Academic literature on the topic 'Ius sepulchri'

The central regulatory document of the tenth-century English Benedictine Reform, Æthelwold of Winchester’s Regularis concordia, contains an important performance piece: the Visitatio sepulchri, which standard theater histories understand as an anomalous originary text that marks the reemergence of drama in the European Middle Ages. This article resituates it alongside the schoolroom colloquies of Æthelwold’s student Ælfric of Eynsham and his student and editor Ælfric Bata to argue that these texts together cultivated monastic self-possession by means of self-conscious performances of its absence. By staging (in)attention, they thereby modeled extended engagement in moments and spaces that could otherwise seem too quiet or empty to hold concentration for long, from the classroom to the sepulcher to the page, while also exposing the limits of “distraction” and “attention” as analytical terms.

Resumen: En este trabajo estudiamos la primera fase de existencia de la Cofradía del Santo Sepulcro de Lebrija (Sevilla). En concreto, a partir del análisis de escuetas referencias documentales, se ha podido registrar el año de su fundación, la composición de su primitiva junta de gobierno, la concesión de bulas papales y ciertas particularidades, tales como su carácter de cofradía de sangre.Abstract: In this paper we study the first phase of existence of the Confraternity of the Holy Sepulchre from Lebrija (Seville). Namely, from an analysis of brief documentary references, it has been possible to establish the year it was founded, the composition of its governing board, the granting of papal bulls and certain peculiarities, such as its nature of blood fraternity.

Violation of sepulchres is a common law crime in Scotland. This crime ensures that interred human corpses are not subject to the ordinary laws of property, but are instead protected under this distinct heading of law. While it now appears settled that a corpse can be stolen prior to interment, it remains unclear if a corpse which was once buried, but has since been lawfully removed from its grave, remains incapable of being stolen, or if it becomes susceptible to theft again when exhumed. This article suggests that the latter occurs in Scots law since a res religiosa – an object not subject to the ordinary rules of property – is created when the body is placed in its grave. This suggestion draws on the connection between the contemporary crime of violation of sepulchres and its Roman ancestor, the crimen violati sepulcri. The article suggests that though the overtly religious overtones of the term ‘res religiosa’ appears to be at odds with an increasingly secularised society, the law surrounding res religiosae functionally explains the absence of ‘property’ in buried bodies, thus providing a logical basis for the proposition that an unburied body may be stolen, but a buried body may not be.

