Artykuły w czasopismach na temat „Cemetery chapels”
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1
Mancuso, Angela. "The Bogliaco Bartolani Chapel in the Cemetery of Porte Sante, Florence. Survey and analysis for the restoration". Studies in Digital Heritage 1, nr 2 (14.12.2017): 700–718. http://dx.doi.org/10.14434/sdh.v1i2.23188.
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The Cemetery of the Porte Sante in Florence is located on San Miniato al Monte, one of the highest hills of the city. The cemetery was built in 1854 and it has always been characterized by a monumental nature. Since the end of 1800 the excavated burials were enriched with decorations, and other areas were dedicated to the creation of chapels and mausoleum made by the most famous architects of the time. Today the cemetery is not well preserved: many tombs are abandoned and there is a general need of restoration. During the Diagnostics Laboratory of the Specialization School of the University of Florence, many studies on the major chapels of the cemetery have been carried out. In this paper is presented the survey and the analysis on the state of decay of the Bogliaco Bartolani Chapel, projected in 1913 by Architect Enrico Dante Fantappiè, an Italian master of Eclecticism. This chapel is a very interesting example of the style, in which stands out the juxtaposition and contrast of different materials and crafts. The studies on the chapel follows a line that go from an initial photographic and metric survey, to a bibliographic and archive research work and finally to an examination of the decay phenomena on the exterior façades. The final phase will be a comparison between this tomb and another example of chapel by Fantappiè, located in the same cemetery: similar construction design leads to similar state of decay. Moreover the workflow presented could be an interesting example of how studies can be carried out with reduced expenses in case of a very low budget. In the cemetery public and private properties (often dispersed) are converging: pushing the boundaries of proprieties is crucial to carry out a policy of recovery of one of the monumental hills of Florence.
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Pius, Reet. "Familienkapellen auf dem Kirchhof und dem Gutshoffriedhof". Baltic Journal of Art History 13 (9.10.2017): 131. http://dx.doi.org/10.12697/bjah.2017.13.07.
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The 1772 cemetery reform of Catherine the Great, Empress of Russia, resulted in great changes in the cemetery culture of Russia’s Baltic provinces. The ban on burials in churches and the vicinity of churches resulted in the rapid development of cemetery parks outside of settlements. The strong political relations of Estonia’s manor owners with the Russian central government resulted in the nobles being given the privilege to establish burial plots in the churchyards, but in Livonia, this was strictly prohibited. Simultaneously with the parish cemeteries, the owners of private manors established family cemeteries on their manors. The new cemeteries were not only places to bury the dead, but, inspired by contemporary poets, they were seen as family altars, which were visited regularly and which was accessed by path that was attuned to contemplation.The cemetery is complex, which includes a garden, chapel and allée, and if possible, a body of water. Noble trees were planted along the path leading to the cemetery. Oaks were preferred, which due their mighty shape were considered to be the symbol of family and nobility. Influenced by the poetry of the Enlightenment, evergreens – silver firs, thuja trees, and spruces – were called “sad trees”. The French poet Jacques Delille, whose works were popular among the Baltic Germans, sees women as mourners. And many family cemeteries were established at the initiative of women. Examples of Ancient Greek architecture, in the form of temples with porticos or antas, or the small-scale copies of the Pantheon from Ancient Rome, dominated in cemetery architecture. The chapel was comprised of underground burial chambers and above-ground memorials. A so-called memorial altar was located in the end wall of the chapel, which have survived until the present day in a few places. The Barclay de Tolly monument is the most majestic in Estonia.Already in the 1830s, the family chapels became memorials and burials no longer took place there. However, chapels continued to be built until in Estonia until the early 20th century.
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Neckel, Alcindo, Carlos Costa, Débora Nunes Mario, Clarice Elvira Saggin Sabadin i Eliane Thaines Bodah. "Environmental damage and public health threat caused by cemeteries: a proposal of ideal cemeteries for the growing urban sprawl". urbe. Revista Brasileira de Gestão Urbana 9, nr 2 (13.02.2017): 216–30. http://dx.doi.org/10.1590/2175-3369.009.002.ao05.
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Abstract Growing urban land development has led to a reduction in the space available for cemeteries and the juxtaposition of residential and cemeterial areas, further raising the polluting potential of the latter. The present case study sought to assess levels of physicochemical and microbiological contamination in the Central Cemetery of Marau (RS/Brazil), and propose vertical cemetery deployment as a way to reduce necroleachate-linked pollution impacts. The following information was collected from 43 additional rural cemeteries: number of tombs, graves, chapels, and small vertical constructions with drawers, state of conservation and cleanliness and total area and perimeter of the cemetery. Eighty professionals of environmentally sustainable urban planning from four countries (20 Brazilians, 20 American, 20 Portuguese and 20 Japanese) were interviewed regarding the ‘ideal cemetery’. Various risks of cemetery soil contamination were identified, particularly high amounts of heterotrophic microorganisms, especially fecal coliforms associated with burial sites. In order to avoid contamination risks to environment and population, the mplemention of a vertical model of cemetery is proposed.
