Lorraine Abu Azizeh, Julie Bonnéric, Barbara Couturaud, Aurélien Stavy
In the centre of the Azraq oasis in the Eastern Desert of Jordan, there is a long wall previously interpreted as a huge water reservoir that was fed by the ‘Ayn Sawda spring. The site, seen as belonging to the category of the Umayyad “desert castles,” is best known through the many basalt blocks with mortise and tenon joints that were found there, several being carved with figurative representations in bas and high relief. These form an exceptional archaeological collection with no known iconographic parallel. Given the uncertainty of both the function and dating of the structure, between 2013 and 2016, the Azraq ‘Ayn Sawda Reservoir Project (Ifpo) made a topographical plan of the site and an inventory of the carved blocks, and carried out excavations, an architectural study and an assessment of the state of preservation. The results suggest an enclosure delimiting an agricultural area to the west and a water reservoir to the east. It was built in the Umayyad period, somewhere between 664 and 690 AD, and probably reconfigured in early Abbasid times, somewhere between 768 and 900 AD. Excavation also revealed unusual and various building techniques designed for very specific environments. This monument exploited all the possibilities of this rich oasis to enhance the landscape.
{"title":"Excavations at the Umayyad and Early Abbasid Reservoir-Enclosure of ‘Ayn Sawda (Azraq Oasis, Jordan)","authors":"Lorraine Abu Azizeh, Julie Bonnéric, Barbara Couturaud, Aurélien Stavy","doi":"10.1558/jia.24216","DOIUrl":"https://doi.org/10.1558/jia.24216","url":null,"abstract":"In the centre of the Azraq oasis in the Eastern Desert of Jordan, there is a long wall previously interpreted as a huge water reservoir that was fed by the ‘Ayn Sawda spring. The site, seen as belonging to the category of the Umayyad “desert castles,” is best known through the many basalt blocks with mortise and tenon joints that were found there, several being carved with figurative representations in bas and high relief. These form an exceptional archaeological collection with no known iconographic parallel. Given the uncertainty of both the function and dating of the structure, between 2013 and 2016, the Azraq ‘Ayn Sawda Reservoir Project (Ifpo) made a topographical plan of the site and an inventory of the carved blocks, and carried out excavations, an architectural study and an assessment of the state of preservation. The results suggest an enclosure delimiting an agricultural area to the west and a water reservoir to the east. It was built in the Umayyad period, somewhere between 664 and 690 AD, and probably reconfigured in early Abbasid times, somewhere between 768 and 900 AD. Excavation also revealed unusual and various building techniques designed for very specific environments. This monument exploited all the possibilities of this rich oasis to enhance the landscape.","PeriodicalId":41225,"journal":{"name":"Journal of Islamic Archaeology","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2024-03-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140260602","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Due to its low rainfall and limited potential for water retention, northern Syria has always had access to and control of water as one of the main features of states in the region aiming to maintain their rule. This article introduces new information about the Mamluk period water adduction system of the northern Syrian city of Aleppo, which brought water to the Quwayq River, the city’s most important source of water. A newly documented part of the system, known in the Gaziantep region of Türkiye as the “Halep Arki” (the Aleppo channel), is discussed along with Mamluk-era inscriptions associated with it. During archaeological survey conducted between 2016 and 2018 in the Oguzeli region of Türkiye’s Gaziantep province, an open-air channel connected to a qanat-like tunnel with vertical shafts was documented, in addition to two inscriptions carved into the bedrock where the open-air channel met the tunnel. These inscriptions, which have been damaged over the centuries, were documented using RTI (Reflectance Transformation Imaging) technology, which allowed portions of one of them to be read. The survey showed that this Mamluk era water system was also used and expanded in the Ottoman period beginning with the conquest of the region in the 16th century. Spoil heaps show that the system was cleaned, likely during the Ottoman era. The closing of gaps in the bedrock that came about due to earthquakes or other reasons with stone walling may also have taken place in the Ottoman period. Also, in the Ottoman period, water from other springs was added to the system and various regulations on the use of water introduced. In this article, based on topographic and hydrological study of the region, we offer suggestions of the sources of the spring water that were joined to this system.