В статье рассматривается изменение архитектурного облика Храма Гроба Господня под влиянием законодательных актов, на протяжении длительного периода регулировавших правовой статус христианских общин в этом грандиозном сооружении. Несмотря на то что значительная часть документов публиковалась в научной литературе, впервые предпринимается попытка рассмотрения документов в длительной перспективе: начиная с грамоты халифа Умара Ахтинаме, 638 г., до доклада секретариата Согласительной комиссии ООН, 1949 г. Цель исследования - определить наиболее значимые аспекты жизни храма и наиболее яркие эпизоды интенсивной борьбы христианских конфессий за право владения святынями храма, оказавшие влияние на формирование его архитектурного облика, попытаться выявить максимально достоверные сведения о пребывании в храме христианских монашеских общин. В статье ограниченно поданы сведения о пребывании некоторых конфессий, и главное внимание уделено взаимоотношениям греков и латинян, внесших основной вклад в сложение структуры храма. В настоящее время Храм Воскресения в Иерусалиме разделен между шестью христианскими конфессиями: греческая православная, римская католическая, армянская апостольская, сирийская православная, коптская православная, эфиопская православная церквями. Основные права на владение святыней и, следовательно, на внутреннее пространство храма имеют греки (греко-иерусалимская патриархия), латиняне (католический орден францисканцев) и армяне (представители армяно-апостольской церкви), в то время как копты, сирийцы и абиссинцы пользуются малыми правами. Но и по сей день споры, связанные с владением отдельными престолами и приделами храма, не прекращаются. Актуальность исследования, посвященного детальному рассмотрению споров между христианскими общинами, в результате которых менялся облик храма, позволит определить степень сохранности памятника в его первоначальном виде (IV в.). The article discusses the change in architectural appearance of the Church of the Holy Sepulcher under the influence of legislative acts regulating the legal status of Christian communities at the Church itself. Despite the fact that a considerable part of the documents were published in the scientific literature, for the first time an attempt is made to consider older documents (beginning with the letter of the Caliph Umar Ahtiname, 638, to the Working Paper prepared be the Secretariat, UNCCP, 1949). The aim of the research is to identify the most significant aspects of the Holy Sepulchre history, the most striking episodes of the intensive struggle between religions for the right to own the shrine, and what influenced the formation of its architectural appearance. The report will also try to reveal the most reliable information about the adobe of Christian monastic communities in the Church of the Holy Sepulchre. The article provides limited information on the presence of certain confessions, and the main attention is paid to the relationship between the Greeks and the Latins, who made the main contribution to the structure of the Church. Currently, the Church of the Resurrection in Jerusalem is divided between six Christian denominations: Greek Orthodox, Roman Catholic, Armenian Apostolic, Syriac Orthodox, Coptic Orthodox, Ethiopian Orthodox Churches. The main rights to the possession of the shrine and, therefore, to the inner space of the Church of the Holy Sepulchre belong to the Greeks (the Orthodox Patriarchate of Jerusalem), the Latins (the Catholic Order of Friars Minor) and Armenians (representatives of the Armenian Apostolic Church), while the Copts, Syrians and Abyssinians use lesser rights. To this day disputes related to the possession of altars and chapels at the Church of the Resurrection are ongoing. The relevance of the study, devoted to the detailed consideration of disputes between Christian communities, as a result of which the appearance of the Church of the Holy Sepulchre changed, will allow to determine the degree of preservation of the monument in its original form (4th century).

In 2001, a Gram-variable, facultatively anaerobic, endospore-forming bacterium isolated from biodeteriorated mural paintings in the Servilia tomb of the Roman necropolis of Carmona was deposited as Paenibacillus strain LMG 19508. Subsequently, the strain was characterized in detail using phenotypic and molecular methods. The 16S rRNA gene sequence confirmed that the strain belongs to the genus Paenibacillus and indicated its relationship to Paenibacillus mendelii CCM 4839T (96.7 % sequence similarity). The predominant menaquinone was MK-7. The cell wall contained meso-diaminopimelic acid of the A1γ type. The DNA G+C content (50 mol%) and the major fatty acid (anteiso-C15 : 0) of strain LMG 19508T were also consistent with its affiliation to the genus Paenibacillus. DNA–DNA hybridization distinguished strain LMG 19508T from other phylogenetically related Paenibacillus species. Therefore, the isolate represents a novel species, for which the name Paenibacillus sepulcri sp. nov. is proposed. The type strain is CCM 7311T (=LMG 19508T).

A bacterial strain designated 11N27T was isolated from an agricultural soil sample. Cells of this strain were Gram-reaction-variable, facultatively anaerobic, endospore-forming, white-pigmented, peritrichously flagellated and hydrolysed xanthine. The major fatty acids of strain 11N27T were anteiso-C15 : 0, iso-C16 : 0 and C16 : 0. The polar lipid profile contained phosphatidylethanolamine, two unknown phospholipids, two unknown aminolipids, one unknown aminophospholipid and two unknown polar lipids. The G+C content of the genomic DNA of strain 11N27T was 50.3 mol%. MK-7 was the predominant respiratory quinone. meso-Diaminopimelic acid was the diagnostic diamino acid in the peptidoglycan. 16S rRNA gene sequence analysis showed that strain 11N27T was phylogenetically related to Paenibacillus mendelii C/2T (96.2 % sequence similarity) and Paenibacillus sepulcri CMM 7311T (96.0 %). The genotypic and phenotypic data showed that strain 11N27T could be distinguished from phylogenetically related species and that this strain represents a novel species of the genus Paenibacillus. The name Paenibacillus xanthinilyticus sp. nov. is proposed with the type strain 11N27T( = KACC 17935T = NBRC 109108T).

