Araştırma Makalesi
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A Gift from Father to Son: Girona Casket

Yıl 2022, Cilt: 31 Sayı: 2, 1213 - 1233, 31.12.2022
https://doi.org/10.29135/std.1099049

Öz

Although there are many references in the sources to the objects made of precious metals used by the Andalusian Umayyad caliphs and palace residents or given as state gifts, which are qualified examples of Andalusian metal art, very few works that have the features to confirm these sources have survived to the present day. The Girona Casket, which is an example of this kind of Andalusian metal art and reveals the technical and aesthetic level of its period, is one of the rare works that have survived to the present day. This casket, made of silver plated on wood, is a historical document due to the decorations reflecting the mastery of its period, as well as the content of the inscription on its cover. The casket, which is among the silverware of the Caliph of Cordoba, contains the information that it was a gift from the Khalifa Al-Hakam II to his son Hisham II, and the names of the masters well hidden behind the lock and the uniqueness of its design make the casket remarkable and exceptional. It also contains an important political message regarding the identity of the person to whom the gift is given, with the phrase “veliaht” (heir to the throne) in the Kufic inscription on it.
This casket, in which the calligraphy accompanies the decoration program, is 38 cm. in length, 23 cm. wide and 25 cm. is in height. The casket, covered with silver plates on wood, was decorated using relief, gilding and savat techniques. The casket is decorated with an ornament program based on symmetry, in which mainly plant-based motifs are used. The use of palmette motifs reminiscent of the Samarran style as the main motif in this precious artwork prepared for the heir of the Umayyad caliphate also indicates that this motif has a symbolic meaning for the dynasty. The fact that the names of the masters working in the construction of the casket were engraved on the back of the lock of the casket in a secret manner, distinguishing the work from its counterparts and giving it a different status. In a sense, this casket is a sign of power, political representation, the complex identity of the Islamic art tradition and the cultural identity of Andalusia. The adventure of the casket, which was built by the Al-Hakam II as a gift to his son Hisham II, probably started in one of the Medinetü’z Zehra workshops in Cordoba between 974 and 976, and ended in a cathedral treasury in Girona. Within the scope of the study, the environment in which this casket was produced was briefly introduced by considering its historical, political and cultural context, and its technical and ornamental features were examined.

