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Sheila S. Blair

[Abu Ṭāhir]

Persian family of potters. The family is sometimes known, somewhat improperly, by the epithet Kashani [al-Kashani, Qashani], which refers to their home town, Kashan. It was a major centre for the production of lustre pottery in medieval Iran, and they were among the leading potters there, working in both the Monumental and the Miniature styles (see Islamic art, §V, 3(iii)). As well as the lustre tiles for many Shi‛ite shrines at Qum, Mashhad, Najaf and elsewhere, they made enamelled and lustred vessels. Three other families of Persian lustre potters are known, but none had such a long period of production. At least four generations of the Abu Tahir family are known from signatures on vessels and tiles, including dados, large mihrabs and grave covers. The family may be traced to Abu Tahir ibn Abi Husayn, who signed an enamelled bowl (Cairo, Mus. Islam. A.). A lustre bowl in the Monumental style (London, N.D. Khalili priv. col.), signed by ...

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[Khwāja ‛Abd al-Ḥayy]

(fl c. 1374; d Samarkand, 1405).

Illustrator and painter. According to the Safavid chronicler Dust Muhammad, ‛Abd al-Hayy trained under Shams al-Din at Baghdad during the reign of the Jalayirid sultan Uways I (reg 1356–74) and became the leading painter under his son Ahmad (reg 1382–1410), who was also ‛Abd al-Hayy’s pupil. When Timur took Baghdad, ‛Abd al-Hayy was sent to Samarkand, either in 1393 or in 1401, where he spent the rest of his life. He seems to have specialized in monochrome ink drawings: Dust Muhammad recorded that ‛Abd al-Hayy’s pupil, Ahmad Jalayir, contributed a black-and-white drawing to a manuscript of the Abūsa‛īdnāma (‘Book of Abu Sa‛id’), and a number of examples attributed to the late 14th century and preserved in various albums (e.g. Berlin, Staatsbib. Preuss. Kultbes., Orientabt. Diez A. 70–73) bear the notation that they were copied from ‛Abd al-Hayy’s drawings by Muhammad ibn Mahmud Shah Khayyam. In his album (Istanbul, Topkapı Pal. Lib., H. ...

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Sheila S. Blair

[ Pīr Yaḥyā ibn Naṣr al-Ṣūfī al-Jamālī ]

( fl 1330–51).

Ilkhanid Calligrapher . According to the Safavid chronicler Qazi Ahmad, Yahya studied calligraphy with Mubarakshah ibn Qutb Tabrizi ( fl c. 1323), one of six pupils of Yaqut al-Musta‛simi ( see also Islamic art, §III, 2(iii)(c) ). Yahya was a mystic, hence his epithet al-Sufi, and, after working for the warlord Amir Chupan, he moved to the court of the Injuid ruler of Shiraz, Jamal al-Din Abu Ishaq (reg 1343–54), hence his epithet al-Jamali. He penned several manuscripts of the Koran, including small, single-volume copies (1338–9, Istanbul, Mus. Turk. & Islam. A., MS. K 430; 1339–40, Dublin, Chester Beatty Lib., MS. 1475) and a large, 30-volume copy (4 vols, 1344–6; Shiraz, Pars Mus., MS. 456). The latter manuscript was probably commissioned by Abu Ishaq’s mother, Tashi-khatun, who bequeathed it to the Shah Chiragh Mosque at Shiraz. Each folio has five lines of majestic mu ḥaqqaq script, although the illumination by ...

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[Aḥmad ibn al-Shaykh al-Suhrawardī al-Bakrī]

(b Baghdad; fl 1302–28).

Calligrapher. He came from a well-known family of mystics and was probably the grandson of the Sufi master Shihab al-Din Abu Hafs ‛Umar al-Suhrawardi (1145–1234). He was often called Shaykhzada (‘Son of the shaykh’). Ahmad was one of the six disciples of Yaqut al-Musta‛simi (see also Islamic art, §III, 2(iii)) and is said to have transcribed the Koran 33 times. He penned several small, single-volume copies (e.g. 1301–2, Dublin, Chester Beatty Lib., MS. 1467; 1318, Istanbul, Mus. Turk. & Islam. A., MS. 486), but the most famous is a large 30-volume manuscript (dispersed, Tehran, N. Mus.; Istanbul, Topkapı Pal. Lib.; Dublin, Chester Beatty Lib.; New York, Met.; see fig.) copied at Baghdad between 1302 and 1308 and illuminated by Muhammad ibn Aybak ibn ‛Abdallah. Although no patron is mentioned, the stunning size of the manuscript (500×350 mm) suggests that it was probably produced under royal auspices. Each folio has five lines of majestic ...