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Eremeev, S. N. "ORTHODOX CHURCHES IN TOMSK: CARTOGRAPHIC RECONSTRUCTI". Vestnik Tomskogo gosudarstvennogo arkhitekturno-stroitel'nogo universiteta. JOURNAL of Construction and Architecture, nr 1 (27.02.2019): 60–73. http://dx.doi.org/10.31675/1607-1859-2019-21-1-60-73.
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The paper describes the Orthodox church historical heritage in Tomsk which in the 20th century was mostly lost because of ideological reasons. For the first time, a list of all historical Orthodox churches of Tomsk is studied. A comparative analysis is given to all types of Orthodox churches, which are parish, home, monastery, cemetery churches and chapels. A preservation of these objects in nowadays is evaluated. As a result, a combined table is developed for 84 objects and the cartographic reconstruction is proposed for all historical church objects of Tomsk from the 1750s to the 1950s.
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Rėbždaitė, Brigita. "CEMETERIES OF THE MANOR RESIDENCIES OF LITHUANIA – ORIGINAL ACCENTS OF THE LANDSCAPE / LIETUVOS DVARŲ SODYBŲ KAPINĖS – SAVITAS KRAŠTOVAIZDŽIO AKCENTAS". Mokslas – Lietuvos ateitis 9, nr 1 (9.05.2017): 83–91. http://dx.doi.org/10.3846/mla.2017.1002.
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The sacral and memorial architecture of Lithuanian manors is unique part of the heritage of Lithuanian manors. The manor residencies of Lithuania abound in a variety of sacred and memorial objects: churches, chapels, mausoleums, the graveyard of tombstones and other memorials or monuments. The structure of the cemetery consists of the layout of the territory, the markers outlining the boundaries of the cemetery, greenery and the nature of the surface of the land, buildings and other objects. The aim of this research is to describe relationship of the sacral and memorial spaces with their surrounding environment, representative part of manor residencies and to present the spatial structure of the cemetery, outlining markers, greenery and other elements of architectural composition of cemeteries. Lietuvos dvarų sakralinė ir memorialinė architektūra – unikali Lietuvos dvarų paveldo dalis. Lietuvos dvarų sodybose gausu įvairių sakralinių ir memorialinių objektų: bažnyčių, koplyčių, mauzoliejų, kapinaičių bei jose esančių antkapinių paminklų ar kitų memorialinių ženklų. Bendrą kapinių vaizdą formuoja kapinių suplanavimas, ženklai, kuriais apibrėžiamos kapinių teritorijos, apželdinimas ir žemės paviršiaus ypatumai, pastatai ir kiti kapinėse esantys objektai. Straipsnio tikslas – aptarti dvarų sodybose esančių sakralinių memorialinių erdvių (kapinių) santykį su jas supančia aplinka, dvarų sodybų reprezentacine dalimi bei pristatyti kapinių erdvinę ir planinę struktūrą, aptvėrimus, želdynus bei kitus kapinaičių architektūrinę kompoziciją formuojančius akcentus.
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Hamza, Hani. "The Curious Case of the Unrecognized turba of amīr Jirbāsh Qāshiq: New Dating and Attribution". Journal of Material Cultures in the Muslim World 1, nr 1-2 (9.02.2021): 96–119. http://dx.doi.org/10.1163/26666286-12340004.
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Abstract The borderlines between the sacred and profane, and the living and the dead, are blurred in the Mamluk Northern Cemetery of Cairo like in no other place in Egypt. Sacred burial domes, prayer chapels, mosques, ṣūfī khanqās, and zawīyyas stood side by side with profane residential quarters, kitchens, latrines, stables, kutābs, and sabīls scattered around a ḥaūsh enclosed by a wall. The Northern Cemetery was dotted with over a hundred of such Mamluk turba complexes. Many perished, but thirty-six survived. The majority of surviving turbas are identified with certainty, but a few have controversial attributions or doubtful dating. One surviving turba stands out as not being recognized at all, let alone given an attribution or date. This is the peculiar case of the turba of Jirbāsh Qāshiq (d. 861/1456), standing between the complexes of Īnāl and of Qurqumās at the edge of the Northern Cemetery. The plan of Ῑnāl’s complex (855–60/1451–56) has a peculiar square area protruding uncomfortably to the west, now in semi ruins. It was identified empirically by the Comité in 1919 as courtyard C of the complex of Ῑnāl. None of the later studies challenged this attribution. This paper will discuss the vague attributions of three turbas in the area in general, and as a case study challenges the Comité’s attribution of the ḥaush C as part of Īnāl’s complex; it proposes that it is a separate turba for Jirbāsh Qāshiq. This conclusion is reached through reading of several waqf manuscripts, comparisons with other monuments of the same genre and era, biographical dictionaries, and chronicles. A plan and a three-dimensional re-construction of the turba are drawn as well.