By virtue of its basic pattern of belief, the Church is committed to looking back as well as forward. In his introductory letter for the Conference which has produced this volume, Andrew Martindale reminded us that ‘doctrine, dogma, and revelation are all pinned to time and place’. Most of all are they rooted in Golgotha and the Holy Sepulchre, the site of the death and Resurrection of the Lord. It is true that, in particular since the Reformation, the theology of the Passion and Resurrection have often been discussed without reference to their historical location. Other Christians in other times, confident that the Holy Sepulchre discovered under Constantine was indeed the authentic place of Christ’s Resurrection, desired to reach out to and to grasp its historical and geographical reality, for these embody the very time and place of their redemption.

Among but few icons brought back home by hajjis from their pilgrimage to Jerusalem (hence the name jerusalems) preserved in Belgrade, the one that stands out for its peculiarity and relatively early origin is the 1819 icon kept in Ružica Church in Kalemegdan. The most important element of the icon is the depiction of the Church of the Holy Sepulchre in Jerusalem. This paper presents and analyses numerous peculiarities of this depiction, before all by comparing its iconography and style with the usual kind of the Jerusalem pilgrimage icons of the same age. Th icon painter's method is additionally analysed through the theoretical prism of palimpsest and gloss, recently developed in art-historical studies. It has been concluded that the depiction is basically similar to that on other icons dating from after the 1808 fire in the Church of the Holy Sepulchre, but bearing an array of specificities that could be ascribed to the reinterpretation of architectural elements of the Jerusalem Church which the icon painter depicts to underline its holiness. The analysis points to a local Palestinian master as the author of the icon.

This paper investigates the reasons for the unexpected importance acquired by theQubbat al-Ṣaḫrahin Crusader Jerusalem and its relationship to the Basilica of the Holy Sepulcher. It will be argued that Crusader pilgrims regarded theQubbat al-Ṣaḫrahas the eschatological Temple or Solomon’s Temple because of their knowledge of the Scriptures and local Jewish and Islamic traditions regarding the Temple Mount/ḥaram al-šarīf. Consequently, the Crusader rulers’ adaptation of theQubbat al-Ṣaḫrahas the church of theTemplum Dominiand its identification as Herod’s Temple will be explained as a reaction to these interpretations, which risked re-establishing the pre-Christian centrality of the Temple, thus jeopardizing the supremacy of the Basilica of the Holy Sepulcher.

Abstract This essay is concerned to interpret the background, meaning, and reception of a late painting by the British Pre-Raphaelite painter William Holman Hunt entitled The Miracle of the Sacred Fire in the Church of the Holy Sepulchre (1899). The painting illustrates and critiques an annual Easter Saturday miracle reported to have been experienced by believers and nonbelievers since the third century CE. During this miracle, fire descends from the oculus of the dome in the Church of the Holy Sepulchre in Jerusalem onto the site believed to be the tomb of Christ, and impassioned pilgrims by the hundreds seek to light their candles with its flame. The painting, not well received when first exhibited at the New Gallery in London, remained in Hunt’s studio until his death in 1910. The history of the church in Jerusalem, the conflicts between the different Christian sects who guarded it, the attitude of one Victorian ecumenical Protestant traveler to Jerusalem toward these conflicts, and their resolution in his painting are the subjects used to explore this strangely overwrought and little known image.

