In ancient Greece, the term Nympaheum (plural: Nymphaea or Nymphaeums) initially described natural cavities, grottoes or groves with natural springs where nymphs and water deities were believed to have resided and as such they were worshiped. “Subsequently, artificial grottoes took the place of natural ones”; these were special well structures or pavilions, located at the water springs.
Featured image: Waterhouse Hylas and the Nymphs, Manchester Art Gallery 1896.15. By John William Waterhouse – Manchester Art Gallery (1896). Public domain. Photo and caption source: “Nymph” (2021). In: Wikipedia. The Free Encyclopedia.
“Nymph” (2021). In: Wikipedia. The Free Encyclopedia. Available at <https://bit.ly/3b7Tz9r>. [Accessed on 6th May, 2021].
“Nymphaeum” (2021). In: Wikipedia. The Free Encyclopedia. Available at <https://bit.ly/3vYRogH>. [Accessed on 6th May, 2021].
Photo: “Nymphaeum of Monte Smith (picture 40936781)” (2020). In: mapio.net. Available at <https://bit.ly/2CqbU3a>. [Accessed on 6th May, 2021].
PWN (2007). Słownik terminologiczny sztuk pięknych, p. 279. Kubalska-Sulkiewicz K., Bielska-Łach M., Manteuffel-Szarota A. eds. Wydanie piąte. Warszawa: Wydawnictwo Naukowe PWN.
Ostracon is usually understood as a potsherd (“a piece of pottery, usually broken off from a vase or other earthenware vessel” (“Ostracon” 2021) or a flat stone piece (normally a flake of limestone), which was mainly used by artists from ancient Egypt and Greece for their freehand sketches and written notes.
“Generally discarded material, ostraca were cheap, readily available and therefore frequently used for writings of an ephemeral nature such as messages, prescriptions, receipts, students’ exercises and notes” (“Ostracon” 2021). Very exceptional are “the so-called figural ostracons [featuring] drawings, often sketches by artists or architects. The artists sketched their ideas on them with great freedom, avoiding the limitations of official art, thanks to which their sketches were more spontaneous, not devoid of the sense of accurate observation and a clear satirical message. One of the most beautiful and known examples of an ostracon paintings is a representation of an Egyptian dancer performing a somersault (Deir el-Medina, the New Kingdom, between sixteenth and the eleventh centuries BC.; see: Egyptian Dancer from Turin and Her Acrobatic Somersault).
Featured image: A possibly satirical ostracon depicting a scrawny cat giving a bolt of cloth and a trussed up goose as an offering to a seated mouse, likely representing either a noblemen or a noblewoman with bared breasts. Either a satire on upper-class life, or perhaps a scene from a fable. New Kingdom, either nineteenth or twentieth dynasties, circa 1295-1070 BC., from Thebes. Photo by Keith Schengili-Roberts (2007). CC BY 2.5. Photo modified. Photo and caption source: “Ostrakon” (2020). In: Wikipedia. Wolna Encyklopedia.
“Ostracon” (2021). In: Wikipedia. The Free Encyclopedia. Available at <https://bit.ly/3iizilv>. [Accessed 2nd August, 2021].
“Ostrakon” (2020). In: Wikipedia. Wolna Encyklopedia. Available at <https://bit.ly/3rP7fNZ>. [Accessed 2nd August, 2021].
Lucie-Smith, E. (2003) The Thames & Hudson Dictionary of Art Terms. London: Thames & Hudson World of Art, p. 158.
A pyramid with several distinct levels, narrowing upwards and so forming successive rectangular platforms, steps or ramps of diminishing size and with sloping, or battered, with its sides placed on top of one another.
Stepped pyramids have their shape similar to a geometric pyramid. In architecture of ancient Egypt, such pyramids are officially perceived as the intervening stage between a mastaba and a true pyramid. As such, the Djoser Pyramid in Saqqara was created as a series of decreasing, overlapping mastabs. Such structures are equally characteristic of the pre-Columbian art in Central America. They also appear in a more slender shape as vimanas in India and tower temples (prasats) in Southeast Asia. In Mesopotamia, a slightly modified form of a stepped pyramid is known as a ziggurat. Less known are stepped pyramids of volcanic rock on the islands of Tenerife (Canary Islands in Spain) and of Mauritius. Some examples also appear in China.
