619:, octagonal baptisteries originated in Milan, Rome, and Ravenna and were typical for the western empire, but rare in the eastern empire. Theresa Grupico states that the octagon, which is transitional between the circle and the square, came to represent Jesus' resurrection in early Christianity and was used in the ground plans of martyria and baptisteries for that reason. The domes themselves were sometimes octagonal, rather than circular. Nicholas Temple proposes the imperial reception hall as an additional source of influence on baptisteries, conveying the idea of reception or redemptive passage to salvation. Iconography of assembled figures and the throne of Christ would also relate to this.
322:
domed ceilings, being part of a symbolic association between any house, tomb, or sanctuary and the universe as a whole, but it popularized the use of the domical shape. Michele
Melaragno writes that the nomadic tribes of central Asia are the origin of a symbolic tradition of round domed-tents being associated with the sky and heavens that eventually spread to the Middle East and the Mediterranean. Rudolf Wittkower writes that a "cosmic interpretation of the dome remained common well into the eighteenth century."
36:
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mosque, for example, was at least initially meant to emphasize the place of a prince during royal ceremonies. Over time such domes became primarily focal points for decoration or the direction of prayer. The use of domes in mausolea can likewise reflect royal patronage or be seen as representing the honor and prestige that domes symbolized, rather than having any specific funerary meaning.
939:, the circle and square were declared too pagan for Christian churches. Although the council did not make any direct pronouncements regarding architecture and, according to Hanno-Walter Kruft, the effects of those reforms actually adopted by the Council were varied, the one known written example of the Council's resolutions being applied to architecture, Cardinal
487:, the dome probably symbolized sovereignty over the whole world. Nicholas Temple states that Roman imperial reception halls or throne rooms were often domed with circular or octagonal plans and "functioned as a ceremonial space between the emperor, his court and the gods", becoming a common feature of imperial palaces from the time of
608:. Krautheimer writes that "baptism is the death of the old Adam and the resurrection of the new man; eight is the symbolic number of regeneration, salvation, and resurrection, as the world started the eighth day after creation began, and Christ rose from the dead on the eighth day of the Passion." According to
966:
was too young to have influenced the initial popularity of oval churches, the 1609 publication of his discovery of the elliptical motion of planets could have contributed to their persistence. Sylvie
Duvernoy writes that the use of a circular plan dome and an oval plan dome in the twin domed churches
1262:, an octagonal Christian shrine three miles away that was built around a rock said to have served as a seat for the Virgin Mary. The inner span of the Dome of the Rock is slightly wider that of the Church of the Kathisma. The dome of the Dome of the Rock has been compared to that of the nearby domed
1201:
Doğan Kuban writes that even seemingly minor variations in shape, structure, and functional use had theoretical implications, and were the "result of complex and culturally significant developments in the
Islamic world, where the dome and minaret became symbols of Islam." Camilla Edwards writes that
262:
The meaning of the dome has been extensively analyzed by architectural historians. According to Nicola
Camerlenghi, it may not be possible to arrive at a single "fixed meaning and universal significance" for domes across all building types and locations throughout history, since the shape, function,
866:
glossing over the divisions that had actually defined the relationship between the two powers for almost a thousand years." Nathaniel Curtis writes that the large domes of the
Renaissance implied "ideas of power, dominance or centralization – as the capitol of a nation or of a state." He notes that
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and served as a symbol of this. According to
Nicholas Temple, Nero's octagonal domed room in his Domus Aurea was an early example of an imperial reception hall, the symbolism of which "signaled an elevation of the status of the emperor as living deity, which in the case of Nero related specifically
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shape from its original pliable materials into more difficult stone construction, the dome had also become associated with celestial and cosmic significance, as evident from decoration such as stars and celestial chariots on the ceilings of domed tombs. This cosmological thinking was not limited to
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has developed over millennia. Although the precise origins are unknown, a mortuary tradition of domes existed across the ancient world, as well as a symbolic association with the sky. Both of these traditions may have a common root in the use of the domed hut, a shape which was associated with the
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expresses both the sovereignty of the people, who as tourists are literally above the legislature while touring the dome, and the accessibility of parliamentary democracy, due to the transparency of the glass dome and the window it provides into the legislative chamber below. William Seale writes
1139:
Hillenbrand writes that the understanding of color symbolism in Islam has suffered from a lack of literary evidence, but green floral patterns have been proposed as representing fertility and blue tilework proposed as representing good luck or heaven. Anwaar
Mohyuddin and Nasra Khan note that the
909:
but written from a humanist perspective and, unlike
Vitruvius, advocated for central plans because the circle was "the favourite shape of nature". Of the nine church designs provided in the book, six were circular or polygonal centrally planned designs, with the polygonal shapes recommended to be
409:
22:14. Theresa
Grupico states that domes and tent-canopies were also associated with the heavens in Ancient Persia and the Hellenistic-Roman world. A dome over a square base reflected the geometric symbolism of those shapes. The circle represented perfection, eternity, and the heavens. The square
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Bloom writes that mosques did not normally have domes until the 11th century, perhaps because of the existing association of domes with palaces and tombs. Grabar emphasizes that, in the early centuries of Islam, domes were closely associated with royalty. A dome built in front of the mihrab of a
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Kendall Wallis writes that the decision to build the national capitol building of the United States with a large dome "took a form laden with symbolic sacred meaning and ascribed a radically secular meaning to it." The decorative use of coffers was meant to evoke a connection with the classical
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were signed by Latin and Greek delegates. Janna Israel writes that the adoption of
Byzantine architectural forms in Venice at the end of the fifteenth century, such as low domes on pendentives, helped "in the construction of a more harmonious and seamless history between Venice and Byzantium,
253:
The mortuary tradition has been expressed in domed mausolea, martyria, and baptisteries. The celestial symbolism was adopted by rulers in the Middle East to emphasize their divine legitimacy and was inherited by later civilizations down to the present day as a general symbol of governmental
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churches were decorated in a systematic manner and can be seen as having three zones of decoration, with the holiest at the top. This uppermost zone contained the dome, drum and apse. The dome was reserved for the Pantokrator (meaning "ruler of all"), the drum usually contained images of
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The appearance of the oval in architecture has been extensively discussed by architectural historians. Although not an idea originating in the Renaissance, by the beginning of the 1500s the idea of the oval was "in the air", according to Santiago Huerta. During the discussions of the
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Oleg Grabar characterizes forms in Islamic architecture as having relatively low levels of symbolism. While conceding this in a general sense, Yasser Tabbaa maintains that certain forms were initially very highly symbolic and only lost such associations over time. The phenomenon of
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was used by medieval sources to describe features found in several early Muslim palaces and is conventionally translated to mean "green dome". The conventional explanation for the term is that early domes were made of timber covered with copper sheeting that gained a green
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was located in a domed octagonal space. In the words of Allan George Doig, the throne at Aachen was located in "an intermediary place between earth and heaven" on the gallery level, directly across from an image of Christ's throne on the dome. According to
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the dome-shaped tomb was used as a reproduction of the ancestral, god-given shelter made permanent as a venerated home of the dead. The instinctive desire to do this resulted in widespread domical mortuary traditions across the ancient world, from the
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According to Andrew Peterson, the wide variety of dome forms in medieval Islam reflected dynastic, religious, and social differences as much as practical building considerations. E. Baldwin Smith states that the form of brick melon domes in the
503:, "cosmic imagery had come to transcend the mortuary, divine and royal symbolism already associated with the dome" but the Christian use of domes acknowledged earlier symbolic associations. Thomas Mathews writes that Christianity's rejection of
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in Moscow was meant to be the tallest building in the world, rising above a domed congress hall 100 meters wide for 21,000 world socialist delegates. The foundations were begun for the Palace of the Soviets on the site of the demolished
554:. Robert Stalley writes that mausolea, martyria, and baptisteries shared similar forms in the Roman architectural tradition as domed centralized plans due to representing the linked ideas of "death, burial, resurrection, and salvation".
603:
In Italy in the 4th century, baptisteries began to be built like domed mausolea and martyria, which spread in the 5th century. Smith writes that this reinforced the theological emphasis on baptism as a re-experience of the death and
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Anna Freze writes that the octagonal churches and octagon domed churches of the Byzantine Empire during the 9th to 11th centuries were closely linked to imperial commissions. The octagonal patterns were mean to convey "the idea of
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domes, in particular, is an example. Tabbaa explains the development and spread of muqarnas domes throughout the Islamic world beginning in the early 11th century as expressing a theological idea of the universe propounded by the
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and symbolic meaning, and Islam's rejection of sculptural and figurative decoration. The lack of documentation and even tradition for such symbolism may indicate that the meaning was only ever intended for a small learned elite.
1381:, but technical problems postponed the project and it was abandoned after Stalin's death in the 1950s. Overy states that these were meant to be monuments to dictatorship and utopian civilization that would last for ages.
951:, but gained currency throughout Europe. According to Michael Earls, the oval dome reconciled the "long axis, favored by the liturgy of the counter-reformation and the central plan so beloved by the spatial idealists."
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also transformed the domed central-type martyria into the domed churches of mainstream Christianity. According to Nicholas Temple, the use of centralized buildings for the burials of heroes was common by the time the
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shape. Per Smith, by Hellenistic and Roman times, the domical tholos had become the customary cemetery symbol. Lukas Nickel writes that the conception of a round heaven over a square earth may have contributed to the
704:
at the time: the building-as-microcosm tradition of the Antioch school combined with the Alexandrian view of the cosmos and firmament as composed of spheres and hemispheres, which was rejected by the Antioch school.
