Journal articles on the topic 'Ius sepulchri'
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1
Weaver, Erica. "Performing (In)Attention." Representations 152, no. 1 (2020): 1–24. http://dx.doi.org/10.1525/rep.2020.152.1.1.
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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.
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Romero Vera, Diego. "Nuevos datos sobre los orígenes de la cofradía del Santo Sepulcro de Lebrija (1603-1752)." Revista de Humanidades, no. 40 (September 4, 2020): 91. http://dx.doi.org/10.5944/rdh.40.2020.25981.
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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.
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Brown, Jonathan. "Res Religiosae and the Roman Roots of the Crime of Violation of Sepulchres." Edinburgh Law Review 22, no. 3 (September 2018): 347–67. http://dx.doi.org/10.3366/elr.2018.0503.
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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.
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Лаврентьева, Е. С. "THE “STATUS QUO” AT THE CHURCH OF THE HOLY SEPULCHRE IN JERUSALEM AND ITS INFLUENCE ON THE ARCHITECTURAL APPEARANCE OF THE CHURCH." ВОПРОСЫ ВСЕОБЩЕЙ ИСТОРИИ АРХИТЕКТУРЫ, no. 2(11) (February 17, 2020): 159–79. http://dx.doi.org/10.25995/niitiag.2019.11.2.010.
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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).
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Šmerda, Jakub, Ivo Sedláček, Zdena Páčová, Eva Krejčí, and Ladislav Havel. "Paenibacillus sepulcri sp. nov., isolated from biodeteriorated mural paintings in the Servilia tomb." International Journal of Systematic and Evolutionary Microbiology 56, no. 10 (October 1, 2006): 2341–44. http://dx.doi.org/10.1099/ijs.0.64280-0.
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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).
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Kim, Dong-uk, Song-Gun Kim, Hyosun Lee, Jongsik Chun, Jang-Cheon Cho, and Jong-Ok Ka. "Paenibacillus xanthinilyticus sp. nov., isolated from agricultural soil." International Journal of Systematic and Evolutionary Microbiology 65, Pt_9 (September 1, 2015): 2937–42. http://dx.doi.org/10.1099/ijs.0.000359.
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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).
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Morris, Colin. "Bringing the Holy Sepulchre to the west: S. Stefano, Bologna, from the fifth to the twentieth century." Studies in Church History 33 (1997): 31–59. http://dx.doi.org/10.1017/s0424208400013176.
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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.
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Katić, Marko. "Depiction of the Church of the Holy Sepulchre on a Jerusalem icon from Ružica Church: An example of visual culture in the context of religious practice." Nasledje, no. 21 (2020): 191–207. http://dx.doi.org/10.5937/nasledje2021191k.
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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.
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Di Cesare, Michelina. "The Qubbat al-Ṣaḫrah in the 12th Century." Oriente Moderno 95, no. 1-2 (August 7, 2015): 233–54. http://dx.doi.org/10.1163/22138617-12340069.
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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.
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Davenport, Nancy. "William Holman Hunt’s Holy War in the Church of the Holy Sepulchre in Jerusalem." Religion and the Arts 17, no. 4 (2013): 341–80. http://dx.doi.org/10.1163/15685292-12341284.
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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.
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Nwabueze, Remigius N. "Dead Bodies in Nigerian Jurisprudence." Journal of African Law 51, no. 1 (April 2007): 117–50. http://dx.doi.org/10.1017/s0021855306000234.
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AbstractRecent events and a few judicial decisions in Nigeria show the need for a serious analytical engagement with the law relating to dead bodies. Topical issues from these cases focus on jurisdiction, the right to control the disposition of remains, and remedies available for the infringement of a burial right. While the meaning and content of sepulchral rights remain the same in Nigeria as in many industrialized nations, its prioritization is markedly different. In contrast to the highly individualized nature of burial rights in many Western legal systems, the control of sepulchral right in Nigeria is familial in character. In some circumstances, however, recourse may be had to statutory provisions that import English priority rules. While a range of remedies is available for an interference with a burial right, injunctions and declarations are the most sought after by Nigerian litigants. An expedited hearing is preferable to an interlocutory order of injunction.
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Hunter, Erica C. D. "Syriac inscriptions From a Melkite monastery on the Middle Euphrates." Bulletin of the School of Oriental and African Studies 52, no. 1 (February 1989): 1–17. http://dx.doi.org/10.1017/s0041977x00023028.
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During a survey of the Djebel Khaled area, in conjunction with the excavation of the nearby Bronze Age site of El Qitar, Professor Graeme Clarke discovered two Syriac inscriptions on the wall of a small, vaulted tomb- chamber. Tracings were made and these, together with photographs of both the inscriptions and the sepulchre, were sent to me so that I might translate their contents and offer accompanying comments. In the meantime, Professor Clarke has published his valuable description of the Djebel Khaled area and its necropolis, including the tomb-chamber.1 Furthermore, Professor Takamitsu Muraoka has offered a tentative reading of the two Syriac inscriptions.2
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Der Manuelian, Peter, and Christian E. Loeben. "New Light on the Recarved Sarcophagus of Hatshepsut and Thutmose I in the Museum of Fine arts, Boston." Journal of Egyptian Archaeology 79, no. 1 (October 1993): 121–55. http://dx.doi.org/10.1177/030751339307900109.
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The royal sarcophagus Boston MFA 04.278 is of critical importance to the art historical, political and mortuary history of the early Eighteenth Dynasty, yet has been inadequately documented. This study provides new photographs and computer-generated line drawings of all decorated surfaces, new insights into alterations and recarvings, and translations of all texts. The sarcophagus, including its archaeological history and inscriptional evidence, is set in its historical context; it provides no evidence in favour of KV 20 being originally the sepulchre of Thutmose I. Descriptions of the decoration, prototype Book of the Dead texts and facial representational styles follow. Concluding remarks focus on the development of early New Kingdom sarcophagi. An appendix presents scientific analysis of the red paint and filling material used in the recarved inscriptions.
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Gacia, Tadeusz. "Anima, Spiritus, Mens in Sepulchral Inscriptions from the Carmina Latina Epigraphica. Philological Approximations." Verbum Vitae 40, no. 3 (September 26, 2022): 675–90. http://dx.doi.org/10.31743/vv.13846.
