Muslim Medieval Archaeology

On the occasion of the renovation taking place at the Shrine of Our Lady of la Cabeza in Benizalón, located on the hill of Montahur, generate an archaeological intervention consisting of a surface survey, whereby medieval remains have been documented that allows to assert the existence of a castle, a walled grounds and a hillside settlement. Ceramic materials
and analyzed emerging remains conclude that this relatively complex fortress (hisn) could actually set from the XII centurie

The earliest graves in Khyber Pakhtunkhwa (abbreviated as KP) date since the Āryan advent in this area in about the middle of the second millennium BC1. Both inhumation and cremation were practised as shown by the evidence of numerous graves excavated by the Italian Mission in Pakistan and the Department of Archaeology, University of Peshawar in the Swāt and Dīr districts of this province. These graves consist merely of rectangular pits dug in the ground with masonry sidewalls in which uneven stone blocks, easily available in 1the neighbourhood, were used2.
With the advent of Buddhism in this area in the 3rd century BC during the time of the celebrated Mauryan King Aśoka3, a new mode for burying the ashes of the founder of Buddhism, (Siddharta), who, after his enlightenment came to be known as Buddha, was adopted. Now the grave was built above the level of the ground, which initially looked like a small heap of earth. With the lapse of time it went on evolving and changing shape until it developed into an imposing structure comprising a lofty base under a huge, very often circular, drum which supported a dome of considerable size. These tombs like domical structures called “Stupa” continued to be built until the Ephthalite invasions in the 5th century brought about ruin and destruction4. When Muslims reached KP early in the 11th century the stupas had already decayed.
The Muslims introduced an altogether new way of burying the dead. The dead body was placed in a pit dug in the ground and covered with soil forming a small rectangular
1 For the advent of Āryan tribes and their advance into South Asia, see Asko Parpola, ‘The coming of the Āryans to Iran and India and the cultural and ethic identity of the Dasas’, Studia Orientalia, vol. 64, PP. 195-302, Hel Sinki 1988.
2 Ancient graveyards found in Swat and Dir have been attributed to those incoming Āryan tribes. See G. Staccul, ‘Protohistoric graveyards (c. 1400 – 300 BC)’ and ‘Buner – Chitral Protohistoric gravyards’ in Italain Archaeological Mission, (IsMEO) Pakistan, Swat – Documentary Exhibition – 1956 –1981, PP. 16-18. Peshawar, March 1-4. 1982; A. H. Dani, Ancient Pakistan, vol. III, 1967, pp. 1-407.
3 According to the Mahavamsa, the Third Buddhist Council met in the time of Asoka at his capital Pataliputra and was presided over by the monk Moggaliputta Tissa (Upagupta in the northern texts). The Council deputed missionaries to different countries. The monk Majjhantika was sent to Gandhara and Kashmir. See R. C. Majumdar, ed., The History and Culture of Indian Peoples, Bombay. 5th edn. 1980, P. 84.
4 J. Marshall in his book, The Buddhist Art of Gandhara, (2nd. edn. Karachi, 1973, P.1) remarks “Finally, the death-blow to its (Gandhara) prosperity was given by the Ephthalites or White Huns, who swept over the country about AD 465, carrying fire and sword wherever they went and destroying the Buddhist monasteries”.
mound. Enclosing this mound was raised a square room5 having, very often, domical roof. In some cases flat room is also found. This room embellished in many different ways is called tomb. It needs to be pointed out that such an ornate burial was neither recommended by Islam nor could every Muslim aspire for it. It is only the selected few among the rulers and Sufis (saints) whose dead bodies were given such an honour. How this tomb architecture developed in KP is stated in the following pages. The study is based upon an extensive field survey. The monuments reported by other writers have also been included and their labour duly acknowledge.
A few words are necessary to explain the system of transliteration adopted in this work. I have not strictly followed the system of the Encyclopaedia of Islam, as it appears to be only bewildering to the general reader unacquainted with the Arabic alphabet and pronunciation. I have given the words as commonly pronounced by non-Arabs, but some of the sounds have been differentiated with the help of dots. The letter ث to a non-Arab conveys a sound identical with S in ‘sin’ and is accordingly pronounced as such. Nor, unless an Arabic scholar, does he perceive any difference between ث and ص
(sad). He pronounces them all alike. But we have put a dot below S to indicate ص. Similarly, the letters ذ (Zal), ز (Zay), ض (Zad) and ظ (Zoi) convey to the non-Arab almost identical sound. He also perceives no difference between ث and ط (toi), or between the hard aspirate ح (as in A h mad) and the softer form as in Hārūn. But we have indicated ح with h. But in the case of words spelt with a ث such as hadis, I have considered it necessary to denote the Arabic pronunciation with a th.
The ordinary fatha or zabar I have represented by a pronounced as u in ‘cut’ or ‘but’; the ordinary zamma or pesh by u (pronounced like u in pull; the ordinary kasra or zer with the letter i, as in gift. Long ū is represented by the u as in Hārūn, long i by ī and long a by a. Waw ق with fatha I have represented by au as in maudūd. The letter ع (áin) is represented by an inverted comma. The letter غ (ghain) is denoted by gh, ق by q, خ
by kh and د by d. The rest of the letters are the same as in English.
5 Only wealthy people could afford such a burial. Common people were satisfied with a simple grave with no room to cover it.

