Relevant bibliographies by topics / Sepulchrum

Academic literature on the topic 'Sepulchrum'

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Published: 9 March 2023

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Journal articles on the topic "Sepulchrum"

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Stevenson, K. "Review: The Sepulchrum Domini Through the Ages." Journal of Theological Studies 53, no. 2 (October 1, 2002): 731–33. http://dx.doi.org/10.1093/jts/53.2.731.

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Sklenár̆, R., and R. Sklenar. "The Cosm(et)ology of Claudian's "In Sepulchrum Speciosae"." Harvard Studies in Classical Philology 101 (2003): 483. http://dx.doi.org/10.2307/3658540.

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Piva, Paolo. "L'ubicazione del Sepulchrum nelle chiese romaniche dell'ltalia del nord: alcune ipotesi." Hortus Artium Medievalium 5 (January 1999): 183–200. http://dx.doi.org/10.1484/j.ham.2.305163.

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Gaspar, Catarina. "Orthography as Described in Latin Grammars and Spelling in Latin Epigraphic Texts." Acta Classica Universitatis Scientiarum Debreceniensis 56 (September 1, 2020): 61–72. http://dx.doi.org/10.22315/acd/2020/4.

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This paper examines writing and orthography in the work of Latin grammarians and spelling variants in epigraphic texts. It focuses on the uses of the letter H and the spelling of the word sepulchrum. The word’s spelling seems to be connected to the spelling of other words through the adjective pulcher, pulchra, pulchrum. The analysis indicates that the teaching and learning of orthography had a limited influence on epigraphic texts, but there is evidence of the consistently high frequency of the spelling sepulcrum. The paper also shows how data on Latin orthography can help in understanding the chronology of the evolution of spelling in epigraphic texts.
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Männlein-Robert, Irmgard. "Klage im Kontext oder Allegorie hellenistischer Spolienpoetik: Überlegungen zu Kallimachos’ Sepulchrum Simonidis (frg. 64 Pf.)." Antike und Abendland 55, no. 1 (December 24, 2009): 45–61. http://dx.doi.org/10.1515/9783110207927.45.

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Giardini, Marco. "Et erit sepulchrum eius gloriosum: The Impact of Medieval Sibylline Prophecy on the Origin of the Idea of Crusade." Crusades 21, no. 1 (December 31, 2022): 1–21. http://dx.doi.org/10.1080/28327861.2022.12220018.

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Rolski, Zbigniew, and Ireneusz Thomas. "Działalność religijna i dobroczynna przeworskiego ośrodka Kanoników Regularnych Stróżów Najświętszego Grobu Bożego w Jerozolimie." Roczniki Kulturoznawcze 11, no. 2 (December 15, 2020): 105–54. http://dx.doi.org/10.18290/rkult20112-5.

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Tradycja dobroczynności zakonu bożogrobców w Polsce jest jednym z ciekawszych wątków tego opracowania. Zakon ten po raz pierwszy w tej części Europy wprowadził profesjonalny system leczenia szpitalnego dla ubogich. Rodzina magnacka Tarnowskich, kierując się polityką dworu królewskiego Jagiellonów, umacniała chrystianizację ziem Rusi Czerwonej od 1394 (1396) i otrzymała zgodę na sprowadzenie Kanoników Regularnych Stróżów Najświętszego Grobu w Jerozolimie do ośrodka duszpasterskiego w Przeworsku. Związek między zabudowaniami Grobu Bożego a liturgią i rozbudowanymi formami kultu Grobu Bożego miał swój specyficzny i oryginalny charakter. O ile kaplice Grobu Świętego związane z kalwariami i poszczególne przedstawienia Grobu nienależące do Miechowitów były miejscem kultu Męki Pańskiej, o tyle w przypadku przedstawień Grobu Świętego u bożogrobców ich związek z kultem i liturgią miał głębszy sens. Grób Pański w Przeworsku był i jest nie tylko zabytkiem architektonicznym, ale także miejscem żywego kultu religijnego. Przez blisko trzy stulecia istnienia przeworskiego Sepulchrum Domini spotykano różne formy kultu Grobu Pańskiego, zarówno w formie kultu liturgicznego, jak i paraliturgicznego, dlatego w pracy omówiono je bardziej szczegółowo. W dzisiejszych czasach szczególnie ważne dla kontynuacji tradycji średniowiecznych bractw religijnych kultywujących istotę Bożego Grobu są zorganizowane grupy młodych mężczyzn, a ostatnio także kobiet, które tworzą oddziały „Turków”, pełniących straż przy Bożym Grobie. W Przeworsku i okolicznych wsiach są one nadal widoczne, zwłaszcza w okresie wielkanocnym, zapewniając porządek w czasie uroczystości religijnych i pobożnego nawiedzania kościołów przez wiernych.
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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.
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Shagrir, Iris. "The Visitatio Sepulchri in the Latin Church of the Holy Sepulchre in Jerusalem." Al-Masāq 22, no. 1 (March 18, 2010): 57–77. http://dx.doi.org/10.1080/09503110903549954.