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Bojanin, Stanoje. "Sacred and profane topography in a medieval Serbian parish - an outline". Zbornik radova Vizantoloskog instituta, nr 50-2 (2013): 1013–24. http://dx.doi.org/10.2298/zrvi1350013b.
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This article presents a basic research scope of the social importance of microtoponyms and topographical features of villages and their precincts, which in the Middle Ages were organized as parish communities. The social space of the rural environment is segmented by different entities important for the social and religious life of the local community, such as a parish church with its yard, a cemetery, other churches and chapels in the fields and groves, freestanding crosses, certain bodies of water or some marked trees, typically the oak. The issue of the methods of analysing medieval sources of different provenience and fragmented data is of major importance. In order to understand the sources properly, we have to be aware of the social segmentation of a medieval society, from which diverse interpretation and functions of the cultural artefacts and performances (rituals, festivities) originated.
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Yarnykh, Vera Serafimovna. "The possessions of Gerald of Aurillac: on the question of a network of elite spaces in the Carolingian Auvergne (IX – X centuries)". Исторический журнал: научные исследования, nr 4 (kwiecień 2024): 21–35. http://dx.doi.org/10.7256/2454-0609.2024.4.70724.
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The subject of the is the lands owned by a Carolingian lay saint, Gerald of Aurillac (d. 909), through the perspective of social anthropological research on the history of Early Medieval elites and elite sites. It confronts textual sources with the results of archaeological and linguistic studies of the recent decades. The dense evidence of the saint’s early life compiled by Odo of Cluny some 20 years after his death (the so-called Vita Prolixior Prima) allows to revisit the question of the aristocratic residence in the late Carolingian Auvergne (mid-9th – mid-10th Centuries). The elite locus of Gerald’s holdings is seen within the framework of dependent sites and chapels, whereas the spatial perspective of the vita is reconstructed with taking into account not only the hagiogrpher’s intentions and vision of centre and periphery, but also symbolic factors of prestige and local piety. Count Gerald’s castle in Aurillac, the adjacent monastery founded by him, newly discovered cemetery, and a number of his holdings that it has been possible to localize, serve as a case of an aristocratic residence and its connections to a network of dependent settlements, religious edifices and farmed lands. This analysis is made possible by new archaeological excavations in Aurillac in 2013–2014. Moreover, we can trace the sphere of an aristocrat’s authority over the lands dominated by his central residence. In the case of Count Gerald this holds true not only for the territory of Auvergne but also for the adjacent pagi of Quercy, Rouergue and Limousin. A special emphasis is put on the questions of sacral topography of the count Gerald’s domain in the vita as a mirror of Odo’s concept of sainthood and his reinterpretation of the local tradition on the aristocratic saint.
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Stamp, Gavin. "Ramsgate Cemetery Chapel". Architectural History 41 (1998): 273. http://dx.doi.org/10.2307/1568660.
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Божић, Јелена. "САРАЈЕВСКА ИСТОРИЈСКА ПРАВОСЛАВНА ГРОБЉА НА ЦАРИНИ И СВ. АРХАНГЕЛА У КОШЕВУ HISTORICAL ORTHODOX CEMETERIES IN SARAJEVO IN CARINA AND THE HOLY ARCHANGELS MICHAEL AND GABRIEL IN KOŠEVO". Историјски часопис, nr 70/2021 (30.12.2021): 515–47. http://dx.doi.org/10.34298/ic2170515b.
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The historical Serbian Orthodox cemeteries have a multi-faceted value in the construction and cultural-historical heritage of Sarajevo. The Old Cemetery in Carina and the Holy Archangels Michael and Gabriel Cemetery in Koševo with the Vidovdan Heroes Chapel are the spatial testimonies to social and urban development. The Chapel and gravestones are the spiritual and material heritage of Sarajevo’s Serbs in the historical context of duration and belonging. These guardians of individual and collective memories of the people and events of the past times are an invaluable and reliable cornerstone of the reception of national history and cultural identity of the city.
