Mosque-Cathedral of Cordoba

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The Mosque–Cathedral of Córdoba (Spanish: Mezquita-Catedral de Córdoba [meθˈkita kateˈðɾal de ˈkoɾðoβa]) is the cathedral of the Roman Catholic Diocese of Córdoba in the Spanish region of Andalusia. Officially called the Cathedral of Our Lady of the Assumption (Spanish: Catedral de Nuestra Señora de la Asunción), it is dedicated to the Assumption of Mary. Due to its status as a former mosque, it is also known as the Mezquita (Spanish for 'mosque') and, in a historical sense, as the Great Mosque of Córdoba. According to traditional accounts, a Visigothic church, the Catholic Christian Basilica of Vincent of Saragossa, originally stood on the site of the current Mosque-Cathedral, although this has been a matter of scholarly debate. The Great Mosque was constructed in 785 on the orders of Abd al-Rahman I, founder of the Islamic Emirate of Córdoba. It was expanded multiple times afterwards under Abd al-Rahman's successors up to the late 10th century. Among the most notable additions, Abd al-Rahman III added a minaret (finished in 958), and his son al-Hakam II added a richly decorated new mihrab and maqsurah section (finished in 971). The mosque was converted to a cathedral in 1236 when...

A claim that the site of the mosque-cathedral was once a Roman temple dedicated to Janus dates as far back as Pablo de Céspedes and is sometimes still repeated today. However, Robert Knapp, in his 1983 study of Roman-era Córdoba, dismissed this claim as speculation based on a misunderstanding of Roman milestones found in the area.

According to traditional accounts, the present-day site of the Cathedral–Mosque of Córdoba was originally a Visigothic Christian church dedicated to Saint Vincent of Saragossa, which was divided and shared by Christians and Muslims after the Umayyad conquest of Hispania. As the Muslim community grew and this existing space became too small for prayer, the basilica was expanded little by little through piecemeal additions to the building. This sharing arrangement of the site lasted until 785, when the Christian half was purchased by Abd al-Rahman I, for a hundred thousand dinars. He then demolished the church structure and built the new mosque on its site. In return, Abd al-Rahman also allowed the Christians to build or rebuild some churches outside the city walls. These included churches dedicated to the Christian martyrs Saints Faustus, Januarius, and Marcellus whom they deeply revered. [ better source needed ]

The historicity of this narrative has been challenged as archaeological evidence is scant and the narrative is not corroborated by contemporary accounts of the events following Abd al-Rahman I's initial arrival in al-Andalus. The narrative of the church being transformed into a mosque, which goes back to the tenth-century historian Al-Razi, echoed similar narratives of the Islamic conquest of Syria, in particular the story of building the Umayyad Mosque in Damascus. For medieval Muslim historians, these parallels served to highlight a dynastic Umayyad conquest of Spain and appropriation of Visigothic Córdoba. Another tenth-century source mentions a church that stood at the site of the mosque without giving further details. An archaeological exhibit in the mosque–cathedral of Cordoba today displays fragments of a Late Roman or Visigothic building, emphasizing an originally Christian nature of the complex. The "stratigraphy" of the site is complicated and made more so by the impact of contemporary political debates about cultural identity in Spain.

According to Susana Calvo Capilla, a specialist on the history of the mosque–cathedral, although remains of multiple church-like buildings have been located on the territory of the mosque–cathedral complex, no clear archaeological evidence has been found of where either the church of St. Vincent or the first mosque were located on the site, and the latter may have been a newly constructed building. The evidence suggests that it may have been the grounds of an episcopal complex rather than a particular church which were initially divided between Muslims and Christians. Pedro Marfil, an archeologist at the University of Cordoba, has argued for the existence of such a complex – including a Christian basilica – on this site by interpreting the existing archeological remains. D. Fairchild Ruggles, a scholar of Islamic art, considers previous archeological work to be a confirmation of the former church's existence. This theory has been opposed by Fernando Arce-Sainz, another archeologist, who states that none of the numerous archeological investigations in modern times have turned up remains of Christian iconography, a cemetery, or other evidence that would support the existence of a church. Art historian Rose Walker, in an overview of late antique and early medieval art in Spain, has likewise criticized Marfil's view as relying on personal interpretation. More recently, archeologists Alberto León and Raimundo Ortiz Urbano have affirmed the hypothesis of a large episcopal complex by analyzing both old and new archeological findings at the site, while María de los Ángeles Utrero Agudo and Alejandro Villa del Castillo argue that evidence so far does not allow for the identification of former ecclesiastical structures on the site.

Regardless of what structures may have existed on the site, however, it is almost certain that the building which housed the city's first mosque was destroyed to build Abd ar-Rahman I 's Great Mosque and that it had little relation to the latter's form.

The Great Mosque was built in the context of the new Umayyad Emirate in Al-Andalus which Abd ar-Rahman I founded in 756. Abd ar-Rahman was a fugitive and one of the last remaining members of the Umayyad royal family which had previously ruled the first hereditary caliphate based in Damascus, Syria. This Umayyad Caliphate was overthrown during the Abbasid Revolution in 750 and the ruling family were nearly all killed or executed in the process. Abd ar-Rahman survived by fleeing to North Africa and, after securing political and military support, took control of the Muslim administration in the Iberian Peninsula from its governor, Yusuf ibn Abd al-Rahman al-Fihri. Cordoba was already the capital of the Muslim province and Abd ar-Rahman continued to use it as the capital of his independent emirate.