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The subject of this study is the meaning of the words anima, spiritus and mens in the metrical sepulchral inscriptions in the Carmina Latina Epigraphica collection published at the end of the 19th century by Franz Buecheler. This collection comprises almost 1,900 texts, of which around 1,400 are funerary and, particularly, sepulchral inscriptions. This article consists of three sections. The first contains general comments on Roman sepulchral inscriptions. The second, and most important part uses a conventional philological method to analyze the words in the source texts that denote the immaterial aspect of the human being that continues after death. The analysis of the texts reveals that the word anima occurs about 80 times, spiritus – 20, and mens only three times. These three words stand for what is usually expressed by the word “soul,” that is, the spiritual, immaterial aspect of the human being. Conclusions are presented gradually as the analytical compilation proceeds. Firstly, there is no semantic difference between anima and spiritus; although the word animus which is close to the three words discussed in this paper does not occur in this sense in the inscriptions. Secondly, both pagan and Christian inscriptions emphasize the dichotomy between anima or spiritus and corpus or caro (alternatively membra); some Christian inscriptions, pointing to this dichotomy, express belief in the resurrection. Thirdly, despite the difference in beliefs, Roman worshipers and Christians used very similar patterns of statements about the posthumous fate of the soul, for example, astra tenent animam, astra fovent animam, anima migravit ad astra or spiritus astra tenet, spiritus petit ad astra, mens caeli perget ad astra, which means that the Christian funerary language did not develop its distinct terminology for several centuries. The third section is a very brief summary of the study carried out.
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Dworniak, Justyna. "Rzymski hortus jako jeden z symboli miasta nad Tybrem. Krajobraz sepulkralny w przestrzeniach Rzymu od IV w. p.n.e. do I w. n.e." Studia Europaea Gnesnensia, no. 13 (June 15, 2016): 289–307. http://dx.doi.org/10.14746/seg.2016.13.15.
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The land and its cultivation had an important place in the minds and hearts of people living on the Tiber. As Roman culture developed, there evolved a tradition of building tombs which were to serve the living rather than the dead. This led to a widespread practice of designing “sepulchral landscapes” which became a fixed feature of Rome’s architectural space. Thus the necropolises gained a new function, becoming vibrant parks which offered an ideal locus amoenus
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Milewska-Waźbińska, Barbara. "Poezja religijna w kręgu mnichów Zakonu Grobu Bożego w Polsce – Gemmae sacrosanctae crucis Jakuba Pawła Radlińskiego." Vox Patrum 65 (July 15, 2016): 433–40. http://dx.doi.org/10.31743/vp.3509.
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Jakub Paweł Radliński was a General of the Order of the Holy Sepulchre in Miechow between 1744-1765. In 1755 he published in Krakow a religious book Gemmae Sacrosanctae Crucis Nostri Domini Jesu Christi (Jewels of the Sacred Cross of Our Lord Jesus Christ). It is a collection of nearly 150 Latin epigrams preceded by lemmas. The work consists of two parts. In the first section the author develops themes and symbols (figurae) drawn from Scripture, both from the Old, and from the New Testament. The second part contains predictions (prophetiae) on St. Cross. The poems are related to emblems, which were popular in the first half of the eighteenth century. Radliński’s Latin book is worth reminding because of its religious and literary values.
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Feldherr, Andrew. "Non inter nota sepulcra: Catullus 101 and Roman Funerary Ritual." Classical Antiquity 19, no. 2 (October 1, 2000): 209–31. http://dx.doi.org/10.2307/25011120.
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According to many recent interpretations of Catullus 101, the ritual performance it describes serves primarily as a foil, highlighting the greater expressiveness and communicative power of the poem itself. I argue instead for using the complexities of Roman funerary ritual as a model for understanding the poem's ambiguities. As funerary offerings at once establish a bond between family members and the dead and affirm a distinction between them that allows the survivors to rejoin the society of the living, so the poem articulates a tension between assertions of the brother's absence and intimations of his presence as addressee, even as speaker. Similarly, the split between the poem's fictional context as a one-time-only farewell to the brother and its existence as a repeatable literary artifact further accentuates the double allegiance of the poet. In the second section I consider how the poem, without being an epitaph itself, fulfills the functions of an epitaph, by allowing for the re-performance of the ritual, constructing the opposition between permanence and temporality present in the epitaph/monument complex, "inscribing" the brother's death at the prominent literary "crossroads" of the beginning of the Odyssey, and finally making the commemoration of the brother performed through each reading of the poem a sacrum that builds its audience into a community.
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Ervine, Roberta. "Portrait of a Local Saint: Hanna of Jerusalem." Religion and the Arts 15, no. 1-2 (2011): 61–81. http://dx.doi.org/10.1163/156852911x547475.
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AbstractAmong the vast array of priceless treasures in the collection of Jerusalem’s Armenian Patriarchate is a votive portrait of a local Jerusalem saint, the priest Hanna, a native son of Jerusalem’s Armenian community. The existence of the portrait is all but unknown, despite the fact that its subject has inspired generations of Jerusalem monks to dedicate their lives to the service of the Sts. James. As vicar to Jerusalem’s Patriarch Grigor IV Shirvants‘i (Shght‘ayakir) Hanna was instrumental in reviving the fortunes of the Jerusalem Patriarchate, which, in the early eighteenth century, had suffered a near-total eclipse. Although Hanna died before the age of forty, the many activities of his short career included such major achievements as the renovation of the Armenian sections of the Holy Sepulchre Church and the transformation of the Patriarchate compound into a fully enclosed and self-sufficient enclave.
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Sherrard, Broke. "“Palestine Sits in Sackcloth and Ashes”: Reading Mark Twain’s The Innocents Abroad as a Protestant Holy Land Narrative." Religion and the Arts 15, no. 1-2 (2011): 82–110. http://dx.doi.org/10.1163/156852911x547484.
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AbstractAmong the vast array of priceless treasures in the collection of Jerusalem’s Armenian Patriarchate is a votive portrait of a local Jerusalem saint, the priest Hanna, a native son of Jerusalem’s Armenian community. The existence of the portrait is all but unknown, despite the fact that its subject has inspired generations of Jerusalem monks to dedicate their lives to the service of the Sts. James. As vicar to Jerusalem’s Patriarch Grigor IV Shirvants‘i (Shght‘ayakir) Hanna was instrumental in reviving the fortunes of the Jerusalem Patriarchate, which, in the early eighteenth century, had suffered a near-total eclipse. Although Hanna died before the age of forty, the many activities of his short career included such major achievements as the renovation of the Armenian sections of the Holy Sepulchre Church and the transformation of the Patriarchate compound into a fully enclosed and self-sufficient enclave.