La presente ricerca di dottorato, dal titolo «I beni degli dei. Considerazioni sul regime giuridico delle res sacrae e religiosae», ha lo scopo di indagare il regime giuridico delle res divini iuris. In particolare, l’ambito di ricerca mira a lumeggiare la condizione di appartenenza, rispettivamente, dei beni degli dei superi e degli dei Mani, nonché la gestione a cui i medesimi erano sottoposti, con un approccio diacronico volto a ricomprendere la riforma del regime classico dovuta alla transizione, avutasi nell’età tardoantica, dalla religione tradizionale romana al cristianesimo. Con riferimento alle res sacrae, si è proceduto a una ricognizione delle fonti giuridiche e letterarie concernenti il rapporto di pertinenza di codesti beni dedicati alle divinità celesti, oltre che degli orientamenti dottrinali nel tempo sedimentatisi sull’argomento. In seguito, si è tracciato l’ambito di estensione del sacrum, chiarendo gli effetti del rituale della consecratio per lo ius civile. Una volta delimitati i confini della species in esame, si è posta l’attenzione sui passi dei gromatici, in particolare Frontino, concernenti il vincolo di appropriazione dei fondi sacri, prospettando una conclusione volta a disconoscerne la presunta titolarità in capo alla civitas, sostenuta con decisione da Theodor Mommsen, avanzando bensì l’ipotesi che fosse riconosciuto un legame potestativo tra gli dei e le cose a loro dedicate, con l’assegnazione della gestione delle stesse agli organi cittadini. Ipotesi che troverebbe conforto nel regime giuridico desumibile dai passi del Digesto in ordine all’assoluta esclusione delle res sacrae dai rapporti patrimoniali e commerciali tra cives; oltreché nella distinzione, testimoniata soprattutto dalle fonti epigrafiche, tra i beni destinati agli dei (instrumentum) e quelli riservati alle funzioni di culto (ornamentum): una bipartizione che sottintendeva una diversità nel regime di circolazione delle res, dipendente dal loro diverso grado di afferenza al sacro. Esclusa pertanto sia una proprietà pubblica sui beni divini iuris, sia la loro inclusione tra le res nullius, si è cercato di rintracciare i limiti dei poteri gestori esercitati dai rappresentanti della civitas, di ampiezza variabile a seconda che le res sacrae rientrassero nell’una o nell’altra sottospecie. Il tutto dopo aver individuato nuovi argomenti a sostegno della proprietà degli dei: un regime di appropriazione connaturato ai principi della religione tradizionale romana, eclissatosi con il sopraggiungere del cristianesimo. Infatti, a seguito del mutare della religione ufficiale dell’impero, si è assistito al riconoscimento della personalità giuridica alla Chiesa, la quale ha assunto non soltanto la titolarità dei beni di sua pertinenza, ma anche la relativa amministrazione: potere, quest’ultimo, accentuatosi con l’affievolirsi del carattere extracommerciale dei medesimi beni ecclesiastici. Quanto alle res religiosae, le copiose fonti giuridiche sul tema hanno consentito un’analisi più approfondita del regime giuridico goduto dai beni destinati agli dei dell’oltretomba: sicché sono stati trattati, da un lato, i requisiti sottesi allo iustum sepulchrum; dall’altro lato, i rimedi elaborati dai giureconsulti per i casi di illecita sepoltura. Inoltre, si è cercato di individuare i limiti soggettivi e spaziali del religiosum, analizzando anche il significato rivestito dai rituali funebri nella società romana. Del resto, la condizione di separazione delle res religiosae dagli usi umani si riverberava anche sulla considerazione delle stesse per lo ius civile, la quale assumeva una conformazione comune alle res sacrae, che si manifestava nella esclusione da ogni situazione dominicale e possessoria, nonché nella sottrazione al commercium. Condizione di distacco che informava non solo il diritto sul sepolcro, ma anche il diritto al sepolcro: il cosiddetto ius sepulchri, che secondo l’idea sostenuta in primis da Carlo Fadda – avversata nel corso della ricerca – sarebbe rientrato, senza alcuna limitazione, nello ius humanum. Il riferimento alla ratio della dicotomia tra sepulchra familiaria e sepulchra hereditaria, poi, ha permesso sia di circoscrivere la sfera dei legittimati attivi all’esperimento dell’azione a tutela del sito funerario (l’actio sepulchri violati); sia di avanzare un’ipotesi sul fondamento giuridico delle multe sepolcrali. La conclusione raggiunta ha permesso di delineare lo statuto del religiosum come simmetrico a quello del sacrum, scorgendo quindi l’affidamento del dominio sulle relative res agli dei Mani e l’esercizio dei poteri gestori da parte della civitas: un assetto che pare confermato dalle numerose autorizzazioni pubbliche richieste ai privati in materia funeraria e dal divieto alla sfilata delle maschere funebri raffiguranti i colpevoli di gravi crimini. Un regime, quello tratteggiato, che si dissolve nel periodo tardoantico, quando scompare il culto delle divinità ctonie e, di conseguenza, il sepolcro perde ogni aggancio con il trascendente, divenendo una res idonea all’esercizio dei poteri di appropriazione e di disposizione da parte dei cives.
The present doctoral research, titled «I beni degli dei. Considerazioni sul regime giuridico delle res sacrae e religiosae», has the aim of focusing on the legal framework of res sacrae and res religiosae, studying in particular the right of property and the administration of entities dedicated to dii superi and dii Manes. It also considers the late antiquity reform, due to the transition from the Roman traditional religion to the Christianity. With reference to res sacrae, it collects legal and literary texts and their interpretations about the condition of corporeal entities dedicated to Gods. Then, it defines the legal concept of sacrum, explaining the effects of the consecratio ritual in the ius civile system; examining the texts written by land surveyors, in particular Frontinus, concerning the property of sacred fields. The conclusion rejects Theodor Mommsen’s thesis about public property, affirming the theory based on Gods’ property and public administration on sacred things. This theory is confirmed by Digest’s abstracts about the banning of the res sacrae from trade. Another argumentation is based on epigraphical texts, that show the distinction between the entities dedicated to the Gods (called instrumentum) and the entities used for rituals (called ornamentum). The instrumentum is composed of not saleable entities, while the ornamentum is composed by saleable ones. Moreover, it focuses on the administration duties of res sacrae employed by magistrates. All the above mentioned thesis confirms the argumentation of Gods’ capacity to own an estate, like temples, sacred woods and gifts to the deity. This legal framework disappears during the Christianity, when the Roman Empire recognizes the Church as a legal person, which practices property as well as administration on sacred entities. With reference to res religiosae, it becomes easier, with the increase of legal texts, to analyse deeper their legal framework, so as to clarify the conditions of the iustum sepulchrum and the solutions created by Roman jurists in case of illegal burial. The dissertation, moreover, defines the concept of religiosum, the borders of the grave, the subjects that can be buried and the role taken by the burial rituals in that of the Roman society. Under the ius civile perspective, the res religiosae are similar to the res sacrae, as entities that can’t be used or sold. This condition of separation from the societas hominum doesn’t allow the legal right to use the grave nor the factual ability to use the same and, as a consequence, makes the ius sepulchri not saleable. Once the difference between sepulchra familiaria and sepulchra hereditaria has been studied, it becomes easier to identify the subjects who are able to begin legal action in defence of the grave (called actio sepulchri violati) and to express a theory about private burial penalties. In conclusion, it demonstrates that the legal system treats the res religiosae and the res sacrae in a similar way, recognizing their right of property to the Gods and their administration to the magistrates. The above mentioned legal situation disappears during the Christianity, when the cult of the Gods of the afterlife vanishes. In this way, the grave loses its metaphysical meaning, becoming a res that can be owned and administrated by the cives Romani.