Stepped pyramids are usually massive and are built using layers of various kinds of stone of different size, including huge megalithic blocks, or bricks. Such structures are architectural landmarks in various ancient cultures and locations around the world. They had been built throughout history, from deep ancient times till the time of Spanish Conquest in Mezoamerica.
Featured image: The Pyramid of Djoser at Saqqara, in Egypt. One of the most famous stepped pyramids, perceived as an initial attempt of creating a pyramidal structure out of several mastabas, diminishing in size. It is believed to have been built in around 2650 B.C. by the mysterious architect, Imhotep. Afterwards, ancient Egyptians are accredited with constructing real pyramids, such as three famous pyramids on the Giza Plateau. Photo by Buyoof (2008). CC BY-SA 3.0. Photo modified. Photo source: “Piramida schodkowa” (2021). In: Wikipedia. Wolna Encyklopedia.
“Piramida schodkowa” (2021). In: Wikipedia. Wolna Encyklopedia. Available at <https://bit.ly/3zs5by9>. [Accessed on 29th August, 2021].
Lapkura (2021). “Sathmahal Prasada”. In: Lapkura.com. Available at <https://bit.ly/2UEc40l>. [Accessed on 29th August, 2021].
Lucie-Smith, E. (2003) The Thames & Hudson Dictionary of Art Terms. London: Thames & Hudson World of Art, pp. 204, 236.
A religious object for a specific intention or as an expression of gratitude, or as a means of giving thanks for the fulfillment of a wish. They can include “one or more objects displayed or deposited, without the intention of recovery or use” (“Votive offering” 2021). Such votive objects or offerings are usually dedicated to gods (in polytheism) or to the God or saints (in Christianity) in a shrine, temple or a church, or others places of pilgrimage.
In pagan antiquity, a votive was often a symbolic offering, given to a deity or deities as a thanksgiving (agalma) or in order to ask for answering the faithfuls’ prayers. It was usually in the form of small terracotta or metal (bronze, lead) figures or body parts made of clay, and even vessels. The more rare form of votive offerings were statues or small buildings.
Christian religious offerings are symbolic items related to a specific intentions of the faithful or their gratitude for all that they have received from the God. Christian votive objects can take various forms, usually of devotional articles, such as lit candles and rosaries.
Featured image: Our Lady of San Juan de los Lagos votive; a Mexican votive painting of 1911; the man survived an attack by a bull. Photo by Andreas Praefcke (2008). Photo and caption source: “Votive offering” (2021). In: Wikipedia. The Free Encyclopedia.
“Votive offering” (2021). In: Wikipedia. The Free Encyclopedia. Available at <https://bit.ly/2V0oAHK>. [Accessed 28th August, 2021].
“Dar wotywny” (2021). In: Wikipedia. Wolna Encyklopedia. Available at <https://bit.ly/3DqhoWt>. [Accessed 28th August, 2021].
Lucie-Smith, E. (2003) The Thames & Hudson Dictionary of Art Terms. London: Thames & Hudson World of Art, p. 227.
We had just left behind a stone forest of the fifty-four towers of the State Temple of Bayon, situated at the very heart of Angkor Thom. They followed us with the eyes of the faces looking out to the Baphuon Temple, and further on to the North Gate.
The both temples, Bayon and Baphuon, are definitely the most beautiful and complete in comparison to other numerous remains of temples and secular structures of different ages and styles scattered around Angkor Thom (Teo 2014); there are ruins of Prasat Chrung, composed of “four temples located at the corners of the wall, in southwest, northwest, northeast, and southeast” (Ibid.), then Preah Pithu Group, Prasat Suor Prat, the Khleangs, Tep Pranam, the so-called Monuments 486 and 487, and the Royal Palace area with the Royal Chapel of Phimeanakas and two monumental terraces (Renown Travel & Tour Agency 2010-2020; Teo 2014).