{"title":"The “Halep Arki” (Aleppo Channel), a Mamluk Era Water System for Aleppo","authors":"Timur Demir, Makbule Ekici Bulut, Scott Redford","doi":"10.1558/jia.25256","DOIUrl":"https://doi.org/10.1558/jia.25256","url":null,"abstract":"Due to its low rainfall and limited potential for water retention, northern Syria has always had access to and control of water as one of the main features of states in the region aiming to maintain their rule. This article introduces new information about the Mamluk period water adduction system of the northern Syrian city of Aleppo, which brought water to the Quwayq River, the city’s most important source of water. A newly documented part of the system, known in the Gaziantep region of Türkiye as the “Halep Arki” (the Aleppo channel), is discussed along with Mamluk-era inscriptions associated with it. During archaeological survey conducted between 2016 and 2018 in the Oguzeli region of Türkiye’s Gaziantep province, an open-air channel connected to a qanat-like tunnel with vertical shafts was documented, in addition to two inscriptions carved into the bedrock where the open-air channel met the tunnel. These inscriptions, which have been damaged over the centuries, were documented using RTI (Reflectance Transformation Imaging) technology, which allowed portions of one of them to be read. The survey showed that this Mamluk era water system was also used and expanded in the Ottoman period beginning with the conquest of the region in the 16th century. Spoil heaps show that the system was cleaned, likely during the Ottoman era. The closing of gaps in the bedrock that came about due to earthquakes or other reasons with stone walling may also have taken place in the Ottoman period. Also, in the Ottoman period, water from other springs was added to the system and various regulations on the use of water introduced. In this article, based on topographic and hydrological study of the region, we offer suggestions of the sources of the spring water that were joined to this system.","PeriodicalId":41225,"journal":{"name":"Journal of Islamic Archaeology","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2024-03-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140077630","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Archaeological excavations in Ramla, Jund Filastin capital during the early Islamic period, discovered in a zone of artisans and workshops, a unique complex of built and dug installations. It included barely known and understood components of a proto-chemical toolkit. The finds included an abundance of small, decorated bottles previously identified as perfume containers. Additional small finds of a proto-chemistry toolkit included e.g., bronze pipettes, delicate bronze pestles and weights. The complex is to be associated with the existence of a facility differing from an alchemist studio-laboratory. It involved the commercial, non-artisan, pre-industrial production of perfumes and aromatic oils associated with body care chemistry. The close proximity to a Hammam (bathhouse) is notable. Suitable comparisons were found throughout the Mediterranean Basin, from Spain, where comparable tool kits in close proximity to Hammams were discovered, to Russia, where similar technology and typology were documented. The article discusses the importance of the dictates of the Qur’an and Mohammedan traditions regarding purification of the body and their catalytic influence on social and early technological changes in a pre-industrial society.
{"title":"Artifacts Associated with the Chemical Arts in the Early Islamic Period in Ramla, Israel","authors":"A. Gorzalczany, Baruch Rosen","doi":"10.1558/jia.23472","DOIUrl":"https://doi.org/10.1558/jia.23472","url":null,"abstract":"Archaeological excavations in Ramla, Jund Filastin capital during the early Islamic period, discovered in a zone of artisans and workshops, a unique complex of built and dug installations. It included barely known and understood components of a proto-chemical toolkit. The finds included an abundance of small, decorated bottles previously identified as perfume containers. Additional small finds of a proto-chemistry toolkit included e.g., bronze pipettes, delicate bronze pestles and weights. The complex is to be associated with the existence of a facility differing from an alchemist studio-laboratory. It involved the commercial, non-artisan, pre-industrial production of perfumes and aromatic oils associated with body care chemistry. The close proximity to a Hammam (bathhouse) is notable. Suitable comparisons were found throughout the Mediterranean Basin, from Spain, where comparable tool kits in close proximity to Hammams were discovered, to Russia, where similar technology and typology were documented. The article discusses the importance of the dictates of the Qur’an and Mohammedan traditions regarding purification of the body and their catalytic influence on social and early technological changes in a pre-industrial society.","PeriodicalId":41225,"journal":{"name":"Journal of Islamic Archaeology","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2024-03-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140258543","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Archaeological fieldwork in Israel has testified to the presence of a variety of imported glazed table wares of the 19th and first half of the 20th century—notably from the northeast Mediterranean, Europe and the Far East—in numerous locations, including in rural sites of various ranks. The influx of import of these ceramics to the southern Levant and their widespread use reflect the intensifying commercial activity in the eastern Mediterranean and the gradual processes of globalization and quasi-Westernization or modernization among certain local populations. This article examines the extent of use of imported table wares among 19th to early 20th-century Palestinian Arab rural societies, the modes of use of these vessels in food consumption contexts, and consequently the power of foreign (culinary) objects to modify local (dining) traditions. These aspects are investigated by using archaeological materials, historical photographs and some written testimonies. This review shows, on the one hand, that imported table wares were integrated into local kitchens and functioned alongside locally-produced vessels. On the other hand, although many of these imports—specifically the European ones—were originally designated for individual eating, it is shown here that their influence on local, well-rooted traditions of communal dining was minor, especially among the great majority of the countryside population.