Kaynakça

  • Abdullahi,Y., Rashid M.(2015). Evolution of Abstract Vegetal Ornaments in Islamic Architecture, Archnet-IJAR, Volume 9/1, pp. 31-49, Johor.
  • Adıgüzel, E. (2020). Endülüs’te Tarih Yazıcılığı, Tarihyazımı/Jornal of Historiography, S.2, s.305-324.
  • Aktan, H. (2001), İstîlad, TDVİA, C.23, İstanbul, s., 361-62.
  • Al-Makkari. (1840). The History of The Mohammedan Dynasties in Spain, (Translated by Pascual De Gayangos,), Londra, Johnson Reprint (1964).
  • Anderson, D.G. (2016). A mother’s gift? Astrology and the pyxis of al-Mughīra, Journal of Medieval History, VOL. 42, NO. 1, pp. 107–130, doi.org/10.1080/03044181.2015.1103777
  • Anderson, G.D. (2012), Concubines, eunuchs, and patronageConcubines, eunuchs, and Patronage in early islamic Córdoba, Reassessing the Roles of Women as ‘Makers’ of Medieval Art and Architecture, Volume II, (edited by Therese Martin), Boston, Published by Brill.
  • Atıl, E., Chase W.T, Jett P. (1985) Islamic Metalwork, in The Freer Gallery Of Art, Washington, Published by Smithsonian Institution.
  • Aziz, K. Y. (2018). Endülüs Arap Edebiyatında Şair Cariyeler, (Yayımlanmamış Yüksek Lisans Tezi), Çukurova Üniversitesi, Sosyal Bilimler Enstitüsü, Temel İslam Bilimleri Ana Bilim Dalı, Adana.
  • Bakır, A. (1997). Ortaçağ İslâm Dünyasında Madenler ve Maden Sanayi. Belleten, C., 61, s. 519-596. doi:10.37879/belleten.1997.519
  • Bariani, L. (2005). Fue Subh «La Plus Chere Des Femmes Fecondes»? Consideraciones sobre la dedicatoria de las arquillas califales del Instituto Valencia de Don Juan y de la iglesia de Santa María de Fitero, Al-Qantara XXVI, 2, Madrid, pp. 299-315, doi.org/10.3989/alqantara.2005.v26.i2.95
  • Beksaç, E. (1995). Endülüs-Sanat, TDVİA, C.11, İstanbul, s.225-232.
  • Blair, S. S, (1998). Islamic Inscriptions, Edinburgh, Edinburgh University Press.
  • Blair, Ş.S. (2005). What the Inscriptions Tell Us: Text and Message on the Ivories from al-Andalus, Journal of the David Collection, 2/1, pp. 74-99.
  • Brend, B. (2007). İslamic Art, London, The British Museum Press.
  • Burkhardt, T. (2005). İslam Sanatı-Dil ve Anlam, (Turan Koç, çev.), İstanbul, Klasik Yayınları.
  • Christys, A. (1999). Hristians in Al-Andalus, 8th-10th centuries, (unpublished phd thesis, the University of Leeds), Ledds..
  • Çapan, F. (2016). III. Abdurrahman Ve Oğlu Hakem El Mustansır Dönemleri’nde Endülüs’te İlim (H. 300-366/M.911-977), Asos Journal,Yıl: 4, Sayı: 31, s. 145-159.
  • Devellioğlu, F. (1986). Osmanlıca-Türkçe Ansiklopedik Lûgat, Ankara, s.,462, Aydın Kitabevi.
  • Dodds, J. D. (1994). Islam, Christianity and the Problem of Religious Art, The Art of Medieval Spain, A.D.500-1200, New York, pp.27-37, Published by The Metropolitan Museum of Art.
  • Dodds, J. (2009). Endülüs Sanatları, (Ahmet Gedik, çev.), İstem, Y.7, S., 14, s. 449-470.
  • Dozy, R. (1932). Histoire Des Musulmans D’éspagne, Jusqu’a La Conquéte De L’andalousie Par Les Almoravides,711-1110, (Lévi Provençal ed.) Leyde, Published by Brill.
  • Ecker, H. (2004). Caliphs and Kings The Art and Influence of Islamic Spain, Washington, Published By Freer Gallery of Art and Arthur M.Sackler Gallery.
  • Ettinghausen R., Grabar, O. ve Jenkins-Madina M. (1987). Islamic Art and Architecture 650-1250, Harmondsworth, Penguin Books.
  • Ettinghausen R., Grabar, O. ve Jenkins-Madina M. (2022). İslam Sanatı ve Mimarisi 650-1250, (İ.H.Yılmaz, çev.) İstanbul, Türk ve Arkeoloji ve Kültürel Miras Enstitüsü Yayınları.
  • Grabar, O. (1998). İslam Sanatının Oluşumu, (Nuran Yavuz, çev.), İstanbul, Yapı Kredi Yayınları.
  • Hattstein, T. (2000). Spain and Morocco-History, İslam Art and Architecture (ed., M. Hattstein-P. Delius). London, Published by Köneman.
  • Hillenbrand, R. (1999). Islamic Art and Architecture, London, Published by Thames&Hudson.
  • Holod, R. (1992). Luxury Arts of the Caliphal Period, Al-Andalus the Art of Islamic Spain, (Jerrilynn D. Dodds, ed.), New York, pp. 41-47, Published by The Metropolitan Museum of Art.
  • Irwin, R. (2005). İslami Dünya Sisteminin Doğuşu, Cambridge Resimli İslam Ülkeleri Tarihi, (Francis Robinson, ed; Zülal Kılıç,çev.), İstanbul, Kitap Yayınları.
  • Jenkins, M. (1993), Al-Andalus: Crucible of the Mediterranean, The Art of Medieval Spain-a.d.500-1200, (Jhon P. O’Neill, ed.), pp. 94, New York, Published by The Metropolitan Museum of Art.
  • Kuşoğlu, M. Z. (2009). Savat, TDVİA, C.36, İstanbul, s.201.
  • Labarta, A. (2015). The Casket of Hisham and its Epigraphy, SVMMA, N. 6, pp.104-128.