1266:. A 10th century source writes that the Dome of the Rock "was meant to compete with and surpass the churches of Jerusalem in beauty, especially with respect to the overwhelming size of the dome of the Anastasis."
885:. Irene Giustina writes that, in Renaissance Italy, the pointed dome was considered structurally safer but was also "against the rules of antique architecture". The pointed profile was considered barbarian and
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over time. However, grammatical analysis of the Arabic term suggests that it had other possible meanings and he writes that it may have been originally intended to convey something like "dome of heaven".
1127:
According to Hillenbrand, understanding symbolic intent in Muslim architecture is made difficult by the lack of explicit evidence from literary sources, seemingly inconsistent associations between
692:. However, it is only in the mid 6th century that the earliest literary evidence of a cosmological interpretation of a domed church building exists, in a hymn composed for the cathedral church of
1427:: "It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain and spreadeth them out as a tent to dwell in."
1100:, continued the other traditions. Muslim royalty built palatial pleasure domes in continuation of the Roman and Persian imperial models, although many have not survived, and domed mausolea from
441:, meaning "Golden House", also made the dome a feature of Roman palace architecture. Smith notes that one way the Romans depicted the celestial tent in architecture was as a corrugated or
1281:
to decorate the pendentives of domes in the Islamic world replaced the human depictions of Christian iconography, such as the Four Evangelists, but similarly represented the way to the
413:
According to Michael Walter, a tradition of the "golden dome" identifying the ruler with the cosmos, sun, and astrological values originated in Persia and spread to later Roman and
385:
Herbert Howe writes that throughout the Middle East domes were symbolic of "the tent of the ruler, and especially of the god who dwells in the tent of the heavens." Passages in the
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often had gold-covered domes with a ring of windows and that gold, as "the most precious metal and the paradigm of purity, was a sign of light and divinity in the writings of
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drawn with equal angles so that they can be inscribed in a circle. Centrally planned churches in Europe spread from the middle of the fifteenth century onward as part of the
806:
as the sacral power and status of a Byzantine emperor" and the octagon, also being a symbol of regeneration, suggests an origin for this in the architectural restorations of
1325:. "It represented the legislative power of the republic", sanctified. The ideas of religious association and sky symbolism also persisted in their resonance with the
747:
began to replace gold crosses at the centers of church domes, which Charles Stewart suggests may have been an over-correction in favor of images after the periods of
1250:
having "eight gardens with eight doors". Rina Avner writes that the Dome of the Rock was designed to express the Muslim rejection of the Christian tenets of the
684:
Literary evidence exists that the idea of the cosmic temple had been applied to the Christian basilica by the end of the 4th century, in the form of a speech by
972:
663:. According to Herbert Schutz, the symbolism of the octagon at Aachen related to the emperor's role as God's representative on Earth in achieving a universal "
845:
According to James Mitchell, in the Renaissance the dome began to be a symbol throughout Europe of the unity of religion. The astrological depiction of star
72:
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buildings" in the 16th century and that imitation of Italian architecture outside of Italy at this time indicated partiality towards Roman Catholicism over
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were used as much to conceal the dome's shape externally as for structural reasons. Semicircular dome profiles were preferred. Sylvie Duvernoy writes that
1298:
Thomas Markus writes that the dome became a symbol of democratic political power over the course of the eighteenth, nineteenth, and twentieth centuries.
2696:"Architectural expression of liturgy and doctrine in the Eastern churches of the fourth to sixth centuries: towards a theologically contextual typology"
2665:
Avner, Rina (2010). "The Dome of the Rock in light of the development of concentric martyria in Jerusalem: architecture and architectural iconography".
3997:
3342:
1202:"the dome, and its decorative elements are fundamental to Islamic belief" and are often found in three structures that can serve as places of worship:
3465:
Kurzej, Michał (2015). "The Collegiate Church in Zamość in the Context of European Architecture". In Skowrońska, Renata; Flachenecker, Helmut (eds.).
1112:
notes that dome ceilings with solar or stellar decoration continued the symbolism of the dome of heaven, and the domed audience hall of the palace of
874:, "it is less the roof of the greatest of all churches than the covering and sign of this centre to which converges the entire unity of Catholicism."
609:
1017:, who according to Orthodox ecclesiology wielded equal power in the Church. In the 17th century the five domes were replaced by one, symbolizing
562:
Smith writes that the dual sepulchral and heavenly symbolism was adopted by early Christians in both the use of domes in architecture and in the
2986:"On the art and the culture of domes. Construction in Milan and Lombardy in the late sixteenth and in the first half of the seventeenth century"
614:
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and flanked by angels. Maria Evangelatou writes that Mary became the most commonly depicted figure in the apse semi-dome during the growth of
595:
notes that the octagonal pattern of Roman mausolea corresponded to the Christian idea of the number eight symbolizing spiritual regeneration.
483:
and depictions into the Byzantine period used overhead domes or semidomes to identify emperors. Karl Swoboda writes that even by the time of
511:
imagery from their dome decoration. According to Gillian MacKie, early Christian domes were often decorated at the base with imagery of the
263:
and context for individual buildings were determined locally, even if inspired by distant predecessors, and meaning could change over time.
3080:
1181:
with corrugations on the exterior may have been an extension of an earlier tradition of such domes in wood from the palace architecture of
1333:
and, more pronounced in the state capitols, in the stars and sky scenes depicted on the domes. Those state capitol domes built after the
1246:, imperial funerary architecture, or mosque architecture may be a borrowing from earlier Byzantine or Persian use or reflect the idea of
232:
954:
Victoria Hammond writes that, in addition to the oval form's inherent appeal, its use in domes may have been influenced by the European
4257:
Wittkower, Rudolf (1989). "S. Maria della Salute: Scenographic Architecture and the Venetian Baroque". In Kleinbauer, W. Eugene (ed.).
639:
the churchmen and rulers revived, or took over from the Byzantine East, the use of cupolas as a mark of royal and divine presence."
3486:
MacKie, Gillian (1995). "Symbolism and Purpose in an Early Christian Martyr Chapel: The Case of San Vittore in Ciel D'Oro, Milan".
1368:
planned, but never completed, enormous domed assembly halls as part of their efforts to establish global capital cities. Hitler's
4162:
Wallis, Kendall (2010). "Bearing Bandmann's Meaning: A Translator's Introduction by Kendall Wallis". In Bandmann, Günter (ed.).
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2732:
Born, Wolfgang (April 1944). "The Introduction of the Bulbous Dome into Gothic Architecture and its Subsequent Development".
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2790:
Brown, Patricia Fortini (1981). "Laetentur Caeli: The Council of Florence and the Astronomical Fresco in the Old Sacristy".
959:
811:
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Melaragno writes that the allegory of Alexander the Great's domical tent in Roman imperial architecture coincided with the
87:
77:
67:
1313:, which was off axis on the east side of the building, may have symbolized a political dominance by the House of Commons.
1128:
3900:
Schindler, Hans (May 1981). "Concerning the Origin of the Onion Dome and Onion Spires in Central European Architecture".
948:
3932:
The Carolingians in Central Europe, Their History, Arts, and Architecture: A Cultural History of Central Europe, 750–900
3304:
Koch, Linda A. (September 1996). "The Early Christian Revival at S. Miniato al Monte: The Cardinal of Portugal Chapel".
1345:
suggests a link between the function of a capitol as the "headquarters" of government, the root word of "capitol" being
2910:
Duvernoy, Sylvie (2015), "Baroque Oval Churches: Innovative Geometrical Patterns in Early Modern Sacred Architecture",
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that resembled the second national capitol dome referred symbolically to the Federal government and so to the idea of "
3879:
Rizzoni, Giovanni (2009). "The Form of Parliaments & European Identity". In Rorato, Laura; Saunders, Anna (eds.).
425:. According to Smith, the distinct symbolism of the heavenly or cosmic tent stemming from the royal audience tents of
3405:
57:
3471:. Vol. 2. Toruń/Würzburg: Polska Misja Historyczna przy Uniwersytecie Juliusza Maksymiliana. pp. 169–186.
671:". Winand Klassen writes that the domed space symbolized the dual secular and divine nature of the restored empire.
515:, symbolizing "the idea that the microcosmic vision of heaven was supported by the word of God as revealed in the
1378:
1010:
729:
225:
2711:
Bloom, Jonathan M. (1993). "The Qubbat al-Khaḍrā' and the Iconography of Height in Early Islamic Architecture".
92:
82:
732:. It 'does not rust, decompose, or wear and can be beaten to the fineness of air. Gold was used to invoke the
4185:"Semantic and Symbolic Elements in Architecture: Iconology as a First Step Towards an Architectural Semiotic"
862:
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of medieval Italy and this contributed to the boom in dome construction there beginning in the 11th century.
1492:: "And immediately I was in the spirit: and, behold, a throne was set in heaven, and one sat on the throne."
309:' rapid adoption in the first century AD of square base cloister vault chambers in their tomb architecture.
4293:
4078:
Swoboda, Karl M. (May 1961). "The Problem of the Iconography of Late Antique and Early Mediaeval Palaces".
3222:"A History Built on Ruins: Venice and the Destruction of the Church of the Holy Apostles in Constantinople"
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and so absorbed the dome symbolism associated with it. E. Baldwin Smith writes that "n the West during the
584:
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2941:
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Earls, Michael W. (1971). "The Development of Structural Form in Franconian Rococo". In Malo, Paul (ed.).