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Τάνταλος, Μάριος Θ. "Τα «Βασιλικά Ινστιτούτα» (1706). Ένα αθησαύριστο έργο του Νικολάου Κομνηνού Παπαδοπούλου και η διάδοσή του στον ελληνικό χώρο." Gleaner 28 (December 30, 2011): 141. http://dx.doi.org/10.12681/er.131.
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<br />THE «ROYAL INSTITUTES» (1706)<br />An Unknown Work of Nikolaos Komnenos Papadopoulos <br />and its Diffusion<br /> <br /><br />Three 18th-century manuscripts – Patmiacus gr. 361, Metochion [monastery dependency] of the Holy Sepulchre of Constantinople 449 and Greek Philological Society of Constantinople [Türk Tarih Kurumu] 59 – undoubtedly contain the same unpublished text, namely the «Royal Institutes». The «Royal Institutes» is a didactical explanation in Greek of the Justinian «Institutes». In this paper, we propose that its author was Nikolaos Komnenos Papadopoulos, a Cretan professor at the law school of Padua. We also argue that Papadopoulos completed the «Royal Institutes» in the spring of 1706, as requested by his former student and later the Patriarch of Jerusalem, Chrysanthos Notaras. Chrysanthos, in turn, used the «Royal Institutes» as a source for his own compendium, the «Introduction to the Laws».<br /><br />MARIOS TANTALOS<br />
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Guimarães, Eduardo S., Ronaldo C. D. Gabriel, Artur A. Sá, Rafael C. Soares, Paulo Felipe R. Bandeira, Isabella Hevily S. Torquato, Helena Moreira, Michel M. Marques, and Jaqueliny R. S. Guimarães. "A Network Perspective of the Ecosystem’s Health Provision Spectrum in the Tourist Trails of UNESCO Global Geoparks: Santo Sepulcro and Riacho do Meio Trails, Araripe UGG (NE of Brazil)." Geosciences 11, no. 2 (January 30, 2021): 61. http://dx.doi.org/10.3390/geosciences11020061.
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In this investigation, we formulated the Ecosystem’s Health Provision Spectrum and its centrality indicators, based on the identification of the Ecosystem Health Potentials and Opportunities on the trails of Santo Sepulcro and Riacho do Meio in the Araripe UNESCO Global Geopark (UGG), establishing a baseline for the promotion of green exercise and geotourism in the territory. Based on the network methodology for complex systems, we analyzed the closeness and strength of biotic, abiotic variables, nature phenomena, infrastructure, and sensory experiences in order to determine the configuration of these associations. In the Santo Sepulcro, regarding the association, two negative relations and two positive relations among the variables were highlighted; as for closeness and strength, Aquatic Diversity with the Scientific Values of Geodiversity stood out. In Riacho do Meio, we highlight three positive associations among the variables; as for connectivity, Biodiversity and Meteorological and Climate Exposure presented the highest values and, as for strength, the variables Biodiversity, Route Classification, and Aquatic Diversity were the most prominent. We conclude, based on the presented configuration, that the variables with greater connectivity act as hubs; if these variables are optimized, the network will present an acceptable theoretical configuration. However, neglecting central strength variables can cause the network to collapse.
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Georgopoulos, A., E. Lambrou, G. Pantazis, P. Agrafiotis, A. Papadaki, L. Kotoula, K. Lampropoulos, et al. "MERGING GEOMETRIC DOCUMENTATION WITH MATERIALS CHARACTERIZATION AND ANALYSIS OF THE HISTORY OF THE HOLY AEDICULE IN THE CHURCH OF THE HOLY SEPULCHRE IN JERUSALEM." ISPRS - International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLII-5/W1 (May 16, 2017): 487–94. http://dx.doi.org/10.5194/isprs-archives-xlii-5-w1-487-2017.
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The National Technical University of Athens undertook the compilation of an "Integrated Diagnostic Research Project and Strategic Planning for Materials, Interventions Conservation and Rehabilitation of the Holy Aedicule of the Church of the Holy Sepulchre in Jerusalem". This paper focuses on the work merging the geometric documentation with the characterization of materials, the identification of building phases and the diagnosis of decay and pathology through the use of analytical and non-destructive techniques. Through this integrated approach, i.e. through the documentation and characterization of the building materials, through the diagnosis of decay and pathology, through the accurate geometric documentation of the building and through the non-destructive prospection of its internal structure, it was feasible to identify the construction phases of the Holy Aedicule, identifying the remnants of the preserved earlier constructions and the original monolithic Tomb. This work, thus, demonstrates that the adoption of an interdisciplinary approach for integrated documentation is a powerful tool for a better understanding of monuments, both in terms of its structural integrity, as well as in terms of its state of preservation, both prerequisites for effective rehabilitation.
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Ostřanský, Bronislav. "The Sufi Journey to the Next World." Archiv orientální 83, no. 3 (March 4, 2021): 475–500. http://dx.doi.org/10.47979/aror.j.83.3.475-500.
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Since the very birth of Islam, the Last Things have become a subject of passionate dispute among Muslims. In addition to the “external” approaches of Islamic jurists and theologians with regard to death, funerals, the Hereafter, etc., Sufis have incorporated sepulchral images into their symbolic ways of expression. This article sets out to precisely discuss such Sufi symbolism and the interpretation has a twofold goal: first, to discuss the emblematic approaches to the Last Things, within the framework of Sufi spiritual legacy. The second objective is to prove that symbolic interpretation of the eschatological journey has its demonstrable “earthly counterpart” within Sufi teaching about the spiritual progress of the human being.
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Fishhof, Gil. "Centaurs in Contexts: The Eastern Lintel of the Church of the Holy Sepulchre, Crusading Spirituality, Agency and Society in the Latin Kingdom of Jerusalem." Mediaevistik 32, no. 1 (January 1, 2020): 159–99. http://dx.doi.org/10.3726/med.2019.01.07.
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<?page nr="159"?>Abstract Taking the eastern lintel of the Church of the Holy Sepulchre as its primary focus, the present study examines the way by which the image of the centaur functioned in a specific historical context – that of the Crusades – to help the Christians define the character of their enemy; and in so doing also define their own concepts of society and order.In addition, society in the Latin Kingdom of Jerusalem was complex, presenting multilayered relations between the ruling Franks, the various indigenous Eastern Christian communities, and the Muslim population. Among the Latins themselves power structures were also multifaceted, balancing, to name just a few, between the King, the Patriarch, and the various Lords. As this paper would like to contend, the imagery of the eastern lintel was designed to manifest the different concerns of these groups and agents, enabling alternative readings by each of them according to their particular perspectives.