  • Labarta, A. (2017). La arqueta de Hišām Vista de CerCa, SVMMA, N.10, pp.15-42.
  • Mack, R.E. (2005). Doğu Malı Batı Sanatı-İslam Ülkeleriyle Ticaret ve İtalyan Sanatı 1300-1600, (çev. Ali Özdamar), İstanbul.
  • Martin, T. (2019). Caskets of Silver and Ivory from Diverse Parts of the World: Strategic Collecting for an Iberian Treasury, Medieval Encounters, 25, pp. 1–38, Published by Brill, doi:10.1163/15700674-12340037.
  • Martin, T. (2020a). Beyond the Treasury of San Isidoro: A Tale of Two Projects, The Medieval Iberian Treasury in the Context of Cultural Interchange (Therese Martin, ed.), Boston, Published by Brill.
  • Martin, T. (2020b). Caskets of Silver and Ivory from Diverse Parts of the World: Strategic Collecting for an Iberian TreasuryThe Medieval Iberian Treasury in the Context of Cultural Interchange (Therese Martin, ed.), Boston, Published by Brill.
  • Mazot, S. (2000), Decorative Art, İslam Art and Architecture (ed.: M. Hattstein-P.Delius). London, Published by Köneman.
  • Monteira, I, (2022). Artistic Interchange between Al-Andalus and the Iberian Christian Kingdoms: The Role of the Ivory Casket from Santo Domingo de Silos. Histories, 2, pp.33–45. doi.org/10.3390/histories2010003
  • Özdemir, M. (1997). Hakem II, TDVİA, C.15, İstanbul, s.174-175.
  • Özdemir, M. (1998). Hişam II, TDVİA, C.18, İstanbul, s.146-147.
  • Özdemir, M. (1999). İbn Hayyan, TDVİA, C.20, İstanbul, s.37-38.
  • Özdemir, M. (2003). Mansûr, İbn Ebû Âmir, TDVİA, C, 28, Ankara, s.,6-8.
  • Piotrovsky, M. (2001). On İslamic Art, St. Petersburg, Published by Hermitage Museum.
  • Prado-Vilar, F. (1997), Circular Visions Of Fertility And Punishment: Caliphal Ivory Caskets From Al-Andalus, Muqarnas,14, pp. 19-41.
  • Robinson, C. (2007). Love in the time of Fitna: ‘Courtliness’ and the ‘Pamplona’ casket, Revisiting al-Andalus Perspectives on the Material Culture of Islamic Iberia and Beyond, (Glaire Anderson, M.Rosser-Owen,ed.), pp., 99-112,Published by Brill.
  • Rosser-Owen, M. (2010). İslamic Arts From Spain, London, Published by V&A.
  • Rosser- Owen, M. (2012). The Metal Mounts on Andalusi Ivories: Initial Observations, Metalwork and material culture in the Islamic world : art, craft and text, (Venetia Porter, Mariam Rosser-Owen, ed.), London, pp.301-316, Published by Tauris.
  • Rosser-Owen, M. (2015). Islamic Objects in Christian Contexts: Relic Translation and Modes of Transfer in Medieval Iberia, Art in Translation, 7:1, p. 39-63. Published by Bloomsbury. DOI:10.2752/175613115X14235644692275
  • Ruggels, F. (2004). Mothers of a Hybrid Dynasty:Race, Genealogy, and Acculturation in al-Andalus, Journal of Medieval and Early Modern Studies, 34/1, Winter, pp.65-94, by Duke University Press,
  • Shalem A. (1994). Islamic Portable Objects in The Medieval Church Treasuries of The Latin West, (unpublished phd thesis, the university of Edinburg), Edinburg.
  • Shalem, A. (1994). From Royal Caskets To Relic Containers: Two Ivory Caskets From Burgos And Madrid, Muqarnas Online, 12(1), 24-38. doi: https://doi.org/10.1163/22118993-90000343
  • Sipahioğlu, B. (2003). Medinetüzzehra, TDVİA, C.28, Ankara, s., 320-22.
  • Şeyban, L. (2014). Endülüs, İstanbul. Albaraka Yayınları.
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  • Triano, A.V. (2018). Metalwork of the Caliphal period of Spain, Piezas metálicas suntuarias del periodo califal de al-Andalus, The Pisa Griffin and the Mari-Cha Lion Metalwork, Art, and Technology in the Medieval Islamicate Mediterranean, (Anna Contadini, ed.), Milan, Published by Pacini Editore.
  • Triano A. V. (2004). Un Elemento De La Decoración Vegetal De Madinat Alzahra: La Palmeta, Al-Andalus und Europa. Zwischen Orient und Okzident, (Martina Miller-Wiener, ed.) Petersberg, pp. 208–24.
  • Urban, E. (2020). Conquered Populations in Early Islam Non-Arabs, Slaves and the Sons of Slave Mothers, Edinburgh, Published by Edinburgh University Press.
  • Zeydân, C. (2012). İslam Uygarlıkları Tarihi, C.2, (çev. Nejdet Gök), İstanbul, İletişim Yayınları.
  • Wasserstein, D. (1993). The library of al-. Hakam II al-Mustansir and the culture of Islamic Spain, Manuscripts of the Middle Eastern 5, (1990-91), pp. 99-105.Leiden, Published by Brill
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  • URL1:http://www.man.es/man/exposicion/exposiciones-temporales/historico/2011-2020/2020/artes-metal.html (02.10.2022)
  • URL2https://visitmuseum.gencat.cat/ca/museu-tresor-de-la-catedral-de-girona (02.10.2022)
  • URL 3:https://brill.com/view/book/9789004424593/BP000001.xml (02.10.2022)