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Ciuffreda, Anna Livia, Elena Juarez Alonso, Petronilla Patti i Sara Soldaini. "The Ruspoli Chapel at the Porte Sante Cemetery in Florence. Material and diagnostic survey for conservation". Studies in Digital Heritage 1, nr 2 (14.12.2017): 671–81. http://dx.doi.org/10.14434/sdh.v1i2.23211.
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Porte Sante is one of the monumental cemetery in Florence, located within the fortified bastion of the Basilica di San Miniato al Monte. In the 1840s the town council decided to find a large area near Florence, to use as a cemetery. It was chosen the Fortress of San Miniato for the solemnity of the place. The first project was entrusted to Niccolò Matas in 1844 and in the 1860s the architect Mariano Falcini designed a new project using the area of the sixteenth-century fortress that stretched around the church.The Porte Sante cemetery surprised visitors with its comingling of styles: it was important to appear, to show the dignity of their own social class. This eclectic mix reveals interesting monuments for the style, for materials and construction methods. One of this examples is the Ruspoli chapel, designed in 1891 by Giovanni Paciarelli, architect sensitive to modernism and designer of Paggi Palace in Florence. The chapel, commissioned by Valsè-Pontellini family, stands out in the landscape for the precious texture of exotic carvings and inlays of polychrome marble, mosaics and historiated glass. Today it is in bad state of conservation.Today it is in bad state of conservation. The recovery of the chapel must provide for a careful restoration project whose foundation is the comprehensive knowledge of good, which can be achieved through the survey operations, the historical analysis and diagnostic investigations. The use of a photogrammetry software allowed us to obtain a virtual 3D model, which forms the basis for subsequent analyzes and evaluations on the state of conservation of the building. Such study will be applied to other artifacts in the cemetery, by implementing current and future studies on the whole complex of the Porte Sante.
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Potter, T. W., i R. D. Andrews. "Excavation and Survey at St Patrick's Chapel and St Peter's Church, Heysham, Lancashire, 1977–8". Antiquaries Journal 74 (marzec 1994): 55–134. http://dx.doi.org/10.1017/s0003581500024409.
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SummaryThis paper reports excavations in 1977 and 1978 at the chapel and adjoining cemetery of St Patrick's, Heysham, and an architectural survey of the nearby church of St Peter's. The chapel initially comprised a single-celled, stone-built structure, plastered inside and out. Associated with it were pieces of painted plaster, two bearing letters, and, in all probability, a stone carved with a bird's head, perhaps of late seventh- to late eighth-century date. The chapel was subsequently enlarged. One burial included a bone comb of Anglo-Scandinavian type, and calibrated radiocarbon dates for three skeletons range between AD 960 and 1185.This report was submitted for publication in March 1992.
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Oter Gorenčič, Mija. "The role of the Counts of Cilli in the architectural development of the Jurklošter Carthusian monastery's great cloister and the question of the location of Veronika of Desnice's grave. The archaeological method as an aid to art-historical interpretation". Studia Historica Slovenica 20 (2020), nr 1 (30.03.2020): 67–117. http://dx.doi.org/10.32874/shs.2020-03.
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The article presents the first attempt at a comprehensive interpretation of the architectural development of the Jurklošter Carthusian monastery's great cloister and its appearance before and after the reconstruction that was financially supported by the Counts of Cilli Frederick II and Ulrich II. The article also refers to several archival sources that have been overlooked to date. These reveal the previously unknown patrocinium of the cemetery chapel in the cloister's atrium as well as, quite reliably, the location of Veronika of Desnice's grave. They also bring new information about the granting of indulgences, permission to erect an altar in the cemetery chapel, and consecrations. Apart from discovering new archival sources and carrying out a comparative analysis with the relevant medieval Carthusian monasteries elsewhere in Europe, the article is methodologically based on the art-historical analysis of two archaeological georadar recordings, of which one has been published for the first time in this very contribution.
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Taylor, Anna J., Anne A. Fox i I. Waynne Cox. "Archaeological Investigations at Morgan Chapel Cemetery (41BP200), A Historic Cemetery in Bastrop County, Texas". Index of Texas Archaeology: Open Access Gray Literature from the Lone Star State 1986, nr 1 (1986): Article 6. http://dx.doi.org/10.21112/ita.1986.1.6.
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Zach, Michael. "Ein Verschollener Reliefblock Von Der Grabkapelle Einer Frühmeroitischen Kandake". Journal of Egyptian Archaeology 78, nr 1 (październik 1992): 295–301. http://dx.doi.org/10.1177/030751339207800125.
