and the Palace of Carles V has encroached on what was the layout of the complex. Much archaeological research is being conducted currently to learn more about the lost elements.
Court of the Myrtle Trees with Hall of the Ambassadors beyond
Muqarna vault in the Hall of the Two Sisters
Although this appears to be a muqarna vault, it is actually suspended from wood beams

True muqarna vault in the Hall of the Abencerrajes

The Sutton Hoo Treasure
In 1939, a ship-burial was discovered at Sutton Hoo, a town near Woodbridge, Suffolk, England. It was in fact the burial of King Anna of East Anglia, who died in 654. He was buried in a cemetery, not in a conventional coffin or tomb but in a ceremonial ship. The treasures that were buried with him are of extremely high quality in their craftsmanship as well as made of precious materials.

Codex aureus (Golden Book) of St. Emmeram, c780: the cover of gold relief and jewels; and the page from the Book of Revelation illustrating the “Adoration of the Lamb.”

Carpet page from the Lindesfarne Gospels, late 7c
Pages such as this were produced on vellum, a prepared layer of mammal skin, commonly sheep, goat or calf.
The design is made up of interlacements, an intricate weaving of tendril-like elements in a geometric framework.
Books were produced by monks in a scriptorium (a studio for the production of books) and were both a way of ennobling the word of God and a meditative activity for the artist.

The Book of Kells, early 9th c (Chi Rho page at right and St. John page)
Sumptuous interlacements and geometry combine with figures and fantasy.
The Book of Kells: Christ enthroned (left) and the symbols of the four evangelists with strong geometry and interlacements
Book of Kells, page with canon tables of multiple references in the gospels
This page is designed in an architectural form with references to arches supported by columns and with figural forms in the lunettes of the arches and the corner spandrels. Interlacements fill in the shafts of the columns and their bases (shown in plan?) as well as the spandrels of the arches. Angels form the corners above the largest arch.

San Juan de Baños (Palencia, Spain), c661
As in many other locations, in Spain the basilica did not suit small, often rural parishes. Smaller, simpler buildings with separate chambers or compartments became the rule. Fragmented space replaced the unified space of the Early Christian basilica.
San Juan de Baños was founded by King Recceswinth.
The plan of San Juan de Baños near Palencia retains a three-aisled nave, the memory of a transept extending from the aisles to the north and south, but adds two additional chapels on the east at the ends of the extensions. The scale of the building is very small. The nave and aisles are covered by wood trusses.
Typical of Visigothic Christian architecture, this miniature basilica was built of ashlar masonry without mortar and with the use of the horseshoe arch.

San Pedro de la Nave, c 691
This small church is also derived from the Early Christian basilica but, unlike San Juan de Baños, it has a true crossing with a vault above it. There are side aisles in the nave and choir and transepts that terminate in tall vestibules, the same height as the nave and choir. The Sanctuary extends beyond the choir to the east.
Historiated capital (capital with figures and a narrative) from the nave. The subject here is from the book of Exodus: Abraham’s obedience to God demonstrated by his willingness to sacrifice his son Isaac. The hand of God reaches down to prevent the sacrifice; a ram is caught nearby in a thicket and becomes the sacrifice. This scene was interpreted by the Early Christians as a forecast of the sacrifice of Christ.

Oratory Chapel at Germigny-des-Prés, 806
The oratory was built by Bishop Theodulf of Orléans as part of his palace complex. Theodulf, who was also the abbot of the nearby monastery of St Benoît-sur-Loire, was a Spaniard and one of the most celebrated men of letters in the court of Charlemagne. His palace complex at Germigny-des-Prés was destroyed by the Vikings within a century of its construction—except for the oratory chapel.
The mosaic above the east apse has an unusual subject: cherubim hover over the Ark of the Covenant, the symbol of God’s promise to the Israelites. This use of Old Testament imagery accords with certain practices at the Court of Charlemagne, as we will see.

The church at Urnes, Norway, c.1125-40, is the oldest extant example of a stave church.
Stave Churches in Scandinavia: The Legacy of the Vikings and Anglo-Saxons
The Vikings (Danes, Norsemen) were a strong and ambitious people whose sea-faring skills brought them into contact with distant lands and peoples. They were alternatively occupiers, extortionists, traders, and terrorizers, with a huge impact on northern Europe and England. They traded with cities as distant as Constantinople and by the early 11th century had explored across the Atlantic to the North American continent (Lief Ericsson).
Their artistic legacy consists in large part of smaller objects, often decorated with interlacements and animals. But after the conversion of the Scandinavians to Christianity by Anglo-Saxons brought back from England by Viking raiders, they began to build small churches based on Early Christian precedent. They depended on native building traditions, both from architecture and ship-building, and produced a characteristic architecture of wood cut into narrow boards and decorated with relief carvings: the stave church.
The church is built above a fjord offering a dramatic landscape setting. The steep roof slopes are functional in terms of shedding snow loads and reflective of the craggy cliffs rising out of the water.
The staves are upright poles made from pine trunks with the bark removed. They are supported on horizontal sills that sit on flat stones beneath the intersections of sills and staves, creating a “chassis.”
A second “chassis” with rounded corner posts sits on the cantilevered extensions of the sills and is enclosed by vertical boards to form the exterior walls. Originally there were no windows.




























