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of 1577, "condemns the circular form as heathenish." The publication was addressed only to Borromeo's own
4260:
Modern Perspectives in Western Art History: An Anthology of Twentieth-century Writings on the Visual Arts
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idea of light as a symbol of wisdom. Andrzej Piotrowski writes that Byzantine churches after Justinian's
668:
667:" and the geometry of objects and architecture acted as a "wordless text" to suggest ideas, such as the "
4184:
3882:
The Essence and the Margin: National Identities and Collective Memories in Contemporary European Culture
3296:
History of Western Architecture: A Semiological Approach to Architecture from a Designer's Point of View
3779:(paperback ed.). Philadelphia: University of Pennsylvania Museum of Archaeology and Anthropology.
3622:
McVey, Kathleen E. (1983). "The Domed Church as Microcosm: Literary Roots of an Architectural Symbol".
3270:. International Series in Modern Applied Mathematics and Computer Science. Pergamon. pp. 899–906.
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Domes. Papers Read at the Annual Symposium of the Society of Architectural Historians of Great Britain.
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1259:
819:
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218:
3494:(2). The University of Chicago Press on behalf of the International Center of Medieval Art: 91–101.
1309:. Edward McParland writes that the location of the space, especially relative to the barrel-vaulted
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is another example of the octagon's imperial symbolism in antiquity, which may have been related to
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Nickel, Lukas (2015), "Bricks in Ancient China and the Question of Early Cross-Asian Interaction",
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882:
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62:
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871:
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3343:"Cultural and national identity in 18th-century Lwow: three nations – three religions – one art"
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that the dome is an accepted architectural symbol across the world for democratic legislatures.
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for the faithful lent itself to depictions on such a focal point for the congregation, and that
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area, the growing popularity of which spread the form. The spread and popularity of the cult of
1389:
According to Giovanni Rizzoni, although the dome traditionally represented absolute power, the
1306:
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854:
785:
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and Indian rulers was adopted by Roman rulers in imitation of Alexander, becoming the imperial
167:
3601:
McParland, Edward (February 1989). "Edward Lovett Pearce and the Parliament House in Dublin".
978:
Michał Kurzej argues that the domed transept likely "became a distinguishing feature of Roman
4221:. Volume 22 of Brill's Tibetan Studies Library. Leiden, The Netherlands: Brill. p. 311.
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Leben zwischen und mit den Kulturen. Studien zu Recht, Bildung und Herrschaft in Mitteleuropa
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following the iconoclast periods. Barry Bridgwood and Lindsay Lennie write that the domes of
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1372:, or "People's Hall", was meant to have a dome 250 meters wide and hold 200,000 people. The
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and a dome." Hans Schindler states that "the onion spire carried the prestige of well-known
772:
or prophets, and the apse semi-dome usually depicted the Virgin Mary, typically holding the
3357:
Krautheimer, Richard (1942). "Introduction to an "Iconography of Mediaeval Architecture"".
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2962:"Byzantine Octagon Domed Churches of the 11th Century and the Roman Imperial Architecture"
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ruler-ship, mediation between the terrestrial and celestial, or the divine harmony of the
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4263:(illustrated, reprint, reissue ed.). University of Toronto Press. pp. 165–192.
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712:, and Charles Stewart notes that the emphasis on light from windows beneath the domes of
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According to Susan Balderstone, domed centralized plans, whether octagonal, circular, or
422:
206:
4154:
4138:"Conversion and Political Expedience: Imperial Themes in the Early Christian Baptistery"
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Goodsell, Charles T. (Winter 1993). "Political Meanings of the American State Capitol".
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570:. The traditional mortuary symbolism led the dome to be used in Christian central-type
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2995:, Madrid, Spain: Sociedad Española de Historia de la Construcción, pp. 1033–1042
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inspired a general revival of antiquity and attempted to reconcile Christianity with
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type of the bulbous dome is said to have originated from a fusion between a pointed
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3572:(3). The University of Chicago Press on behalf of the Bard Graduate Center: 12–16.
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2946:. Syracuse, NY: The School of Architecture, Syracuse University. pp. 127–139.
566:, a domical canopy like the baldachin used as a ritual covering for relics or the
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writes that the semi-domed apse became a symbol of Roman imperial authority under
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to represent July 6, 1439 at about noon, the date of the closing session of the
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was built in Jerusalem, but the use of centralized domed buildings to symbolize
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4002:(illustrated, reprint, reissue, revised ed.). New York: Hacker Art Books.
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Rakocija, Miša (2009), "Early christian baptisterium in Mediana, near by Niš",
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1148:, was purportedly his favorite color, and has become a symbol of Islam itself.
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4242:(illustrated, reprint ed.). New York: W.W. Norton & Co. p. 173.
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2924:
2678:
417:
courts. Michele Melaragno writes that Persian kings used domed tents in their
4282:
3718:
3577:
1357:
1232:
1105:
1018:
983:
975:, indicates that the two forms were then considered symbolically equivalent.
886:
867:
846:
830:
689:
538:
writes that many centralized domed churches and sanctuaries dedicated to the
500:
386:
114:
4137:
3739:
3556:
818:
into central and eastern Europe and that the architectural differences with
751:
in the eighth and ninth centuries. One of the first was on the nave dome of
1349:
or "head", and the physical resemblance of a capitol dome to a great head.
1277:
or "inviting similarities" of message beyond the merely visual. The use of
1274:
1239:
at this time. Only later was the style used in a purely decorative manner.
1085:
773:
721:
717:
652:
588:
531:
285:
147:
3564:
Mathews, Thomas F. (Spring 1982). "Cracks in Lehmann's "Dome of Heaven"".
784:
in the ninth century for a number of reasons, including that her power as
567:
3871:
Collection of works from the Symposium "Wаter, Life and Pleasure" in 2008
1251:
1193:
via traveling artists, craftsmen, and architects from the Ottoman court.
1093:
911:
713:
655:, the dome's image of Christ on a throne referred to a passage about the
438:
406:
306:
3747:
3585:
3013:
2977:
2902:
2686:
4218:
Buddhism and Empire: The Political and Religious Culture of Early Tibet
4128:
3967:
3693:
3643:
3457:
3325:
3177:
3021:
Grabar, Oleg (December 1963). "The Islamic Dome, Some Considerations".
2993:
Proceedings of the First International Congress on Construction History
2883:"Building, Enacting and Embodying Romanitas: the Throne of Charlemagne"
2753:
2724:
1414:: "Unto thee lift I up mine eyes, O thou that dwellest in the heavens."
1369:
1282:
1220:
1182:
1141:
1113:
1061:
760:
656:
523:
484:
301:
162:
119:
4099:
3921:
3614:
3507:
3378:
3071:
3042:
2955:, Society of Architectural Historians of Great Britain, pp. 27–41
2811:
1185:. Smith also suggests that the "sculptured baldachins and cupolas" of
35:
3158:
Transactions and Proceedings of the American Philological Association
1255:
1228:
1178:
1121:
1014:
898:
793:
789:
777:
504:
430:
293:
177:
4120:
4107:
Tabbaa, Yasser (1985). "The Muqarnas Dome: Its Origin and Meaning".
3959:
3685:
3654:
An Introduction to Shell Structures: the Art and Science of Vaulting
3635:
3466:
3449:
3317:
3169:
2961:
2745:
2234:
410:
represented the earth. An octagon was intermediate between the two.
4091:
3913:
3869:
3499:
3370:
3063:
3050:
Grabar, Oleg (March 1990). "From Dome of Heaven to Pleasure Dome".
3034:
2844:
2803:
1215:
1069:
1065:
802:
701:
527:
480:
152:
3713:(3). Indian Association of Health, Research and Welfare: 374–378.
3531:, vol. 12, no. 8, American Society of Overseas Research
1236:
1224:
1207:
1145:
1056:
1037:
990:
807:
796:
were reinforced by the location of the apse just below the dome.
755:, and this eventually developed into the bust image known as the
359:
172:
3421:(illustrated, reprint ed.). Princeton Architectural Press.
2042:
2347:
2345:
1365:
1361:
1247:
1203:
1165:
1081:
744:
709:
516:
470:
458:
454:
394:
376:
342:
142:
137:
3436:
Kuban, Doğan (1987). "The Style of Sinan's Domed Structures".
3164:. Baltimore, MD: The Johns Hopkins University Press: 261–273.
1505:
1009:
Piotr Krasny writes that the "five domes crowning traditional
421:
to symbolize their divinity, and this practice was adopted by
201:
4038:
Stephenson, Davis; Hammond, Victoria; Davi, Keith F. (2005).
2150:
2066:
1278:
1033:
1001:
and allowed a new church to indicate its kinship with them".
994:
769:
579:
575:
281:
277:
3999:
Architectural Symbolism of Imperial Rome and the Middle Ages
2381:
2342:
2006:
1934:
352:
4168:. Translated by Kendall Wallis. Columbia University Press.
2513:
2246:
1862:
1117:
1101:
1073:
824:
theological schism between the Western and Eastern Churches
631:" was the Christian counterpoint to the Roman tradition of
434:
369:
27:
2561:
2417:
2114:
2078:
2018:
1838:
1742:
1305:
included an octagonal dome over a central chamber for the
1242:
Theresa Grupico writes that the use of the octagon in the
989:
Wolfgang Born writes that, according to Walter Tunk, "The
4023:(illustrated ed.). Oxford: Oxford University Press.
