Reading: Early Christian Art The beginnings of an identifiable Christian art can be traced to the end of the second century and the beginning of the third century. Considering the Old Testament prohibitions against graven images, it is important to consider why Christian art developed in the first place. The use of images will be a continuing issue in the history of Christianity. The best explanation for the emergence of Christian art in the early church is due to the important role images played in Greco-Roman culture.

As Christianity gained converts, these new Christians had been brought up on the value of images in their previous cultural experience and they wanted to continue this in their Christian experience. For example, there was a change in burial practices in the Roman world away from cremation to inhumation. Outside the city walls of Rome, adjacent to major roads, catacombs were dug into the ground to bury the dead. Families would have chambers or cubicula dug to bury their members. Wealthy Romans would also have sarcophagi or marble tombs carved for their burial. The Christian converts wanted the same things. Christian catacombs were dug frequently adjacent to non-Christian ones, and sarcophagi with Christian imagery were apparently popular with the richer Christians.

Junius Bassus Sarcophagus

Junius Bassus, a Roman praefectus urbi or high ranking government administrator, died in 359 C.E. Scholars believe that he converted to Christianity shortly before his death accounting for the inclusion of Christ and scenes from the Bible. (Photograph above shows a plaster cast of the original.)

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Themes of Death and Resurrection (Borrowed from the Old Testament)

A striking aspect of the Christian art of the third century is the absence of the imagery that will dominate later Christian art. We do not find in this early period images of the Nativity, Crucifixion, or Resurrection of Christ, for example. This absence of direct images of the life of Christ is best explained by the status of Christianity as a mystery religion. The story of the Crucifixion and Resurrection would be part of the secrets of the cult.

While not directly representing these central Christian images, the theme of death and resurrection was represented through a series of images, many of which were derived from the Old Testament that echoed the themes. For example, the story of Jonah—being swallowed by a great fish and then after spending three days and three nights in the belly of the beast is vomited out on dry ground—was seen by early Christians as an anticipation or prefiguration of the story of Christ’s own death and resurrection. Images of Jonah, along with those of Daniel in the Lion’s Den, the Three Hebrews in the Firey Furnace, Moses Striking the Rock, among others, are widely popular in the Christian art of the third century, both in paintings and on sarcophagi.

All of these can be seen to allegorically allude to the principal narratives of the life of Christ. The common subject of salvation echoes the major emphasis in the mystery religions on personal salvation. The appearance of these subjects frequently adjacent to each other in the catacombs and sarcophagi can be read as a visual litany: save me Lord as you have saved Jonah from the belly of the great fish, save me Lord as you have saved the Hebrews in the desert, save me Lord as you have saved Daniel in the Lion’s den, etc.

One can imagine that early Christians—who were rallying around the nascent religious authority of the Church against the regular threats of persecution by imperial authority—would find great meaning in the story of Moses of striking the rock to provide water for the Israelites fleeing the authority of the Pharaoh on their exodus to the Promised Land.

Christianity’s Canonical Texts and the New Testament

One of the major differences between Christianity and the public cults was the central role faith plays in Christianity and the importance of orthodox beliefs. The history of the early Church is marked by the struggle to establish a canonical set of texts and the establishment of orthodox doctrine.

Questions about the nature of the Trinity and Christ would continue to challenge religious authority. Within the civic cults there were no central texts and there were no orthodox doctrinal positions. The emphasis was on maintaining customary traditions. One accepted the existence of the gods, but there was no emphasis on belief in the gods.

The Christian emphasis on orthodox doctrine has its closest parallels in the Greek and Roman world to the role of philosophy. Schools of philosophy centered around the teachings or doctrines of a particular teacher. The schools of philosophy proposed specific conceptions of reality. Ancient philosophy was influential in the formation of Christian theology. For example, the opening of the

Gospel of John: “In the beginning was the word and the word was with God…,” is unmistakably based on the idea of the “logos” going back to the philosophy of Heraclitus (ca. 535 – 475 BCE). Christian apologists like Justin Martyr writing in the second century understood Christ as the Logos or the Word of God who served as an intermediary between God and the World.

