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Extra resources for Architecture as Symbol and Self-Identity
With the advent of Cartesian rationalism and later with the eighteenth and nineteenth centuries, we come to technology. In other words, symbolic thought has again been repressed. Now we are dependent on rationalist thought which prevents us from properly raising the issue of the symbol. This is why I believe that it is premature to discuss the definition of symbols. worship in structures that have nothing to do with the grandiose mosques that have been shown. In fact, they worship in rather small oratories which are quite simple.
Grabar The inscription makes the monument into a symbol. The correct terminology would be a vector, that is, it gives the direction by which one should understand the monument. Now if you cannot read it-as it happens with minarets, very frequently the inscription is up high-then there is a kind of inner symbolism, what the maker said it was going to be. How it was understood afterwards is yet another story. The public changes its mind on the meaning of buildings. One can say that a building was built for purpose X and then over the centuries it acquired function Y.
1 E u ::r: // ·,, IChinguetti } ?........ \M A L I J o; .... ) ~= = tl ~> '"~' :;< 'E-] l:il ~ I 0 p.. e ~ 8 .... c ! ,........... -- ~ ~? ~ >. L. ) uu 0 Nonexistent ? Insufficient information The Visual Language of Symbolic Form: A Preliminary Study of Mosque Architecture 33 ZONE VI Far East 1 2 GENERIC FORMS 6 5 4 3 7 8 1 - £~ ::: ~~ c-< ~~ o·- "' 15:: .... D '"'.... <:· ~ NO. l .... l a0 Cl "' ~c:J ·€p.. A • • • Inventory of generic forms and typology of selected mosques Compiled by N Ardalan t'"'::l ;;>, ~ 0?