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AMORY, Fr. "Whited Sepulchres." Recherches de Théologie et Philosophie Médiévales 53 (January 1, 1986): 5–39. http://dx.doi.org/10.2143/rtpm.53.0.2016356.

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Dissertations / Theses on the topic "Sepulchrum"

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Ramon, A. "I BENI DEGLI DEI. CONSIDERAZIONI SUL REGIME GIURIDICO DELLE 'RES SACRAE' E 'RELIGIOSAE'." Doctoral thesis, Università degli Studi di Milano, 2017. http://hdl.handle.net/2434/472146.

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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.
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Herbert, Christopher. "English Easter sepulchres : the history of an idea." Thesis, University of Leicester, 2007. http://hdl.handle.net/2381/35696.

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Johnston, Holly A. "Deadly insults : neighbourhood and community in St. Sepulchre, 1580-1625 /." Title page, contents and conclusion only, 1993. http://web4.library.adelaide.edu.au/theses/09AR/09arj725.pdf.

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Corbett, Tim. "'The place of my father's sepulchres' : the Jewish cemeteries in Vienna." Thesis, Lancaster University, 2015. http://eprints.lancs.ac.uk/75576/.

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This thesis presents the first integrated history of Vienna’s four Jewish cemeteries as sites reflecting the construction, negotiation and at times contestation of Jewish communal belonging within Viennese society, embedded in the Viennese cityscape. Through a novel analysis of the sepulchral epigraphy of the thousands of matzevot or grave-memorials contained therein, the development and expression of codes of belonging constructed in the nexus between shifting notions of ‘Jewish’ and ‘Viennese’ culture are illuminated in a longue durée from the medieval into the modern periods. The Shoah, while it does not represent the first instance of the violent erasures of Jewish life and culture in the city, through its magnitude and presence in living memory constitutes a profound rupture in the historic enmeshment of the Jewish community in Viennese society. During the Shoah, the cemeteries became a focal point for the attempted excision or revision of Jewish cultural heritage and its place in Viennese culture, perpetrated by a complex network of agency, with the cemeteries moreover becoming recalibrated as sites of intense Jewish-communal introspection and activity. The cemeteries constituted after the Shoah some of the only sites of Jewish heritage to survive in the physical and memorial landscape, becoming moreover deeply contested sites of memory, within the context of the fledgling re-establishment of Jewish life in the city and the conflicted political and historical discourses in the Second Austrian Republic. This thesis presents the cemeteries as sites of the most profound engagements with Vienna’s long and convoluted Jewish history, comprising moments of great cultural prowess as well as murderous destructivity, embodying the deeply interactive yet conflicted relationship between the City of Vienna and its successive Jewish communities.
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Dowmunt, Tony. "A whited sepulchre : autobiography and video diaries in 'post-documentary' culture." Thesis, Goldsmiths College (University of London), 2010. http://research.gold.ac.uk/11053/.