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Shagrir, Iris. "Recreating Victory: Liturgy, Crusade Propaganda, and Simulacrum in Milan, CE 1100." Medieval Encounters 28, no. 2 (September 30, 2022): 180–95. http://dx.doi.org/10.1163/15700674-12340131.
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Abstract A feast commemorating the conquest of Jerusalem was celebrated in Milan, on 15 July 1100. On that day, an existing Milanese church was rededicated as the “Church of the Holy Sepulchre.” The elaborate ceremony included a procession, an octave, and a pilgrims’ indulgence, along with crusade propaganda. It was perhaps the earliest one celebrated in Western Europe in the wake of the Jerusalem conquest of 15 July 1099, added to the liturgical calendar of Milan. The event was carefully orchestrated by Anselm of Buis, the archbishop of Milan – a supporter of the church reform movement and close ally of Pope Urban II. The feast was attended by the local community, among them First Crusaders returning from Jerusalem. This article focuses on the innovative nature of the Milanese feast, its liturgy and possible link with the celebration in Jerusalem a year earlier. It also considers the triumphal recreation of Jerusalem in Lombardy within the western tradition of imitations of Jerusalem.
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HALEVI, MASHA. "CONTESTED HERITAGE: MULTI-LAYERED POLITICS AND THE FORMATION OF THE SACRED SPACE – THE CHURCH OF GETHSEMANE AS A CASE-STUDY." Historical Journal 58, no. 4 (October 29, 2015): 1031–58. http://dx.doi.org/10.1017/s0018246x14000776.
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ABSTRACTThe article analyses the processes that preceded the construction of sanctuaries in the Holy Land through the prism of the Church of Gethsemane in Jerusalem, deconstructing and uncovering layers of political power struggles which led to its formation and present shape. This study, based on extensive archival research and a field survey, demonstrates how the reconstruction of the basilica of Gethsemane, and hence the concretization in stone of some of the most depicted evangelical traditions, was not merely the result of an ecumenical consideration. In fact, it reflects the narrow, and sometimes very down-to-earth, interests of various denominations and political forces. The study also demonstrates how the unique setting of the Holy Land encouraged simultaneous multi-layered political processes, comparing the case-study of the Church of Gethsemane to those of other symbolic and national religious monuments: the Church of the Holy Sepulchre, the basilica of Sacré-Coeur in Paris, and the Cathedral of Christ the Saviour in Moscow.
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Clements, Henry. "DOCUMENTING COMMUNITY IN THE LATE OTTOMAN EMPIRE." International Journal of Middle East Studies 51, no. 3 (June 6, 2019): 423–43. http://dx.doi.org/10.1017/s0020743819000369.
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AbstractThis article traces a conflict that erupted in the late 19th century between the Armenians and the Süryani. This conflict, I argue, precipitated nothing less than the creation of the Süryani community itself. The dispute began over the key to a closet in the Church of the Holy Sepulchre, but it quickly evolved. Soon, the Armenians and the Süryani were clashing over holy places all around Jerusalem. The dispute centered on an Ottoman administrative arrangement which had been institutionalized nearly 400 years earlier:yamaklık. The Ottoman investigators, however, were unfamiliar with this archaic arrangement and had to be reeducated as to its terms and its history. The Süryani and the Armenians offered divergent accounts. Where the Armenians furnished hard documentation, however, the Süryani could produce only claims to tradition and local practice. In this article I argue that, through this protracted conflict, the Süryani came to understand the importance of the documentary record in a post-Tanzimat Ottoman world. They thus turned to an alternative strategy that would conform to this documentary sensibility and render their community visible to the state: a series of petitions with thousands of Süryani signatures from around the Ottoman Empire.
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Miele, Chris. "Gothic Sign, Protestant Realia: Templars, Ecclesiologists and the Round Churches at Cambridge and London." Architectural History 53 (2010): 191–215. http://dx.doi.org/10.1017/s0066622x00003919.
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The Gothic Revival moved forward in step with advances in medieval archaeology and history, the one feeding off the other and back again. As this process unfolded, historical understanding enabled the association of forms with ideas. For example, some Victorian architects favoured the Decorated style because a connection could be drawn between it and the power of the English state in its early maturity. Reasoning by analogy, this style could thus be seen as the model for a modern Gothic architecture appropriate to a new, dynamic age. However, the meaning of forms was rarely fixed. That this was the case is illustrated by the restoration at exactly the same time, the early 1840s, of two medieval churches, both typological copies of the same building, the Holy Sepulchre in Jerusalem. Though similar in their round plans, the intentions of those promoting each project were very different. The first, the Temple Church in London, was an essentially secular project; by contrast, the Round Church in Cambridge was restored for theological reasons. In different ways, these two projects also reflected contemporary ideas about Palestine and its archaeology.
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Turner, Garth. "Archbishop Lang’s Visit to the Holy Land in 1931." Studies in Church History 36 (2000): 343–57. http://dx.doi.org/10.1017/s0424208400014522.
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The overthrow of the Ottoman Empire at the end of the First World War opened a new chapter in the history of the Holy Land. New and particular local tensions arose, especially in the aftermath of the Balfour Declaration between Jews and Arabs. In the post-war settlement, the British Mandate in Palestine gave rulership to a Christian power - and one with its own established Church - for the first time since the thirteenth century. Within the Christian community itself, the rise of an ecumenical movement also changed perspectives, challenging the rivalries which were particularly evident at that central shrine of Christianity, the Holy Sepulchre. The visit of Archbishop Lang of Canterbury to Palestine and Jerusalem in 1931 illustrates the primate’s own personal responses to the experience of the Holy Land, while also reflecting the need for tact and diplomacy in dealing with a particular set of circumstances in which the presence of the leader of the Anglican communion might be seen as intrusive, even threatening, to the religious modus vivendi already established there between Christians.
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Werner, Martin. "The Book of Durrow and the question of programme." Anglo-Saxon England 26 (December 1997): 23–39. http://dx.doi.org/10.1017/s026367510000209x.