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A drawing preserved in the Griffith Institute, Oxford, records an early Meroitic relief block which is now lost. It shows a woman's arm and an inscription, and comes from a tomb chapel in the southern cemetery of Begarawiya, where it was found by Ferlini. Its precise provenance may be either S1 or S9. The inscription attests a hitherto unknown Kandake, who can be dated to the first half of the third century BC. From about the same time comes the representation of another royal lady, whose demolished tomb chapel was at least partly reused in the construction of the pyramid Beg N 16.
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Baytinger, V. F., i N. M. Dmitrienko. "In search for the grave monument of the Professor-surgeon E. G. Salischev (part 2)". Issues of Reconstructive and Plastic Surgery 25, nr 3 (31.10.2022): 79–85. http://dx.doi.org/10.52581/1814-1471/82/10.
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Reliance on authentic sources and the latest research allows the authors of the paper to characterize the Ioanno-Predtechensky Convent and the conventual cemetery. They write about most prominent citizens of Tomsk of the end 19th – beginning 20th century, including Professors of Imperial Tomsk University E.G. Salishchev, P.S. Klimentov, D.I. Timofeyevsky, who were buried in convent. According to the Decree on Freedom of Conscience, Church and Religious Societies, adopted by the Council of People's Commissars of Soviet Russia in 1918, the convent was closed, and the creation of a campus (studgorodok) began on its territory. In 1930, the local authorities decided to destroy the cemetery, and use the grave monuments for new construction. The authors found out that in mid-1950s a large 4-storey house was built on the cemetery site. Not a single burial or grave monument, except for Potanin’s ash, could be preserved. The authors believe that the monument to all those buried in the convent is the chapel of St. Domna Tomskaya, consecrated in 1996.
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Šmalcelj Novaković, Pia. "Kosinj - arheološka istraživanja s kraja 20. stoljeća". MemorabiLika 1, nr 1 (18.01.2023): 85–119. http://dx.doi.org/10.15291/ml.4015.
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The Kosinj area has been mentioned in historical sources since the second half of the 11th century and there is no doubt that the valley was of great importance within medieval Croatia, as evidenced by the founding of the first Croatian printing house, as well as indications of the existence of a seat of the ban. However, no major archaeological research which would indeed have established more about the medieval settlement of this area has ever been carried out, although there was a plan to build a reservoir lake in Upper Kosinj since the late 20th century. However, it is less known that at that time, pilot studies were conducted in Kosinj, whichwere supposed to establish positions for further research to define and protect the archaeological heritage. This paper presents the results of test excavations of 5 potential medieval sites: Antun Padovanski-Gornji Kosinj (Modern Age cemetery), chapel of St. Ana- Gornji Kosinj (grave older than the Medieval church), Mlada Nediljica (Late Medieval and Modern Age cemetery), Mlakvena greda (Romanesque church and Medieval graves) and Krš, Trokutić-Old Graveyard (Medieval cemetery?).
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Vukadinovic, Zoran. "The Temple of St. Sava in Kosovska Mitrovica". Zbornik Matice srpske za drustvene nauke, nr 122 (2007): 203–19. http://dx.doi.org/10.2298/zmsdn0722203v.
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Activity of the Serbian Orthodox Church during the enslavement under the Turks was of decisive and invaluable significance for maintaining the national spirit of the Serbian nation in the region of the Old and South Serbia. The construction of monasteries and temples, as the centers of Serbian spirituality, was the primary goal of The Serbian Orthodox Church and The Government of The Kingdom of Serbia. Kosovska Mitrovica is a small town which got its Orthodox church last. The construction of the church (1896-1921) went slowly, depending on the political and economic (mis)happenings. Anger of the Albanians, obstinacy of the Turks, two Balkan and one world war dictated the speed of the construction of the church. The project of the church (Andra Stevanovic) and of the bell-tower (Aleksandar Deroko) was also economically expensive. The executor(s) of the work, master masons from Veles and painters from Macedonia were also expensive. The church was built with the great effort of The Church Municipality and it was the spiritual center of the Serbs in Kosovska Mitrovica and its surroundings between the two world wars. The Temple of St. Sava celebrates a great jubilee on August 6, 2007 - the 110th anniversary from the beginning of its construction. The Serbs do not live in the so-called South Mitrovica, where the church, the bell-tower, the chapel and the cemetery are located. From the distance of 500 meters, the Serbs from Northern Mitrovica watch the burnt temple, destroyed chapel and broken monuments in the southern part of the town, waiting for the new construction of the church, of the chapel, of the cemetery...
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Wolff, Katalin, Sándor Évinger, Tamás Hajdu i Gyula Gyenis. "Anthropological examination of the chronologically separated groups of the 11th-13th century Zalavár-Chapel (Zalavár-Kápolna) cemetery from Hungary". Anthropologischer Anzeiger 69, nr 4 (1.09.2012): 473–90. http://dx.doi.org/10.1127/0003-5548/2012/0143.