3186:
2477:
2369:
2357:
2174:
2054:
2030:
1850:
1826:
1766:
863:
Articles of Union between Eastern and Western Christendom
335:
3800:(illustrated ed.). New York: W.W. Norton & Co.
2597:
2537:
2489:
2453:
2393:
2294:
2102:
1982:
1790:
1778:
1694:
1672:
1670:
1643:
1573:
1571:
1522:
1520:
1273:
in Istanbul, have been interpreted as "challenging" the
4042:(illustrated ed.). Princeton Architectural Press.
3657:(softcover ed.). New York: Van Nostrand Reinhold.
3543:
Markus, Thomas (December 1999). "What do domes mean?".
3138:
The Grove Encyclopedia of Medieval Art and Architecture
3081:"The Dome in Christian and Islamic Sacred Architecture"
2585:
2330:
2258:
2186:
2162:
2090:
1910:
1718:
1682:
1607:
1258:". Its octagonal shape likely references the octagonal
851:
Old Sacristy of the Basilica of San Lorenzo in Florence
700:
of the two major but contradictory schools of biblical
4086:(2). Berkeley: University of California Press: 78–89.
3703:"Symbolic Representation of Color Green Among Muslims"
3008:(4). Locke Science Publishing Company, Inc.: 294–307.
2609:
2525:
2429:
2210:
1994:
1874:
1802:
1655:
1583:
1556:
973:
Santa Maria dei Miracoli and Santa Maria in Montesanto
945:
Instructiones fabricae et supellectilis ecclesiasticae
642:
Like the throne room of the Eastern Roman emperor, or
4037:
3707:
IAHRW International Journal of Social Sciences Review
3394:
Krautheimer, Richard (1992). Ćurčić, Slobodan (ed.).
2573:
2318:
2270:
2240:
2126:
1970:
1958:
1898:
1730:
1706:
1667:
1619:
1568:
1532:
1517:
877:
According to Linda Koch, it has been recognized that
317:
Smith writes that in the process of transforming the
4040:
Visions of Heaven: the Dome in European Architecture
2621:
2501:
2441:
2405:
2306:
2222:
1922:
1754:
3797:
The Dictators: Hitler's Germany and Stalin's Russia
2549:
2465:
2282:
2198:
2138:
1946:
1886:
1814:
1631:
1595:
1544:
743:Beginning in the late eighth century, portraits of
4080:Journal of the Society of Architectural Historians
3902:Journal of the Society of Architectural Historians
3052:Journal of the Society of Architectural Historians
3023:Journal of the Society of Architectural Historians
2643:
2048:
1453:: "Heaven is my throne and earth is my footstool."
1391:modern glass dome of the German Reichstag building
4142:Anales del Instituto de Investigaciones Estéticas
3950:Seale, William (1975). "Symbol as Architecture".
3838:"Architecture and Medieval Modalities of Thought"
3348:. In Kwilecka, Anna; Ames-Lewis, Frances (eds.).
3117:Islamic Architecture: Form, Function, and Meaning
2829:"The Millennial Gap in Dome Construction in Rome"
1269:Grupico writes that Ottoman mosques, such as the
696:. Kathleen E. McVey traces this to a blending by
4280:
4165:Early Medieval Architecture as Bearer of Meaning
3846:, University of Minnesota Press, pp. 1–32,
3156:Howe, Herbert M. (1966). "The Dome of Clement".
4239:Architectural Principles in the Age of Humanism
3359:Journal of the Warburg and Courtauld Institutes
3350:Art and national identity in Poland and England
2792:Journal of the Warburg and Courtauld Institutes
2768:
2072:
4060:Domes of Heaven: The Domed Basilicas of Cyprus
3400:(unabridged ed.). Yale University Press.
3002:Journal of Architectural and Planning Research
2644:Arentzen, Thomas; Cunningham, Mary B. (2019).
627:Michele Melaragno writes that the concept of "
3981:. Princeton, NJ: Princeton University Press.
3885:. The Netherlands: Rodopi. pp. 183–198.
3700:
3672:Mitchell, James H. (1985). "The Noble Dome".
3232:(1). University of Minnesota Press: 107–122.
3187:"Oval Domes: History, Geometry and Mechanics"
2387:
1466:: "In hath he set a tabernacle for the sun."
461:." The domical octagonal hall in the Flavian
226:
3058:(1). University of California Press: 15–21.
2972:, St. Petersburg State University: 277–286,
2966:Actual Problems of Theory and History of Art
2890:Actual Problems of Theory and History of Art
1331:America's sense of its vocation in the world
1293:
3772:
3734:, École française d'Extrême-Orient: 49–62,
3393:
3356:
3352:. London: Birkbeck College. pp. 41–50.
3113:
2839:(2). University of Chicago Press: 103–135.
2826:
2693:
2375:
2363:
2351:
2084:
2036:
1856:
1832:
1772:
1748:
1511:
1440:: "Hear thou in heaven thy dwelling place."
902:
3835:
3397:Early Christian and Byzantine Architecture
3197:(2). SAHGB Publications Limited: 211–248.
2951:Edwards, Camilla (2000), "Islamic Domes",
2769:Bridgwood, Barry; Lennie, Lindsay (2013).
2012:
1088:, dates back to at least the 12th century.
960:theory of the elliptical orbits of planets
829:Nicola Camerlenghi writes that domes were
233:
219:
73:Medieval Arabic and Western European domes
4256:
4235:
4153:
3978:The Dome: A Study in the History of Ideas
3899:
3650:
3600:
3134:
2923:
2918:(2), Turin: Kim Williams Books: 425–456,
2901:
2567:
2300:
1916:
1784:
1700:
1661:
1589:
1577:
1538:
849:in the small dome above the altar of the
794:role as a bridge between heaven and earth
526:, were "associated with the influence of
3867:
3814:
3753:
3671:
3551:(4). John Wiley & Sons, Inc.: 3–11.
3264:Symmetry 2, Unifying Human Understanding
2999:
2983:
2909:
2863:The Secrets of Architectural Composition
2647:The Reception of the Virgin in Byzantium
2591:
2435:
2264:
2252:
2192:
2168:
2156:
2096:
1868:
1479:: "He walketh in the circuit of heaven."
1096:, the domes of the Islamic world, which
1055:
1013:churches were believed to symbolise the
716:imperial commissions corresponds to the
271:According to E. Baldwin Smith, from the
4077:
4056:
4016:
3878:
3701:Mohyuddin, Anwaar; Khan, Nasra (2015).
3563:
3522:
3292:
3120:. New York: Columbia University Press.
3078:
2950:
2859:
2615:
2543:
2531:
2507:
2483:
2132:
2024:
2000:
1976:
1952:
1880:
1796:
1736:
1712:
1613:
4281:
4214:
4182:
4161:
4135:
4106:
3928:
3818:The Dictionary of Islamic Architecture
3725:
3542:
3485:
3464:
3340:
3219:
3184:
3049:
3020:
2579:
2555:
2495:
2423:
2336:
2324:
2312:
2276:
2180:
2120:
1964:
1904:
1820:
1760:
1688:
1676:
1625:
1550:
1384:
917:
312:
3995:
3974:
3949:
3793:
3621:
3435:
3414:
2959:
2939:
2860:Courier, Nathaniel Courtland (2013).
2789:
2772:History, Performance and Conservation
2710:
2664:
2627:
2603:
2519:
2471:
2459:
2447:
2411:
2399:
2228:
2216:
2204:
2108:
2060:
1988:
1928:
1844:
1808:
1724:
1649:
1637:
1562:
1526:
1482:
1469:
1456:
1443:
1430:
499:E. Baldwin Smith writes that, by the
266:
3758:. Hong Kong: Phaidon Press Limited.
3680:(3). Antioch Review, Inc.: 261–271.
3303:
3260:
3155:
2880:
2731:
2288:
2144:
1940:
1892:
1601:
1417:
1404:
1098:rejected Christian-style iconography
1004:
962:. Sylvie Duvernoy notes that, while
812:Eastern Orthodox church architecture
405:8:30, Isaiah 66:1, Psalms 19:4, and
296:built such domed tombs, as did some
4155:10.22201/iie.18703062e.2002.80.2105
3954:(94/95). Walker Art Center: 14–15.
2241:Stephenson, Hammond & Davi 2005
967:built between 1662 and 1679 at the
542:were related to the martyrium over
530:in the fourth century and with the
292:. Michele Melaragno notes that the
250:heavens and translated into tombs.
13:
3276:10.1016/B978-0-08-037237-2.50059-3
2798:. The Warburg Institute: 176–180.
2775:. New York: Taylor & Francis.
1028:Miecyzslaw Wallis writes: "In old
450:"divinification" of Roman emperors
393:literature document this, such as
14:
4310:
4057:Stewart, Charles Anthony (2008).
1144:, was associated with Muhammad's
1044:, thirteen domes, Christ and the
507:was reflected in the omission of
368:
351:
334:
200:
34:
3935:(illustrated ed.). Brill.
3418:History of Architectural Theory
3365:. The Warburg Institute: 1–33.
2636:
1379:Cathedral of Christ the Saviour
1352:
1235:), which rose to prominence in
891:the 1450 architectural treatise
833:among the competing cities and
622:
598:
494:
325:
3773:Ousterhout, Robert G. (2008).
3651:Melaragno, Michele G. (1991).
3135:Hourihane, Colum, ed. (2012).
2650:. Cambridge University Press.