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In a recent study of the iconographic character of the cross-carpet page (lv) opening the Book of Durrow (Dublin, Trinity College A. 4. 5 (57)), I suggested that the miniature and its facing evangelist symbols page (2r) were intended to call to mind images of adjacentloca sanctaof the Holy Sepulchre in Jerusalem – the relic of the True Cross exhibited on the altar of Golgotha church for the sombre Good FridayAdoratio crucisand the monumental cross on Golgotha Hill, the site of the Crucifixion. These and other references I claimed for Adomnán, the scholarly abbot of the Columban foundation of Iona, who, very likely, sponsored the creation of the gospelbook between 682 and 686. Besides the opening miniatures just cited, the codex contains separate evangelist symbol pages, elaborately decorated incipits, small ornamental initials and five carpet pages. Given the great and unusual weight which the Durrow introductory sequence places on the iconographic explication of the Easter theme, an examination of the possibility that other of the decorated pages in the manuscript develop or reiterate Easter associations seems warranted.
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Agrafiotis, P., K. Lampropoulos, A. Georgopoulos, and A. Moropoulou. "3D MODELLING THE INVISIBLE USING GROUND PENETRATING RADAR." ISPRS - International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLII-2/W3 (February 23, 2017): 33–37. http://dx.doi.org/10.5194/isprs-archives-xlii-2-w3-33-2017.
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An interdisciplinary team from the National Technical University of Athens is performing the restoration of the Holy Aedicule, which covers the Tomb of Christ within the Church of the Holy Sepulchre in Jerusalem. The first important task was to geometrically document the monument for the production of the necessary base material on which the structural and material prospection studies would be based. One task of this action was to assess the structural behavior of this edifice in order to support subsequent works. It was imperative that the internal composition of the construction be documented as reliably as possible. To this end several data acquisition techniques were employed, among them ground penetrating radar. Interpretation of these measurements revealed the position of the rock, remnants of the initial cave of the burial of Christ. This paper reports on the methodology employed to construct the 3D model of the rock and introduce it into the 3D model of the whole building, thus enhancing the information about the structure. The conversion of the radargrams to horizontal sections of the rock is explained and the construction of the 3D model and its insertion into the 3D model of the Holy Aedicule is described.
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Fowden, Garth. "Nicagoras of Athens and the Lateran Obelisk." Journal of Hellenic Studies 107 (November 1987): 51–57. http://dx.doi.org/10.2307/630069.
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One day in the year 326 of our era Nicagoras, torch-bearer of the Eleusinian mysteries, made his way unsuspectingly past the buried tomb of Tutankhamun in the Valley of the Kings near Thebes, and climbed towards the entrance of the tomb immediately above it. Though it had itself long since been robbed, the making of Ramses VI's sepulchre had at least produced a generous scree, to which Tutankhamun owed his current oblivion and future fame. Scrambling cautiously over this, and the accumulation of sand and stones in the tomb's entrance, Nicagoras followed his dragoman down a long corridor. We can tell from its thick encrustation of graffiti that this tomb was by far the most popular with visitors; and Nicagoras's practised guide knew exactly what appealed to the different sorts of people who made up his clientèle. Learning that the Athenian was a priest, and a cultured man with philosophical interests, he made a point of stopping in front of a scene which shows the soul standing before Osiris, the god of the dead, thanks to which this tomb is sometimes called the ‘Tomb of Metempsychosis’.
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Docot, R. V. A., C. I. Banag, D. N. Tandang, H. Funakoshi, and A. D. Poulsen. "Recircumscription and revision of the genus Vanoverberghia (Zingiberaceae)." Blumea - Biodiversity, Evolution and Biogeography of Plants 64, no. 2 (September 30, 2019): 140–57. http://dx.doi.org/10.3767/blumea.2019.64.02.05.
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The genus Vanoverberghia currently includes three species namely V. sepulchrei and V. rubrobracteata from the Philippines and V. sasakiana from Taiwan. New material targeting the Alpinia eubractea clade of the tribe Alpinieae was used to test the monophyly of Vanoverberghia. A combined analysis of the ITS and trnK/matK regions reveals that these three species form a strongly supported monophyletic clade with Alpinia diversifolia and Alpinia vanoverberghii. The morphological descriptions of all species were updated after examining recent collections and comparing with types and protologues. The original description of A. diversifolia did not include information on the flowers which are described here. The morphology of A. diversifolia and A. vanoverberghii is for most parts in accordance with the previous perception of the genus but a few characters are added and a recircumscription of Vanoverberghia is subsequently provided here. Vanoverberghia diversifolia is reinstated and A. vanoverberghii is combined in Vanoverberghia. Furthermore, collections from northern Luzon documents the presence of V. sasakiana and all species of Vanoverberghia thus occur in the Philippines. A key to the five species is provided including a comprehensive taxonomic revision and designation of three lectotypes.
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Morris, Colin. "Memorials of the Holy Places and Blessings from the East: Devotion to Jerusalem before the Crusades." Studies in Church History 36 (2000): 90–109. http://dx.doi.org/10.1017/s0424208400014352.
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Jerusalem, the Holy Sepulchre and the liturgy of the Resurrection appear to be the origin of everything.’ Carol Heitz was emphatic about the significance of the Jerusalem ideal in shaping the liturgy and architecture of the Carolingian period. The question of how far this interest in Jerusalem lies behind the origin of the crusades has for a long time been the subject of discussion among historians. Their productivity on the subject has inevitably been increased by the occurrence of the ninth centenary of the preaching of the First Crusade at the Council of Clermont in 1095. It is agreed by almost all that there was a devotion to Jerusalem in Western Europe in the preceding centuries, but there are profoundly different views about its effect on the decision of Urban II to proclaim the crusade and on the response to his preaching. This paper does not attempt to add to this voluminous debate. It is concerned rather to explore the reasons for the reverence for the Holy Land, the forms which it took, and the changes which took place from the Carolingian period to the beginning of the crusade movement.
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Bowsky, M. W. "FOUR INSCRIPTIONS FROM GREATER KNOSSOS AND THE ROAD TO ITS PORT AT HERAKLION (CRETE)." Annual of the British School at Athens 107 (November 2012): 313–39. http://dx.doi.org/10.1017/s0068245412000081.
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Four inscriptions of Hellenistic to Early Roman date were found in rescue excavations undertaken during the construction of public housing at the location Bedevi, east of Leophoros Knossou in the suburbs of modern Aghios Ioannis (Heraklion). These four inscriptions constitute an intriguing group as they provide evidence of a rural installation where a vessel with an inscribed lid was stored, a sepulchral site and private worship of Artemis, as well as a point between ancient Heraklion and Knossos where a Roman road crossed the Chrysopigis stream. In antiquity this area was part of the greater Knossos area, albeit closer to Heraklion than to Knossos. These four inscriptions provide new evidence for the nature of this area and for the northern road connections of Roman Knossos, particularly the road that linked Knossos with its harbour at Heraklion.
