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The Art And Architecture of Islamic Cairo

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34 <strong>The</strong> <strong>Art</strong> and <strong>Architecture</strong> <strong>of</strong> <strong>Islamic</strong> <strong>Cairo</strong><br />

although there are stylistic grounds for questioning this. If Lajin had<br />

rebuilt the whole minaret from scratch, why did he build only the top<br />

shafts in the contemporary Mamluk style and not the infrastructure?<br />

This is inconsistent with the fountain, which is a unified Mamluk<br />

design. Also, as Doris Behrens-Abouseif has pointed out, if this was a<br />

total reconstruction there would have been some commemorative<br />

inscription. 30 <strong>The</strong> original minaret would have been a free-standing<br />

structure like the Samarran minarets, but here it is connected to the<br />

north-west wall <strong>of</strong> the mosque by an arched bridge which clumsily<br />

blocks up one <strong>of</strong> the mosque windows. This was obviously not a part<br />

<strong>of</strong> the original design. It also destroys the free-standing unity <strong>of</strong> conception<br />

which the minaret would still retain were it not for the<br />

bridge. In the organization <strong>of</strong> the masses the first two storeys still owe<br />

something to Samarra, but the corbels, arches, <strong>And</strong>alusian horseshoe<br />

windows and octagonal shafts look like piecemeal additions. <strong>The</strong><br />

most recent explanation for these irregularities has been <strong>of</strong>fered by<br />

M. Tarek Swelim, who suggests that the rectangular base with its<br />

horseshoe windows was probably built during the Ayyubid period<br />

with the assistance <strong>of</strong> builders from the Maghrib (western Muslim<br />

world). He argues that the Maghribi community, who settled in the<br />

mosque during the reign <strong>of</strong> Salah al-Din, may account for the<br />

distinctive blind <strong>And</strong>alusian horseshoe windows. Swelim concludes<br />

that the design <strong>of</strong> the cylindrical shaft was maintained as an acknow<br />

ledgement <strong>of</strong> the minaret’s original shape and the octagonal shafts<br />

were thirteenth-century additions (but points out that there is no<br />

pro<strong>of</strong> that they were the work <strong>of</strong> Lajin). 31<br />

Lajin’s fountain replaced an ornamental fountain known<br />

as the fauwara, which was burnt down in 986. Ibn Duqmaq’s<br />

description <strong>of</strong> it is as follows:<br />

<strong>The</strong> fauwara was in the middle <strong>of</strong> the sahn, and<br />

over it was a gilt dome on ten marble columns, and<br />

round it were 16 marble columns with a marble<br />

pavement. <strong>And</strong> under the dome was a great basin<br />

<strong>of</strong> marble 4 cubits in diameter with a jet <strong>of</strong> marble<br />

in the centre ... and on the ro<strong>of</strong> was a sundial. <strong>The</strong><br />

ro<strong>of</strong> had a railing around it <strong>of</strong> teakwood. 32<br />

<strong>The</strong> fountain we see today is essentially a domed cube with four<br />

pointed arched openings on each side. It is square in plan on the<br />

inside, but the thicker north-east wall, containing a staircase, pushes<br />

the exterior plan nearer to being a rectangle, breaking the symmetry

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