Perished Palace of Angkor Thom
The city of Angkor Tom “was [once] inhabited by tens of thousands of common people who lived in wooden houses, that have long gone. The city was highly developed with a system of roads and waterways, as well as four hospitals” (Renown Travel & Tour Agency 2010-2020).
The city of Angkor Thom was not evenly covered with ever-lasting stone structures; in comparison to southern part of Angkor Tom, which seems now desolate, the northern side of the city abounds in various architectural creations, unfortunately now mostly in ruins. To the North of the Bayon the king Jayavarman VII built his Royal Palace (Renown Travel & Tour Agency 2010-2020). “Since it was built of perishable materials as were other urban constructions, nothing of it remains today except for the Royal Terraces that were made of stone” (Renown Travel & Tour Agency 2010-2020; see Pałkiewicz 2007:176). Consequently, both the Elephants’ Terrace and the Leper King’s Terrace has still marked the eastern extremity of the Royal Palace enclosure (Ibid.).
Terrace of the Elephants
We walked to the north, from Baphuon in the direction of Phimeanakas, two former state temples incorporated to the twelfth century’s Royal Palace (“Angkor Thom” 2020). There is a huge square adjoining the Terrace of the Elephants (Teo 2014). Its two and a half-meter tall edifice is really impressive: it extends in length for over three hundred metres; we observed that it already starts at the foot of the Baphuon Temple and reaches northwards to the second Terrace of the Leper King (Glaize 1944; Teo 2014).
Nevertheless, these two boundaries of its large architectural construction “remain imprecise in their layout and the terrace itself shows evidence of additions and alterations” (Glaize I 1944), made partially by Jayavarman VII in the late twelfth century, and then continued by his successor (Teo 2014).
The terrace’s long wall is adorned with intricate carvings, major part of which represents royal and holy animals – elephants, which proudly walk along the terrace’s pedestal (Pałkiewicz 2007:165). Hence the terrace’s name (Ibid.:165). During the golden age, the royal cavalry consisted of two hundred thousand elephants, the pride of the army, as well as a large number of horses, oxen and carts (Ibid.:170).
Often the result of a battle depended on the number of elephants that took part in it (Pałkiewicz 2007:170). Wars on land usually started in the dry season, which made it easier for the troops with elephants to move quicker around (Ibid.:170). During the battle, clouds of dust stirred up by elephants rose in the air, which, as the verses of an epic Khmer poem say, even covered the Sun (Ibid.:170).
The terrace’s wall spans the front of Baphuon Temple, the Royal Chapel of Phimeanakas and the Royal Palace area in the centre of Angkor Thom (Teo 2014). The northern segment of the wall (a part of an ancient façade) shows a panel densely decorated in high relief with the five-headed horse, around which there are complex, possibly mythological scenes (Glaize I 1944; Teo 2014): “the king’s horse sheltered under tiered parasols, […] surrounded by apsaras and menacing genies armed with sticks who chase some terrified smaller figures” (Glaize I 1944). Three sections of retaining walls of the Terrace of the Elephants together with its two side walls compose five outworks extending towards the square in the centre (Glaize I 1944; Teo 2014).
Their middle sections are covered in life size legendary Hindu bird-like creatures, called Garudas, and lions, all depicted in the pose of atlantes (Glaize I 1944; Teo 2014). Towards either end of the wall, the entire length of the panel is sculpted in a high relief, representing a parade of nearly full in size elephants depicted in profile and mounted by famous Khmer mahouts (Glaize I 1944; Teo 2014). Various level changes in the wall are in turn ”marked with lions sculpted in the round and Naga-balustrades on blocks with [their opponents, Garudas], on the [snakes’] hoods” (Glaize I 1944).
The Terrace is double-levelled, and its upper part has furthermore two levels with an elevated platform, whose base is carved with Hamsas (sacred geese) (Glaize I 1944).