Babadan Oğula Bir Armağan: Girona Sandığı

Yıl 2022, Cilt: 31 Sayı: 2, 1213 - 1233, 31.12.2022
https://doi.org/10.29135/std.1099049

Öz

Kaynaklarda Endülüs Emevi halifeleri ve saray mensupları tarafından kullanılan veya devlet armağanı olarak verilen değerli madenlerden yapılmış, Endülüs maden sanatının nitelikli örnekleri olan nesnelere çok sayıda referans olmasına karşın, günümüze, bu kaynakları doğrulayacak nitelikte çok az sayıda eser gelebilmiştir. Endülüs maden sanatının bu nev’i bir örneği olan ve döneminin teknik ve estetik düzeyini ortaya koyan Girona Sandığı, günümüze ulaşabilen nadir eserlerden biridir. Ahşap üzerine gümüş kaplama olarak yapılmış bu sandık, döneminin ustalığını yansıtan süslemelerinin yanı sıra, kapağında yer alan kitabesinin içeriği dolayısıyla tarihi bir belge niteliğindedir. Kurtuba Halifesi’nin gümüş eşyaları arasında bulunan sandıkta, onun Halife II. Hakem’in, oğlu II. Hişam’a hediyesi olduğu bilgisi yer alır, ayrıca kilidin arkasına ustalıkla gizlenmiş usta isimleri ve tasarımının benzersizliği sandığı dikkat çekici ve istisnai kılar. Keza üzerinde yer alan Kufi kitabede geçen, “veliaht” ifadesiyle de hediyenin verildiği kişinin kimliğine dair önemli bir siyasi mesaj içermektedir. Kaligrafinin süsleme programına eşlik ettiği bu sandık, 38 cm. uzunluğunda, 23 cm. genişliğinde ve 25 cm. yüksekliğindedir. Ahşap üzerine gümüş plakalarla kaplanmış sandık, kabartma, yaldız ve savat tekniği kullanılarak süslenmiştir. Sandık, ağırlıklı olarak bitkisel kökenli motiflerin kullanıldığı, simetri esasına dayanan bir süsleme programıyla bezenmiştir. Emevî halifeliğinin veliahtı için hazırlanan bu nadide eserde, ana motif olarak Samarra üslubunu anımsatan palmet motiflerinin kullanılması, bu motifin hanedan için sembolik bir anlamı olduğuna da işaret eder. Sandığın yapımında çalışan ustaların isimlerini, sandığın kilidinin arkasına gizli bir biçimde hakketmiş olmaları, eseri benzerlerinden ayırarak ona farklı bir statü kazandırmaktadır. Bu sandık bir anlamda gücün, siyasi temsilin, İslâmî sanat geleneğinin karmaşık kimliğiyle Endülüs’ün kültürel kimliğinin karışımının bir nişanesidir. Girona Sandığı’nın Kurtuba’da muhtemelen Medinetü’z Zehra atölyelerinden birinde başlayan serüveni, Girona’da bir katedral hazinesinde son bulmuştur. Çalışma kapsamında bu sandığın üretildiği ortam, tarihsel, siyasi ve kültürel bağlamıyla da ilişkileri gözetilerek kısaca tanıtılmış, teknik ve süsleme özellikleri irdelenmiştir. Ayrıca Medinet-üz Zehra atölyelerinden birinde başlayıp Girona Katedrali Hazinesi’nin kutsal emanet sandığına nasıl evrildiği tartışılmıştır.