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Onderka, Pavel, i Vlastimil Vrtal. "Preliminary Report on the Twenty-First Excavation Season of the Archaeological Expedition to Wad Ben Naga". Annals of the Náprstek Museum 43, nr 2 (2022): 207–36. http://dx.doi.org/10.37520/anpm.2022.018.
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The twenty-first excavation season focused on the continued exploration of the so-called Isis Temple (WBN 300) and chapel WBN 1100. In the temple, the area of the northern corridor, the northern vestibule, and the southern sanctuary were primarily examined, confirming its assumed internal distribution. Numerous fragments of the temple’s iconographic and epigraphic program were retrieved. Furthermore, the southern sanctuary was uncovered and parts of a bark stand that stood in it were found. Amongst notable finds from the temple, there was also a fragment of an abacus previously documented by the Royal Prussian Expedition. Two burials were uncovered in the secondary cemetery over the temple. The excavations in the area of chapel WBN 1100 allowed to estimate its spatial limits and architectural layout. Dozens of fragments of architectural sandstone elements and reliefs coming from the chapel were recorded, adding to the growing evidence of its architectural design and iconographical program. A discard area with remains of cultic equipment and goods presumably used for the management of the cult was documented.
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Reed, David. "The excavation of a cemetery and putative chapel site at Newhall Point, Balblair, Ross & Cromarty, 1985". Proceedings of the Society of Antiquaries of Scotland 125 (30.11.1996): 779–91. http://dx.doi.org/10.9750/psas.125.779.791.
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Reports rescue excavation on a roughly circular, ditch-enclosed, cemetery site which uncovered a complex cluster of east/west and north/south facing burials. There were crudely worked sandstone `head-sets' in some graves but no artefacts.
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Птичникова, Г. А. "Architecture of modern memorials: the Peace Chapel at the Rossoshka Military Memorial Cemetery (Volgograd Region)". СОВРЕМЕННАЯ АРХИТЕКТУРА МИРА, nr 2(11) (4.02.2020): 242–58. http://dx.doi.org/10.25995/niitiag.2019.11.2.026.
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Статья посвящена изучению проблемы формирования новых подходов к архитектурно-планировочной организации мемориалов, посвященных Великой Отечественной войне. Тема раскрывается на примере военно-мемориального кладбища «Россошки» в Волгоградской области, состоящего из трех частей - советского кладбища (арх. Ю.А. Мокров и А.М. Вязьмин) и немецких и румынских захоронений. Автор рассматривает образные, архитектурно-градостроительные и ландшафтные аспекты концепций мемориалов. Особое внимание уделено часовне Мира (арх. Ю. фон Рейсс), которая связала воедино композицию комплекса. The article is devoted to the study of the problem of the formation of new approaches to the architectural and planning organization of memorials devoted to the Great Patriotic War. The topic is revealed on the example of the military memorial cemetery “Rossoshka” in the Volgograd region, consisting of two parts - the Soviet cemetery (architects Yu.A. Mokrov and A.M. Vyazmin) and German and Romanian burial grounds. The author examines the imaginative, architectural, town planning and landscape aspects of the concepts of memorials. Particular attention is paid to the Chapel of Peace (architect J. von Reuß), which linked together the composition of the complex.
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Borge Cordovilla, Francisco José. "La basílica de Santa María de Oviedo: del panteón real a la catedral doble. Hipótesis de restitución en función del análisis compositivo y metrológico". Virtual Archaeology Review 5, nr 10 (2.05.2014): 147. http://dx.doi.org/10.4995/var.2014.4228.
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The Basilica of Santa Maria de Oviedo (now “Rey Casto” Chapel of the Cathedral), was the lower church of the "Double Cathedral" Oviedo. For historians, the purpose of this building was the royal pantheon, creating a formal architectural framework around the tombs of the kings of Asturias, associated funerary cult in memory of the monarchs. This vision has been maintained, despite non-membership archeology shows the cemetery to the original draft of the building, which is deducted important morphological and functional changes in it. Analysis techniques based on computer graphics and numerical approach to serve the reasonable assumptions that allow the reconstruction of this building still missing.
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Кадиева, А. А. "ITEMS OF THE SCYTHIAN ANIMAL STYLE FROM THE ZAYUKOVO-3 CEMETERY". Краткие сообщения Института археологии (КСИА), nr 272 (20.05.2024): 58–71. http://dx.doi.org/10.25681/ia5a6.0130-2620.272.58-71.