{"title":"Imported Table Wares in the Palestinian Countryside in the 19th and Early 20th Centuries and Their Integration into (and Influence on?) Local Dining Habits","authors":"I. Taxel","doi":"10.1558/jia.25921","DOIUrl":"https://doi.org/10.1558/jia.25921","url":null,"abstract":"Archaeological fieldwork in Israel has testified to the presence of a variety of imported glazed table wares of the 19th and first half of the 20th century—notably from the northeast Mediterranean, Europe and the Far East—in numerous locations, including in rural sites of various ranks. The influx of import of these ceramics to the southern Levant and their widespread use reflect the intensifying commercial activity in the eastern Mediterranean and the gradual processes of globalization and quasi-Westernization or modernization among certain local populations. This article examines the extent of use of imported table wares among 19th to early 20th-century Palestinian Arab rural societies, the modes of use of these vessels in food consumption contexts, and consequently the power of foreign (culinary) objects to modify local (dining) traditions. These aspects are investigated by using archaeological materials, historical photographs and some written testimonies. This review shows, on the one hand, that imported table wares were integrated into local kitchens and functioned alongside locally-produced vessels. On the other hand, although many of these imports—specifically the European ones—were originally designated for individual eating, it is shown here that their influence on local, well-rooted traditions of communal dining was minor, especially among the great majority of the countryside population.","PeriodicalId":41225,"journal":{"name":"Journal of Islamic Archaeology","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2024-03-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140258215","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Imagining Antiquity in Islamic SocietiesEdited by Stephennie Mulder.Intellect 2022. Critical Studies in Architecture of the Middle East series. 294pp., 118 b/w ill., index. Hb £90.ISBN-13: 9781789385489.
{"title":"'Imagining Antiquity in Islamic Societies' Stephennie Mulder (ed) (2022)","authors":"Peter J. Brown","doi":"10.1558/jia.28345","DOIUrl":"https://doi.org/10.1558/jia.28345","url":null,"abstract":"Imagining Antiquity in Islamic SocietiesEdited by Stephennie Mulder.Intellect 2022. Critical Studies in Architecture of the Middle East series. 294pp., 118 b/w ill., index. Hb £90.ISBN-13: 9781789385489.","PeriodicalId":41225,"journal":{"name":"Journal of Islamic Archaeology","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2024-03-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140259160","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Linoy Namdar, Jennifer Zimni, Omri Lernau, Dieter Vieweger, Y. Gadot, Lidar Sapir-Hen
Archaeological and historical sources describe differently the course of events that occurred during the Islamic conquest of Jerusalem. Was the transition from the Byzantine to the Islamic period a short and dramatic event or a long and steady process? This study aims to examine the Islamic cultural influences over Jerusalem during the Byzantine/Umayyad period and later post-earthquake of the 8th century CE. Thus, we carried out a study of Mount Zion’s (seasons 2018 and 2019) faunal assemblages, analyzing the species discovered at the site, their demography and distribution between the different architectural contexts. The focus was on evaluating the cultural identity and economic preferences of the local population. The remains we found indicate that the economy was based mainly on caprines, pigs and fish. As the site was located inside the Jerusalem walls, the locals gained their meat supply from the local markets and might have been involved in agriculture outside the walls. Although the site experienced architectural alterations between the two periods, the Christian population remained, and their faunal economy did not change from the Byzantine period till after the earthquake.