Five stairways, as many as there are gates to the city, lead to the Terrace of the Elephants (Glaize I 1944). They are all also fully covered in carvings but three of the staircases seem most dominant of all (Ibid.). The southern one displays exceptionally beautiful sculpture (Ibid.), namely, it is “framed by motifs of [a three-headed elephant, Airvan], with trunks forming pillars tugging at lotuses, [the sculpture already found on the gates of Angkor Thom] (see Passageway through the Stargate). The same arrangement can be seen on the two secondary stairways which frame the central perron” (Ibid.). The stairway on the northern façade is partly sculpted in a bas-relief of horizontal bands; there are “scenes of sport, wrestling, chariot racing and polo, […] which originated from India” (Ibid.).
Around eight hundred years ago, the Terrace of the Elephants must have been a spectacular meeting place (Teo 2014); it was probably “used as a giant reviewing stand for [spectacles], public [and religious] ceremonies, and served as a base for the king’s grand audience hall” (Teo 2014; see Pałkiewicz 2007:165). Triumphant military parades and colourful spectacles took place at its foot, and despite the fact that the construction had been damaged many times, its majestic appearance still makes a great impression (Pałkiewicz 2007:165). The bas-reliefs of the Terrace of the Elephants, and the whole Angkor Tom, show how great the magnificence of the royal court of Khmers really was (Ibid.:170).
A traveller and journalist, Jacek Pałkiewicz (2007:170) imagines the ceremonial protocol of that time: here is the divine ruler with a tiara on his forehead, seated on a high terrace in the shade of ceremonial umbrellas. Handmaids in colourful, silk robes are approaching him, while offering refreshing fruit (Ibid.:170). The king is surrounded by an entourage of clergy, dignitaries and diplomats (Ibid.:170). In their company, the ruler is watching the infantry and cavalry troops heading towards the central Palace (Ibid.:170). Flags and banners are fluttering in the wind (Ibid.:170). It was a real propaganda for the diplomats, envoys and travellers who came from abroad (Ibid.:165,170).
The contemporary chronicles also report a great prosperity in trade in the Khmer Empire (Pałkiewicz 2007: 174). Gold was imported from Sumatra and Korea, tin and fabric from Malaysia, mercury from China and an extremely valuable aromatic tree, silk from India (Ibid.:174). Spices and dyes were transported by water or by carts drawn by Indian buffaloes or by men from lower castes (Ibid.:174).
An envoy from China, Chou Ta Kuan, reports that people from lowest classes in Angkor had dark skin and lived a very simple life (Pałkiewicz 2007: 174). On the other side, aristocrats and inhabitants of the Royal Palace, both men and women fair complexion, which is probably due to the fact that their skin had not been exposed to sunlight (Ibid.:174). Generally, both men and women only wore a loincloth (Ibid.:174). They bound their hair up at the top of the head and walked barefoot, including emperors’ wives (Ibid.:174). According to the envoy’s records, the king had five wives (Ibid.:174). As for concubines and palace maidens, their number ranged from three to five thousand (Ibid.:174). They were divided into many classes, but these women rarely had the opportunity to be in the royal quarters (Ibid.:174). The best noble families competed with each other, offering their daughters to the king, thus seeking privileges (Ibid.:174).
Apart from the being admired at his Terrace of the Elephants, the king equally gave audiences twice a day at his Royal Palace, which, unfortunately, no longer exists (Pałkiewicz 2007: 170). Chou Ta Kuan writes that this Palace had colourful interiors decorated with wood and gold (Ibid.:170). And the king himself, during the audience, appeared in the window with golden cornices, holding his sword in his hand (Ibid.:170,174). The entire ceremony was performed to the accompaniment of music (Ibid.:170). After being summoned by the king, a minister or another official sat on a tiger’s skin before the king and submitted interpellations (Ibid.:174). While leaving the site, I thought about a mystery of those ancient times, yet brining back in such details by the envoy’s contemporary reports and magical movements and dance of the sculpted stone figures frozen in the past.