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J. M. Rogers

[Muh‛ammad ibn al-Zayn; Ibn al-Zayn]

(fl early 14th century).

Arab metalworker. He is known from signatures on two undated inlaid wares, the Baptistère de St Louis (Paris, Louvre, LP 16, signed in six places) and the Vasselot Bowl (Paris, Louvre, MAO 331, signed once). His style is characterized by bold compositions of large figures encrusted with silver plaques on which details are elaborately chased. His repertory develops themes characteristic of later 13th-century metalwork from Mosul (see Islamic art, §IV, 3(ii) and (iii))—mounted or enthroned rulers, bands of running or prowling animals, an elaborate Nilotic composition, courtiers bearing insignia of office, and battle scenes on scroll grounds with strikingly naturalistic fauna. His work is marked by a realism of facial expression, in which Turco-Mongolian physiognomy, dress, headgear and even coiffure are prominent, and a vigour of movement, gesture or stance that enlivens and transforms even the running animals and rows of standing courtiers, some in Frankish costume. The technique and style of these pieces allow their attribution to the Bahri Mamluk period in Egypt and Syria (...

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Lucília Verdelho da Costa

Cistercian abbey in Portugal. The abbey, dedicated to S Maria, was founded as part of the policy of repopulation and territorial improvement of the first king of Portugal, Alfonso I (reg 1139–85), who in 1152 granted a large area of land to St Bernard of Clairvaux by a charter known as the Carta dos Coutos (Lisbon, Arquiv. N.). Work on the monastery started in 1158 and adhered to the rigid precepts of the Order. Although the exterior was extended and altered in the 17th and 18th centuries, especially the Baroque façade of the church, the interior essentially preserves its original Early Gothic appearance.

W. Beckford: Recollections of an Excursion to the Monasteries of Alcobaça and Batalha (London, 1835/R 1972) M. V. Natividade: Ignez de Castro e Pedro o Cru perante a iconografia dos seus túmulos (Lisbon, 1910) E. Korrodi: Alcobaça: Estudo histórico, arqueológico e artístico da Real Abadia de Alcobaça...

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Antonio Fernández-Puertas and D. Fairchild Ruggles

(Granada)

The palaces of the Alhambra and Generalife in Granada, Spain, form the most important architectural ensemble to survive from the Nasrid period (1232–1492). Art created under the Nasrid dynasty in the Iberian Peninsula (see Islamic art, §II, 6(iv)(e) ) provided the spark of originality for art in the neighbouring Christian kingdoms and for Marinid and Abd al-Wādid art in Morocco and Algeria. By the 9th century the citadel on the Sabīka spur of the Sierra Nevada overlooking Granada was called al-ḥamrā’ (Arab.: ‘the red’) because its ageing white stuccoed walls, probably belonging to a Visigothic fortress, were already stained red with ferruginous dust. In the 11th century the Zirids built defensive walls that linked this fortress with Albaycín Hill to the north and Torres Bermejas to the south. In 1238 the first Nasrid sultan, Muhammad I, organized the supply of water by canal, which allowed the building of a royal city on the Sabīka from the 13th to the 15th century. Enlarged and embellished by his descendants, the walled Alhambra city comprised the Alcazaba (...

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[Akkoyunlu]

Islamic dynasty that ruled in eastern Anatolia, Iran and Iraq from 1378 to 1508. The Aqqoyunlu (Turk.: ‘White Sheep’) were a group of Sunni Turkomans that rose to power by supporting Timur, eponym of the Timurid dynasty, against the Ottomans in western Anatolia. By allying with Timur, the first Aqqoyunlu ruler Qara Yülük (who had a Greek mother and married a Byzantine princess) was granted the region of Diyar Bakr in south-eastern Anatolia. In 1467 the Aqqoyunlu ruler Uzun Hasan (reg 1453–78) killed the Qaraqoyunlu leader Jahanshah in battle and moved the capital from Amid (now Diyarbakır in Turkey) to Tabriz in Iran. The Aqqoyunlu then took control of Azerbaijan and, briefly, much of Iraq and northern Iran. They became a power of international significance and opened diplomatic relations with Venice. The position of the Aqqoyunlu was not seriously threatened under Uzun Hasan’s son Ya‛qub (reg 1478–90), but conflicts among his successors allowed Isma‛il I, the founder of the ...