Kaynakça

  • Abdullahi,Y., Rashid M.(2015). Evolution of Abstract Vegetal Ornaments in Islamic Architecture, Archnet-IJAR, Volume 9/1, pp. 31-49, Johor.
  • Adıgüzel, E. (2020). Endülüs’te Tarih Yazıcılığı, Tarihyazımı/Jornal of Historiography, S.2, s.305-324.
  • Aktan, H. (2001), İstîlad, TDVİA, C.23, İstanbul, s., 361-62.
  • Al-Makkari. (1840). The History of The Mohammedan Dynasties in Spain, (Translated by Pascual De Gayangos,), Londra, Johnson Reprint (1964).
  • Anderson, D.G. (2016). A mother’s gift? Astrology and the pyxis of al-Mughīra, Journal of Medieval History, VOL. 42, NO. 1, pp. 107–130, doi.org/10.1080/03044181.2015.1103777
  • Anderson, G.D. (2012), Concubines, eunuchs, and patronageConcubines, eunuchs, and Patronage in early islamic Córdoba, Reassessing the Roles of Women as ‘Makers’ of Medieval Art and Architecture, Volume II, (edited by Therese Martin), Boston, Published by Brill.
  • Atıl, E., Chase W.T, Jett P. (1985) Islamic Metalwork, in The Freer Gallery Of Art, Washington, Published by Smithsonian Institution.
  • Aziz, K. Y. (2018). Endülüs Arap Edebiyatında Şair Cariyeler, (Yayımlanmamış Yüksek Lisans Tezi), Çukurova Üniversitesi, Sosyal Bilimler Enstitüsü, Temel İslam Bilimleri Ana Bilim Dalı, Adana.
  • Bakır, A. (1997). Ortaçağ İslâm Dünyasında Madenler ve Maden Sanayi. Belleten, C., 61, s. 519-596. doi:10.37879/belleten.1997.519
  • Bariani, L. (2005). Fue Subh «La Plus Chere Des Femmes Fecondes»? Consideraciones sobre la dedicatoria de las arquillas califales del Instituto Valencia de Don Juan y de la iglesia de Santa María de Fitero, Al-Qantara XXVI, 2, Madrid, pp. 299-315, doi.org/10.3989/alqantara.2005.v26.i2.95
  • Beksaç, E. (1995). Endülüs-Sanat, TDVİA, C.11, İstanbul, s.225-232.
  • Blair, S. S, (1998). Islamic Inscriptions, Edinburgh, Edinburgh University Press.
  • Blair, Ş.S. (2005). What the Inscriptions Tell Us: Text and Message on the Ivories from al-Andalus, Journal of the David Collection, 2/1, pp. 74-99.
  • Brend, B. (2007). İslamic Art, London, The British Museum Press.
  • Burkhardt, T. (2005). İslam Sanatı-Dil ve Anlam, (Turan Koç, çev.), İstanbul, Klasik Yayınları.
  • Christys, A. (1999). Hristians in Al-Andalus, 8th-10th centuries, (unpublished phd thesis, the University of Leeds), Ledds..
  • Çapan, F. (2016). III. Abdurrahman Ve Oğlu Hakem El Mustansır Dönemleri’nde Endülüs’te İlim (H. 300-366/M.911-977), Asos Journal,Yıl: 4, Sayı: 31, s. 145-159.
  • Devellioğlu, F. (1986). Osmanlıca-Türkçe Ansiklopedik Lûgat, Ankara, s.,462, Aydın Kitabevi.
  • Dodds, J. D. (1994). Islam, Christianity and the Problem of Religious Art, The Art of Medieval Spain, A.D.500-1200, New York, pp.27-37, Published by The Metropolitan Museum of Art.
  • Dodds, J. (2009). Endülüs Sanatları, (Ahmet Gedik, çev.), İstem, Y.7, S., 14, s. 449-470.
  • Dozy, R. (1932). Histoire Des Musulmans D’éspagne, Jusqu’a La Conquéte De L’andalousie Par Les Almoravides,711-1110, (Lévi Provençal ed.) Leyde, Published by Brill.
  • Ecker, H. (2004). Caliphs and Kings The Art and Influence of Islamic Spain, Washington, Published By Freer Gallery of Art and Arthur M.Sackler Gallery.