Terrace of the Leper King
Soon we reached the second terrace of the Royal Palace, called the Terrace of the Leper King, situated at the north end of the Terrace of the Elephants (Teo 2014); it is aligned with it but forming a separate architectural unit of twenty-five metres wide by six metres high (Glaize II 1944). The Terrace resembles a bastion, which is entirely sculpted in the mixture of high and low relief (Ibid.). All the filigree carvings are depicted in five visible registers (Maurice Glaize II (1944) mentions seven); unfortunately, some of the sculpture, especially the uppermost, is strongly damaged or worn out, and thus hardy readable (Glaize II 1944; Pałkiewicz 2007:174).
Both the internal and external reliefs show lines of seated mythological figures of Naga, Garuda, and Kumbhanda (Glaize II 1944). There are also meditating silhouettes of women, images of monarchs in crowns, armed with short swords, various species of animals, hunting scenes, games and activities (Pałkiewicz 2007:174,176). All of them “haunt the flanks of Mount Meru, shown as giants, […] sometimes with multiple arms […], sword or club bearers, and women with bare torsos” (Glaize II 1944).
Apsaras in pearls
When I approached the construction from its north side I saw yet different looking sculpture; there was a sword swallower and some figures wearing a curious side-chignon, who kept following him (Glaize II 1944). Having moved to the south side, I entered the internal corridor or passage dividing the carved mound in two (Glaize II 1944; Pałkiewicz 2007:176). I admired a well preserved set of carvings whose décor is composed of the same elements as the exterior but it is additionally adorned with my favourite Hindu characters, graceful and benevolent Devi, also called Apsaras (Glaize II 1944).
The summer light penetrating from the above fell on the sculptures covering the interior walls, emphasizing the shapely naked breasts of charming female upper bodies adorned only with strings of pearls (Glaize II 1944; Pałkiewicz 2007:176) and “triangular head dress with flaming discs” (Glaize II 1944). Some sculpted characters on the south side were also seated upon a lower frieze built up of depictions of fish, elephants and a river running vertically (Ibid.).
Following the rows of scenes, I eventually climbed laterite steps to the upper level of the Terrace, where “[surrounded by three smaller decapitated statues carrying clubs on their right shoulders, the ‘Leper King’ sits in the Javanese manner with his right knee raised” (Glaize II 1944). Possibly his position has originally been on a simple stone slab he is seated on (Ibid.). The sculpture is itself unique in Khmer art, as it represents the King entirely naked, with no trace of his genitalia though (Ibid.).
I looked at the figure and I immediately got an impression he is smiling, pleased with his entourage and location, or maybe visitors taking him loads of photos. When I started wondering why the seated figure is called the Leper King, I unexpectedly found the answer to my question: although the figure has no sign of leprosy as such, it is discoloured. Anyway, the original sculpture of the ‘King’ had already been replaced with a copy (Pałkiewicz 2007:174); “[the] statue was moved from the Terrace in Angkor Thom to the National Museum in Phnom Penh” (Miura 2015).
Maurice Glaize (II:1944), as a French architect, archaeologist, and Conservator of Angkor from 1937 to 1945, had an opportunity to describe the original statue in his the guidebooks to the Angkor monuments. He writes that besides being stained and disfigured, it also bears a few patches of lichen, which may have resembled a person with leprosy (Glaize II:1944; see Pałkiewicz 2007:174). The source of the King’s and thus the Terrace’s name could be also because of a Cambodian legend of an Angkorian king, Yasovarman I (889–910 AD.), who was a great creator of Angkor and possibly he died of leprosy (“Terrace of the Leper King” 2020; Pałkiewicz 2007:174). Consequently, he went down in history as the Leper King (“Terrace of the Leper King” 2020; Pałkiewicz 2007:174). Yet, he had reigned much earlier than the Terrace was constructed in the late twelfth century.
After some scholars neither the statue represents a leper nor a king. Actually, the identity of the sculptured character is unknown. It is held by some that it represents ‘Shiva ascetic’, others believe that a later inscription on the Terrace’s base, which reads a ‘Dharmaraja’ reveals the statue’s real name (Glaize II:1944).“[It] is sometimes given to Yama and sometimes to one of his assessors – ‘the Inspector of Qualities and Faults’ – the supreme judge in the hour of judgement, [and so] the ‘god of the Dead’” (Ibid.). However, the hairstyle of the individual, namely composed “of thick coils starting from the front and covering the nape of the neck – emphasises, like the two ‘fangs’ near the corner of the lips, his demonic character” (Ibid.). Is it then one of demons from Hindu tradition? Is it maybe a depiction of Ravana?