This study concerns the concept of sacred architectural imitation, using the Platonic notion of mimesis which then later finds expression in the medieval idea of imitatio. In Religious as well as in artistic and architectural forms of expression, the notion of imitation is indeed a very central and complex issue. At the heart of this concept is the question of meaning, or, more precisely, the transference or translation of meaning; from original to copy, from prototype to reproduction.
In order to better illustrate and understand the principles guiding the notion of medieval sacred architectural imitation I have chosen to focus on five specific instances surrounding the replication of the Holy Sepulcher in Jerusalem, arguably the most revered landmark in Christendom.
A close examination of the relationships which exist between model and copy will bring to the fore the dynamics which govern the process of mimesis by which meaning is reproduced in the architectural replicas.
From this comparative analysis will emerge a more universal picture of the medieval concept of religious imitation. Indeed, if anything, a preliminary survey of the great many imitations of the Holy Sepulcher spread throughout Europe reveals to the observer a surprising trend, namely a consistency of inconsistencies in their effort to "copy".
The present study will demonstrate that these seeming inconsistencies within the application of the mimetic process nevertheless reveal a somewhat unexpected structure.
From the pattern of these inconsistencies will emerge a clearer picture of the principles governing the transfer of sacred meaning via the method of imitatio during the Middle Ages.