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John N. Lupia

Type of ewer, usually of metal, used for the washing of hands in a liturgical or domestic context. It is often zoomorphic in form and usually has two openings, one for filling with water and the other for pouring. In their original usage aquamanilia expressed the symbolic significance of the lavabo, the ritual washing of the hands by the priest before vesting, before the consecration of the Eucharist and after mass. The earliest production of aquamanilia is associated with Mosan art of the Meuse Valley in northern France, and with Lower Saxony in north-east Germany. The majority of surviving examples are made of a variety of bronze that resembles gold when polished, while nearly all those made of precious metals are known only from church inventories.

Church documents refer to aquamanilia as early as the 5th century, when canon regulations stipulated that on ordination the subdeacon should receive such a vessel. Various documents from the 5th century to the beginning of the 11th sometimes use the term to denote both the ewer and its basin. Sometime after the beginning of the 11th century the term became transferred to a type of vessel, usually in the shape of an animal (e.g. lion, stag, horse; ...

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Basilio Pavón Maldonado

Spanish term for a type of intricately joined wooden ceiling in which supplementary laths are interlaced into the rafters supporting the roof to form decorative geometric patterns (see fig.). Artesonado ceilings were popular in the Islamic architecture of North Africa and Spain from the 13th to the 15th century and were also used widely in Jewish and Christian architecture. They continued to be popular into the 16th century when they were effectively integrated with Renaissance motifs.

Artesonado ceilings developed from horizontal coffered ceilings, which were used in Spanish Islamic architecture as early as the 10th century ad (see Islamic art, §II, 5(iv)). The Umayyad caliph al-Hakam II (reg 961–76) ordered a carved and painted coffered ceiling for the Great Mosque of Córdoba (see Córdoba, §3, (i), (a)). It was suspended from the ceiling joists and tie-beams of the pitched roofs covering the aisles. The halls of ...

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Artuqid  

[Ortukid]

Islamic dynasty that ruled in south-east Anatolia from 1098 to 1408. The Artuqids were descendants of a Turkoman military commander in the service of the Saljuq dynasty; his family settled in Diyarbakır and carved out two principalities, one in Diyarbakır and the other in Mardin and Mayyafariqin. The branch in Diyarbakır fell to the Ayyubid dynasty in 1232, but the other branch survived, sometimes in vassalage, until it was extinguished by the Qaraqoyunlu dynasty. In the 12th century the Artuqids battled against the crusader County of Edessa; it was an Artuqid who took captive Baldwin at Harran in 1104.

Four large Artuqid congregational mosques survive, at Diyarbakır, Mardin, Mayyafariqin (now Silvan) and Dunaysir (now Kızıltepe), all with plans based on that of the Great Mosque of Damascus (see Islamic art, §II, 5(ii)(e)). The one at Diyarbakır (12th century) has a courtyard in the Classical revival style then in vogue in Syria, but the other buildings, of the late 12th century and early 13th, show a synthesis of Syrian and Anatolian decoration, as does the architectural style of the Saljuq dynasty of Anatolia. This style is continued at Mardin in the Sultan ‛Isa Madrasa (...

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Asinou  

Susan Young

[Gr. Panagia Phorbiotissa: ‘Our Lady of the Pastures’]

Byzantine church in Cyprus, situated on the west side of the island, 4 km south-west of the village of Vizakia. The church was originally part of the monastery of the Phorbia (destr.), and a marginal note in a synaxarion copied in Cyprus or Palestine in 1063 indicates that the manuscript once belonged to this monastery. The church is renowned for its well-preserved cycles of wall paintings and painted inscriptions, two of which attribute the foundation and decoration of the church to Nicephoros Ischyrios, the Magistros, in 1105–6. A third, damaged inscription mentions a certain ‘Theophilos’ and ‘the people’, who were probably responsible for a programme of redecoration in 1332–3. The wall paintings were cleaned and restored in 1965–8 by Ernest Hawkins and David Winfield under the auspices of the Center for Byzantine Studies at Dumbarton Oaks, Washington, DC.