{"title":"Identifying Cultural Habits and Economical Preferences in the Islamic Period, Mount Zion, Jerusalem","authors":"Linoy Namdar, Jennifer Zimni, Omri Lernau, Dieter Vieweger, Y. Gadot, Lidar Sapir-Hen","doi":"10.1558/jia.24777","DOIUrl":"https://doi.org/10.1558/jia.24777","url":null,"abstract":"Archaeological and historical sources describe differently the course of events that occurred during the Islamic conquest of Jerusalem. Was the transition from the Byzantine to the Islamic period a short and dramatic event or a long and steady process? This study aims to examine the Islamic cultural influences over Jerusalem during the Byzantine/Umayyad period and later post-earthquake of the 8th century CE. Thus, we carried out a study of Mount Zion’s (seasons 2018 and 2019) faunal assemblages, analyzing the species discovered at the site, their demography and distribution between the different architectural contexts. The focus was on evaluating the cultural identity and economic preferences of the local population.\u0000The remains we found indicate that the economy was based mainly on caprines, pigs and fish. As the site was located inside the Jerusalem walls, the locals gained their meat supply from the local markets and might have been involved in agriculture outside the walls. Although the site experienced architectural alterations between the two periods, the Christian population remained, and their faunal economy did not change from the Byzantine period till after the earthquake.","PeriodicalId":41225,"journal":{"name":"Journal of Islamic Archaeology","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2024-03-07","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"140260882","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
A. Nassr, Ahmed Elhassan, Mohammed Al-Hajj, Ali Tueaiman
Faid was a major pilgrim Islamic oasis located 120 km southeast of the Ha’il Province, northwest of Saudi Arabia. It was founded on the major Hajj Road between Baghdad/Kufa and Medina and was developed by Zubaydah bint Ja'far, granddaughter to the Caliph Abu Ja'far al-Mansur (the founder of Baghdad) and wife to the fifth Abbasid Caliph, Harun Ar-Rašid 775–785 CE. Therefore, during the reign of Harun Ar-Rašid Caliph, the major pilgrim road was renamed from Darb Heerah to Darb Zubaydah. The archaeological site in Faid was referenced and described by several travellers and scholars and excavated by the Heritage Commission, Ministry of Culture, Saudi Arabia 1998–2012. From 2014–2022, the University of Ha’il conducted nine fieldwork seasons at the site. The authors directed the last four seasons, which revealed numerous new discoveries from stratified excavations. This study aims to reconstruct the occupation chronology at the site based on stratigraphic contexts and supported by radiocarbon dating, artefact studies, and written resources. Three occupation horizons were identified at the site; the early Abbasid period was the dominant occupation. The resulting radiocarbon calibrated ages were consistent with the preliminary archaeological studies carried out by the authors. The results presented in this paper represent an attempt to reconstruct the chronology of the study site.