Samarra's Archaeological City is the site of a powerful Islamic capital city that ruled over the provinces of the Abbasid Empire extending from Tunisia to Central Asia for a century. Located on both sides of the River Tigris 130 km north of Baghdad, the length of the site from north to south is 41.5 km; its width varying from 8 km to 4 km. It testifies to the architectural and artistic innovations that developed there and spread to the other regions of the Islamic world and beyond. The 9th-century Great Mosque and its spiral minaret are among the numerous remarkable architectural monuments of the site, 80% of which remain to be excavated.

En este texto se intenta restituir el conjunto del Alcázar de Valencia en el siglo XIII, a través de los hallazgos arqueológicos parciales y las noticias documentales de época cristiana.
La información se puede complementar con lo presentado al congreso Fortmed 2020, "El alcázar musulmán de Valencia: una hipótesis funcional", donde se interpreta el conjunto desde el punto de vista de los usos, analizando las transformaciones y cambios desde el siglo X.

Paper about a site located at the South of the island of Ibiza. This site covers, mostly, the whole history of the island. Displaying the Punic classical period (with the remnants of a tower's foundation),  Roman Empire Age (with a bath and remains of cultivation cropmarks) and a well from the Muslim Medieval period. Therefore, it's a huge sample of the history of the island and also of the Western Mediterranean Sea.

This paper presents a hypothesis about the dating, nature
and function of the Capel tower, which is located in Baza.
This tower is a unique element within the province of Granada,
due among other factors, the hexagonal presented.
Through various perspectives we approach the study of this
property in order to obtain a reasonable response to the
main question concerning it, which is none other than
its chronology. For this issue we shuffle two possibilities:
the first is that it was built by the Castilian army during the
siege of Baza, 1489, while the second option would allow us
to date it in the Nasrid period.

The paper is devoted to the archaeological research of the burial, executed according to the Muslim rite, which was discovered near the Svatove town in the Luhansk region (in the tract Hapchin Forest). It is likely that this burial dated from VIII-X centuries.

