斯波利亚和倭马亚清真寺

IF 0.7 0 ARCHAEOLOGY Journal of Islamic Archaeology Pub Date : 2022-09-12 DOI:10.1558/jia.23646
Carmen González Gutiérrez
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引用次数: 0

摘要

从比拉德·沙姆到安达卢斯,在倭马亚王朝基础设施的建造过程中使用罗马和晚期古董斯波利亚的情况被广泛记录在案。特别是在后者,斯波利亚是清真寺建设的关键,科尔多瓦星期五清真寺就是其中最典型的例子。装饰和建筑材料在这些宗教空间中的再利用已经得到了广泛的讨论,人们经常得出结论,这有美学、宗教和意识形态的原因,以及合法化和再现倭马亚王朝的强烈政治需求。在这种情况下,Madinat al-Zahra清真寺的案例相当引人注目。在这里,虽然斯波利亚似乎一直没有出现,但为其祈祷室设计的柱头因其独特的特征而引人注目,通常被描述为类似西哥特模型,是匆忙的产物。本文旨在汇集有关倭马亚清真寺使用spolia的现有信息及其可能的解释,并提出为Madinat al-Zahra清真寺设计的一系列柱头的特殊性,为其解释提出新的想法。
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Spolia and Umayyad Mosques
The use of Roman and Late-antique spolia in the erection of Umayyad infrastructures is extensively documented, from Bilad al-Sham to al-Andalus. Particularly in the latter, spolia were key in the construction of mosques, of which the Friday Mosque of Córdoba is the most paradigmatic example. The reuse of decorative and architectural materials in these religious spaces has been broadly discussed, and it has been often concluded that there were aesthetic, religious and ideological reasons, as well as strong political needs of legitimation and representation of the Umayyad dynasty. In this context, the case of the mosque of Madinat al-Zahra' is quite striking. Here, while spolia seem to have been absent, the capitals designed for its prayer room stand out for their particular characteristics, often described as resembling Visigothic models and as a product of rush. This paper aims to bring together the information available about the use of spolia in Umayyad mosques and its possible explanations, as well as to bring forward the particularities of the series of capitals designed for the mosque of Madinat al-Zahra', suggesting new ideas for their interpretation.
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来源期刊
CiteScore
0.70
自引率
0.00%
发文量
9
期刊介绍: The Journal of Islamic Archaeology is the only journal today devoted to the field of Islamic archaeology on a global scale. In the context of this journal, “Islamic archaeology” refers neither to a specific time period, nor to a particular geographical region, as Islam is global and the center of the “Islamic world” has shifted many times over the centuries. Likewise, it is not defined by a single methodology or theoretical construct (for example; it is not the “Islamic” equivalent of “Biblical archaeology”, with an emphasis on the study of places and peoples mentioned in religious texts). The term refers to the archaeological study of Islamic societies, polities, and communities, wherever they are found. It may be considered a type of “historical” archaeology, in which the study of historically (textually) known societies can be studied through a combination of “texts and tell”.
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