Dharmaraja at Mount Meru
It is probable that the Terrace of the Leper King was once dominated by the sculpted mound, possibly complemented with pools, and with the buried wall; this curious arrangement may have been a symbolic representation of Mount Meru (Glaize 1944).
On the other side, “the fact that it occupies an area to the north of the Royal Palace – the area […] reserved still now for royal cremations known as ‘Val Prah Men’ (the name of the pavilion prepared there for the funeral pyre) – leads one to suspect that the Terrace of the Leper King was none other than a permanent [Val Prah] Men, which would explain why, when this cult was still remembered [in the fifteenth century, the name] of Dharmaraja [as the god of the dead, had been] placed [just] there” (Ibid.).
From the main entrance to the Royal Palace, that is halfway along the wall of the Terrace of the Elephants, there is an almost one and half kilometre long Victory Way that leads to the fifth and most important passage within the citadel of Angkor Thom, the Victory Gate or the Fifth Gopura (Pałkiewicz 2007:176).
Following the road I kept passing by numerous remains of ancient structures of Prasat Suor Prat, plunged in the greenery, and I was thinking about their links to modern times of Cambodia. I looked around and except for tourists from abroad, there were many Khmers visiting the city. Contemporary inhabitants of the country, although fiercely experienced by the regime of the Red Khmers, are still very proud of the ancient past of their country, and happy to show that it boasts a great medieval culture, as does Europe (Pałkiewicz 2007:176).
By Joanna Faculties of English Philology, History of Art and Archaeology. University of Silesia in Katowice, Poland; Cardinal Stefan Wyszyński University in Warsaw, Poland; University College Dublin, Ireland.
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Free images at Pixabay. Available at <https://bit.ly/3fTQX0u >. [Accessed on 17th August, 2021].
Glaize M. (I) (1944). “A Guide to the Angkor Monuments (Translation NT); Part Two: The Royal Square: the Terrace of the Elephants”. In: The Angkor Guide. Available at <http://www.theangkorguide.com/text.htm>. [Accessed 19th January, 2021].
Glaize M. (II) (1944). “A Guide to the Angkor Monuments (Translation NT): Part Two: The Royal Square: the Terrace of the Leper King”. In: The Angkor Guide. Available at <http://www.theangkorguide.com/text.htm>. [Accessed 19th January, 2021].
Konsek M. (2014). Photo: “Angkor, Angkor Thom, Taras Słoni”. In: Wikipedia. The Free Encyclopedia. Available at <https://bit.ly/3sOEZLx>. [Accessed 20th January, 2021].
Miura K. (2015). “From “Originals” to Replicas: Diverse Significance of Khmer Statues”. In: Kultur als Eigentum: Instrumente, Querschnitte und Fallstudie [online]. Growth S., Bendix R. F. and Spiller A. (dir.). Göttingen: Göttingen University Press. (generated 10 September 2020). ISBN: 9782821875500. Available at <http://books.openedition.org/gup/550>. [Accessed 20th January, 2021].
Pałkiewicz J. (2007). Angkor. Poznań: Zysk i S-ka Wydawnictwo.
Renown Travel & Tour Agency (2010-2020). “Angkor Thom”. In: Renown Travel. Available at <https://bit.ly/2YiBz5L>. [Accessed 18th January, 2021].
Teo R. (2014). “Gates of Angkor Thom”. In: Reubenteophotography. Available at <https://bit.ly/2YiYoXa>. [Accessed 18th January, 2021].
The term jamb stands for a recess between the wall face inside the room and the side of a fitted window (window jamb) or door (door jamb) or other wall opening.