Between the 1980s and 1990s, the Almoina site in Valencia was excavated by the SIAM (Municipal Service of Archeological Research) and also, in the following decade, the subsoil of the Almudín and the San Luis Beltrán square. In these surveys, remains of the fortifications of the Alcazar were found, as well the royal cemetery and the palatine dwellings that were presumably inside the enclosure. However, the excavation has been partial and not allowed us to understand the functioning of the complex. The work presented here is our interpretation of the organization and evolution of the Alcazar from the Caliphate period to the Christian conquest. It is the mature fruit of a long personal reflection based on the analysis of the plans of the excavations, the confrontation with the original sources of the eleventh (Cidian chronicles) and thirteenth centuries (Llibre del Repartiment and episcopal acquisitions) and some medieval representations, as well as the comparison with other similar structures. The result must be taken with caution and is subject to all kinds of revisions, but we hope that it will help to understand better this fragment of the history of the city of Valencia. La comprensión del Alcázar islámico de Valen-cia es una de las asignaturas pendientes de la arqueología de la ciudad. A pesar de haberse excavado cuidadosamente la mayor parte del área en las décadas de los años 80 y 90, los restos que se encontraron no permitían entender su configuración. A partir de una relectura de esos restos y de la documentación cristiana del siglo XIII se ha intentado entender su estructura organizativa en la época previa a la conquista de Jaime I, trabajo que se encuentra en prensa (Iborra Bernad, Martí Oltra, 2019). Sin embargo, la estructura del Alcázar en época almohade no era más que el resultado de una serie de transformaciones ocurridas a lo largo de los siglos, que habrían condicionado la evolu-ción del conjunto, dejando evidencias de su existencia. En este texto vamos a intentar anali-zar cómo pudo ser el complejo palatino, enten-dido como un organismo dinámico, en el que los edificios cambian de uso o se derriban para dejar paso a nuevas construcciones, limitadas por las preexistencias. Debe quedar claro que lo que aquí se presenta no es más que una sucesión de hipótesis basadas en unos restos arqueológicos parciales-y a veces bastante escasos-y en información documental indirecta cuya lectura puede ser ambigua. Con estas limitaciones se ha intentado explicar el conjunto a base de razonamientos lógicos y funcionales, que quedan sujetas a futuras revi-siones y reinterpretaciones.

The author discusses approaches to archaeological analysis of the Muslim contribution to the development of Muscovy, as well as the mere possibility of such analysis. So far, the studies focused on identification of some interpenetrating elements of the material and artistic culture, which is necessary, but not quite sufficient. New tasks must be formulated: to outline and characterize areas of intersection of various cultural streams; to identify forms and stages of such contacts; to understand ways for primary perception of impulses, which gave birth to distinctive national cultures in the Middle Ages and in the Modern era; to trace processing of such impulses further on; to try and understand whether there was a monocultural archaeological environment that existed in the past and belonged to the coexisting groups speaking different languages and belonging to different confessions.

В статье обсуждается возможность и методика археологического изучения вклада мусульманского мира в становление Московской Руси. До сих пор исследования были сосредоточены на выявлении взаимопроникновения элементов материальной и художественной культуры. Это необходимо, но недостаточно. Следует поставить новые задачи: очертить и охарактеризовать зоны пересечения разнокультурных потоков; выделить формы и этапы таких контактов; понять способы первичного восприятия импульсов, рождавшие своеобразие национально окрашенных культур Средневековья и Нового времени; проследить переработку этих импульсов в дальнейшей перспективе; попытаться понять, существовала ли в прошлом археологически монокультурная среда, принадлежавшая сосуществующим разноязыким и разноконфессиональным группам.