Early Representations of Christian and the Apostles

Christ, from the Catacomb of Domitilla

An early representation of Christ found in the Catacomb of Domitilla shows the figure of Christ flanked by a group of his disciples or students. Those experienced with later Christian imagery might mistake this for an image of the Last Supper, but instead this image does not tell any story. It conveys rather the idea that Christ is the true teacher.

Christ draped in classical garb holds a scroll in his left hand while his right hand is outstretched in the so-called ad locutio gesture, or the gesture of the orator. The dress, scroll, and gesture all establish the authority of Christ, who is placed in the center of his disciples. Christ is thus treated like the philosopher surrounded by his students or disciples.

Comparably, an early representation of the apostle Paul, identifiable with his characteristic pointed beard and high forehead, is based on the convention of the philosopher, as exemplified by a Roman copy of a late fourth century B.C.E. portrait of the fifth century B.C.E. playwright Sophocles.

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Early Christian Art. Authored by: Dr. Allen Farber. Provided by: Khan Academy. Located at: https://web.archive.org/web/20140215031108/http://smarthistory.khanacademy.org/early -christian-art-in-the-2nd-and-3rd-centuries.html (https://web.archive.org/web/20140215031108/http://smarthistory.khanacademy.org/early- christian-art-in-the-2nd-and-3rd-centuries.html) . License: CC BY-NC-SA: Attribution- NonCommercial-ShareAlike (https://creativecommons.org/licenses/by-nc-sa/4.0/)

Reading: Gothic Architecture Forget the association of the word “Gothic” to dark, haunted houses, Wuthering Heights, or ghostly pale people wearing black nail polish and ripped fishnets. The original Gothic style was actually developed to bring sunshine into people’s lives and especially into their churches. To get past the accrued definitions of the centuries, it’s best to go back to the very start of the word Gothic, and to the style that bears the name.

The Goths were a so-called barbaric tribe who held power in various regions of Europe, between the collapse of the Roman Empire and the establishment of the Holy Roman Empire (so, from roughly the fifth to the eighth century). They were not renowned for great achievements in architecture. As with many art historical terms, “Gothic” came to be applied to a certain architectural style after the fact.

The style represented giant steps away from the previous, relatively basic building systems that had prevailed. The Gothic grew out of the Romanesque architectural style, when both prosperity and peace allowed for several centuries of cultural development and great building schemes. From roughly 1000 to 1400, several significant cathedrals and churches were built, particularly in Britain and France, offering architects and masons a chance to work out ever more complex problems and daring designs.

The most fundamental element of the Gothic style of architecture is the pointed arch, which was likely borrowed from Islamic architecture that would have been seen in Spain at this time. The pointed arch relieved some of the thrust, and therefore, the stress on other structural elements. It then became possible to reduce the size of the columns or piers that supported the arch.

So, rather than having massive, drum-like columns as in the Romanesque churches, the new columns could be more slender. This slimness was repeated in the upper levels of the nave, so that the gallery and clerestory would not seem to overpower the lower arcade. In fact, the column basically continued all the way to the roof, and became part of the vault.

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In the vault, the pointed arch could be seen in three dimensions where the ribbed vaulting met in the center of the ceiling of each bay. This ribbed vaulting is another distinguishing feature of Gothic architecture. However, it should be noted that prototypes for the pointed arches and ribbed vaulting were seen first in late-Romanesque buildings.

The new understanding of architecture and design led to more fantastic examples of vaulting and ornamentation, and the Early Gothic or Lancet style (from the twelfth and thirteenth centuries) developed into the Decorated or Rayonnant Gothic (roughly fourteenth century). The ornate stonework that held the windows–called tracery–became more florid, and other stonework even more exuberant.

The ribbed vaulting became more complicated and was crossed with lierneribs into complex webs, or the addition of cross ribs, called tierceron. As the decoration developed further, the Perpendicular or International Gothic took over (fifteenth century). Fan vaulting decorated half- conoid shapes extending from the tops of the columnar ribs.