2049:Arentzen & Cunningham 2019
1142:the dome of the Prophet's tomb
1021:which was acknowledged by the
840:
708:Gold was used as the color of
679:
646:, Charlemagne's throne in the
1:
4136:Temple, Nicholas (May 2002),
3523:Magness, Jodi (August 2024),
1499:
1288:
927:(1545–1563), which began the
3996:Smith, Earl Baldwin (1978).
3975:Smith, Earl Baldwin (1950).
3874:, Strumica, pp. 169–179
3836:Piotrowski, Andrzej (2011),
3776:Master Builders of Byzantium
3415:Kruft, Hanno-Walter (1994).
3114:Hillenbrand, Robert (1994).
2943:Essays to D. Kenneth Sargent
2827:Camerlenghi, Nicola (2019).
1271:Mosque of Suleyman the Great
753:Hagia Sophia in Thessaloniki
606:resurrection of Jesus Christ
591:was a Christian innovation.
247:symbolic meaning of the dome
7:
4215:Walter, Michael L. (2009).
4183:Wallis, Miecyzslaw (1973),
4020:Early Medieval Architecture
3566:Notes in the History of Art
3529:The Ancient Near East Today
3525:"Jerusalem and Charlemagne"
3299:. University of San Carlos.
3293:Klassen, Winand W. (1980).
3203:10.1007/978-3-7643-8699-3_4
3141:. Oxford University Press.
2881:Doig, Allan George (2015),
2694:Balderstone, Susan (2004).
2073:Bridgwood & Lennie 2013
1196:
1032:, one dome would symbolize
820:Western church architecture
790:her role in the Incarnation
674:
557:
433:. This probably began with
10:
4315:
4236:Wittkower, Rudolf (1971).
4017:Stalley, Roger A. (1999).
3754:Nuttgens, Patrick (1997).
3630:. Dumbarton Oaks: 91–121.
3088:The Forum on Public Policy
1303:Parliament House in Dublin
1151:
814:followed the influence of
257:
4201:10.1515/semi.1973.8.3.220
3815:Peterson, Andrew (1996).
3756:The Story of Architecture
3246:10.5749/futuante.9.1.0107
3238:10.5749/futuante.9.1.0107
3185:Huerta, Santiago (2007).
3079:Grupico, Theresa (2011).
2925:10.1007/s00004-015-0252-x
2679:10.1163/22118993_02701003
2388:Mohyuddin & Khan 2015
1294:Early modern legislatures
1254:and the role of Mary as "
853:, has been calculated by
648:Palatine Chapel at Aachen
88:Early modern period domes
78:Italian Renaissance domes
68:Roman and Byzantine domes
4063:(illustrated ed.).
3929:Schutz, Herbert (2004).
3578:10.1086/sou.1.3.23207826
2984:Giustina, Irene (2003),
1943:, pp. 379, 380–381.
1397:
1064:built above the tomb of
1051:
3843:Architecture of Thought
3740:10.3406/arasi.2015.1883
3603:The Burlington Magazine
3557:10.1111/1467-8705.00260
3094:(3): 14. Archived from
2866:. Courier Corporation.
1264:Church of the Anastasis
1223:(a modification of the
1120:presented the ruler as
534:in the fifth century."
207:Architecture portal
3341:Krasny, Piotr (1996).
3220:Israel, Janna (2012).
2522:, pp. 37, 39, 44.
1260:Church of the Kathisma
1189:were an adoption from
1089:
1080:(Prophet's Mosque) in
937:Protestant Reformation
903:
855:Patricia Fortini Brown
548:assumption into heaven
453:to his incarnation as
58:Early and simple domes
3794:Overy, R. J. (2004).
3624:Dumbarton Oaks Papers
3191:Nexus Network Journal
2912:Nexus Network Journal
2159:, pp. 1038–1039.
1847:, pp. 53–56, 79.
1374:Palace of the Soviets
1159:states that the term
1140:color green, used on
1059:
971:to the city of Rome,
895:Leon Battista Alberti
822:are analogous to the
3862:10.5749/j.ctttv68r.5
3101:on November 29, 2014
2960:Freze, Anna (2015),
2426:, pp. 195, 197.
2123:, pp. 117, 120.
2063:, pp. 279, 283.
1514:, pp. 105, 119.
1191:Ottoman architecture
1108:developed the form.
1042:the four evangelists
958:, as well as by the
879:Renaissance humanism
665:Imperium Christianum
550:, and her status as
4294:Sacral architecture
3312:(3). CAA: 527–555.
2978:10.18688/aa155-2-28
2903:10.18688/aa155-4-40
2606:, pp. 218–220.
2462:, pp. 192–193.
2402:, pp. 135–136.
2255:, pp. 454–455.
2183:, pp. 227–229.
2111:, pp. 176–180.
2027:, pp. 174–175.
1991:, pp. 117–118.
1871:, pp. 176–177.
1652:, pp. 26, 190.
1385:Modern legislatures
1187:Mughal architecture
1078:Al-Masjid al-Nabawi
1040:, five, Christ and
999:pilgrimage churches
935:in response to the
929:Counter-Reformation
918:Counter-Reformation
859:Council of Florence
633:emperor deification
593:Richard Krautheimer
509:signs of the zodiac
423:Alexander the Great
313:Celestial tradition
93:Modern period domes
22:Part of a series on
16:Review of the topic
3674:The Antioch Review
3545:Critical Quarterly
2498:, pp. 61, 69.
2486:, pp. 27, 40.
2015:, pp. 17, 19.
1727:, pp. 54, 79.
1565:, pp. 64, 79.
1490:King James Version
1477:King James Version
1464:King James Version
1451:King James Version
1438:King James Version
1425:King James Version
1412:King James Version
1335:American Civil War
1252:divinity of Christ
1110:Robert Hillenbrand
1090:
1019:the pope's primacy
1011:Ruthenian Orthodox
956:Age of Exploration
661:Book of Revelation
637:Carolingian period
419:official audiences
267:Mortuary tradition
183:Whispering gallery
4270:978-0-802-06708-1
4249:978-0-393-00599-8
4228:978-9-004-17584-6
4175:978-0-231-50172-9
4070:978-0-549-75556-2
4049:978-1-56898-549-7
4030:978-0-192-84223-7
4009:978-0-878-17195-8
3988:978-0-691-03875-9
3942:978-9-00413-149-1
3892:978-9-042-02571-4
3853:978-0-816-67304-9
3828:978-0-203-20387-3
3807:978-0-393-02030-4
3786:978-1-934536-03-2
3765:978-0-7148-3616-4
3664:978-1-4757-0225-5
3478:978-8-323-13491-6
3428:978-1-568-98010-2
3285:978-0-08-037237-2
3261:Kerr, S. (1989).
3212:978-3-7643-8444-9
3148:978-0-19-539536-5
3127:978-0-231-10133-2
2873:978-0-486-32074-8
2782:978-1-134-07900-1
2657:978-1-108-47628-7
2570:, pp. 93–94.
2546:, pp. 11–12.
2354:, pp. 18–19.
2339:, pp. 20–21.
2219:, pp. 93–94.
1811:, pp. 53–56.
1799:, pp. 70–71.
1691:, pp. 28–29.
1529:, pp. 51–53.
1360:writes that both
1161:qubbat al-khaḍrā'
1157:Jonathan M. Bloom
1005:Eastern Orthodoxy
969:northern entrance
816:Eastern Orthodoxy
780:after the end of
669:renovatio imperii
585:Anastasis Rotunda
243:
242:
83:South Asian domes
4306:
4274:
4253:
4232:
4211:
4179:
4158:
4157:
4132:
4115:. Brill: 61–74.
4103:
4074:
4053:
4034:
4013:
3992:
3971:
3952:Design Quarterly
3946:
3925:
3896:
3875:
3864:
3832:
3811:
3790:
3769:
3750:
3722:
3697:
3668:
3647:
3618:
3609:(1031): 91–100.
3597:
3560:
3539:
3538:
3536:
3519:
3482:
3461:
3432:
3411:
3390:
3353:
3347:
3337:
3306:The Art Bulletin
3300:
3289:
3269:
3257:
3216:
3181:
3152:
3131:
3110:
3108:
3106:
3100:
3085:
3075:
3046:
3017:
2996:
2990:
2980:
2956:
2947:
2936:
2927:
2906:
2905:
2887:
2877:
2856:
2823:
2786:
2765:
2728:
2707:
2690:
2673:. Brill: 31–49.