The authors address the concept of ‘Muslim Archaeology’, which is treated as a scientific discipline and a special direction in antiquity studies, against a broad background of similar disciplines, such as Biblical Archaeology and Church Archaeology. The goal of the ‘Muslim Archaeology’, in the authors’ opinion, is to accumulate sources and ensure their analytical processing, interpret material objects and sites, and reconcile these data with the narrative sources in order to ensure a comprehensive reconstruction of the history of Muslim civilization and religious life of the Muslim societies. The study of Muslim antiquities requires a multidisciplinary approach to generalize research in the field of archaeology, history of religion and church, history of art and architecture. Methods of this discipline must be applied to study material and spiritual aspects of religious life in the broadest historical and cultural context, using all available archaeological sources from respective periods. To emphasize, Muslim Archaeology as a scientific discipline, which is free of its own confessional interests, is able to open new possibilities for a study of culture, economy, everyday life as well as to offer independent sources and new data on history and civilization of Muslim countries for scientific discussion.
В статье анализируется понятие «мусульманская археология», которая рассматривается как научная дисциплина и особое направление исследований древностей, на широком фоне аналогичных научных дисциплин – таких, как библейская археология и церковная археология. Задачей «мусульманской археологии», по мнению авторов, является накопление, источниковедческая аналитическая обработка, интерпретация материальных объектов и памятников, и синтез этих данных с нарративными источниками с целью более полной реконструкции истории мусульманской цивилизации и религиозной жизни мусульманских сообществ. Можно констатировать, что изучение мусульманских древностей является мультидисциплинарным по характеру, синтезирующим исследования в области археологии, истории религии и церкви, истории искусства и архитектуры. Методами этой дисциплины материальный и духовный аспекты религиозной жизни должны изучаться в самом широком историко-культурном контексте, с использованием всех доступных археологических источников соответствующих эпох. Следует подчеркнуть, что мусульманская археология как наука, не имея собственных конфессиональных интересов, способна открыть новые возможности для изучения культуры, экономики, быта, и вводить в научный оборот независимые источники и новые данные по истории и цивилизации мусульманских стран.

The archaeological interventions performed at the Mercè street, carried out between 2009 and 2010, have documented an important historical sequence for understanding the organization of the southern area of the city of Tortosa, specially for the Early Roman Empire, the Late Antiquity and the Muslim period. The remains, dated from 11th to 12th centuries, belonging to two different households, with differentiate chambers and a central courtyard. Likewise the works unearthed a Late Roman necropolis and a singular funerary complex belonging to 6th century. Finally, the excavations had found a part of a roman industrial building, dated from 1 to 2nd centuries.

Resumen Este artículo pretende ofrecer una visión general de la arqueología medieval musulmana en el Cuerno de África, poniendo énfasis en el papel de los estados medievales que durante más de tres siglos fueron capaces de integrar poblaciones con creencias, estilos de vida, lenguas y etnias muy diferentes. El estudio combina fuentes históricas y arqueológicas para analizar el caso específico del oeste de Somalilandia, una región en la que grupos sedentarios y nómadas con culturas materiales muy diferentes convivieron durante siglos. A través del análisis de las relaciones entre estos dos grupos se plantea una propuesta sobre el modo en que los estados musulmanes fueron capaces de proporcionar unas marco estable y cohesionado para la región durante toda la Edad Media.