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Enders, Jody. "From The Editor." Theatre Survey 46, no. 2 (October 25, 2005): 173–75. http://dx.doi.org/10.1017/s0040557405000104.
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Once upon a time in medieval England, Saint Erkenwald was building his new church upon the foundations of an ancient pagan temple so that the edifice might be “torn down and turned to new ends.” All of a sudden, he and his men discovered a great tomb that housed the perfectly preserved corpse of some unknown royal ancestor. Upon opening the crypt, Erkenwald “turns to the tomb and talks to the corpse, / While he leans down to lift up the lids of its eyes: / ‘In this sepulcher stay in your silence no more! . . .' / Then the man through a miracle moved in his tomb! / And with sounds that were solemn, he spoke before all. . . .” When Erkenwald's pagan forebear “melted out of memory,” his reanimated body regained the power of speech and his listeners the power of knowledge—a stunning metaphor for the very project of theatre historiography.
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Seppälä, Serafim. ""The midst of the earth”: Ps. 73:12b (LXX) in Patristic and Liturgical Understanding." Journal of the International Society for Orthodox Music 6, no. 1 (November 29, 2022): 71–90. http://dx.doi.org/10.57050/jisocm.113081.
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The verse “You have wrought salvation in the midst of the earth” (Ps. 74/73:12) occurs in numerous liturgical texts. This article examines how this verse has been understood by patristic authors from circa third to fifth centuries. The Hebrew original and its Jewish interpretations focus on God’s salvific acts in the world, in the eyes of all peoples, while the Septuagint allows a more punctual understanding “in the centre of the world”. The latter option was utilised immediately after the construction of the Church of the Holy Sepulchre, as Golgotha became the solemn centre of Christian pilgrimage and was widely recognised as the centre of the earth in theological and cosmological terms. Therefore, the verse became much used in liturgical celebrations related to the cross, as witnessed already in the Typikon of Mar Saba.
Moreover, the idea of Golgotha as axis mundi was soon applied in colourful ways regarding traditions related to the creation and burial of Adam, sacrifice of Isaac, and even eschatological visions. Excitingly, these interpretations have evident predecessors in Judaism and in the early Jewish Christian beliefs and practices. All this guarantees that the verse is one of the richest dictums in liturgical life in terms of theological, mythic, and historical connotations.
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Liepe, Lena. "Det befolkade rummet: Relikfyndet från Torsken kyrka." Nordlit, no. 36 (December 10, 2015): 261. http://dx.doi.org/10.7557/13.3691.
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<p>Taking its point of departure in the finding of a bag of relics tucked away under the chin of a late medieval wooden Christ figure from Torsken Church, Senja, this essay discusses relics as an essential feature of the medieval church room. Through the relics – deposited in the sepulchres of the altars, encased in reliquaries made from precious metals or, as in the case of the Torsken crucifix, contained within wooden cult images – the saints became present and accessible as addressees of intercessions. The role of relics in medieval liturgy and devotion is accounted for, and the oscillation between visibility and invisibility, reality and representation, as played out by the Torsken crucifix with its relics, is explored. The visible, “realistic” or life-like figure of Christ is a mere representation, a manufactured similitude of the Son of Man, whereas it is the relics, hidden away in the bag, that manifest the actual presence of the higher, invisible but nevertheless true divine reality in the church room.</p>
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McLellan, Peter N. "Specters of Mark: The Second Gospel’s Ending and Derrida’s Messianicity." Biblical Interpretation 24, no. 3 (July 19, 2016): 357–81. http://dx.doi.org/10.1163/15685152-00243p04.
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This article engages Mark 16:1–8 with Jacques Derrida’s concept of the messianic as elaborated, primarily, in his 1993 volume Specters of Marx. Working with the concept of a circular Markan narrative, the tomb is explored as a haunted space in which readers are invited to return to the beginning of the story with an eye toward its spectral bodies. Indeed, the absence of a raised body in the sepulcher, coupled with an injunction to return to Galilee introduces a temporal disjunction by invoking the narrative past and exploring the incalculability of a future. While the other three canonical Gospels privilege the presence of a material body in their resurrection scenes, a Derridean analysis of this passage allows for an even more expanded notion of what a body might look like and opens the possibility for the immanence of justice to-come: justice that comes for the marginalized in the Second Gospel.
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Motyka, Marek A. "Representations of the use of psychoactive substances in the beliefs and rituals of ancient societies: between the sacred and the profane." UR Journal of Humanities and Social Sciences 24, no. 3 (2022): 5–24. http://dx.doi.org/10.15584/johass.2022.3.1.
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The use of plants with psychoactive properties by ancient communities has been confirmed in numerous archaeological studies conducted in almost every place on earth. Many tribes used their own characteristic psychoactive potions and, according to researchers, their use fostered the integration of the members of a given community, facilitated their existence in an occupied area and could be of significant importance for its survival. Around the psychoactive plants and toxic secretions of some species of fauna a conglomerate of myths, cults and the properties attributed to them has developed. Permanent traces of their presence remain in both non-material and material culture. The aim of this article is to present the representations of psychoactive substances in the beliefs of ancient communities, their occurrence in myths, rock or sepulchral art, and to discuss the reasons for their use during rituals. The article presents also the main causes of the diffusion of the use of psychoactive plants from the sacred to the profane sphere.
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Schädler, Ulrich. "Catacomb Games: Reused Game Boards or Funerary Inscriptions?" Board Game Studies Journal 16, no. 1 (April 1, 2022): 369–95. http://dx.doi.org/10.2478/bgs-2022-0012.
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Abstract Several marble slabs fashioned like game boards for XII scripta/Alea come from Christian catacombs in Rome. Often deliberately cut or fragmented, they were used as funeral slabs. The general opinion is that these game boards have found a secondary use in the funeral context. The present paper presents a critical discussion of this interpretation. The slabs differ in several details from real game boards. Moreover, the inscriptions often betray a distinctive funeral character. Game boards for this game consist of three rows of two groups of six squares, their structure thus being identical to the poetic form of a hexagram. It appears that in Late Antiquity, the hexagram was particularly popular as a formula for funerary inscriptions. Moreover, the symbolic meaning of the XII scripta/Alea game favoured its use in sepulchral contexts. It seems therefore that at least a certain number, if not most of these “game” boards, were produced as funeral slabs and never used before as game boards in the home of the living.
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Schädler, Ulrich. "Catacomb Games: Reused Game Boards or Funerary Inscriptions?" Board Game Studies Journal 16, no. 1 (April 1, 2022): 369–95. http://dx.doi.org/10.2478/bgs-2022-0012.