2661:
2631:
2625:
2619:
2613:
2607:
2601:
2595:
2589:
2583:
2577:
2571:
2565:
2559:
2553:
2547:
2541:
2535:
2529:
2523:
2517:
2511:
2505:
2499:
2493:
2487:
2481:
2475:
2469:
2463:
2457:
2451:
2445:
2439:
2433:
2427:
2421:
2415:
2409:
2403:
2397:
2391:
2385:
2379:
2376:Hillenbrand 1994
2373:
2367:
2364:Hillenbrand 1994
2361:
2355:
2352:Hillenbrand 1994
2349:
2340:
2334:
2328:
2322:
2316:
2310:
2304:
2298:
2292:
2286:
2280:
2274:
2268:
2262:
2256:
2250:
2244:
2238:
2232:
2226:
2220:
2214:
2208:
2202:
2196:
2190:
2184:
2178:
2172:
2166:
2160:
2154:
2148:
2142:
2136:
2130:
2124:
2118:
2112:
2106:
2100:
2094:
2088:
2085:Camerlenghi 2019
2082:
2076:
2070:
2064:
2058:
2052:
2046:
2040:
2037:Ousterhout 2008a
2034:
2028:
2022:
2016:
2010:
2004:
1998:
1992:
1986:
1980:
1974:
1968:
1962:
1956:
1950:
1944:
1938:
1932:
1926:
1920:
1914:
1908:
1902:
1896:
1890:
1884:
1878:
1872:
1866:
1860:
1857:Krautheimer 1992
1854:
1848:
1842:
1836:
1833:Krautheimer 1942
1830:
1824:
1818:
1812:
1806:
1800:
1794:
1788:
1782:
1776:
1773:Balderstone 2004
1770:
1764:
1758:
1752:
1749:Camerlenghi 2019
1746:
1740:
1734:
1728:
1722:
1716:
1710:
1704:
1698:
1692:
1686:
1680:
1674:
1665:
1659:
1653:
1647:
1641:
1635:
1629:
1623:
1617:
1616:, pp. 3, 8.
1611:
1605:
1599:
1593:
1587:
1581:
1575:
1566:
1560:
1554:
1548:
1542:
1536:
1530:
1524:
1515:
1512:Camerlenghi 2019
1509:
1493:
1488:Revelation 4:2,
1486:
1480:
1473:
1467:
1460:
1454:
1447:
1441:
1434:
1428:
1421:
1415:
1408:
1343:Charles Goodsell
1307:House of Commons
1244:Dome of the Rock
1210:, and mausolea.
949:diocese of Milan
941:Charles Borromeo
925:Council of Trent
908:
897:was inspired by
765:Middle Byzantine
738:Incarnate Christ
730:Pseudo-Dionysius
618:
536:Rudolf Wittkower
513:Four Evangelists
457:and the Persian
391:intertestamental
372:
355:
338:
235:
228:
221:
205:
204:
38:
19:
18:
4314:
4313:
4309:
4308:
4307:
4305:
4304:
4303:
4279:
4278:
4277:
4271:
4250:
4229:
4176:
4121:10.2307/1523084
4071:
4050:
4031:
4010:
3989:
3960:10.2307/4090872
3943:
3893:
3854:
3829:
3808:
3787:
3766:
3728:Arts Asiatiques
3686:10.2307/4611482
3665:
3636:10.2307/1291479
3534:
3532:
3479:
3450:10.2307/1523097
3429:
3408:
3345:
3318:10.2307/3046199
3286:
3267:
3213:
3170:10.2307/2936010
3149:
3128:
3104:
3102:
3098:
3083:
2988:
2885:
2874:
2783:
2746:10.2307/2849071
2658:
2639:
2634:
2626:
2622:
2614:
2610:
2602:
2598:
2590:
2586:
2582:, pp. 4–6.
2578:
2574:
2566:
2562:
2554:
2550:
2542:
2538:
2534:, pp. 3–4.
2530:
2526:
2518:
2514:
2506:
2502:
2494:
2490:
2482:
2478:
2470:
2466:
2458:
2454:
2446:
2442:
2434:
2430:
2422:
2418:
2410:
2406:
2398:
2394:
2386:
2382:
2374:
2370:
2362:
2358:
2350:
2343:
2335:
2331:
2323:
2319:
2311:
2307:
2299:
2295:
2287:
2283:
2275:
2271:
2263:
2259:
2251:
2247:
2239:
2235:
2227:
2223:
2215:
2211:
2203:
2199:
2191:
2187:
2179:
2175:
2167:
2163:
2155:
2151:
2143:
2139:
2131:
2127:
2119:
2115:
2107:
2103:
2095:
2091:
2083:
2079:
2071:
2067:
2059:
2055:
2047:
2043:
2035:
2031:
2023:
2019:
2013:Piotrowski 2011
2011:
2007:
1999:
1995:
1987:
1983:
1975:
1971:
1963:
1959:
1951:
1947:
1939:
1935:
1927:
1923:
1915:
1911:
1907:, pp. 7–9.
1903:
1899:
1891:
1887:
1883:, pp. 8–9.
1879:
1875:
1867:
1863:
1855:
1851:
1843:
1839:
1831:
1827:
1819:
1815:
1807:
1803:
1795:
1791:
1783:
1779:
1771:
1767:
1759:
1755:
1747:
1743:
1735:
1731:
1723:
1719:
1711:
1707:
1699:
1695:
1687:
1683:
1679:, pp. 7–8.
1675:
1668:
1660:
1656:
1648:
1644:
1636:
1632:
1624:
1620:
1612:
1608:
1600:
1596:
1588:
1584:
1576:
1569:
1561:
1557:
1549:
1545:
1537:
1533:
1525:
1518:
1510:
1506:
1502:
1497:
1496:
1487:
1483:
1474:
1470:
1461:
1457:
1448:
1444:
1435:
1431:
1422:
1418:
1409:
1405:
1400:
1387:
1355:
1296:
1291:
1199:
1154:
1054:
1046:twelve apostles
1030:Russian temples
1015:Five Patriarchs
1007:
980:Catholic Church
964:Johannes Kepler
933:Catholic Church
920:
905:De architectura
901:' ancient book
861:, in which the
843:
698:Jacob of Serugh
688:on a church in
682:
677:
644:Chrysotriklinos
629:Christ the King
625:
612:
601:
560:
552:Queen of Heaven
497:
477:Colum Hourihane
463:Domus Augustana
383:
382:
381:
380:
379:
373:
364:
363:
362:
356:
347:
346:
345:
339:
328:
315:
269:
260:
239:
199:
187:
124:
17:
12:
11:
5:
4312:
4302:
4301:
4296:
4291:
4276:
4275:
4269:
4254:
4248:
4233:
4227:
4212:
4195:(3): 220–238,
4180:
4174:
4159:
4133:
4104:
4092:10.2307/988105
4075:
4069:
4054:
4048:
4035:
4029:
4014:
4008:
3993:
3987:
3972:
3947:
3941:
3926:
3914:10.2307/989727
3908:(2): 138–142.
3897:
3891:
3876:
3865:
3852:
3833:
3827:
3812:
3806:
3791:
3785:
3770:
3764:
3751:
3723:
3698:
3669:
3663:
3648:
3619:
3598:
3561:
3540:
3520:
3500:10.2307/767281
3483:
3477:
3462:
3433:
3427:
3412:
3406:
3391:
3371:10.2307/750446
3354:
3338:
3301:
3290:
3284:
3258:
3217:
3211:
3182:
3153:
3147:
3132:
3126:
3111:
3076:
3064:10.2307/990496
3047:
3035:10.2307/988190
3029:(4): 191–198.
3018:
2997:
2981:
2957:
2948:
2937:
2907:
2878:
2872:
2857:
2845:10.1086/704636
2824:
2804:10.2307/751062
2787:
2781:
2766:
2740:(2): 208–221.
2729:
2713:Ars Orientalis
2708:
2700:Buried History
2691:
2662:
2656:
2640:
2638:
2635:
2633:
2632:
2620:
2618:, p. 190.
2608:
2596:
2594:, p. 297.
2584:
2572:
2568:McParland 1989
2560:
2548:
2536:
2524:
2512:
2500:
2488:
2476:
2464:
2452:
2450:, p. 191.
2440:
2428:
2416:
2414:, p. 138.
2404:
2392:
2390:, p. 377.
2380:
2368:
2356:
2341:
2329:
2327:, p. 231.
2317:
2305:
2303:, p. 142.
2301:Schindler 1981
2293:
2291:, p. 214.
2281:
2279:, p. 175.
2269:
2267:, p. 443.
2257:
2245:
2243:, p. 178.
2233:
2231:, p. 128.
2221:
2209:
2197:
2195:, p. 205.
2185:
2173:
2171:, p. 426.
2161:
2149:
2147:, p. 528.
2137:
2125:
2113:
2101:
2099:, p. 262.
2089:
2087:, p. 123.
2077:
2065:
2053:
2041:
2029:
2017:
2005:
2003:, p. 177.
1993:
1981:
1969:
1967:, p. 389.
1957:
1945:
1933:
1931:, p. 189.
1921:
1917:Melaragno 1991
1909:
1897:
1895:, p. 905.
1885:
1873:
1861:
1849:
1837:
1825:
1813:
1801:
1789:
1787:, p. 176.
1785:Wittkower 1989
1777:
1765:
1753:
1751:, p. 119.
1741:
1729:
1717:
1705:
1703:, p. 303.
1701:Hourihane 2012
1693:
1681:
1666:
1662:Melaragno 1991
1654:
1642:
1630:
1628:, p. 289.
1618:
1606:
1604:, p. 271.