The effects of the Human Immunodeficiency Virus and Acquired Immune Deficiency Syndrome (HIV and AIDS)-related stigma in Ndweni preclude learning and the humane treatment of people living with HIV or AIDS (PL WHA). This is because stigma contributes to the isolation, marginalization and vulnerability, all of which do more harm than good to people infected and affected. Countering HIV and AIDS-related stigma implies addressing, among other things, the private contexts within which it occurs. While redress mechanisms may have effected systematic change, HIV prevention and AIDS-related education would interrupt the cycles of ignorance, prejudice, violence and sexism that exist at both school and community levels. This study of the Ndweni Primary School and the surrounding community focuses on the HIV and AIDS-related stigma and its effect on learners. The findings reveal that HIV prevention and AIDS-related education is being marginalized by both educators at Ndweni Primary and members of the community. Although the learners gained some knowledge from occasional interaction with personnel from Ndweni Child Welfare, Ndweni Clinic, and volunteers, they retained most of their parents' views on HIV and AIDS. Within Ndweni Community, people do talk about the epidemic, but this is always in secret hushed tones and indirectly to PL WHA, waiting for them to 'break the silence' and disclose their status. The findings reveal, furthermore, the interconnectedness between poverty, prejudice and ignorance, violence and gender politics to the HIV and AIDS stigma. I used social justice theories of oppression by Freire (1970), Hardiman and lackson (1970) and others that focus directly on marginalization of PL WHA as well as of HIV and AIDS information. My recommendations include research into foster care birth documentation for placement of orphans within the education system and a merging of both educational and social institutions to keep a documented track of children who get lost once they transfer from schools or relocate to other areas. This thesis can be regarded as a step forward in the empowering process of creating knowledge and an understanding of HIV prevention and AIDS- related education at both the school and community levels, not only in Ndweni, but for all communities like Ndweni.
Thesis (M.Ed.)-University of Kwazulu-Natal, 2005.

The monument, found during a residential building intervention in Padua, was part of a vast necropolis located along the Via Annia, east of the city. In 2018, a restoration was carried out on the cylindrical altar with relief decorations and on the base with inscription. The operation made it possible to read its surface and reveal its technical details. Elements have been highlighted that bring to the hand of the artist who created the exceptional monument, a unicum in Padua. The understanding of technical details has confirmed the chronology of the artefact which dates back to the second half of the 1st century AD. Macaw and base recomposed in the original form are now exhibited at the Musei Civici agli Eremitani in Padua.

This chapter examines the unstable geography of Christian and Jew during the Anglo-Saxon period through an analysis of Bede's Latin exegetical work On the Temple (ca. 729–731) and in Cynewulf's Old English poem Elene. It takes as its starting point how Bede and Cynewulf tackle a material long associated with Jewish materialism, stone, in comparison with Christian materialism and descibes their accounts of the sepulchral Jew as well as the stony nature of Jews. It also considers how Bede and Cynewulf construct Christianity by asserting its alterity and opposition to an idea of Jewish carnality that draws on and modifies Pauline supersession. The chapter concludes with an assessment of how Bede's and Cynewulf's charged engagements with supersession and “Jewish” places contribute both to our understanding of Anglo-Saxon material culture and to the important role that ideas of the Jew played in such materialisms.

Dicebant mihi sodales, si sepulchrum amicæ visitarem, curas meas aliquantulum fore levatas. Misery is manifold. The wretchedness of earth is multiform. Overreaching the wide horizon as the rainbow, its hues are as various as the hues of that arch—as distinct too,...

This chapter focusses on British writers’ engagement with Italy at the fin de siècle, and the cross-cultural fertilization that ensued. Attention is given to how the development of English Aestheticism was shaped through encounters with Italy, as well as how that Italian-inflected English Aestheticism was then exported back to Italy itself. The chapter traces a shift in English attitudes to Italy, from seeing it as sepulchral, to embracing its modernity, and to taking a greater interest in the lives of modern Italians. Italy is shown to have represented to English writers much more than a simple refuge from or opposition to a declining or corrupt Britain.