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Abstract Several marble slabs fashioned like game boards for XII scripta/Alea come from Christian catacombs in Rome. Often deliberately cut or fragmented, they were used as funeral slabs. The general opinion is that these game boards have found a secondary use in the funeral context. The present paper presents a critical discussion of this interpretation. The slabs differ in several details from real game boards. Moreover, the inscriptions often betray a distinctive funeral character. Game boards for this game consist of three rows of two groups of six squares, their structure thus being identical to the poetic form of a hexagram. It appears that in Late Antiquity, the hexagram was particularly popular as a formula for funerary inscriptions. Moreover, the symbolic meaning of the XII scripta/Alea game favoured its use in sepulchral contexts. It seems therefore that at least a certain number, if not most of these “game” boards, were produced as funeral slabs and never used before as game boards in the home of the living.
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Bolgia, Claudia. "An Engraved Architectural Drawing at Santa Maria in Aracoeli, Rome." Journal of the Society of Architectural Historians 62, no. 4 (December 1, 2003): 436–47. http://dx.doi.org/10.2307/3592496.
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The use of tracings-drawings engraved on floors or walls showing an architectural detail to scale-was an important stage of the Gothic building process. Although examples of such engravings have survived all over Europe, very few Italian tracings are preserved. Two hitherto unknown examples, found in the Roman church of Santa Maria in Aracoeli, are presented here for the first time. One portrays the profile of a small base and was probably a trial drawing. The other is a two-light-and-oculus tracery pattern, and is particularly interesting because it is drawn to full scale and was cut into a reused slab of ancient marble. In this essay, I reconstruct the geometric process of generating the design and analyze the position of the tracing, with its peculiar Roman features, within the European Gothic context. I also consider the engraved drawing's possible function (guideline for template- and stone-cutters, or slab from which the tracery was to be cut directly), destination (sepulchral monument, window, or ciborium), and dating.
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Neves, Maria João, and Ana Maria Silva. "Acerca da biografia dum sepulcro colectivo do Neolítico final/ Calcolítico: o Hipogeu 2 do Monte do Carrascal 2 (Ferreira do Alentejo, Beja, Portugal)." Estudos do Quaternário / Quaternary Studies, no. 18 (November 27, 2018): 35–52. http://dx.doi.org/10.30893/eq.v0i18.173.
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Partindo-se dos dados recolhidos no Hipogeu 2 do Monte do Carrascal 2 (Ferreira do Alentejo, Beja), um dos sepulcros colectivos sito nas imediações do grande sítio do Porto Torrão, procurou-se obter uma leitura biográfica do mesmo, abordando-se especificamente as questões relativas à construção, uso, reconfiguração, reutilização e abandono da estrutura tumular.Através da análise integrada das informações espaciais, estratigráficas e arqueotanatológicas, reunidas numa única base de dados georreferenciada (SIG), foi possível caracterizar os inumados, o modo como foram sendo depositados, as práticas funerárias realizadas ao longo do tempo, os processos de preenchimento do sepulcro e as alterações pós-deposicionais e processos de remodelação que sofreu.Após esta caracterização do sepulcro e dos seus mortos foram entrevistas as novas questões que resultam duma abordagem integrada destes dados com aqueles que decorrem das novas descobertas realizadas recentemente no interior alentejano. Este conjunto de informações afigura-se essencial à compreensão da relação entre o mundo dos vivos e dos mortos nos 4º e 3º milénios a.C., tema fundamental na investigação arqueológica e antropológica europeias.
Regarding the biography of a collective Late Neolithic/Calcolithic burial place: the Hypogeum 2 of “Monte do Carrascal 2” (Ferreira do Alentejo, Beja, Portugal)The data obtained in the Hypogeum 2 of Monte do Carrascal 2 (Ferreira do Alentejo, Beja), one of the collective tombs located near the large site of Porto Torrão allow us to trace a biographical overview of this collective tomb. The processes regarding its construction, reconfiguration, reuse, and abandonment were analysed throughout an integrated analysis of spatial, stratigraphic and archaeothanatological information gathered in a single georeferenced data base (GIS).The funerary practices, the post-depositional evolution and the architectural remodelling of the site were characterized. These new data were then compared with those that result from the new discoveries recently done in inner Alentejo. This set of information seems essential to perform a better understanding of the relationship between the world of the living and the dead in the 4th and 3rd millennium BC, a fundamental archaeological and anthropological research topic in Europe.
Keywords: Hypogea; Late Neolithic/Chalcolithic; Monte do Carrascal 2; Porto Torrão; Archeothanatology; GIS.
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Bellaviti, Paola. "Abitare nella Cittŕ dei Morti. Un progetto di ricerca azione per un habitat informale "di eccellenza"." TERRITORIO, no. 50 (October 2009): 9–19. http://dx.doi.org/10.3280/tr2009-050002.
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- The article focuses on one of the most suggestive and controversial habitats of the Cairo megalopolis, the ‘City of the Dead', as the vast areas of monumental cemeteries are collectively termed. Over time they have actually become a true and genuine ‘city' within the city, inhabited by hundreds of thousands of people. It is a slum according to some definitions currently in use, but a very particular slum which is host to both a huge and special historical and architectural heritage and at the same time to a residential environment which is unique of its kind, in which a heterogeneous local society maintains the City of the Dead ‘in life', by means of a specific residential culture linked to the sepulchral nature of the places. A research and action project intends to try and deconstruct the negative and destructive images currently adopted by Cairo's urban planning policies for this urban environment. It does this by exploring the possibilities of a more detailed portrayal from different viewpoints in order to stimulate action to conserve and enhance the City of the Dead that is based on recognition of its value given by the ineluctable links between the monumental necropolis and the living environment.
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Forey, A. J. "The Emergence of the Military Order in the Twelfth Century." Journal of Ecclesiastical History 36, no. 2 (April 1985): 175–95. http://dx.doi.org/10.1017/s0022046900038707.