The slender columns and lighter systems of thrust allowed for larger windows and more light. The windows, tracery, carvings, and ribs make up a dizzying display of decoration that one encounters in a Gothic church. In late Gothic buildings, almost every surface is decorated. Although such a building as a whole is ordered and coherent, the profusion of shapes and patterns can make a sense of order difficult to discern at first glance.

After the great flowering of Gothic style, tastes again shifted back to the neat, straight lines and rational geometry of the Classical era. It was in the Renaissance that the name Gothic came to be applied to this medieval style that seemed vulgar to Renaissance sensibilities. It is still the term we use today, though hopefully without the implied insult, which negates the amazing leaps of imagination and engineering that were required to build such edifices.

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Gothic Architecture. Authored by: Valerie Spanswick and Richard Spanswick. Provided by: Khan Academy. Located at: https://web.archive.org/web/20140215030049/http://smarthistory.khanacademy.org/engli sh-gothic-architecture.html (https://web.archive.org/web/20140215030049/http://smarthistory.khanacademy.org/english- gothic-architecture.html) . License: CC BY-NC-SA: Attribution-NonCommercial-ShareAlike

(https://creativecommons.org/licenses/by-nc-sa/4.0/) Part 1: Cathedral of Notre Dame de Chartres, c.1145 and 1194u2013c.1220. Authored by: Beth Harris and Steven Zucker. Provided by: Khan Academy. Located at: http://www.khanacademy.org/embed_video?v=w8QRG-Xc6oU (http://www.khanacademy.org/embed_video?v=w8QRG-Xc6oU) . License: CC BY-NC-SA: Attribution-NonCommercial-ShareAlike (https://creativecommons.org/licenses/by-nc- sa/4.0/) Part 2: Cathedral of Notre Dame de Chartres, c.1145 and 1194u2013c.1220. Authored by: Beth Harris and Steven Zucker. Provided by: Khan Academy. Located at: http://www.khanacademy.org/embed_video?v=dN5XRW7T0cc (http://www.khanacademy.org/embed_video?v=dN5XRW7T0cc) . License: CC BY-NC-SA: Attribution-NonCommercial-ShareAlike (https://creativecommons.org/licenses/by-nc- sa/4.0/)

Reading: Romanesque

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The name gives it away–Romanesque architecture is based on Roman architectural elements. It is the rounded Roman arch that is the literal basis for structures built in this style.

All through the regions that were part of the ancient Roman Empire are ruins of Roman aqueducts and buildings, most of them exhibiting arches as part of the architecture. (You may make the etymological leap that the two words are related, but the Oxford English Dictionary shows arch as coming from Latin arcus, which defines the shape, while arch-as in architect, archbishop and archenemy-comes from Greek arkhos, meaning chief. Tekton means builder.)

When Charlemagne was crowned Holy Roman Emperor in 800 C.E., Europe began to take its first steps out of the “Dark Ages” since the fall of Rome in the fifth century. The remains of Roman civilization were seen all over the continent, and legends of the great empire would have been passed down through generations. So when Charlemagne wanted to unite his empire and validate his reign, he began building churches in the Roman style–particularly the style of Christian Rome in the days of Constantine, the first Christian Roman emperor.

After a gap of around two hundred years with no large building projects, the architects of Charlemagne’s day looked to the arched, or arcaded, system seen in Christian Roman edifices as a model. It is a logical system of stresses and buttressing, which was fairly easily engineered for large structures, and it began to be used in gatehouses, chapels, and churches in Europe. These early examples may be referred to as pre-Romanesque because, after a brief spurt of growth, the development of architecture again lapsed. As a body of knowledge was eventually re-developed, buildings became larger and more imposing. Examples of Romanesque cathedrals from the early Middle Ages (roughly 1000-1200) are solid, massive, impressive churches that are often still the largest structure in many towns.