CONTENTS
Research and publications
Sitdikov, A.G., Izmailov I.L. (Kazan, Russian Federation)
Muslim Archaeology: Scope and Content of the Concept 8
Belyaev L.A. (Moscow, Russian Federation)
The Islamic Orient and the Development of Material Culture of Muscovy: Evaluation Methods 18
Zilivinskaya E.D. (Moscow, Russian Federation)
Cult Monuments in the Golden Horde: Origin and Tradition 44
Izmailov I.L. (Kazan, Russian Federation)
Archaeology and Islam in the Middle Volga Region in 10th – first third of 13th centuries: an experience of a complex analysis 68
Smagulov E.A. (Almaty, Kazakhstan)
The Ensemble of the Central Square of Sauran City-Site, 14th – 16th Centuries 93
Bocharov S.G. (Simferopol, Russian Federation)
Mosques of Сaffa (Kefe) City in 1340–1779  120
Kirilko V.P. (Simferopol, Russian Federation)
Mihrab of the Mosque in Sheikh-Coy 138
Belyaev L.A., Elkina I.I., Lazukin A.V. (Moscow, Russian Federation)
New Studies on the Territory of Malyi Gorodok on Bolgar Fortifi ed Settlement 151
Pigarev E.М. (Kazan, Russian Federation)
Krasny Yar Hillfort and its Environs 164
Volkov I.V. (Moscow, Russian Federation)
Two Towns in the Lower Volga Region on the Mappa Mundi, 1457 182
Baranov V.S. (Kostroma, Russian Federation), Gubaidullin A.M. (Kazan, Russian Federation)
Some Findings of the Study of Pre-Mongolian Strata of Bolgar Fortified Settlement on Digs CLXXII and CLXXVI in 2012 193
Kazakov E.P., Chizhevsky A.A., Lyganov A.V. (Kazan, Russian Federation)
Mellya-Tamak VI Settlement of Chiyalik Culture 219
Makarova E.M., Sitdikov A.G. (Kazan, Russian Federation), Bocharov S.G. (Simferopol, Russian Federation)
Postcranial Skeleton Morphology of the Population of Bolgar (by materials from dig CXCI) 244
Belavin A.M. (Perm, Russian Federation)
Gold Temporal Rings with a Small Duck from the Perm Cis-Urals 260
Criticism and bibliography
Khuzin F.Sh. (Kazan, Russian Federation)
Book Review: E.D. Zilivinskaya. Architecture of the Golden Horde. Part 1. Cult Monuments. Moscow; Kazan: “Otechestvo” Publ., 2014. 228 p.,+ 220 p., ill. 270
Chronicle
Belyaev A.V., Valiev R.R., Sitdikov A.G. (Kazan, Russian Federation)
V Scientific Workshop “International Archaeological and Natural Scientific Studies on Cultural Sites: Bolgar and Sviyazhsk” 278
Zeleneev Yu.A. (Yoshkar-Ola, Russian Federation)
Gherman Fyodorov-Davydov (1931–2000) 285
List of abbreviations 292
Submissions 293

СОДЕРЖАНИЕ
Исследования и публикации
Ситдиков А.Г., Измайлов И.Л. (Казань, Россия)
Мусульманская археология: объем и содержание понятия 8
Беляев Л.А. (Москва, Россия)
Исламский восток и формирование материальной культуры Московской Руси: о методических подходах к оценке 18
Зиливинская Э.Д. (Москва, Россия)
Культовая архитектура Золотой Орды: происхождение и традиции 44
Измайлов И.Л. (Казань, Россия)
Археология и ислам в Среднем Поволжье в X – первой трети XIII в.: опыт комплексного анализа 68
Смагулов Е.А.(Алматы, Казахстан)
Застройка центральной площади города Сауран XIV–XVI вв. 93
Бочаров С.Г. (Симферополь, Россия)
Мечети города Каффа (Кефе) в 1340–1779 годах 120
Кирилко В.П. (Симферополь, Россия)
Михраб мечети в Шейх-Кой 138
Беляев Л.А., Елкина И.И., Лазукин А.В. (Москва, Россия)
Новые исследования на территории Малого городка Болгара 151
Пигарёв Е.М. (Астрахань, Россия)
Красноярское городище и его округа 164
Волков И.В. (Москва, Россия)
Два города в Нижнем Поволжье на карте мира 1457 года  182
Баранов В.С., Губайдуллин А.М. (Казань, Россия)
О некоторых итогах изучения домонгольских напластований Болгарского городища на раскопах CLXXII и CLXXVI в 2012 году 193
Казаков Е.П., Чижевский А.А., Лыганов А.В. (Казань, Россия)
Меллятамакское VI селище чияликской культуры  219
Макарова Е.М., Ситдиков А.Г., (Казань, Россия), Бочаров С.Г. (Симферополь, Россия)
Морфология посткраниального скелета населения Болгара (по материалам CXCI раскопа)  244
Белавин А.М. (Пермь, Россия)
Золотые височные кольца с уточкой из Пермского Предуралья 260
Критика и библиография
Хузин Ф.Ш. (Казань, Россия)
Рецензия на книгу: Зиливинская Э.Д. Архитектура Золотой Орды. Часть 1. Культовое зодчество. М.; Казань: Отечество, 2014. 228 с.,+220 с., илл.  270
Хроника
Беляев А.В., Валиев Р.Р., Ситдиков А.Г. (Казань, Россия)
V научный семинар «Междисциплинарные археологические и естественнонаучные исследования памятников культурного наследия: Болгар и Свияжск»  278
Зеленеев Ю.А. (Йошкар-Ола, Россия)
Герман Алексеевич Федоров-Давыдов (1931-2000) 285
Список сокращений 292
Правила для авторов 293