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At the time when encyclopaedic works on the military orders began to be produced in the late sixteenth and seventeenth centuries, it was widely held that the military order was an institution which had existed for most of the Christian era. Many of the orders catalogued in these volumes were reported to have been founded well before the period of the crusades, although there were often conflicting opinions about the precise antiquity of a particular foundation. Various dates were, for example, given for the establishment of the military order which the knights of the Holy Sepulchre were thought to constitute: although some held that it had been founded shortly after the first crusade, its creation was attributed by others to St James the Less in the first century A.D., while its origins were also placed in the time of Constantine and in that of Charlemagne. The foundation of the order of Santiago, which in fact occurred in 1170, was often traced back to the ninth century; yet while some linked it with the supposed discovery of the body of St James during the reign of Alfonso 11, others associated it with the legendary victory of Clavijo, which was placed in the time of Ramiro i. The accumulation of myth and tradition recorded in these encyclopaedias has exercised a prolonged influence on historians of the military orders: disproof has not always been sufficient to silence a persistent tradition. It is, nevertheless, clear that the Christian military order, in the sense of an institution whose members combined a military with a religious way of life, in fact originated during the earlier part of the twelfth century in the Holy Land.
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Korczyński, Adam. "Dokumentacja fotograficzna kościoła Świętej Katarzyny w Krakowie w zbiorze fotografii Karola Lanckorońskiego." Rocznik Biblioteki Naukowej PAU i PAN 64 (2019): 103–14. http://dx.doi.org/10.4467/25440500rbn.19.006.14149.
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The Photographic Documentation of St Catherine’s Church in Cracow in Karol Lanckoroński’s Collection of Photographs A collection of photographs gathered by Karol Lanckoroński serves as a kind of photographic archive today. Because of the authorship of photographs kept there, this collection is not only of documentary, but also collector’s and artistic value. Kept in the Phototheque of the Polish Academy of Arts and Sciences, this 19th-century photographic documentation contains, among others, photographs concerning St Catherine’s Church and the Augustinians’ monastery in the Cracow district of Kazimierz, as well as historic items and works of art connected with these sites. Most of the 47 identified thematic prints are signed with the surname Krieger. Made in Ignacy Krieger’s Studio, the photographic documentation of St Catherine’s Church that Karol Lanckoroński decided to put in his collection separates a number of thematic categories that are its characteristic features: the architecture of the church and the monastery, sepulchral architecture and sculpture, panel painting and the main altar serving as an example of 17th-century “monumental woodcarving”. Thus, the photographs described in the paper serve as interesting and valuable archive materials.
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Cherstich, Luca. "From looted tombs to ancient society: a survey of the Southern Necropolis of Cyrene." Libyan Studies 39 (2008): 73–93. http://dx.doi.org/10.1017/s0263718900010001.
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AbstractThis paper uses the Southern Necropolis of Cyrene as a source of information about Cyrenean society and its evolution through time. The vitality of the aristocratic class produced, already by the sixth century BC, a tradition of monumental tombs using both, conventional, or foreign models according to the identity that each Cyrenean wanted to show. Tombs defined land holdings and the Southern Necropolis is an optimal setting to study their relationships with sanctuaries, roads and quarries. The continuing prosperity of the city increased the number and elaboration of tombs, especially in Classical/Hellenistic times when the Archaic territorial divisions became invisible in a landscape overcrowded by sepulchres. A tradition particularly focused on external façades was developed, possibly underlying a focus on funerary rituals held outside the tombs. After the Ptolemaic and Roman conquests this tradition was challenged by external models and Cyreneans tried to adapt foreign customs into their ancient ritual systems, for example through portrait-busts. With time the foreign models prevailed and the tombs displayed elements shared with a wider Roman cultural elite, nevertheless, already from the third century AD onwards, the regional crises sign the end of the monumental necropolis' phenomenon.
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Hofstetter, Tobias, Élodie Vigouroux, and René Elter. "Enigmatic Bones: A Few Archaeological, Bioanthropological, and Historical Considerations Regarding an Atypical Deposit of Skeletonized Human Remains Unearthed in Khirbat al-Dusaq (Southern Jordan)." Open Archaeology 8, no. 1 (January 1, 2022): 1010–48. http://dx.doi.org/10.1515/opar-2022-0270.
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Abstract This article presents the results of the archaeological, bioanthropological, and historical analysis of an atypical human bone deposit found at the medieval Islamic desert site of Khirbat al-Dusaq in southern present-day Jordan. This site has yielded several human remains deposits, most of which appear to be either ordinary or reorganised burials with a clearly identifiable sepulchral function. However, one particular deposit (labelled “Structure no 1 (Pièce 5)”) displays several atypical features which complicate its interpretation. As such, radiocarbon dating of this particular deposit indicates a chronological range extending from the second half of the seventeenth century CE to the end of the eighteenth century CE. In addition, the human bones contained within this deposit tend to show unusual osteological characteristics, such as possible cut marks resembling peri-mortem lesions inflicted upon the deceased by third parties armed with sharp objects. The precise historical contextualisation of this deposit enables us to discuss different scenarios that could explain the circumstances of its inception. In this sense, the spectrum of possible explanatory interpretations ranges from the conjecture that the remains under study represent one or several victims of an inter-tribal conflict, a brigandage or retaliation attack, a crushed popular uprising, or even individuals who died during one of the violent raids perpetrated by local Bedouin tribes against the Mecca pilgrimage caravans during the Ottoman period.
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Amokrane, Lamia, Tsouria Kassab, and Juan Monjo-Carrio. "Ancient restorations: computer-based structural approach for the identification and reinterpretation of the Medracen’s constructive sequence." Virtual Archaeology Review 13, no. 27 (June 10, 2022): 33–48. http://dx.doi.org/10.4995/var.2022.17394.
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This paper addresses the importance of a structural approach for identifying and interpreting building chronology, as well as for the establishment of historical stratigraphy. Through structural analyses, carried out on the oldest extant royal mausoleum in North Africa, the Medracen (4th-3rd century BC), located in eastern Algeria, it has been possible to identify building sequences and structural characteristics; a reinterpretation of its constructive sequence within a specific historical context was also suggested. A static linear Finite Element Method (FEM) analysis was performed on a simplified 3D model conceived with solid elements to assess the structural behaviour of the structure under the effect of its self-weight and to identify, consequently, its construction sequence. The equilibrium approach was effective in identifying the structure’s geometry. Results show that Medracen’s ancient restoration was a strengthening intervention strategy and had a symbolic aim related to the function of the funerary building. Restoration works, consisting of repairing specific parts of the building and adding an external cladding, as a whole architectural entity, contributed to reducing the effect of tensile stress, therefore, stabilizing the inner core. Besides, this same action was a means for the Numidian elite to transform an ancient monumental burial (sepulchrum) into a monument (monumentum) with cultural significance likely to convey socio-political messages relating to power and sovereignty. Therefore, we can speak of an “evolutionary restoration” that reflects the ambitions of the Numidian elite to become part of the Mediterranean orbit.