In Britain, the Romanesque style became known as “Norman” because the major building scheme in the 11th and 12th centuries was instigated by William the Conqueror, who invaded Britain in 1066 from Normandy in northern France. (The Normans were the descendants of Vikings –

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Norse, or north men – who had invaded this area over a century earlier.) Durham and Gloucester Cathedrals and Southwell Minster are excellent examples of churches in the Norman, or Romanesque style.

The arches that define the naves of these churches are well modulated and geometrically logical – with one look you can see the repeating shapes, and proportions that make sense for an immense and weighty structure. There is a large arcade on the ground level made up of bulky piers or columns. The piers may have been filled with rubble rather than being solid, carved stone. Above this arcade is a second level of smaller arches, often in pairs with a column between the two. The next higher level was again proportionately smaller, creating a rational diminution of structural elements as the mass of the building is reduced.

The decoration is often quite simple, using geometric shapes rather than floral or curvilinear patterns. Common shapes used include diapers – squares or lozenges – and chevrons, which were zigzag patterns and shapes. Plain circles were also used, which echoed the half-circle shape of the ubiquitous arches.

Early Romanesque ceilings and roofs were often made of wood, as if the architects had not quite understood how to span the two sides of the building using stone, which created outward thrust and stresses on the side walls. This development, of course, didn’t take long to manifest, and led from barrel vaulting (simple, semicircular roof vaults) to cross vaulting, which became ever more adventurous and ornate in the Gothic.

The third and fourth images on this page are from Gloucester Cathedral; all other images depict Southwell Minster. Licenses and Attributions CC licensed content, Shared previously

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Reading: The Islamic World Islamic Art: The Caliphates (Political/Religious Dynasties)

The umbrella term “Islamic art” casts a pretty big shadow, covering several continents and more than a dozen centuries. So to make sense of it, we first have to first break it down into parts. One way is by medium—say, ceramics or architecture—but this method of categorization would entail looking at works that span three continents. Geography is another means of organization, but modern political boundaries rarely match the borders of past Islamic states.

A common solution is to consider instead, the historical caliphates (the states ruled by those who claimed legitimate Islamic rule) or dynasties. Though these distinctions are helpful, it is important to bear in mind that these are not discrete groups that produced one particular style of artwork. Artists throughout the centuries have been affected by the exchange of goods and ideas and have been influenced by one another.

Umayyad (661–750)

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Map showing Islam expansion from 622 to 750

Four leaders, known as the Rightly Guided Caliphs, continued the spread of Islam immediately following the death of the Prophet. It was following the death of the fourth caliph that Mu’awiya seized power and established the Umayyad caliphate, the first Islamic dynasty. During this period, Damascus became the capital and the empire expanded West and East.

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Dome of the Rock, 687, Jerusalem (photo: author)

The first years following the death of Muhammad were, of course, formative for the religion and its artwork. The immediate needs of the religion included places to worship (mosques) and holy books (Korans) to convey the word of God. So, naturally, many of the first artistic projects included ornamented mosques where the faithful could gather and Korans with beautiful calligraphy. Because Islam was still a very new religion, it had no artistic vocabulary of its own, and its earliest work was heavily influenced by older styles in the region. Chief among these sources were the Coptic tradition of present-day Egypt and Syria, with its scrolling vines and geometric motifs, Sassanian metalwork and crafts from what is now Iraq with their rhythmic, sometimes abstracted qualities, and naturalistic Byzantine mosaics depicting animals and plants.

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Interior of the base of the dome, Dome of the Rock

These elements can be seen in the earliest significant work from the Umayyad period, the most important of which is the Dome of the Rock in Jerusalem. This stunning monument incorporates Coptic, Sassanian, and Byzantine elements in its decorative program and remains a masterpiece of Islamic architecture to this day.

Remarkably, just one generation after the religion’s inception, Islamic civilization had produced a magnificent, if singular, monument. While the Dome of the Rock is considered an influential work, it bears little resemblance to the multitude of mosques created throughout the rest of the caliphate. It is important to point out that the Dome of the Rock is not a mosque. A more common plan, based on the house of the Prophet, was used for the vast majority of mosques throughout the Arab peninsula and the Maghreb. Perhaps the most remarkable of these is the Great Mosque of Córdoba (784-786) in Spain, which, like the Dome of the Rock, demonstrates an integration of the styles of the existing culture in which it was created.