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This is a PhD project partly about my class and ethnic background and consciousness: how I have lived them as a white man and a documentary filmmaker, and how they are connected to the ghost of my great-grandfather, who was a soldier in the British Army in Sierra Leone in the 1880s. But it is also a project about autobiographical documentary filmmaking, and is submitted for examination in two main components: the first a video-diary based film (A Whited Sepulchre) in which I investigated the form/genre of the video diary by making one myself - filmmaking as a research method; the second, a text which has an independent relationship to the film - not one of ‘illustration, description or explication’ but hopefully of ‘expansive enrichment’ (Trinh T. Minh-Ha quoted in McLaughlin & Pearce (eds) 2007: 107). A Whited Sepulchre is a video which draws on the stories of two journeys: my great-grandfather’s account of his posting to Sierra Leone, and my own ‘video diary’ of a trip that I made in December/January 2004-5, following in his footsteps but seeking a different understanding of Africa and of myself as a white ‘Englishman’. The (written) textual component maps the intellectual and creative terrain that the project as a whole explores. It includes a survey of first-person and autobiographical film and video making in the context of contemporary media, but also makes a case for writing autobiographically, ranging across my family history before focusing on my own formation both as a white man from a particular class, and as a filmmaker and video-diarist. The text concludes with an argument - at odds with some postmodern orthodoxies - advocating the cultural and political importance of a ‘sincere’ and direct mode of autobiographical address.
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RAMSEY, David S. "The Legible Landscape: Sources for the Sepulchral Setting of "Roger Malvin's Burial"." 名古屋大学大学院国際言語文化研究科, 2005. http://hdl.handle.net/2237/19732.

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Crease, Jane Rosemary. ""Incomparable sepulchres" : the alabaster chest tomb in Yorkshire c 1350 - c 1550." Thesis, University of York, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.702137.

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bolte, Caralyn Marie. ""Her cradle, and his sepulchre": The Shelleys' Anxiety of Creation and Identity." NCSU, 2004. http://www.lib.ncsu.edu/theses/available/etd-05292004-121254/.

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Both Percy Shelley and Mary Wollestonecraft Shelley asserted their belief in the nature of literature to transcend conscious thoughts and to operate as a dream state, manifesting unconscious fears and desires. By analyzing two primary works by the Shelleys as dreams, and applying Freud?s theories of dream interpretation and the unconscious, this thesis reveals how these works demonstrate a shared unconscious anxiety about the transformative nature of creation and its power to establish or destroy identity. In Alastor, Percy Shelley manifests his anxiety about his relationship with artistic creation through his treatment of gender, most especially in his description of and interaction with the veiled maid. Alastor demonstrates Shelley?s conflicting desire both to unite with the powerful creative force and to reject it in order to maintain his own socially constructed role as male Romantic Poet. In Frankenstein, Mary Shelley both responds to and expands upon the thematic focus established by Percy Shelley in Alastor. Focusing on the power of physical creation to redefine a woman?s identity, Mary Shelley manifests her anxiety about the possibility of integrating the dueling aspects of her own identity, mother and author, into one cohesive identity. Percy examines how his desire for pure poetic expression affects his role within a masculine construct, while Mary interrogates her own beliefs about integrating the role of mother and author into one cohesive identity in a world that privileges and requires motherhood. Their creation of marginalized, exiled characters in the figures of the wandering poet, who chooses to shun society, and the monster, who is shunned by a society he deeply desires to be a part of, indicates their own fear of the consequences of societal rejection.
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De, Amil Da Costa Jacob Ramalho J. R. "Romantic-Gothic sepulchres : intersections of death, memory, and mourning in film (1907-1958)." Thesis, University College London (University of London), 2014. http://discovery.ucl.ac.uk/1468578/.