Construction of the mosque began in 785–786 (169 AH ) and finished a year later in 786–787 (170 AH). This relatively short period of construction was aided by the reuse of existing Roman and Visigothic materials in the area, especially columns and capitals. Syrian ( Umayyad ), Visigothic, and Roman influences have been noted in the building's design, but the architect is not known. The craftsmen working on the project probably included local Iberians as well as people of Syrian origin. According to tradition and historical written sources, Abd ar-Rahman involved himself personally and heavily in the project, but the extent of his personal influence in the mosque's design is debated.

The original mosque had a roughly square floor plan measuring 74 or 79 meters per side, equally divided between a hypostyle prayer hall to the south and an open courtyard ( sahn ) to the north. As the mosque was built on a sloping site, a large amount of fill would have been necessary to create a level ground on which to build. The outer walls were reinforced with large buttresses, which are still visible on the exterior today.The original mosque's most famous architectural innovation, which was preserved and repeated in all subsequent Muslim-era expansions, was its rows of two-tiered arches in the hypostyle hall.

The mosque's original mihrab (niche in the far wall symbolizing the direction of prayer ) no longer exists today but its probable remains were found during archeological excavations between 1932 and 1936. The remains showed that the mihrab's upper part was covered with a shell-shaped hood similar to the later mihrab.

The mosque originally had four entrances: one was in the center of the north wall of the courtyard (aligned with the mihrab to the south), two more were in the west and east walls of the courtyard, and a fourth one was in the middle of the west wall of the prayer hall. The latter was known as Bab al-Wuzara' (the " Viziers ' Gate", today known as Puerta de San Esteban ) and was most likely the entrance used by the emir and state officials who worked in the palace directly across the street.

The courtyard of the mosque was planted with trees as early as the 9th century, according to written sources cited by the 11th century jurist Ibn Sahl. Although the species of tree is not known, the fact that these were fruit trees is attested in Ibn Sahl, who was consulted as to whether such a garden was forbidden and, if not forbidden, whether it was permitted to eat from it. That the trees remained in the courtyard is demonstrated by two seals of the City of Cordoba, one in 1262 and the other in 1445, both of which show the mosque (which by then had been converted to a cathedral) with tall palm trees within its walls. This evidence makes the Cordoba mosque the earliest one where trees are known to have been planted in the courtyard.

Mosques were normally aligned with the qibla (the direction of prayer), which is theoretically the direction of Mecca. From Cordoba, Mecca is to the east-southeast, but the Great Mosque of Cordoba is instead oriented more towards the south. This orientation, which doesn't match that of modern mosques, reflects the pre-existing street alignment of Roman Cordoba.

It is also due to historical differences in opinion about the appropriate direction of the qibla in far western Islamic lands like al-Andalus and Morocco. In this early period, many Muslims in the region preferred a tradition that existed in the western Islamic world (the Maghreb and al-Andalus) according to which the qibla should be oriented towards the south instead of pointing towards the shortest distance to Mecca. This was based on a saying ( hadith ) of Muhammad which stated that "What is between the east and west is a qibla", which thus legitimized southern alignments.

This practice may also have sought to emulate the orientation of the walls of the rectangular Kaaba building inside the Great Mosque of Mecca, based on another tradition which considered the different sides of the Kaaba as being associated with different parts of the Muslim world. In this tradition the northwest face of the Kaaba was associated with al-Andalus and, accordingly, the Great Mosque of Cordoba was oriented towards the southeast as if facing the Kaaba's northwestern façade, with its main axis parallel to the main axis of the Kaaba structure (which was oriented from southeast to northwest).

Although later mosques in Al-Andalus did have more eastern-facing orientations (e.g. the Mosque of Madinat al-Zahra in the 10th century), later expansions of the Great Mosque did not attempt to modify its original alignment.

In 793 Abd ar-Rahman I's son and successor, Hisham I, added to the mosque a ṣawma'a, a shelter for the muezzin on top of the outer wall, as the mosque did not yet have a minaret (a feature which was not yet standard in early mosques).

The mosque was significantly expanded by Abd ar-Rahman II (r. 822–852) sometime between the years 833 and 848. This expansion preserved and repeated the original design while extending the prayer hall eight bays to the south (i.e. the length of eight arches). This made the prayer hall 64 metres long from front to back.

During this expansion, the builders began to commission new marble capitals for the columns instead of just re-using ancient ones. These new capitals were imitations of the Corinthian style but still differed slightly from classical models, thus hinting at the future evolution of architectural sculpture in al-Andalus. One probable example of these capitals is now preserved at the National Archaeological Museum in Madrid and features an Arabic inscription in an archaic Kufic script that offers blessings on Abd ar-Rahman II. The expansion work may have been unfinished when Abd ar-Rahman II died in 852 and it appears to have been completed instead by his son and successor, Muhammad I (r. 852–886).

Muhammad I carried out various other works on the mosque and is reported to have created a maqsura (a prayer space reserved for the ruler). In 855 he also restored the Bab al-Wuzara' gate (today's Puerta de San Esteban ). The decoration of this gate, which thus likely dates from this time, is often noted as an important prototype of later Moorish gateways. Muhammad's son, Al-Mundhir (r. 886–888), in turn added a treasury to the mosque. Al-Mundhir's son, Abdallah (r. 888–912), built the mosque's first elevated passage, known as a sabat, which connected the mosque directly with the Umayyad palace across the street. This passage allowed the ruler thenceforth to enter the mosque privately, where he would remain unseen behind the screen of the maqsura, thus separating him from the general public during prayer. New versions of this bridge would later be rebuilt during the mosque's subsequent expansions.