1594:
1590:Wittkower 1971
1582:
1578:Melaragno 1991
1567:
1555:
1543:
1539:Melaragno 1991
1531:
1516:
1503:
1501:
1498:
1495:
1494:
1481:
1468:
1455:
1442:
1436:I Kings 8:30,
1429:
1423:Isaiah 40:22,
1416:
1410:Psalms 123:1,
1402:
1401:
1399:
1396:
1386:
1383:
1354:
1351:
1311:House of Lords
1295:
1292:
1290:
1287:
1198:
1195:
1153:
1150:
1053:
1050:
1006:
1003:
919:
916:
883:Roman paganism
847:constellations
842:
839:
831:status symbols
736:nature of the
734:transcendental
681:
678:
676:
673:
624:
621:
600:
597:
559:
556:
496:
493:
374:
367:
366:
365:
357:
350:
349:
348:
340:
333:
332:
331:
330:
329:
327:
324:
314:
311:
273:late Stone Age
268:
265:
259:
256:
241:
240:
238:
237:
230:
223:
215:
212:
211:
210:
209:
197:
189:
188:
186:
185:
180:
175:
170:
165:
160:
155:
150:
145:
140:
134:
131:
130:
126:
125:
123:
122:
117:
112:
110:Cloister vault
106:
103:
102:
98:
97:
96:
95:
90:
85:
80:
75:
70:
65:
60:
52:
51:
47:
46:
40:
39:
31:
30:
24:
23:
15:
9:
6:
4:
3:
2:
4311:
4300:
4297:
4295:
4292:
4290:
4287:
4286:
4284:
4272:
4266:
4262:
4261:
4255:
4251:
4245:
4241:
4240:
4234:
4230:
4224:
4220:
4219:
4213:
4210:
4206:
4202:
4198:
4194:
4190:
4186:
4181:
4177:
4171:
4167:
4166:
4160:
4156:
4151:
4147:
4143:
4139:
4134:
4130:
4126:
4122:
4118:
4114:
4110:
4105:
4101:
4097:
4093:
4089:
4085:
4081:
4076:
4072:
4066:
4062:
4061:
4055:
4051:
4045:
4041:
4036:
4032:
4026:
4022:
4021:
4015:
4011:
4005:
4001:
4000:
3994:
3990:
3984:
3980:
3979:
3973:
3969:
3965:
3961:
3957:
3953:
3948:
3944:
3938:
3934:
3933:
3927:
3923:
3919:
3915:
3911:
3907:
3903:
3898:
3894:
3888:
3884:
3883:
3877:
3873:
3872:
3866:
3863:
3859:
3855:
3849:
3845:
3844:
3839:
3834:
3830:
3824:
3821:. Routledge.
3820:
3819:
3813:
3809:
3803:
3799:
3798:
3792:
3788:
3782:
3778:
3777:
3771:
3767:
3761:
3757:
3752:
3749:
3745:
3741:
3737:
3733:
3729:
3724:
3720:
3716:
3712:
3708:
3704:
3699:
3695:
3691:
3687:
3683:
3679:
3675:
3670:
3666:
3660:
3656:
3655:
3649:
3645:
3641:
3637:
3633:
3629:
3625:
3620:
3616:
3612:
3608:
3604:
3599:
3595:
3591:
3587:
3583:
3579:
3575:
3571:
3567:
3562:
3558:
3554:
3550:
3546:
3541:
3530:
3526:
3521:
3517:
3513:
3509:
3505:
3501:
3497:
3493:
3489:
3484:
3480:
3474:
3470:
3469:
3463:
3459:
3455:
3451:
3447:
3443:
3439:
3434:
3430:
3424:
3420:
3419:
3413:
3409:
3407:9780300052947
3403:
3399:
3398:
3392:
3388:
3384:
3380:
3376:
3372:
3368:
3364:
3360:
3355:
3351:
3344:
3339:
3335:
3331:
3327:
3323:
3319:
3315:
3311:
3307:
3302:
3298:
3297:
3291:
3287:
3281:
3277:
3273:
3266:
3265:
3259:
3255:
3251:
3247:
3243:
3239:
3235:
3231:
3227:
3223:
3218:
3214:
3208:
3204:
3200:
3196:
3192:
3188:
3183:
3179:
3175:
3171:
3167:
3163:
3159:
3154:
3150:
3144:
3140:
3139:
3133:
3129:
3123:
3119:
3118:
3112:
3097:
3093:
3089:
3082:
3077:
3073:
3069:
3065:
3061:
3057:
3053:
3048:
3044:
3040:
3036:
3032:
3028:
3024:
3019:
3015:
3011:
3007:
3003:
2998:
2994:
2987:
2982:
2979:
2975:
2971:
2967:
2963:
2958:
2954:
2949:
2945:
2944:
2938:
2935:
2931:
2926:
2921:
2917:
2913:
2908:
2904:
2899:
2895:
2891:
2884:
2879:
2875:
2869:
2865:
2864:
2858:
2854:
2850:
2846:
2842:
2838:
2834:
2830:
2825:
2821:
2817:
2813:
2809:
2805:
2801:
2797:
2793:
2788:
2784:
2778:
2774:
2773:
2767:
2763:
2759:
2755:
2751:
2747:
2743:
2739:
2735:
2730:
2726:
2722:
2718:
2714:
2709:
2705:
2701:
2697:
2692:
2688:
2684:
2680:
2676:
2672:
2668:
2663:
2659:
2653:
2649:
2648:
2642:
2641:
2630:, p. 14.
2629:
2624:
2617:
2612:
2605:
2600:
2593:
2592:Goodsell 1993
2588:
2581:
2576:
2569:
2564:
2557:
2552:
2545:
2540:
2533:
2528:
2521:
2516:
2509:
2504:
2497:
2492:
2485:
2480:
2474:, p. 73.
2473:
2468:
2461:
2456:
2449:
2444:
2438:, p. 68.
2437:
2436:Peterson 1996
2432:
2425:
2420:
2413:
2408:
2401:
2396:
2389:
2384:
2378:, p. 20.
2377:
2372:
2366:, p. 16.
2365:
2360:
2353:
2348:
2346:
2338:
2333:
2326:
2321:
2315:, p. 44.
2314:
2309:
2302:
2297:
2290:
2285:
2278:
2273:
2266:
2265:Duvernoy 2015
2261:
2254:
2253:Duvernoy 2015
2249:
2242:
2237:
2230:
2225:
2218:
2213:
2207:, p. 93.
2206:
2201:
2194:
2193:Nuttgens 1997
2189:
2182:
2177:
2170:
2169:Duvernoy 2015
2165:
2158:
2157:Giustina 2003
2153:
2146:
2141:
2135:, p. 29.
2134:
2129:
2122:
2117:
2110:
2105:
2098:
2097:Mitchell 1985
2093:
2086:
2081:
2075:, p. 51.
2074:
2069:
2062:
2057:
2051:, p. 94.
2050:
2045:
2039:, p. 23.
2038:
2033:
2026:
2021:
2014:
2009:
2002:
1997:
1990:
1985:
1979:, p. 97.
1978:
1973:
1966:
1961:
1954:
1949:
1942:
1937:
1930:
1925:
1919:, p. 10.
1918:
1913:
1906:
1901:
1894:
1889:
1882:
1877:
1870:
1869:Rakocija 2009
1865:
1859:, p. 95.
1858:
1853:
1846:
1841:
1835:, p. 29.
1834:
1829:
1822:
1817:
1810:
1805:
1798:
1793:
1786:
1781:
1775:, p. 34.
1774:
1769:
1763:, p. 97.
1762:
1757:
1750:
1745:
1739:, p. 15.
1738:
1733:
1726:
1721:
1715:, p. 81.
1714:
1709:
1702:
1697:
1690:
1685:
1678:
1673:
1671:
1663:
1658:
1651:
1646:
1640:, p. 53.
1639:
1634:
1627:
1622:
1615:
1610:
1603:
1598:
1592:, p. 10.
1591:
1586:
1579:
1574:
1572:
1564:
1559:
1553:, p. 55.
1552:
1547:
1540:
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1528:
1523:
1521:
1513:
1508:
1504:
1491:
1485:
1478:
1472:
1465:
1462:Psalms 19:4,
1459:
1452:
1449:Isaiah 66:1,
1446:
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1420:
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1407:
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1358:Richard Overy
1350:
1348:
1344:
1340:
1336:
1332:
1329:overtones of
1328:
1324:
1323:republicanism
1320:
1314:
1312:
1308:
1304:
1299:
1286:
1284:
1280:
1276:
1272:
1267:
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1261:
1257:
1253:
1249:
1245:
1240:
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1234:
1233:Occasionalism
1230:
1226:
1222:
1217:
1211:
1209:
1205:
1194:
1192:
1188:
1184:
1180:
1174:
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1146:Quraysh tribe
1143:
1137:
1134:
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1125:
1123:
1119:
1115:
1111:
1107:
1103:
1099:
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1092:According to
1087:
1083:
1079:
1075:
1071:
1067:
1063:
1058:
1049:
1047:
1043:
1039:
1036:, three, the
1035:
1031:
1026:
1024:
1020:
1016:
1012:
1002:
1000:
996:
992:
987:
985:
984:Protestantism
981:
976:
974:
970:
965:
961:
957:
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771:
766:
762:
758:
754:
750:
746:
741:
739:
735:
731:
727:
723:
719:
718:Neo-Platonist
715:
711:
706:
703:
699:
695:
691:
687:
672:
670:
666:
662:
658:
654:
649:
645:
640:
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634:
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616:
611:
610:Miša Rakocija
607:
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569:
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541:
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501:Christian era
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387:Old Testament
378:
371:
361:
354:
344:
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323:
320:
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308:
303:
299:
295:
291:
287:
283:
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149:
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144:
141:
139:
136:
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133:
132:
128:
127:
121:
118:
116:
115:Geodesic dome
113:
111:
108:
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104:
100:
99:
94:
91:
89:
86:
84:
81:
79:
76:
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63:Persian domes
61:
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37:
33:
32:
29:
26:
25:
21:
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4188:
4164:
4148:(80): 5–45,
4145:
4141:
4112:
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4083:
4079:
4059:
4039:
4019:
3998:
3977:
3951:
3931:
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3870:
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3775:
3755:
3731:
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3677:
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3606:
3602:
3569:
3565:
3548:
3544:
3535:September 1,
3533:, retrieved
3528:
3491:
3487:
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3437:
3417:
3396:
3362:
3358:
3349:
3309:
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3263:
3229:
3225:
3194:
3190:
3161:
3157:
3137:
3116:
3105:November 16,
3103:. Retrieved
3096:the original
3091:
3087:
3055:
3051:
3026:
3022:
3005:
3001:
2992:
2969:
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2771:
2737:
2733:
2716:
2712:
2703:
2699:
2670:
2666:
2646:
2637:Bibliography
2623:
2616:Rizzoni 2009
2611:
2599:
2587:
2575:
2563:
2558:, p. 7.
