Architecture as a Political Device
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Through the architecture, a place of worshipЖwhether its an ancient Sumerian temple or a Gothic churchЖnot only becomes a conduit to the heavenly, but a political device as well.
In the ancient Sumerian city of UrukЖcirca 3500 BCЖthe “White Temple” was built atop a zigguratЖa man-made mountain.
Dedicated (probably) to the sky-god, AnuЖchief of the Sumerian gods.
A system of stairs and ramps lead around a counter-clockwise direction up towards the entrance of the temple.
This winding ascent was a metaphor for the ascent into the divine realm.
At the peak of the temple is where the priest or priestess would conduct ceremonies,
acting as the point of transfer from the earthly to the heavenly.
The members of the community would watch the ascent of the elite group of the priests and leaders who had exclusive access to the temple.
Hagia Sophia (“church of holy wisdom”), Byzantine 532 AD
Built by Anthemious of Tralles and Isidorus of Miletus
Dome on pendentives
A spacious interior
Harmonious “finely-tuned” proportions reflect a divine creation
The architecture of the building allows there to be a great many windows circling the dome.
This gives the illusion that the dome seems to float “like the radiant heavens”
And supports the sense of a divine mystery
The architectural marvel of Hagia Sophia is also a show of the political power that Justinian holds in that time.
Abbey Church of Saint Denis
Built under the supervision of Abbet Suger.
Burial spot for Saint Denis
Martyr credited for bringing Christianity to France.
Where the Carolingian Kings were crowned
Giving it both a religious and political connection
The development of the Gothic style is a statement of the growing political power of the kingdom of France (Which might explain why the style spreads out to become a regional style)
Borrows from Romanesque style
Use of groin vaulting
Rational articulation of the architectural forms
Use of the traditional Christian basilical form