From Minaret to Steeple

Why is the knowledge of history always the first casualty?

Richard J. H. Gottheil. “The Origin and History of the Minaret”. Journal of the American Oriental Society, Vol. 30, No. 2 (Mar., 1910): 152-4.

It is a well-known fact that the early Christian basilica had no towers attached or superposed. The same is true of the earliest Byzantine churches in Italy – the classic home of the campanile. Even to this day there are none attached to the cathedral of Parenzo (535-543), of Prado (571-586) or to that of San Lorenzo at Milan (6th century), which are among the earliest examples of church architecture in the West. … The oldest campaniles are supposed to date from the beginnings of the ninth century – those of Santa Maria della Cella at Viterbo and Sant Ambrogio at Milan: though that of Sant Apollionare in Classe is held by some to be of the eighth century. The campanile of Sant’ Apollinare Nuovo is however reliably dated between 850 and 878.

It is therefore a pertinent question – whence did this addition to church architecture come? The writer of the article “Kirchenbau” in the Protestantische Real-Encyclopädie is of opinion that it was an original conception both in Italy and in the Frankish Empire, and that it had no connection whatsoever with the East. I understand this to be be also the meaning of Adolf Fäh’s words: Ein neues Element bilden die meist kreisrunden Türme”. But one might well ask in return – if they were not necessary as belfries, what purpose did they serve? In Ravenna they could hardly be needed as towers of defence, since the whole city was enclosed by a wall. Nor could they be used as light-houses; for that purpose they were too far distant from the shore. It is certainly peculiar that the rise of the campanile or church tower synchronizes with the coming of the Arabs into the Mediterranean. The first Arab raid upon Sicily is said to have taken place in the year 701; and though Sicily and certain parts of Southern Italy did not come under their direct rule until the Aghlabites were strong in Africa during the ninth century, Arab influence permeated the Eastern Mediterranean long before that. I do not know what authority there is for the statement that the columns for the basilicas at Ravenna were made in Istria by oriental workmen; but Ravenna was a great centre from which Oriental influences passed on into Europe – not only in art, but also in decoration, in mosaics, and in miniatur-painting as well. The basilica of St. Mark at Venice, supposed to contain the remains of the saint brought thither in 828 from Alexandria, is adorned with columns garnered in the East; and the campanile has an “ascent by a continuous inclined plane built between an inner and outer wall and turning with a platform at each angle of the tower” which reminds one at once of the ascent in the Pharos at Alexandria. Like the minaret, the campanile could be either round or square. Most of the early examples are round; but square ones are not wanting, e.g., at San Giovanni Evangelista, San Francesco and San Michele in Affricisco in Ravenna. And like the minaret, the campanile was at first not an integral part of the church building. It was generally placed near to it, sometimes even leaning upon it; until in the church spire it became almost a necessary part of every Christian place of worship.

It seems to me, therefore, that a possible explanation of the sudden appearance of the campanile in Italy during the eighth and ninth centuries, would be that they are due to Mohammedan influence. Whether this influence came from Egypt, or from Syria and Mesopotamia, or even from the Maghreb, is a point upon which I should not like to insist. But this much does seem to follow from a study of history of the monuments, that the old idea of the Ziggurat or tower in some way connected with worship at a shrine has filtered down to us through the Mohammedan minaret and finds its expression to day in our church steeple.

Swiss Holes

I wonder what the world would be saying if this game had the bearded fella sporting peyots along with that sporty ‘stache. But since Muslims are the new (old) Jews, this sort of pure islamophobia will skip by without comment from the cognoscenti.

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Lest you think this is more generalized immigration phobia and not religiously aligned hysteria, I present to you, Nassim Ben Khalifa, the Swiss soccer hero. A team with the two main strikers claiming the faith of minarets but which won them a world cup and the swiss hearts. As the Le Temp puts it, these Muslims are integrating quite nicely:

swiss ballers

Who is Zaid Hamid?

So, I turn to you, my collective hive brain. Who is this “Dr.” “Prof.” Zaid Hamid? He has, from most accounts, secured a niche similar to Glenn Beck in Pakistani media – combining ultra-nationalism with a taste for finding Zionist or Hindu involvement in the Pakistani sphere. Here he explains, for example, what truths lie behind “conspiracy theories”:

“We are against the Zionist politics of the Brahmanical elite”. Alrighty then. Some other hair-raising stuff here with Ali Azmat.

He is also, through his privately produced program Brass Tacks, engaged in producing historical narratives – from Khalid b. Walid to 1857 – the “War of Independence”. (“More Indians were killed by the British between 1757 and 1857 than at any time in the previous 5000 years”). Naturally, this makes me very, very interested in him, professionally speaking.

The cursory searches on the internets reveal all kind of contestations – he is an agent of ISPR, he is a true Muslim, he is a former acolyte of a claimant to the Prophethood, he is a true Muslim, etc. What I am really interested in, is figuring out his audiences, his appeals to them, and his theories of media (and mediation). His wiki page is no more than a stub. Can we fill this profile up? Can we place him on a scale of Glenn Beck to Yusuf al-Qaradawi?

Kulwant Roy

Who among us hasn’t dreamed of unearthing rare historical treasures in old cast-aside trunks? Ok, maybe you haven’t but I stay up all night dreaming such scenarios.

Jeremy Kahn, Kulwant Roy: Indian history in a yellow crate of negatives, NYT, Tuesday, June 17, 2008.

Also, some of the photos are on Outlook India. I especially loved this one, with the caption:
wrestler_lahore_20081006
[Tons Of Joy: Wrestling champ ‘Daula’ pins down his English adversary ‘Clark’, to the patent dismay of the referee, at a fundraiser for the Lahore Warplanes Fund, the Police Spitfire Fund and the Minto Park Fund, in Lahore in the late 1930s]

[h/t qalandar and sundeep]

C-A-F-F-E-E

A german nursery rhyme, that I just found. I need coffee, desperately.

C-a-f-f-e-e / C-o-f-f-e-e
C-a-f-f-e-e / C-o-f-f-e-e
trink nicht so viel Caffee! / Don’t drink so much coffee
nicht für Kinder ist der Türkentrank / Not for children is this Turkish drink
schwächt die Nerven / Weakens your nerves
macht dich blaß lassen und krank / makes you pale and sick
Sei doch kein Muselmann / Don’t be a Muslim
der das nicht lassen kann! / who cannot leave it

Carl Gottlieb Hering?

Maybe I get this?

Word

Charles Taylor, The philosopher-citizen:

In our time, we can almost fear that the public intellectual is an endangered species. On the one hand, the role can be trivialized by the proliferation of collective petitions for fashionable causes which it is very easy to sign. On the other, in the making of policy the intellectual is often replaced by the expert, master of some narrow field, who is rarely asked to decide on the use to be made of his expertise. In this world, Jürgen Habermas stands out as a shining example of the philosopher-citizen, two roles indissolubly linked in a figure of great depth and integrity. We, in democratic countries and beyond, are all in his debt, and that more than anything else accounts for his unparalleled prominence. He is an inspiration to us all.