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In this study, I explore the representation of death, memory, mourning, and oneirism in specific transnational cinematic works from 1907 to 1958. Looking beyond psychoanalytic theories, I revise current theorisations of the Gothic through a formal-aesthetic methodological lens and propose new, cross-cultural avenues that have been heretofore neglected. I suggest that Romanticism and the Gothic have become catch-all terms whose usage may seem convenient to speak and write about film, but that nonetheless overlook the unique way the Gothic and Romantic doctrines meet and meld on the screen. I work towards an assessment of this singular relationship in cinema—which I describe as the Romantic-Gothic mode—by providing analyses of both US and European works. In so doing, I propose an interpretive strategy that highlights and investigates the implications of moving the afterlife out of the graveyard and into the space of the cinema. I endeavour to map the geographic, temporal, and psychological dislocations of the characters, which, I argue, are structured upon the contact between the sensing human body and the circumambient life. I examine the mediation of pastness by certain places and objects that insistently actualise gone-by events and thus question the notion of the past as an unequivocal cause for the present and future. I suggest that the encounter of the dwellers with what I call memory-objects in their lonely walks through the foreignness of private and outdoor spaces re/creates identity. A nodal point in the project concerns the idea that the Romantic-Gothic mode is a map of sensory memories where mourning, forgetfulness, and the annihilation of the self in time, space, and mind germinate. Finally, in broad outline, my work offers a starting point for a critical reappraisal of Romantic and Gothic art in film.
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Sandrock, Johanna Kay. "Mythological funerary reliefs from the Roman provinces of Noricum and Pannonia /." free to MU campus, to others for purchase, 2003. http://wwwlib.umi.com/cr/mo/fullcit?p3099629.

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Books on the topic "Sepulchrum"

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Sepulchrum domini: Studien zur Ikonographie und Funktion grossplastischer Grablegungsgruppen am Mittelrhein und im Rheinland. Mainz: Gesellschaft für Mittelrheinische Kirchengeschichte, 2002.

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Sepulchres. Richmond, UK: Oneworld Classics, 2009.

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Herbert, James. Sepulchre. London: Hodder & Stoughton, 1987.

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Mosse, Kate. Sepulchre. New York: G.P. Putnam's Sons, 2008.

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SEPULCHRE. GREAT BRITIAN: HODDER AND STOUGHTON, 1987.

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Mosse, Kate. Sepulchre. New York: Berkley Books, 2009.

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Sepulchre. Bath: Windsor/Paragon, 2008.

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Sepulchre. [Place of publication not identified]: Orion, 2008.

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Mosse, Kate. Sepulchre. New York: G.P. Putnam's Sons, 2008.

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Herbert, James. Sepulchre. [London]: BCA, 1987.

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Book chapters on the topic "Sepulchrum"

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McRae, Robert Grant. "Conclusion: The Empty Sepulchre." In Philosophy and the Absolute, 165–79. Dordrecht: Springer Netherlands, 1985. http://dx.doi.org/10.1007/978-94-009-5099-3_5.

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Whitver, H. Austin. "“My heart … shall be thy sepulchre”." In Tombs in Shakespearean Drama, 35–75. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003321460-2.

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Hennessy, Cecily. "Winchester's Holy Sepulchre Chapel and Byzantium." In The Regional and Transregional in Romanesque Europe, 91–102. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003162827-8.

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Boomer, Megan, and Robert G. Ousterhout. "The Church of the Holy Sepulchre." In Routledge Handbook on Jerusalem, 169–84. Milton Park, Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2018. http://dx.doi.org/10.4324/9781315676517-15.

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Athanasiou, Stefanos. "The Holy Sepulchre as a Religious Building." In Communications in Computer and Information Science, 29–43. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-12957-6_2.

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Stark, Helen. "An Illustrated Afterlife: William Godwin’s Essay on Sepulchres." In Palgrave Studies in the Enlightenment, Romanticism and Cultures of Print, 241–71. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-62912-0_11.

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Wright, Angela, and Nicolas Tredell. "‘our hearths, our sepulchres’: the Gothic and the French Revolution." In Gothic Fiction, 57–73. London: Macmillan Education UK, 2007. http://dx.doi.org/10.1007/978-1-137-03991-0_4.

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Ousterhout, Robert. "Is Nothing Sacred? A Modernist Encounter with the Holy Sepulchre." In On Location, 131–50. New York, NY: Springer New York, 2011. http://dx.doi.org/10.1007/978-1-4614-1108-6_7.

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Hundley, Catherine E. "The people of Holy Sepulchre, Cambridge, in the 12th century." In Medieval Art, Architecture and Archaeology in Cambridge, 69–85. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003244981-4.