  • Ettinghausen R., Grabar, O. ve Jenkins-Madina M. (1987). Islamic Art and Architecture 650-1250, Harmondsworth, Penguin Books.
  • Ettinghausen R., Grabar, O. ve Jenkins-Madina M. (2022). İslam Sanatı ve Mimarisi 650-1250, (İ.H.Yılmaz, çev.) İstanbul, Türk ve Arkeoloji ve Kültürel Miras Enstitüsü Yayınları.
  • Grabar, O. (1998). İslam Sanatının Oluşumu, (Nuran Yavuz, çev.), İstanbul, Yapı Kredi Yayınları.
  • Hattstein, T. (2000). Spain and Morocco-History, İslam Art and Architecture (ed., M. Hattstein-P. Delius). London, Published by Köneman.
  • Hillenbrand, R. (1999). Islamic Art and Architecture, London, Published by Thames&Hudson.
  • Holod, R. (1992). Luxury Arts of the Caliphal Period, Al-Andalus the Art of Islamic Spain, (Jerrilynn D. Dodds, ed.), New York, pp. 41-47, Published by The Metropolitan Museum of Art.
  • Irwin, R. (2005). İslami Dünya Sisteminin Doğuşu, Cambridge Resimli İslam Ülkeleri Tarihi, (Francis Robinson, ed; Zülal Kılıç,çev.), İstanbul, Kitap Yayınları.
  • Jenkins, M. (1993), Al-Andalus: Crucible of the Mediterranean, The Art of Medieval Spain-a.d.500-1200, (Jhon P. O’Neill, ed.), pp. 94, New York, Published by The Metropolitan Museum of Art.
  • Kuşoğlu, M. Z. (2009). Savat, TDVİA, C.36, İstanbul, s.201.
  • Labarta, A. (2015). The Casket of Hisham and its Epigraphy, SVMMA, N. 6, pp.104-128.
  • Labarta, A. (2017). La arqueta de Hišām Vista de CerCa, SVMMA, N.10, pp.15-42.
  • Mack, R.E. (2005). Doğu Malı Batı Sanatı-İslam Ülkeleriyle Ticaret ve İtalyan Sanatı 1300-1600, (çev. Ali Özdamar), İstanbul.
  • Martin, T. (2019). Caskets of Silver and Ivory from Diverse Parts of the World: Strategic Collecting for an Iberian Treasury, Medieval Encounters, 25, pp. 1–38, Published by Brill, doi:10.1163/15700674-12340037.
  • Martin, T. (2020a). Beyond the Treasury of San Isidoro: A Tale of Two Projects, The Medieval Iberian Treasury in the Context of Cultural Interchange (Therese Martin, ed.), Boston, Published by Brill.
  • Martin, T. (2020b). Caskets of Silver and Ivory from Diverse Parts of the World: Strategic Collecting for an Iberian TreasuryThe Medieval Iberian Treasury in the Context of Cultural Interchange (Therese Martin, ed.), Boston, Published by Brill.
  • Mazot, S. (2000), Decorative Art, İslam Art and Architecture (ed.: M. Hattstein-P.Delius). London, Published by Köneman.
  • Monteira, I, (2022). Artistic Interchange between Al-Andalus and the Iberian Christian Kingdoms: The Role of the Ivory Casket from Santo Domingo de Silos. Histories, 2, pp.33–45. doi.org/10.3390/histories2010003
  • Özdemir, M. (1997). Hakem II, TDVİA, C.15, İstanbul, s.174-175.
  • Özdemir, M. (1998). Hişam II, TDVİA, C.18, İstanbul, s.146-147.
  • Özdemir, M. (1999). İbn Hayyan, TDVİA, C.20, İstanbul, s.37-38.
  • Özdemir, M. (2003). Mansûr, İbn Ebû Âmir, TDVİA, C, 28, Ankara, s.,6-8.
  • Piotrovsky, M. (2001). On İslamic Art, St. Petersburg, Published by Hermitage Museum.
  • Prado-Vilar, F. (1997), Circular Visions Of Fertility And Punishment: Caliphal Ivory Caskets From Al-Andalus, Muqarnas,14, pp. 19-41.
