Academic literature on the topic 'Cloister Berge (Benedictine monastery)'

In the late 1420s, Abbot Gomezio di Giovanni initiated a major building campaign to reform the Benedictine monastery of the Florentine Badia. Designed to provide its community with an orderly space in which to pursue the Benedictine Observance, the compound rises around the so-called Orange Cloister, long considered to be an early work of Bernardo Rossellino. A reevaluation of the archival record demonstrates that Rossellino was one of many who contributed to the project, which was a collaborative effort codirected by master mason Antonio di Domenico della Parte and master stonecutter Giovanni d'Antonio da Maiano. In addition to issues of authorship, this article investigates why the building looks the way it does, how it was built, and how it served the abbot's reform program. Answers to these questions allow us to develop our appreciation of Benedictine life and architectural practice in Early Renaissance Florence.

The Benedictine Abbey of St. Michael in Rudine near Požega is an archaeological site known for more than a hundred years. The first explorations were done in 1906 and 1907 and ever since then Rudina has been explored in a stop and start manner. The archaeological site consists of two basic units: the monastery with a three-aisle, three- apse church, a cloister with the accompanying monastic buildings, and a small aisleless church with a rounded apse some fifty metres to the West. A considerable body of architectural sculpture has been found at the site, but the most important finding is a series of twenty heads, of which nineteen are brackets. This figural sculpture is mainly described in the literature as rustic work without a solid link to sculpture in the immediate area. In spite of all this, the Rudina sculptures are an extremely important cultural phenomenon as the largest group of Romanesque sculptures in Continental Croatia on record. Still, this sculpture has not been studied as completely as it deserves to be. This paper mentions the possibility that the figural stone sculpture of the Benedictine monastery in Rudina was made by a local workshop, it also raises the question of possible influence on that sculpture within the Lands of the Crown of St. Stephen, but indirectly also in Western Europe. Special emphasis is placed on the possible ways (or media) that these influences could have been adopted and on the potential connection to Western Europe and the Pannonian basin.

The Benedictine Abbey of St. Michael in Rudine near Požega is an archaeological site known for more than a hundred years. The first explorations were done in 1906 and 1907 and ever since then Rudina has been explored in a stop and start manner. The archaeological site consists of two basic units: the monastery with a three-aisle, three- apse church, a cloister with the accompanying monastic buildings, and a small aisleless church with a rounded apse some fifty metres to the West. A considerable body of architectural sculpture has been found at the site, but the most important finding is a series of twenty heads, of which nineteen are brackets. This figural sculpture is mainly described in the literature as rustic work without a solid link to sculpture in the immediate area. In spite of all this, the Rudina sculptures are an extremely important cultural phenomenon as the largest group of Romanesque sculptures in Continental Croatia on record. Still, this sculpture has not been studied as completely as it deserves to be. This paper mentions the possibility that the figural stone sculpture of the Benedictine monastery in Rudina was made by a local workshop, it also raises the question of possible influence on that sculpture within the Lands of the Crown of St. Stephen, but indirectly also in Western Europe. Special emphasis is placed on the possible ways (or media) that these influences could have been adopted and on the potential connection to Western Europe and the Pannonian basin.

The monastic archives of Iceland have rarely been made the subject of specific studies. This article is intended to survey the history of one such archive, belonging to the Benedictine Abbey of Þingeyrar in Northern Iceland, which was founded 1133 and dissolved 1551. Through its extraordinarily rich literary production this monastery left an indelible mark on the Northern-European cultural heritage. After the Reformation Þingeyrar Cloister remained a state-owned and ecclesiastical institution until modern times. Its archive, which is partly preserved to this day, is both the most extensive of its kind to survive in Iceland and uniquely remained in place for almost eight centuries, making it possibly the longest operated archive in the Nordic countries. The Icelanders may be better known for their sagas and mythological poetry, but their industrious literacy certainly extended to creating bureaucratic documents in accordance with the Roman tradition. French Benedictines were among the first in the world to turn the art of archival management into an academic discipline, and the Icelandic Professor Árni Magnússon (d. 1730), who is best known for his great collection of Old Icelandic manuscripts, was the first Nordic scholar to employ their methods effectively, which he used to investigate the Archive of Þingeyrar. Surveying the history of this Icelandic archive gives us insight into a constitutive science fundamental for our access to the past.

Volcanic activity resumed during early Middle Ages times at Lipari following at least 6000 years of quiescence. This phenomenon occurred in a social context that had continuously developed from prehistoric times to the Roman age and was burdened by a demographic crisis that involved the archipelago between the 6th and 11th century AD. The rare archaeological records relating to the 6th - 11th centuries suggest abrupt changes in the population of the islands. The medieval sources are rich in religious and fantastic references to volcanic events linked to Lipari and Vulcano, testifying the uneasy condition for the human communities. This work concerns the resilience and adaptation of the communities to volcanic activity during the Late Middle Ages in Lipari. Starting from 1083 the Aeolian archipelago was involved in a repopulation program, implemented in 1095 by the Constitutum and organized by the Benedictine Monastery with the annexed S. Bartolomeo Cathedral on the castle. From the 13th century the volcanic phenomena, strictly limited to the northern sector of the island, did not interfere as previously with the anthropic activities. The Monastery will be enlarged in the Norman phase during the first half of the 12th century with the construction of the cloister. New historical documents relating to the 1264, report news of fires and land movements on Lipari. Recent age determinations obtained for the obsidian flow of Rocche Rosse at 1220 ± 30 AD (archaeomagnetic dating) and for an obsidian block of the Lami pyroclastic cone at 1243 ± 190 (fission-track dating) allow to define the age of the last phase of activity of the Monte Pilato-Lami-Rocche Rosse complex, and to associate it the events reported on 1264’s historical documents. This work makes in comparison volcanological, archaeological and historical dates and described an updated summary of one of the lesser known phases of the history of the archipelago. The main consequence of the medieval volcanic activity at Lipari caused a clear division of the territory with the population confined in the southeast quadrant, protected to the north by Serra and Monte Rosa which represented a natural orographic barrier.