Presentación:

El congreso Segovia y su provincia en la Baja Edad Media reunirá a algunos de los principales medievalistas nacionales que revisarán y analizarán desde nuevas perspectivas de estudio el panorama histórico-artístico de la Segovia bajomedieval (siglos XIII-XV). Con ello se pretende poner en valor el patrimonio segoviano y reivindicar el importante papel desempeñado por la ciudad de Segovia a finales de la Edad Media como espacio cortesano, y foco artístico y religioso.

Objetivos:

El principal objetivo del congreso, articulado en dos jornadas, es poner en valor la importancia histórica y el patrimonio material de Segovia durante los tres siglos finales de la Edad Media. Las conferencias que se impartirán a lo largo del primer día abordarán los vínculos de los distintos miembros de la corte con la ciudad, a través de diferentes temáticas como la construcción de la imagen de Segovia en las crónicas, la ciudad como epicentro de la política castellana, los vínculos de las reinas y la urbe, y el importante papel desempeñado por algunos segovianos como oficiales de la corte. También se analizará parte del patrimonio artístico bajomedieval de Segovia como el alcázar, las principales pinturas murales góticas conservadas en la ciudad y su provincia, y las particularidades del esgrafiado segoviano.

Las ponencias del segundo día centrarán su atención en la importancia y en los testimonios materiales e inmateriales que las tres religiones dejaron en Segovia. A lo largo de la jornada, las conferencias analizarán la reforma litúrgica en el ámbito episcopal, las relaciones de los poderosos con los monasterios y religiosos de Segovia y su provincia, la evolución constructiva de diversos edificios religiosos (catedral y monasterios), y las obras de arte que atesoran. Por otro lado, se examinarán los procesos de integración de mudéjares y judíos en Segovia, así como los conflictos que ambas minorías religiosas protagonizaron en dicha ciudad.

espanolCon motivo de las obras de reforma que se desarrollan en el Santuario de Ntra. Sra. de la Cabeza de Benizalon, sito en el cerro de Montahur, se genera una intervencion arqueologica consistente en una prospeccion superficial mediante la cual se han documentado restos medievales que permiten afirmar la existencia de un castillo, un recinto exterior amurallado y un asentamiento en ladera. Los materiales ceramicos y los restos emergentes analizados permiten concluir que esta realidad castral (¬i½n) relativamente compleja pudo configurarse a partir del siglo XII EnglishOn the occasion of the renovation taking place at the Shrine of Our Lady of la Cabeza in Benizalon, located on the hill of Montahur, generate an archaeological intervention consisting of a surface survey, whereby medieval remains have been documented that allows to assert the existence of a castle, a walled grounds and a hillside settlement. Ceramic materials and analyzed emerging remains conclude that this relative...

The article addresses one of the most important aspects in studies of Сaffa’s historical topography, i.e. localization of the medieval mosques. The Genoese period of the urban history (1275–1475) of Сaffa was marked by construction of just one mosque. This situation radically changed after the Ottoman occupation. The Ottomans (1475–1774) built 39 new mosques in Kefe. The author managed to map all 40 buildings, and identify historical names for 28 of them. Exact size of 29 buildings was established. It was possible also to reveal the logics behind settlement of the Muslim population on the urban territory. In the Genoese period, it occupied the north-western districts of the burg (the fortified urban area) and northern districts of the antiburg (the unfortified suburban area). In the Ottoman period, it reclaimed the central districts of Kefe and its citadel.