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Gundacker, Roman. "Visitors, Usurpers, and Renovators: Glimpses from the History of Egyptian Sepulchral Monuments." In Bioarchaeology and Social Theory, 23–69. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-031-03956-0_2.

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AbstractThe Egyptian ideal was to establish an everlasting mortuary cult in order to ensure for the deceased infinite commemoration in this world and eternal life in the otherworld. In order to achieve this bold aim, funerary institutions were endowed with land and income, the priests and personnel were bound strictly to observe their duties and principles, and future offspring were defined as legally constrained to take over the offices and obligations of their fathers. In most instances, however, families became incapable of affording the cult or were extinct after a few generations, personnel left the priesthood, or the funerary institutions were stripped of property and were discontinued. Over time, even royal mortuary cults were ended and royal monuments abandoned. The tombs and memorial monuments then remained uncared for and were left to an uncertain future. As time went by, some of those monuments evolved into local attractions for visitors, some were piously restored, some were usurped or reused, and some were dismantled in order to process the building materials for new edifices. The present contribution aims at tracing the Egyptians’ thoughts and experiences and at illustrating the manifold fates of Egyptian mortuary monuments.
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Conference papers on the topic "Sepulchrum"

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Caine, Moshe, Doron Altaratz, Lindsay Macdonald, and Amit Reem. "The Riddle of the Crosses: The Crusaders in the Holy Sepulchre." In Electronic Visualisation and the Arts. BCS Learning & Development, 2018. http://dx.doi.org/10.14236/ewic/eva2018.28.

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Bauerova, Pavla. "COMPLETING THE MOSAIC OF KNOWLEDGE. INTERDISCIPLINARY STUDY OF PRAGUE SEPULCHRAL MOSAIC ARTWORKS." In 6th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS Proceedings. STEF92 Technology, 2019. http://dx.doi.org/10.5593/sgemsocial2019v/2.1/s04.002.

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Lavrentyeva, Elena. "The Church of the Holy Sepulchre during the Time of Constantine the Great: The Question of the Golgotha." In 2017 International Conference on Art Studies: Science, Experience, Education (ICASSEE 2017). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/icassee-17.2018.10.

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Loboda, M., and L. Litvinova. "RICHARD THE LIONHEART, THE ENGLISH KING." In Manager of the Year. FSBE Institution of Higher Education Voronezh State University of Forestry and Technologies named after G.F. Morozov, 2022. http://dx.doi.org/10.34220/my2021_140-142.

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The article is dedicated to the English King Richard the Lionheart. The authors explore the reasons for the popularity of this king with the English, they made Richard the hero of countless English medieval ballads and songs. The article provides general biographical information on Richard the Lionheart, examining the dynastic grounds for his ascension to the English throne. Opposite to other English kings, Richard received his second noble name “Lionheart” as a result of the Crusade. His amazing courage and even rage for the Holy Sepulchre struggle, sacrifice, energy, commitment to the holy ideals, the talent of a warrior, human kindness are considered the undoubted positive qualities of the king. As the British think these are the basis for this English king to become famous in the history of the country and in the memory of the people. But some historical sources are rather critical towards well-established opinion about Richard the Lionheart, however, the fact of popular recognition of him as a real king, warrior and defender remains unquestionable.
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Lavrentyeva, Elena. "The Architectural History of the Church of the Holy Sepulchre in Jerusalem: the Question of the Periodization of Melchior De Vogüé." In Proceedings of the 2019 International Conference on Architecture: Heritage, Traditions and Innovations (AHTI 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/ahti-19.2019.11.

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Tentoma, Nefeli, Andreas Georgopoulos, and Gracia Tucci. "COMPARATIVE INVESTIGATION OF THE 3D REPRESENTATIONS OF THE HOLY AEDICULE OF THE TOMB OF CHRIST." In ARQUEOLÓGICA 2.0 - 9th International Congress & 3rd GEORES - GEOmatics and pREServation. Editorial Universitat Politécnica de Valéncia: Editorial Universitat Politécnica de Valéncia, 2021. http://dx.doi.org/10.4995/arqueologica9.2021.12153.

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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
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