After providing an overview of the content and argument of each of the nine chapters, the introduction outlines three themes that run through the book as a whole: the impact of developments in the West on the production of representations of Jerusalem; the way in which such representations relate to their specific contexts, whether manuscripts, buildings or wider landscapes; and the role played by the imagination in the process of creating and responding to these images. A brief account is then given of a display of manuscripts and early printed books at the Bodleian Library, Oxford that accompanied the conference at which the papers were delivered. Finally there is a fuller description of comparatively little-known depictions in two of the manuscripts exhibited: a plan of the Church of the Holy Sepulchre and its surroundings in MS Laud Misc. 241; and a schematic map of Jerusalem in MS Lyell 71.

Adomnán of Iona's work on the holy places of Jerusalem and surrounding regions (De locis sanctis) has been used as a guide to seventh-century Palestine. In particular, its plans of monuments such as the Church of the Holy Sepulchre have been used by archaeologists for information about buildings, while their form interests historians of cartography. However, these plans must be read with the book's several purposes in mind. They attempt to harmonize biblical data (and Adomnán's other literary sources) visually. In addition, they project elements of Iona's monastic liturgy into an alien liturgical space. The plans are not simply illustrations to clarify the text but constitute a distinct, parallel text of their own, with elements shown that Adomnán would not have asserted in writing. They indicate that, for Adomnán, there were different orders of verification for written texts and visual materials such as plans.

The liturgical space in the Constantine’s basilica of the holy sepulchre in Jerusalem The article examines the question of the liturgical space in the complex of sacred buildings, commemorating the place of the death and resurrection of Jesus Christ, ris-en by the Emperor Constantine the Great at the beginning of the IV century in Jerusa-lem. The complex was comprised of three single sites. The first of them was the great basilica called Martyrium where most of the liturgies were celebrated. The second place embraced the spacious courtyard with the rock of Golgotha at the top of which was the golden and precious cross. The sources usually call it Crux or Golgotha. The third liturgical space consisted of the impressive rotunda of Anastasis containing the aedicule of the Tomb of Jesus. This way of creating the liturgical space permitted the liturgy of Jerusalem in the first millennium to develop its proper celebrations which further became the model for other rites and liturgies of the East and West. The whole complex was destroyed in 1009 and the Martyrium together with the courtyard of the Golgotha were never rebuilt.

The significance of preservation of cultural heritage is undeniable, which is why both their geometric documentation and the creation of their digital “twins”, i.e. reconstructions and replicas at any scale, are essential procedures. A special category of cultural heritage is sacred sites which combine historical, spiritual and religious values. The most sacred monument of Christianity is the Holy Aedicule covering the Tomb of Christ in the Church of the Holy Sepulchre in Jerusalem. This paper aims to investigate and compare the various three-dimensional representations of the Holy Aedicule of the Tomb of Christ, which exist both in physical and in digital form. Initially, the main structural phases of the Aedicule are presented, including its destructions and restorations. Moreover, the different categories of the three-dimensional representations of the monument are defined. With reference to the replicas, both the reasons of their construction and their list in the form of a dataset table are presented. More specifically, in the context of this research, the three-dimensional representations of the Aedicule are divided into two major categories: the replicas constructed worldwide and the geometric documentations of the monument's condition through the years. Regarding the replicas, a list of the discovered representations is created and this database is visualized and depicted in an online web map along with essential information with the use of an open-source Geographic Information System (GIS). Based on this visualization an online web map has been created. Furthermore, the previous geometric documentations and surveys of the Holy Aedicule of the Tomb of Christ are presented. A comparison is conducted between the 3D models of the Aedicule, which were created by the University of Florence in 2007-8 and the National Technical University of Athens in 2015-17. The impact of the Holy Aedicule across the world is examined through statistics based on the type, date of construction and location of the replicas. The possible deformations of the monument's structure are detected from the assessment of the results from both the processing and the comparison of the 3D models. In conclusion, future works are suggested focusing on the discovery of the total number of replicas worldwide and the monitoring of the condition of the Aedicule. Cultural