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Not less important was their ideological function: tall buildings were
considered to symbolize the connection between Earth and Sky; the embodiment of
the Tree of Life and other artefacts of cosmological mythology linked to pre-
Islamic cults; as well as a symbol of the kings’ power or a triumph monument.
One of the most ancient of these structures that survived on the territory of
Old Termez ancient settlement site is the Zurmala Tower (2nd c. AD). It is a
Buddhist stupa made of air brick in the shape of cylindrical monolith that was once
crowned with a dome mounted on a rectangular stylobate.
The discovered fragments suggest that it was faced with baked red brick and
stone blocks featuring scenes from Buddhist mythology in high relief.
Among later date minarets, one that
distinguishes itself particularly is a structure
created by master Khudaibergen-Khoja – the
Islam-Khoja minaret, one of the biggest in Central
Asia: it is 44.6 m high, with base diameter of 9.5
m (early 20th c.).
It rises over the entire city of Khiva and can be
seen from a very long distance. The structure
looks particularly impressive from a close
perspective: buildings situated at its base amplify
its scale and grandeur.
The Islam-Khoja minaret
The Islam-Khoja minaret is one of the finest structures in Khiva – the
ultimate product of the long-lasting evolution of
architectural structures of this kind.
Yet it is the other minaret that was
supposed to become the biggest and grandest in
the world: Kalta-Minor, which, even
uncompleted, is striking in its daring concept and
dimensions (diameter 14 m; height 26 m).
Starting from the 14th–15th centuries minarets in
Central Asia have become more numerous than it
was necessitated by ritual functions.
They were built as a symbol of national or
personal prestige, or as an essential aesthetic,
rather than functional, component of a building. The kalta-Minor minaret
www.journal.fledu.uz 167
Илмий-методик электрон журнал
considered to symbolize the connection between Earth and Sky; the embodiment of
the Tree of Life and other artefacts of cosmological mythology linked to pre-
Islamic cults; as well as a symbol of the kings’ power or a triumph monument.
One of the most ancient of these structures that survived on the territory of
Old Termez ancient settlement site is the Zurmala Tower (2nd c. AD). It is a
Buddhist stupa made of air brick in the shape of cylindrical monolith that was once
crowned with a dome mounted on a rectangular stylobate.
The discovered fragments suggest that it was faced with baked red brick and
stone blocks featuring scenes from Buddhist mythology in high relief.
Among later date minarets, one that
distinguishes itself particularly is a structure
created by master Khudaibergen-Khoja – the
Islam-Khoja minaret, one of the biggest in Central
Asia: it is 44.6 m high, with base diameter of 9.5
m (early 20th c.).
It rises over the entire city of Khiva and can be
seen from a very long distance. The structure
looks particularly impressive from a close
perspective: buildings situated at its base amplify
its scale and grandeur.
The Islam-Khoja minaret
The Islam-Khoja minaret is one of the finest structures in Khiva – the
ultimate product of the long-lasting evolution of
architectural structures of this kind.
Yet it is the other minaret that was
supposed to become the biggest and grandest in
the world: Kalta-Minor, which, even
uncompleted, is striking in its daring concept and
dimensions (diameter 14 m; height 26 m).
Starting from the 14th–15th centuries minarets in
Central Asia have become more numerous than it
was necessitated by ritual functions.
They were built as a symbol of national or
personal prestige, or as an essential aesthetic,
rather than functional, component of a building. The kalta-Minor minaret
www.journal.fledu.uz 167
Илмий-методик электрон журнал