The jamb on a medieval church doorway (in a Gothic portal accompanied by lintel and trumeau) is normally occupied by a cascading row of carved figures. “These [jamb] statues are often human figures, typically religious figures or secular or ecclesiastical leaders” (“Jamb statue” 2020). Such jamb figures are very often visible in Gothic cathedrals of France and elsewhere in medieval Europe.
From Latin: pacyficus; in the Late Latin Church: pacificale.
A reliquary, most often in the shape of a cross or monstrance, used in the Middle Ages and Renaissance. It served for the Kiss of Peace in the Catholic Mass, until the thirteenth century before the Holy Communion. Originally, there was a habit of “direct kissing among the celebrants [of the Mass, which had been] replaced by each in turn kissing the pax [due to] a range of concerns over the sexual, social and medical implications of actual kissing” (“Pax (liturgical object)” 2020). During such celebration, a priest or a celebrant said ‘Pax tecum’, while passing the pax down for the kiss and they received the response ‘Et cum spiritu tuo.’
Although “[the] great majority were probably very simple wood or brass pieces” (“Pax (liturgical object)” 2020), pax reliquaries were also made of silver and richly decorated, with a flat surface to be kissed. They usually included an image of the Virgin Mary or Jesus Christ. Although “[the] pax gradually fell out of general use” (Ibid.) yet before the previous century, after the Catholic Encyclopedia (1911), the custom was still practiced at important occasion. Since the twentieth century, kissing the pax has been commonly replaced with a handshake at the time of sharing the sign of peace. Nevertheless, the medieval custom is still continued at the time of significant celebrations and holidays.
Featured image: Design for a pax by E.W. Pugin (d. 1875), showing its handle. Public domain. Image enlarged. Photo and caption source: “Pax (liturgical object)” (2020).
“Pax (liturgical object)” (2020). In: Wikipedia. The Free Encyclopedia. Available at <https://bit.ly/37D2qOO>. [Accessed 22nd February, 2021].
PWN (2007). Słownik terminologiczny sztuk pięknych, p. 296. Kubalska-Sulkiewicz K., Bielska-Łach M., Manteuffel-Szarota A. eds. Wydanie piąte. Warszawa: Wydawnictwo Naukowe PWN.
“The corbel arch and corbel vault use the technique [of corbelling] to make openings in walls and to form ceilings”. A corbelled (false) roof or vault and a corbelled arch are prototypes of their structural counterparts in the history of architecture.
The corbelled vault usually occurs in a form of an elevated roof constructed using horizontal and successive layers of stone slabs or bricks that gradually overlap each other, inwards. As a result of such a process, a false vault or dome is created. The top of the corbelled roof is closed with a single capstone which spans the remaining space or void between the overhung stone slabs. “[In the] technique of corbelling, […] rows of corbels deeply keyed inside a wall support a projecting wall or parapet” (“Corbel” 2021).
In turn, corbelled arches, like structural (true) arches, are also made of stone but do not use “a wedge-shaped voussoirs converging towards” (“Corbel arch” 2021). They are cut in one beam or stone slab, or several horizontal layers of stone. Accordingly, “a corbel arch is an arch-like construction method that uses the architectural technique of corbelling to span a space or void in a structure. […] Although an improvement in load-bearing efficiency over the post and lintel design, [corbelled] arches are not entirely self-supporting structures, and the [corbelled] arch is sometimes termed a false arch for this reason” (Ibid.)
Featured image: A corbelled (false) arch in the Royal Palace of Ugarit, Bronze Age Syria. Photo by Disdero (2005). CC BY 3.0. Photo and caption source: “Corbel arch” (2021). In: Wikipedia. The Free Encyclopedia.
“Corbel” (2021). In: Wikipedia. The Free Encyclopedia. Available at <https://bit.ly/3uXNJhV>. [Accessed 7th June, 2021].
“Corbel arch” (2021). In: Wikipedia. The Free Encyclopedia. Available at <https://bit.ly/2SjnC83>. [Accessed 7th June, 2021].
“Skarbiec Atreusza” (2020). Wikipedia. Wolna Encyklopedia. Available at <https://bit.ly/3wYMOiE>. [Accessed 7th June, 2021].