The church is a single-aisle structure with a semicircular apse and barrel-vaulted nave supported by transverse ribs and engaged piers, forming three blind niches in the north and south walls. In plan it resembles the parekklesion of the Cypriot monastery of St John Chrysosthomos, but it does not have a dome. Although the original walls were of stone mortared with mud, probably in the late 12th century, yellow sandstone of better quality was used for the construction of a domed narthex with north and south absidioles; this arrangement is found elsewhere in Cyprus, at the monasteries of St John Chrysosthomos, and the Panagia Apsinthiotissa. The church was later given a secondary steeply pitched wooden roof of a type common among the Cypriot mountain churches....

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Sophie Page

Astrology is the art of predicting events on earth as well as human character and disposition from the movements of the planets and fixed stars. Medieval astrology encompassed both general concepts of celestial influence, and the technical art of making predictions with horoscopes, symbolic maps of the heavens at particular moments and places constructed from astronomical information. The scientific foundations of the art were developed in ancient Greece, largely lost in early medieval Europe and recovered by the Latin West from Arabic sources in the 12th and 13th centuries. Late medieval astrological images were successfully Christianized and were adapted to particular contexts, acquired local meanings and changed over time.

Astrology developed into a scientific branch of learning in ancient Greece, but because of the opposition of the Church Fathers it was transmitted to early medieval Europe in only fragmentary form in technically unsophisticated textbooks and popular divinatory genres. Literary and scientific texts provided more general ideas about the nature and attributes of the planets which were influential on later iconography. The first significant astrological images appear in 11th-century illustrated astronomical texts (e.g. London, BL, Cotton MS. Tiberius BV), which were acquired and produced by monasteries to aid with time-keeping and the construction of the Christian calendar....

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Meredith J. Gill

A religious order of mendicants brought together under the Rule of St Augustine (see Augustinian Canons) by the papal bull Licet Ecclesiae of 1256. The Order spread throughout urbanized western Europe, and included lay people in addition to priests and nuns. Its primary goals remain the ministry of souls, the pursuit of learning and the formulation of church policy. The growth of Observant reform congregations from the mid-14th century and during the Reformation (Martin Luther was an Augustinian hermit) threatened the original unity of the Order.

The Order’s rapid and widespread expansion and its exclusive cultivation of the Augustinian way of life, particularly from the 14th century, favoured an emphasis on the life and cult of St Augustine of Hippo (ad 354–430). The saint’s Confessions, life and teachings inspired numerous cycles and individual episodes. Three episodes within the 14th-century cycles are specific to the Order: Augustine’s baptism and the donning of his monastic robes, Augustine visiting the hermits of Tuscany before returning to Africa, and the saint asking Simplician for 12 hermits to accompany him to Africa. The Order’s artistically inventive interpretations should not, however, be considered in isolation from works connected to other Augustinian groups, such as the earliest known cycle, in stained glass, in the ...

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R. Nath

[Bahmanī; Bahmanid]

Dynasty that ruled portions of southern India from 1347 to 1527. ‛Ala al-Din Hasan Bahman (reg 1347–58) threw off the administrative control that the Tughluq dynasty had exerted in the Deccan and established the Bahmani kingdom with its capital at Gulbarga. Hasan Bahman was followed by Muhammad I (reg 1358–75), who streamlined the administration and raised a number of buildings, notably the Jami‛ Masjid at Gulbarga. From 1375 to 1397 there was a succession of five rulers; the notable monuments of this time are the royal tombs at Gulbarga known as Haft Gumbaz. Taj al-Din Firuz (reg 1397–1422) brought stability to the Bahmani dynasty. Firuz was a noted patron of the arts and founded a city called Firuzabad on the Bhima River. His reign was marked by an influx of Persians, Arabs and Turks from West Asia and the emergence of an eclectic Deccani culture. The friction between the immigrants and native Deccanis (both colonists from Delhi and local converts to Islam) was a source of tension at court....

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