Статья посвящена одному из важнейших аспектов изучения исторической топографии Каффы – локализации средневековых мечетей. В генуэзский период городской истории (1275–1475 гг.) в Каффе была построена только одна мечеть. Ситуация кардинально изменилась после османского завоевания города. В османский период (1475– 1774 гг.) в Кефе возводится 39 новых мечетей. На карте города удалось обозначить местонахождение всех 40 строений. Для 28 мечетей установлены их исторические названия. Выявлены точные размеры 29 построек. Удалось установить закономерности размещения мусульманского населения на городской территории. В генуэзский период оно занимало северо-западные районы бурга (укрепленной городской территории) и северные районы антибурга (неукрепленного предместья). В османский период им осваиваются центральные районы Кефе и цитадель.

The Manar-i Kalan of Bukhara (1127) and the Minaret of Vabkent (1198-9) are well known in research literature, primarily for their brickwork décor. However, the stucco ornamentation that fills the stalactite cornice of their lanterns has not yet been studied seriously until now. This paper attempts to survey the history stalactite cornice décor in Central Asian minarets and muqarnas' stucco ornamentation. Three types of the ornamental motifs were studied regionally to identify their variations and to offer their comparative, stylistic analysis. The said motifs were found to have been well developed in the Sassanid art and undergone certain changes of form in early Islamic art. We find a tradition of filling lanterns with stucco ornamentation to have already matured by the 12th century in Central Asia. The history of studies of those minarets' architectural décor cannot be considered complete without this paper.

The author analyzes cult architectural sites of the Golden Horde. She addresses such categories of buildings as mosques, minarets and mausoleums. Objects of monumental architecture quite clearly reflect the different traditions in development of multifaceted urban culture of the Golden Horde. Analysis of plans оf the mosques, main structures of the Muslim city showed that all currently known Juma Mosques of the Golden Horde had a basilica plan, which was adopted in Asia Minor, namely, in Anatolia, where similar mosques became widespread in the Seljuk period. Minarets too resembled Asia Minor models. Plans of the mausoleums are quite diverse. They were built under the influence of architectural schools of Asia Minor, the Caucasus, Khwarezm and nomadic traditions. In spite of various building traditions and innovations, the Golden Horde applied common principles for the planning of cult buildings, which implies development of a uniform, though eclectic in details, architectural style.

Статья посвящена анализу культовых архитектурных памятников Золотой Орды. Рассматриваются такие категории зданий как мечети, минареты и мавзолеи. Объекты монументальной архитектуры достаточно четко отражают различные традиции в сложении многокомпонентной городской культуры Золотой Орды. Анализ планировки мечетей, главных сооружений мусульманского города, показал, что все известные на данный момент Джума-мечети Золотой Орды имели базиличную планировку, которая была заимствована в Малой Азии, а именно, в Анатолии, где подобные мечети получили распространение в сельджукский период. Малоазийский облик имели и минареты. Планировка мавзолеев достаточно разнообразна, в ней заметно влияние архитектурных школ Малой Азии, Закавказья, Хорезма и кочевнических традиций. Несмотря на присутствие различных строительных традиций и творческих новаций, принципы планировки культовых зданий были общими для всей Золотой Орды, что свидетельствует о выработке единого, хотя и эклектичного в деталях, архитектурного стиля.

Se van a explicar in situ los trabajos arqueológicos en curso (Junio -Julio 2017) en el Castillo de Viguera. Se trata de una primera aproximación a la estratigrafía de un yacimiento en el que todavía no se había intervenido arqueológicamente hasta el momento. Tras el estudio arqueológico que se inicia en esta campaña y el estudio de las fuentes que se está llevando a cabo (por Jesús Lorenzo) en el proyecto, se llevará a cabo un monográfico que aglutine ambas esferas.
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The archaeological work in progress (June and July 2017) will be explained in situ in the Viguera Castle. This is a first approximation to the stratigraphy of a site in which archeologically had not been intervened until the moment. After the archaeological study that begins in this campaign and the study of the sources that is being carried out (by Jesús Lorenzo) in the project, will be carried out a monographic that bring together both spheres.