{"title":"Dating of Stratified Settlement Remains in Faid Pilgrim Station, Northwest of Saudi Arabia","authors":"A. Nassr, Ahmed Elhassan, Mohammed Al-Hajj, Ali Tueaiman","doi":"10.1558/jia.22546","DOIUrl":"https://doi.org/10.1558/jia.22546","url":null,"abstract":"Faid was a major pilgrim Islamic oasis located 120 km southeast of the Ha’il Province, northwest of Saudi Arabia. It was founded on the major Hajj Road between Baghdad/Kufa and Medina and was developed by Zubaydah bint Ja'far, granddaughter to the Caliph Abu Ja'far al-Mansur (the founder of Baghdad) and wife to the fifth Abbasid Caliph, Harun Ar-Rašid 775–785 CE. Therefore, during the reign of Harun Ar-Rašid Caliph, the major pilgrim road was renamed from Darb Heerah to Darb Zubaydah. The archaeological site in Faid was referenced and described by several travellers and scholars and excavated by the Heritage Commission, Ministry of Culture, Saudi Arabia 1998–2012. From 2014–2022, the University of Ha’il conducted nine fieldwork seasons at the site. The authors directed the last four seasons, which revealed numerous new discoveries from stratified excavations. This study aims to reconstruct the occupation chronology at the site based on stratigraphic contexts and supported by radiocarbon dating, artefact studies, and written resources. Three occupation horizons were identified at the site; the early Abbasid period was the dominant occupation. The resulting radiocarbon calibrated ages were consistent with the preliminary archaeological studies carried out by the authors. The results presented in this paper represent an attempt to reconstruct the chronology of the study site.","PeriodicalId":41225,"journal":{"name":"Journal of Islamic Archaeology","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2023-07-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41337256","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The village of Shad-abad, located at the foot of Sahand Mountain in the south of Tabriz, East Azerbaijan Province, Iran, is known for the impressive Medieval cemetery in which the tomb of Sultan Oways ibn Hasan ibn Hosayn ibn Aqbuqa ibn Ilka ibn Jalayer (1338–1374 CE), the second ruler of the Jalayirid dynasty (1335–1432 CE), is located. This tombstone is of particular importance as no other gravestones of Jalayirid Sultans or their predecessors have otherwise been documented. This research limits itself to studying Sultan Oways' tombstone by focusing on its content and layout in contribution to further future research. Observations suggest that the scheme of the rectangular headstone in Sultan Oways’ tombstone is derived from funerary art associated with stone works in neighboring Caucasia that are replicated in local cemeteries in eastern Anatolia and Northwest Iran, in combination with an oblong horizontal footstone.
Shad-abad村位于伊朗东阿塞拜疆省大不里士南部的Sahand山脚下，以令人印象深刻的中世纪墓地而闻名，其中有苏丹Oways ibn Hasan ibn Hosayn ibn Aqbuqa ibn Ilka ibn Jalayer(公元1338-1374年)的坟墓，他是Jalayirid王朝(公元1335-1432年)的第二任统治者。这座墓碑特别重要，因为贾拉伊里德苏丹或他们的前任没有其他墓碑被记录在案。本研究仅局限于对苏丹奥维斯墓碑的研究，重点关注其内容和布局，以期对未来的进一步研究有所贡献。观察表明，苏丹·奥维斯墓碑中的长方形墓碑的设计来源于邻近高加索地区的石制艺术，这些石制艺术在安纳托利亚东部和伊朗西北部的当地墓地中得到了复制，并结合了一个长方形的水平墓碑。
{"title":"Tombstone of Sultan Oways Jalayeri and its Inscription","authors":"A. Moradi","doi":"10.1558/jia.24718","DOIUrl":"https://doi.org/10.1558/jia.24718","url":null,"abstract":"The village of Shad-abad, located at the foot of Sahand Mountain in the south of Tabriz, East Azerbaijan Province, Iran, is known for the impressive Medieval cemetery in which the tomb of Sultan Oways ibn Hasan ibn Hosayn ibn Aqbuqa ibn Ilka ibn Jalayer (1338–1374 CE), the second ruler of the Jalayirid dynasty (1335–1432 CE), is located. This tombstone is of particular importance as no other gravestones of Jalayirid Sultans or their predecessors have otherwise been documented. This research limits itself to studying Sultan Oways' tombstone by focusing on its content and layout in contribution to further future research. Observations suggest that the scheme of the rectangular headstone in Sultan Oways’ tombstone is derived from funerary art associated with stone works in neighboring Caucasia that are replicated in local cemeteries in eastern Anatolia and Northwest Iran, in combination with an oblong horizontal footstone.","PeriodicalId":41225,"journal":{"name":"Journal of Islamic Archaeology","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2023-07-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45395454","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The political landscape of the emergent medieval Georgian nation among the predominant Islamic emirates is a relatively new field for western scholars. The Medieval Georgian polity, led by King Davit IV (Aghmshenebeli), rose to power in the late 11th and early 12th centuries CE. As the crowning jewel of a new architectural scheme, King Davit IV constructed the Gelati Monastery as a symbol of political, social, and religious power in medieval Georgia. King Davit IV’s son, King Demet’re I, finished the monastery in the 12th century and added to its construction with one fundamental piece, the iron gates of Ganja. The gates, taken by King Demetrius I from the Islamic city of Ganja in 1139 CE as a spoil of war, were placed next to the grave of King Davit IV Aghmshenebeli. My paper investigates the symbolic importance of the gates from Ganja in its original context for the local Ganjans and what it later meant to the Georgians. I also address the types of peoples involved with the transformation of the gate’s power as it moved locations. These gates have an Arabic inscription on them that indicates the original purpose of the gates for the Islamic ruler of Ganja. A translation of the Arabic script on the gates is also given in my paper. Finally, I demonstrate how the meanings of the gates of Ganja changed as King Demet’re I moved them from Ganja to their final destination within the Gelati complex and how those meanings related to the political landscape that the Medieval Georgian Kingdom sought to create.