2551:
2544:Grupico 2011
2539:
2532:Grupico 2011
2527:
2515:
2510:, p. 9.
2508:Grupico 2011
2503:
2491:
2484:Edwards 2000
2479:
2467:
2455:
2443:
2431:
2419:
2407:
2395:
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2200:
2188:
2176:
2164:
2152:
2140:
2133:Courier 2013
2128:
2116:
2104:
2092:
2080:
2068:
2056:
2044:
2032:
2025:Stewart 2008
2020:
2008:
2001:Stewart 2008
1996:
1984:
1977:Klassen 1980
1972:
1960:
1953:Magness 2024
1948:
1936:
1924:
1912:
1900:
1888:
1881:Grupico 2011
1876:
1864:
1852:
1840:
1828:
1823:, p. 7.
1816:
1804:
1797:Stalley 1999
1792:
1780:
1768:
1756:
1744:
1737:Mathews 1982
1732:
1720:
1713:Swoboda 1961
1708:
1696:
1684:
1664:, p. 8.
1657:
1645:
1633:
1621:
1614:Grupico 2011
1609:
1597:
1585:
1580:, p. 7.
1558:
1546:
1541:, p. 9.
1534:
1507:
1484:
1471:
1458:
1445:
1432:
1419:
1406:
1388:
1356:
1353:Dictatorship
1346:
1327:providential
1315:
1300:
1297:
1279:Koranic text
1275:Hagia Sophia
1268:
1241:
1212:
1200:
1175:
1171:
1160:
1155:
1138:
1126:
1091:
1086:Saudi Arabia
1027:
1023:Uniat Church
1008:
988:
977:
953:
944:
921:
876:
844:
828:
801:
798:
774:Christ Child
763:writes that
742:
722:Hagia Sophia
707:
683:
653:Jodi Magness
641:
626:
623:Throne halls
602:
599:Baptisteries
589:resurrection
568:church altar
561:
532:Monophysites
521:
498:
495:Christianity
475:
447:
412:
384:
326:Divine ruler
316:
300:tribes in a
286:tholos tombs
270:
261:
252:
246:
244:
43:
2896:: 376–382,
2719:: 135–141.
2580:Wallis 2010
2556:Markus 1999
2496:Tabbaa 1985
2424:Grabar 1963
2337:Grabar 1990
2325:Wallis 1973
2313:Krasny 1996
2277:Kurzej 2015
2181:Huerta 2007
2121:Israel 2012
1965:Schutz 2004
1905:Temple 2002
1821:Temple 2002
1761:MacKie 1995
1689:Temple 2002
1677:Temple 2002
1626:Walter 2009
1551:Nickel 2015
1475:Job 22:14,
1317:origins of
1283:Word of God
1122:cosmocrator
1094:Oleg Grabar
912:Renaissance
893:written by
872:St. Peter's
841:Renaissance
786:intercessor
757:Pantokrator
714:Justinian's
680:Middle Ages
613: [
540:Virgin Mary
489:Constantine
439:Domus Aurea
307:Han Chinese
254:authority.
4283:Categories
2628:Seale 1975
2604:Overy 2004
2520:Avner 2010
2472:Kuban 1987
2460:Smith 1978
2448:Smith 1978
2412:Bloom 1993
2400:Bloom 1993
2229:Earls 1971
2217:Kruft 1994
2205:Kruft 1994
2109:Brown 1981
2061:Freze 2015
1989:McVey 1983
1929:Smith 1978
1845:Smith 1950
1809:Smith 1950
1725:Smith 1950
1650:Smith 1978
1638:Smith 1950
1563:Smith 1950
1527:Smith 1950
1500:References
1370:Volkshalle
1301:The Irish
1289:Government
1256:God-bearer
1221:Ash'arites
1183:Alexandria
1114:Abu Muslim
1062:Green Dome
782:Iconoclasm
761:Otto Demus
749:Iconoclasm
657:apocalypse
524:tetraconch
485:Diocletian
427:Achaemenid
302:paraboloid
163:Pendentive
120:Onion dome
50:History of
4299:Symbolism
4209:170982518
4189:Semiotica
3719:2347-3797
3594:193035079
3516:192545451
3444:: 72–97.
3387:192272203
3334:192204259
3254:151195862
2934:117975966
2853:211439130
2820:195024597
2762:162699497
2289:Born 1944
2145:Koch 1996
1941:Doig 2015
1893:Kerr 1989
1602:Howe 1966
1339:the Union
1319:democracy
1229:Aristotle
1179:Near East
1133:elevation
899:Vitruvius
887:timburios
726:St. Basil
659:from the
505:astrology
491:onwards.
431:baldachin
294:Scythians
178:Tholobate
44:Symbolism
4109:Muqarnas
3748:26358183
3586:23207826
3438:Muqarnas
3014:43029096
2734:Speculum
2706:: 29–38.
2687:25769691
2667:Muqarnas
1248:Paradise
1216:muqarnas
1208:madrasas
1197:Theology
1070:Abu Bakr
1066:Muhammad
991:Bavarian
870:said of
835:communes
778:her cult
702:exegesis
686:Eusebius
675:Churches
572:martyria
564:ciborium
558:Martyria
544:her tomb
528:Arianism
481:Domitian
437:, whose
298:Germanic
195:Category
153:Muqarnas
129:Elements
4129:1523084
3968:4090872
3694:4611482
3644:1291479
3458:1523097
3326:3046199
3178:2936010
2754:2849071
2725:4629445
1237:Baghdad
1225:Atomism
1204:mosques
1152:Royalty
1076:in the
1038:Trinity
931:of the
808:Basil I
803:basilea
574:in the
517:Gospels
403:I Kings
401:40:22,
397:123:1,
360:octagon
284:to the
258:Origins
173:Squinch
168:Rotunda
148:Lantern
4267:
4246:
4225:
4207:
4172:
4127:
4100:988105
4098:
4067:
4046:
4027:
4006:
3985:
3966:
3939:
3922:989727
3920:
3889:
3860:
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3825:
3804:
3783:
3762:
3746:
3717:
3692:
3661:
3642:
3615:883752
3613:
3592:
3584:
3514:
3508:767281
3506:
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3425:
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3385:
3379:750446
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3332:
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3244:
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3176:
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3072:990496
3070:
3043:988190
3041:
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2851:
2818:
2812:751062
2810:
2779:
2760:
2752:
2723:
2685:
2654:
1366:Stalin
1362:Hitler
1166:patina
1082:Medina
1034:Christ
868:Guadet
770:angels
745:Christ
710:Heaven
694:Edessa
580:relics
576:Syrian
546:, her
471:octave
459:Mithra
455:Helios
445:dome.
415:Turkic
399:Isaiah
395:Psalms
377:square
343:circle
290:Iberia
278:stupas
158:Oculus
143:Cupola
138:Coffer
101:Styles
4289:Domes
4205:S2CID
4125:JSTOR
4096:JSTOR
3964:JSTOR
3918:JSTOR
3858:JSTOR
3744:JSTOR
3690:JSTOR
3640:JSTOR
3611:JSTOR
3590:S2CID
3582:JSTOR
3512:S2CID
3504:JSTOR
3488:Gesta
3454:JSTOR
3383:S2CID
3375:JSTOR
3346:(PDF)
3330:S2CID
3322:JSTOR
3268:(PDF)
3250:S2CID
3242:JSTOR
3174:JSTOR
3099:(PDF)
3084:(PDF)
3068:JSTOR
3039:JSTOR
3010:JSTOR
2989:(PDF)
2930:S2CID
2886:(PDF)
2849:S2CID
2833:Gesta
2816:S2CID
2808:JSTOR
2758:S2CID
2750:JSTOR
2721:JSTOR
2683:JSTOR
1398:Notes
1347:caput
1231:with
1106:India
1052:Islam
995:spire
617:]
443:gored
282:India
28:Domes
4265:ISBN
4244:ISBN
4223:ISBN
4170:ISBN
4065:ISBN
4044:ISBN
4025:ISBN
4004:ISBN
3983:ISBN
3937:ISBN
3887:ISBN
3848:ISBN
3823:ISBN
3802:ISBN
3781:ISBN
3760:ISBN
3715:ISSN
3659:ISBN
3537:2024
3473:ISBN
3423:ISBN
3402:ISBN
3280:ISBN
3207:ISBN
3143:ISBN
3122:ISBN
3107:2014
3092:2011
2868:ISBN
2777:ISBN
2652:ISBN
1364:and
1321:and
1129:plan
1118:Merv
1102:Merv
1074:Umar
1072:and
1060:The
792:and
740:.'"
728:and
690:Tyre
467:hero
435:Nero
389:and
245:The
4197:doi
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1131:or
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