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В статье рассматриваются предметы скифского звериного стиля и его кобанского варианта, возникшего среди горских ювелиров как подражание степному искусству, из могильника Заюково-3. В эту категорию входят бутероли, уздечные бляшки, пряжка и подвеска. Среди изображенных животных встречаются головы и погрудное изображение птиц, свернувшегося хищника, а также композиция из лося и хищных птицы и зверя. Предметы, выполненные в зверином стиле, бытовали в Баксанском ущелье с середины VII по конец IV - начало III в., что свидетельствует о регулярных контактах горцев со степными воинами. The paper describes items made in the Scythian animal style and its Ko-ban variant that emerged among mountain goldsmiths and silversmiths as an imitation of the steppe art. All items come from the Zayukovo-3 cemetery. This group includes chapes, bridle plates, a buckle and a pendant. The animals depicted on the items include heads and half-length images of birds, a coiled predator as well as a scene displaying an elk, birds of prey and an indefinite animal. The items made in the animal style were common in the Baksan river gorge from the middle of the 7th to the early 3rd centuries BC, which is an evidence of regular contacts between highlanders and steppe warriors.
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Baku, Eszter. "The history and interpretation of the Saint Michael Cemetery Chapel in Pécs, Hungary". Építés - Építészettudomány 43, nr 1-2 (marzec 2015): 95–118. http://dx.doi.org/10.1556/eptud.43.2015.1-2.5.
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Chudzik, Patryk. "Middle Kingdom tombs from the North Asasif cemetery: field seasons 2018/2019 and 2020". Polish Archaeology in the Mediterranean, nr 29/2 (31.12.2020): 177–202. http://dx.doi.org/10.31338/uw.2083-537x.pam29.2.06.
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The early Middle Kingdom mortuary complexes of Khety and Meru continued to be the main research target of the Polish Archaeological Mission to North Asasif in the two winter seasons of 2018/2019 and 2020. The rubble dump on the eastern side of Khety’s forecourt, left over from the 1922/1923 season, was now explored, leading to the discovery of hundreds of objects—fragments of wooden statues and models, cartonnages and coffins, shabti figurines and pottery—shedding light on the Middle Kingdom burial assemblages as well as the later usurpation of the tomb, mainly in the Third Intermediate Period. Conservation objectives included treatment of the decorated burial crypt and sarcophagus in the tomb of Meru and stabilization and cleaning of the plaster decoration in the mortuary cult chapel of Khety. The season in 2018/2019 was also devoted to a reconnaissance of the underground structures and protection of tomb MMA 507. Specialists studies of finds from the excavations, both recent and earlier, were continued.
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Suddaby, Ian. "Two prehistoric short-cists and an early medieval long-cist cemetery with dug graves on Kingston Common, North Berwick, East Lothian". Scottish Archaeological Internet Reports, nr 34 (2009): 1–22. http://dx.doi.org/10.9750/issn.2056-7421.2009.34.1-22.
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Human remains were discovered during the laying of a water pipe to service the refurbished Fenton Tower at Kingston, near North Berwick (NGR: NT 544 823), in 2001. Two short-cist burials, thirty-eight long-cist burials and bank-defined terraces containing dug graves and a possible chapel (NT58SW 152) were found. It is suggested that three main periods of burial are represented, spanning the Neolithic to the early 2nd millennium AD.
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Baytinger, V. F., i N. M. Dmitrienko. "In search for the grave monument of the Professorsurgeon E.G. Salischev (part 3)". Issues of Reconstructive and Plastic Surgery 25, nr 4 (3.02.2023): 115–25. http://dx.doi.org/10.52581/1814-1471/83/13.