对西方学者来说，新兴的中世纪格鲁吉亚国家的政治格局是一个相对较新的领域。中世纪的格鲁吉亚政体由国王戴维特四世(Aghmshenebeli)领导，在公元11世纪末和12世纪初掌权。在中世纪的格鲁吉亚，国王戴维特四世建造了格拉蒂修道院，作为政治、社会和宗教权力的象征，这是一项新建筑方案的皇冠上的宝石。国王戴维四世的儿子，国王德梅特一世在12世纪完成了这座修道院，并在其建筑中添加了一个基本部分，Ganja的铁门。公元1139年，国王德米特里乌斯一世从伊斯兰城市甘贾(Ganja)夺取了这些城门，作为战利品，它们被放置在国王戴维特四世(Davit IV Aghmshenebeli)的坟墓旁边。我的论文调查了Ganja门在其原始背景下对当地Ganja人的象征意义，以及它后来对格鲁吉亚人的意义。我也提到了在传送之门移动地点时，参与能量转换的人的类型。这些门上有阿拉伯语铭文，表明了Ganja的伊斯兰统治者最初的目的。在我的论文中也给出了门上的阿拉伯文字的翻译。最后，我将展示当Demet国王将Ganja之门从Ganja移至Gelati建筑群的最终目的地时，Ganja之门的意义是如何变化的，以及这些意义如何与中世纪格鲁吉亚王国试图创造的政治景观相关联。
{"title":"Transforming Religious and Monarchial Power","authors":"Jason Hubbert","doi":"10.1558/jia.20436","DOIUrl":"https://doi.org/10.1558/jia.20436","url":null,"abstract":"The political landscape of the emergent medieval Georgian nation among the predominant Islamic emirates is a relatively new field for western scholars. The Medieval Georgian polity, led by King Davit IV (Aghmshenebeli), rose to power in the late 11th and early 12th centuries CE. As the crowning jewel of a new architectural scheme, King Davit IV constructed the Gelati Monastery as a symbol of political, social, and religious power in medieval Georgia. King Davit IV’s son, King Demet’re I, finished the monastery in the 12th century and added to its construction with one fundamental piece, the iron gates of Ganja. The gates, taken by King Demetrius I from the Islamic city of Ganja in 1139 CE as a spoil of war, were placed next to the grave of King Davit IV Aghmshenebeli. My paper investigates the symbolic importance of the gates from Ganja in its original context for the local Ganjans and what it later meant to the Georgians. I also address the types of peoples involved with the transformation of the gate’s power as it moved locations. These gates have an Arabic inscription on them that indicates the original purpose of the gates for the Islamic ruler of Ganja. A translation of the Arabic script on the gates is also given in my paper. Finally, I demonstrate how the meanings of the gates of Ganja changed as King Demet’re I moved them from Ganja to their final destination within the Gelati complex and how those meanings related to the political landscape that the Medieval Georgian Kingdom sought to create.","PeriodicalId":41225,"journal":{"name":"Journal of Islamic Archaeology","volume":null,"pages":null},"PeriodicalIF":0.2,"publicationDate":"2023-07-27","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44587912","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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