One of the two historic mosques of Timbuktu (the other being the Jingereber), the Sankore Mosque was built during the declining years of the Empire of Mali, in the early 15th century A.D. Architecturally, it is remarkable for its large pyramidal mihrab. But this is not its real claim to fame -- indeed, it is smaller and less intricate than earlier Malian mosques including the 13th century mosque of Djenne. Instead, it is famous for being the center of the great Islamic scholarly community at Timbuktu during the 16th century A.D.
The medieval "University of Timbuktu," often referred to as the "University of Sankore" was very different in organization to the universities of medieval Europe. It had no central administration, student registers, or prescribed courses of study; rather, it was composed of several entirely independent schools or colleges, each run by a single master or imam. Students associated themselves with a single teacher, and courses took place in the open courtyards of mosque complexes or private residences. The primary focus of these schools was the teaching of the Koran, although broader instruction in fields such as logic, astronomy, and history also took place.
As anyone who wished could establish one of these colleges, standards amongst them are said to have been very uneven. However the imams of the Sankore mosque are known to have been the most respected. The university was adversely affected by the Moroccan invasion of the 1590s and the deportation of its best scholars. It never again regained its 16th century eminence.
Neak Pean was probably consecrated to the Buddha coming to the glory of enlightenment. Neak Pean temple is set in a large, square, man-made pond which is 70 meters square bordered by steps and surrounded a steeped base of seven laterite tiers, is in the center of the large square pond, and forms the base for the shrine dedicated to Avalokitshavara. Small elephants sculpted in the round originally stood on the four corners of the pond. The bodies of two nagas encircle the base of the island and their tails entwine on the west side which give temple name. the head of the nagas are separated to allow passage on the east. A blooming lotus surrounds the to of the platform, while lotus petals decorate the base. The central sanctuary is cruciform shaped, stands on two recessed levels, opens to the east and is crowned with a lotus. The three other false doors are decorated with large image of the Avalokiteshavara. The fronton depict episodes of the life of the Buddha–the cutting of the hair (east), the great departure (north), Buddha in meditation protected by a naga (west). The principal feature in the pond of the central sanctuary is a three-dimensional sculpted horse swimming towards the east with figures clinging to its sides. The horse, Balaha, is a manifestation of the Bodhisattva Avalokiteshvara, who has transformed himself into a house to rescue Simhala, a merchant, and his companions of misfortune. They were ship-wrecked on an island off Sri Lanka and snatched by female ogresses. The victims are holding on to the horse’s tall in the hope of being carried ashore safely. There are our small chambers which have vaulted roofs and back onto the main pond, then open onto four small ponds with steps leading to the water. The interior of the vault is decorates with panels of lotus and a central waterspout in the form of an animal or human in the center.