Abbasid (750–1258)

The Abbasid revolution in the mid-eighth century ended the Umayyad dynasty, resulted in the massacre of the Umayyad caliphs (a single caliph escaped to Spain, prolonging Umayyad work after dynasty) and established the Abbasid dynasty in 750. The new caliphate shifted its attention eastward and established cultural and commercial capitals at Baghdad and Samarra.

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Bowl, 9th century, Susa, Iran, Earthenware, metal lustre overglaze decoration, opaque glaze

The Umayyad dynasty produced little of what we would consider decorative arts (like pottery, glass, metalwork), but under the Abbasid dynasty production of decorative stone, wood and ceramic objects flourished. Artisans in Samarra developed a new method for carving surfaces that allowed for curved, vegetal forms (called arabesques) which became widely adopted. There were also developments in ceramic decoration. The use of luster painting (which gives ceramic ware a metallic sheen) became popular in surrounding regions and was extensively used on tile for centuries. Overall, the Abbasid epoch was an important transitional period that disseminated styles and techniques to distant Islamic lands.

The Abbasid empire weakened with the establishment and growing power of semi-autonomous dynasties throughout the region, until Baghdad was finally overthrown in 1258. This dissolution signified not only the end of a dynasty, but marked the last time that the Arab-Muslim empire would be united as one entity. Licenses and Attributions CC licensed content, Shared previously

Arts of the Islamic World: the Early Period. Authored by: Glenna Barlow. Provided by: Khan Academy. Located at: https://web.archive.org/web/20140215031249/http://smarthistory.khanacademy.org/isla mic-art-early-period.html (https://web.archive.org/web/20140215031249/http://smarthistory.khanacademy.org/islamic-art- early-period.html) . License: CC BY-NC-SA: Attribution-NonCommercial-ShareAlike (https://creativecommons.org/licenses/by-nc-sa/4.0/)

Reading: Mosque Architecture

Mimar Sinan, courtyard of the Süleymaniye Mosque, İstanbul, 1558

From Indonesia to the United Kingdom, the mosque in its many forms is the quintessential Islamic building. The mosque, masjid in Arabic, is the Muslim gathering place for prayer.Masjid simply means “place of prostration.” Though most of the five daily prayers prescribed in Islam can take place anywhere, all men are required to gather together at the mosque for the Friday noon prayer.

Mosques are also used throughout the week for prayer, study, or simply as a place for rest and reflection. The main mosque of a city, used for the Friday communal prayer, is called a jami masjid, literally meaning “Friday mosque,” but it is also sometimes called a congregational mosque in English. The style, layout, and decoration of a mosque can tell us a lot about Islam in general, but also about the period and region in which the mosque was constructed.

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Diagram reconstruction of the Prophet’s House, Medina, Saudi Arabia

The home of the Prophet Muhammad is considered the first mosque. His house, in Medina in modern-day Saudi Arabia, was a typical 7th-century Arabian style house, with a large courtyard surrounded by long rooms supported by columns. This style of mosque came to be known as a hypostyle mosque, meaning “many columns.” Most mosques built in Arab lands utilized this style for centuries.

Common Features

The architecture of a mosque is shaped most strongly by the regional traditions of the time and place where it was built. As a result, style, layout, and decoration can vary greatly. Nevertheless, because of the common function of the mosque as a place of congregational prayer, certain architectural features appear in mosques all over the world.

Sahn (Courtyard)

The most fundamental necessity of congregational mosque architecture is that it be able to hold the entire male population of a city or town (women are welcome to attend Friday prayers, but not required to do so). To that end congregational mosques must have a large prayer hall. In many mosques this is adjoined to an open courtyard, called a sahn. Within the courtyard one often finds a fountain, its waters both a welcome respite in hot lands, and important for the ablutions (ritual cleansing) done before p

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