Syrian Presence and Liturgical Transformation in the Martorana Church, Palermo 1143-1193; Part 4: The Kalbid Hall, Qasr Giafar 997-1071

没有人研究过位于巴勒莫的卡尔比德埃米尔贾法尔的宫殿清真寺（997年），以及随后的改造（1071年），成为罗杰一世伯爵的接待大厅和私人小教堂。然而，在Qasr Giafar（Villa Favara），向北的空间序列保留了Kalbid建筑的重要遗迹和痕迹，以及用于拜占庭仪式的礼仪家具。到目前为止，关于融合、适应和重新解释如何塑造了马托拉纳和君士坦丁大教堂的书法和礼拜空间的发展的研究表明，贾法尔堡提供了一个意想不到的和非常重要的平行：保存完好的房间可以追溯到卡尔比德时代晚期（989-1036），并可能作为一个决定性的范式前诺曼建筑和随后的礼仪重新解释的空间，因为它的转变发生在1071年，这座古老的大教堂作为会众清真寺已经有200年的历史了。自1897年以来，卡尔比德遗址就没有再被考虑过。虽然米哈拉布壁龛的华丽灰泥装饰基本上完好无损，但圆顶尖塔的遗迹和痕迹将不得不首次进行研究和评估。古代晚期和诺曼征服之间的历史真空，这在西西里是非常典型的，可能是迄今为止被忽视的书面来源和卡尔比德时代的材料遗迹的补充。一方面，最后一个卡尔比王朝的辉煌已经决定性地影响了诺曼人对伊斯兰建筑形式的即时偏好。此外，正如它看起来的那样，从大约990年代开始，Kalbid法院已经实现了对当时在凯罗和凯鲁万流行的形式和技术的显著同化，以城市人口为主，主要是希腊-拜占庭和叙利亚-Melkite，但只有部分穆斯林。精通阿格拉比德和图伦德形式和风格的希腊建筑师见证了东正教西西里在卡尔比德统治下仍然是拜占庭世界的一部分的方式：已经评估的阿拉伯化元素，在1155年左右的马托拉纳中如此明显，可能比迄今为止假设的更清楚地被认为是不间断的连续性。这样，就形成了一个长期形成的人口变化基础。作为对书面资料的补充研究以及对所有保留在原地的结构的评估和照片记录，计划对自19世纪90年代以来在Galleria Regionale（magazzino）重新安置的文物进行调查，如铭文和灰泥或木雕。

No research has ever been conducted on the Kalbid Emir Giafar's palace mosque in Palermo (997) and ist subsequent transformation (1071) into Count Roger I's reception hall and private chapel. However, at Qasr Giafar (Villa Favara) the sequence of spaces towards north preserve important remains and traces of Kalbid architecture, as well as liturgical furnishings for the performance of the Byzantine rite. The investigations accomplished so far concerning the ways in which syncretism, adaptation and reinterpretation shaped the development of calligraphy and liturgical space in the Martorana and the Constantinian Basilica made it apparent that Qasr Giafar provides an unexpected and highly significant parallel: the preserved rooms date from the late Kalbid era (989-1036) and may serve as a conclusive paradigm of pre-Norman architecture and the subsequent liturgical reinterpretation of space, as its transformation took place in 1071, simultanously with the reconsecration of the old basilica which had served for 200 years as congregational mosque.The Kalbid remains have not been considered again since 1897. While the sumptuous stucco-decoration of a mihrab niche survives largely intact, remains and traces of a domed minaret will have to be studied and assessed for the first time. The historiographic vacuum between late antiquity and the Norman conquest which so typical for Sicily, may be substantially supplemented by hitherto neglected written sources and material remains of the comparably well documented Kalbid era. On one side, the proverbial splendour of the last Kalbids has decisively influenced the Normans' instant preference for Islamic architectural forms. Furthermore, as it looks, already the Kalbid court achieved from about the 990's a remarkable assimilation of forms and techniques then current in Kairo and Kairouan to an urban population that was predominantly Greek-Byzantine and Syrian-Melkite, but only in part Muslim. Greek architects versed in Aghlabid and Tulunid forms and styles bear witness to the way in which Orthodox Sicily, while under Kalbid rule, remained part of the Byzantine world: the already assessed arabicised elements, so strikingly apparent in the Martorana about 1155, may be conceived more clearly in terms of unbroken continuity than hitherto assumed. In this way, a long established base of demographic change emerges. Supplementing research on written sources as well as evaluation and photodocumentation of all structures which remain in situ, an investigation of artefacts, such as inscriptions and stucco- or woodcarvings, relocated since the 1890's in the Galleria Regionale (magazzino) is planned.