The mihrab of the mosque in Sheikh-Coy (dated by the Crimean Khanate time) is a spolia, as its study suggested. Originally it belonged to another, Golden Horde’s building, the location of which is not yet known. Its architectonics and stylistic features are characteristic of the Seljuk art tradition and chronologically correlates with the date of the inscription over the entrance – 1358. It was found that the fourfold overlapping of the heptagonal in plan niche of this mihrab reused parts of the stalactite arch. Primarily, before the move, it had five levels and a rectangular base. During assemblage of the сonch in the new place, the parts of the two adjacent horizons were reversed, and the lowest level of the original construction, which at the time served as the transition to the walls of the niche, was abolished. Adaptation of the spolia was accompanied by a decrease in the overall height of the whole structure and a significant change of the original forms of individual fragments by scabbing them and combining some apparently incompatible components. The lost western part of the capital and the adjacent part of the relief ornament on the platband were replaced by a primitive imitation. Limestone block with a four-tier stalactite сonch, which is now inside masonry walls, could also belong to the original mihrab, but did not find its appropriate place when reused in the new building and thus was used as a usual building stone.

Исследование михраба мечети в Шейх-Кой, относящейся ко времени Крымского ханства, позволяет считать, что он является сполией. Первоначально михраб принадлежал иной, золотоордынской, постройке, местоположение которой пока не известно. Его архитектоника и стилевые особенности характерны для сельджукской художественной традиции и хронологически соотносимы с датой надписи над входом – 1358 г. Установлено, что для четырехчастного перекрытия семигранной в плане ниши данного михраба вторично использованы детали сталактитового свода, который первоначально, до перемещения, был пятиярусным с прямоугольным основанием. При сборке конхи на новом месте детали двух смежных горизонтов поменяли местами, а самый нижний уровень оригинальной конструкции, посредством которого в своё время осуществлялся переход к стенам ниши, подвергся упразднению. Приспособление сполии сопровождалось уменьшением общей высоты всего сооружения, существенным изменением подлинных форм отдельных фрагментов посредством их подтески и сочетанием явно несовместимых компонентов. Полностью утраченные западная капитель и соседняя часть рельефного орнамента наличника заменены примитивной имитацией. Известняковый блок с трехъярусной сталактитовой конхой, который сейчас находится внутри кладки стены, также мог принадлежать первоначальному михрабу, но при вторичном использовании не нашел соответствующего применения в новом здании и был использован в качестве обычного строительного камня.

The reviewed monograph by E.D. Zilivinskaya is the first fundamental research in the national historiography to address cult architecture of the Golden Horde. It summarizes massive material collected during archaeological digs on urban settlements, which were actively conducted since 1960s. The subject of this research are cult buildings: mosques, madrasa, khanqah, Christian temples and memorial buildings (mausoleums, vaults, fences of bedrock made under barrows, mainly reconstructed by their debris discovered by the archaeologists). Along with their description, by regions, as well as their classification and typology, examination of genesis of such cult buildings, the author addresses the issues of interaction of cultural traditions in architecture of the Golden Horde cities. The review gives a rather positive evaluation of E.D. Zilivinskaya’s monograph.

Рецензируемая монография Э.Д. Зиливинской – первое в отечественной историографии фундаментальное исследование, посвященное культовой архитектуре Золотой Орды. В ней обобщен огромный материал, накопленный при археологических раскопках городских поселений, активно проводившихся начиная с 60-х годов XX в. Предметом исследования являются культовые здания – мечети, медресе, ханака, христианские храмы, и мемориальные постройки – мавзолеи, склепы, подкурганные сырцовые оградки, которые в основном реконструируются по их руинированным остаткам, выявленным археологами. Помимо их описания, данного по регионам, классификации и типологии, изучения генезиса культовых сооружений, много внимания уделено проблемам взаимодействия культурных традиций в архитектуре золотоордынских городов. В рецензии дается в целом положительная оценка монографии Э.Д. Зиливинской.