  • Robinson, C. (2007). Love in the time of Fitna: ‘Courtliness’ and the ‘Pamplona’ casket, Revisiting al-Andalus Perspectives on the Material Culture of Islamic Iberia and Beyond, (Glaire Anderson, M.Rosser-Owen,ed.), pp., 99-112,Published by Brill.
  • Rosser-Owen, M. (2010). İslamic Arts From Spain, London, Published by V&A.
  • Rosser- Owen, M. (2012). The Metal Mounts on Andalusi Ivories: Initial Observations, Metalwork and material culture in the Islamic world : art, craft and text, (Venetia Porter, Mariam Rosser-Owen, ed.), London, pp.301-316, Published by Tauris.
  • Rosser-Owen, M. (2015). Islamic Objects in Christian Contexts: Relic Translation and Modes of Transfer in Medieval Iberia, Art in Translation, 7:1, p. 39-63. Published by Bloomsbury. DOI:10.2752/175613115X14235644692275
  • Ruggels, F. (2004). Mothers of a Hybrid Dynasty:Race, Genealogy, and Acculturation in al-Andalus, Journal of Medieval and Early Modern Studies, 34/1, Winter, pp.65-94, by Duke University Press,
  • Shalem A. (1994). Islamic Portable Objects in The Medieval Church Treasuries of The Latin West, (unpublished phd thesis, the university of Edinburg), Edinburg.
  • Shalem, A. (1994). From Royal Caskets To Relic Containers: Two Ivory Caskets From Burgos And Madrid, Muqarnas Online, 12(1), 24-38. doi: https://doi.org/10.1163/22118993-90000343
  • Sipahioğlu, B. (2003). Medinetüzzehra, TDVİA, C.28, Ankara, s., 320-22.
  • Şeyban, L. (2014). Endülüs, İstanbul. Albaraka Yayınları.
  • Şeyban, L. (2016). Reconquista, İstanbul, İz Yayıncılık.
  • Triano, A.V. (2018). Metalwork of the Caliphal period of Spain, Piezas metálicas suntuarias del periodo califal de al-Andalus, The Pisa Griffin and the Mari-Cha Lion Metalwork, Art, and Technology in the Medieval Islamicate Mediterranean, (Anna Contadini, ed.), Milan, Published by Pacini Editore.
  • Triano A. V. (2004). Un Elemento De La Decoración Vegetal De Madinat Alzahra: La Palmeta, Al-Andalus und Europa. Zwischen Orient und Okzident, (Martina Miller-Wiener, ed.) Petersberg, pp. 208–24.
  • Urban, E. (2020). Conquered Populations in Early Islam Non-Arabs, Slaves and the Sons of Slave Mothers, Edinburgh, Published by Edinburgh University Press.
  • Zeydân, C. (2012). İslam Uygarlıkları Tarihi, C.2, (çev. Nejdet Gök), İstanbul, İletişim Yayınları.
  • Wasserstein, D. (1993). The library of al-. Hakam II al-Mustansir and the culture of Islamic Spain, Manuscripts of the Middle Eastern 5, (1990-91), pp. 99-105.Leiden, Published by Brill
  • Fotoğraf (1992) Al- Andalus, The Art of Islamic Spain, Exhibition Catalog (Dodds, ed), photo by R. Singh.
  • URL1:http://www.man.es/man/exposicion/exposiciones-temporales/historico/2011-2020/2020/artes-metal.html (02.10.2022)
  • URL2https://visitmuseum.gencat.cat/ca/museu-tresor-de-la-catedral-de-girona (02.10.2022)
  • URL 3:https://brill.com/view/book/9789004424593/BP000001.xml (02.10.2022)
Toplam 64 adet kaynakça vardır.

Ayrıntılar

Birincil Dil Türkçe
Bölüm ARAŞTIRMA
Yazarlar

Süreyya Eroğlu Bilgin 0000-0003-1430-1210

Yayımlanma Tarihi 31 Aralık 2022
Yayımlandığı Sayı Yıl 2022 Cilt: 31 Sayı: 2

Kaynak Göster

APA Eroğlu Bilgin, S. (2022). Babadan Oğula Bir Armağan: Girona Sandığı. Sanat Tarihi Dergisi, 31(2), 1213-1233. https://doi.org/10.29135/std.1099049