PWN (2007). Słownik terminologiczny sztuk pięknych, pp. 241,380. Kubalska-Sulkiewicz K., Bielska-Łach M., Manteuffel-Szarota A. eds. Wydanie piąte. Warszawa: Wydawnictwo Naukowe PWN.
Darvill T. (2009). The Concise Oxford Dictionary of Archaeology (2 ed.). Oxford University Press. Available at <https://bit.ly/2TazfOs>. [Accessed 7th June, 2021].
Found uniquely the Doric order entablature in Greek classical architecture (900 BC. – 1st century AD.), guttae are the conical projecting ornaments. They are situated under each triglyph of a frieze, which a set of guttae always goes with. In turn, a row of six guttae, located at the top of the architrave blocks, formed an element called a regula, located just below the narrow projection of the taenia (fillet).
“In It is thought that the guttae were a skeuomorphic representation of the pegs used in the construction of the wooden structures that preceded the familiar Greek architecture in stone. However, they have some functionality, as water drips over the edges, away from the edge of the building” (“Gutta” 2021).
The term frontispiece or fronton describes a commonly triangular gable surmounting the facade of an ancient temple in classical architecture (Greece, Rome, Renaissance, Classicism), or in one that uses classical forms. As such it can also be referred to as a pediment. Yet a frontispiece can also take the shape of the middle avant-corps (projection) of a building’s facade. Its inner field, both smooth or carved, is called a tympanum. In antiquity, the tympanum was usually filled with sculptural decorations.
The triangular (pointed) frontispiece (or pediment) was developed in Greek architecture as the upper part of the ancient temple facade and constituted an important element of its portico. It was limited by the side edges of the gable roof and entablature; additionally, it was framed by a profiled cornice. The triangular frontispiece was commonly used in the architecture of ancient Rome; the Romans used a combination of a building’s façade with a frontispiece together with a flat roof in larger buildings. Later, a frontispiece appeared in Renaissance, Baroque and Classicism, as the top of the facades of secular and mainly sacred architecture.
In baroque architecture, next to the triangular frontispiece, there are also a curved (semi-oval) segmental type and a frontispiece broken in the upper part. Whereas the segmental variant takes the form of an arc of a circle, the broken type is usually interrupted by a sculptural composition or a cartouche in its center, with the side parts of its profiled cornice remaining. “Another variant of the broken type is the swan’s neck pediment[…] with two ‘S’-shaped profiles, resembling a swan’s neck” (“Pediment” 2021). A following feature of the Baroque style is the bending of the pediment, mainly in the part of the entablature by making its individual parts protrude in steps in front of the elevation. In turn, the so-called open frontispiece (pediment) is broken along the base and mainly adopted in Mannerist architecture.
Small frontispieces (pediments) based on columns, pilasters or corbels, crowning entrances and window openings, recesses and niches, are characteristic of modern architecture. Pediments with entablature based on columns are also found in altars and tombstones. Although “a frontispiece is the combination of elements that frame and decorate the main, or front, door to a building” (“Frontispiece (architecture)” 2021), defining the facade of the building with the term frontispiece or pediment is incorrect.
Featured image: Illustrations with the sculptures of the two pediments of the Parthenon. James Stuart & Nicholas Revett. The Antiquities of Athens measured and delineated by James Stuart F.R.S. and F.S.A. and Nicholas Revett, Painters and Αrchitects, London, John Nichols, 1794. Public domain. Colours intensified. Photo source: “Pediment” (2021). In: Wikipedia. The Free Encyclopedia.
“Frontispiece (architecture)” (2021). In: Wikipedia. The Free Encyclopedia. Available at <https://bit.ly/3awE8Yt>. [Accessed 18th February, 2021].
“Pediment” (2021). In: Wikipedia. The Free Encyclopedia. Available at <https://bit.ly/3bgG2eT>. [Accessed 17th February, 2021].
Davidson Cragoe C. (2012). Jak czytać architekturę. Najważniejsze informacje o stylach i detalach [How to Read Architecture], Romkowska E. trans., pp. 105, 161. Warszawa: Arkady.
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