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The paper was prepared according to archival and published documents, the study and systematization of which made it possible to find out how the monument was installed and then lost on the grave of the outstanding professor E.G. Salishchev at the cemetery of the Ioanno-Predtechensky (John the Baptist) Tomsk Convent in Tomsk. According to the materials of the newspaper “Sibirskaya zhizn'” (“Siberian Life”) it was revealed that Professor E.G. Salishchev, who died in June 1901, was buried in the professorial section of the monastery cemetery. Two years after the funeral, a monument made in St. Petersburg was erected on his grave. The newspaper “Sibirskaya zhizn'” published a photograph of the monument, taken on the day of its consecration on November 10, 1903. The newspaper report and the inscription on the monument, copied in 1910 by the abbess of the convent Zinaida (Kotelnikova), provide reliable information about the tombstone. Subsequently, this information was distorted, and the monument was destroyed. After the revolutions of 1917, anti-church sentiments were whipped up in society, liturgical churches were closed, and clergy and parishioners were persecuted. In 1920 the nunnery in Tomsk was closed, in 1927 burials at the monastery cemetery were prohibited. In the same year, the buildings of the monastery were transferred to the Siberian Technological Institute (modern Tomsk Polytechnic University) for student hostels. And in 1930, under the pretext that the campus, located in a former convent, needed “places for walking”, the Tomsk City Council decided to liquidate the cemetery and use gravestones as building material. Attempts by the head of the Tomsk Regional Museum M.B. Shatilov to save the professorial section of the monastery cemetery from destruction were unsuccessful. In the mid 1950s on the cemetery site, construction began on a 4-storey residential building (modern Uchebnaya st., 42). In the course of work on the paper, it turned out that along with reliable information about the monastery cemetery and the monument on the grave of E.G. Salishchev, there are quite a lot of distortions. The most important of them is the decision of the executive committee of the Tomsk Regional Council of Working People's Deputies dated July 25, 1961 No. 242 “On the further improvement of the protection of cultural monuments in the region”. In the appendix to this document, in addition to all other information, “the grave of the famous Russian scientist surgeon Prof. E.G. Salishchev. Location – campus of the Tomsk Polytechnic Institute. Unverified and unconfirmed data on the burial of Salishchev at the long-destroyed monastery cemetery were included in 2017 in the unified state register of objects of cultural heritage of the peoples of the Russian Federation, and even the address of the nonexistent monument was indicated: 39/2, Vershinin st., Tomsk. It was found out that the chapel in the name of St. Domna Tomskaya is located at this address. Completing the search for a grave monument, the authors of the paper express confidence that the memory of the surgeon E.G. Salishchev will survive all the losses and distortions and will be eternal.
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Gryglewski, Piotr. "Wpływ fundacji papieskich na polską architekturę początku XVI wieku. Watykański kontekst mauzoleum prymasa Jana Łaskiego". Roczniki Humanistyczne 68, nr 4 Zeszyt specjalny (2020): 109–38. http://dx.doi.org/10.18290/rh20684-8s.
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The analysis is devoted to the St. Stanislaus chapel erected near Gniezno Cathedral on the initiative of Primate Jan Łaski between 1518 and 1523 (pulled down in the late 18th century). Foundation of this central, free-standing mausoleum plays an important role in the history of the beginnings of Renaissance art in Poland. Its realisation took place simultaneously with construction of the chapel: the mausoleum of King Sigismund I the Old at Wawel. Archbishop Jan Łaski was involved in bringing to Poland Bartolommeo Berrecci, a designer of the royal chapel, who perhaps also participated in preparing the Gniezno design. Undoubtedly, the Łaski foundation was influenced by his stay in Rome in 1513-1515, when the Archbishop was permitted to take some soil from the Roman necropolis of Campo Samo and use it to sanctify the cemetery at Gniezno Cathedral. The concept of the mausoleum was also connected with the tombstones ordered in Hungary in Giovanni Fiorentino studio. On the basis of the preserved line of foundations, we can distinguish a number of important features of the building. It had a central layout. The core part took the form of a cylinder, most probably vaulted by the dome. Three semi-circular apses formed a elear triconch. From the south there was an entrance to the chapel. No less important was location of the mausoleum, situated between the cathedral and St George’s a collegiate church. On the same axis was the original location of the tomb of St. Adalbert. The solutions applied in Gniezno may have had their sources in a Roman art centre. They were used in a sedes of projects and concepts appearing around the Julius II foundation, renovation of St. Peter’s Basilica and the concept of the papai mausoleum. They were related to the work of Donato Bramante and Giuliano da Sangallo. The Vatican architectural designs were formulated in the context of unique historical signifi of St. Peter’s burial place. A similar, ancient context appeared in Gniezno, a place associated with the beginnings of Christianity in Poland.
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Kyyrö, Jere, i Teemu T. Mantsinen. "Out of many modes and motivations". Approaching Religion 12, nr 3 (7.11.2022): 79–93. http://dx.doi.org/10.30664/ar.112872.
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This article explores a sequence of events, a combination of Orthodox Christian village and chapel festivals, associated processions and a cross-border procession, through the theoretical concept of ritualisation. The sequence of events takes place annually in the Finnish villages of Saarivaara and Hoilola, the Pörtsämö wilderness cemetery and the former Finnish municipality of Korpiselkä, located today in Russia; it attracts participants with religious and other motives, including nostalgia and family history. An analysis is made of how different and sometimes contradictory modes of action are structured and intertwined to form a coherent ritual event. On the basis of original anthropological research undertaken near and over the border between Finland and Russia, in Karelia, it emerges that the ritual mastery by Orthodox priests and shared goals and motives of heritage and culture give the journey a necessary structure, which can be studied and explained in terms of ritualisation.
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Mironowicz, Antoni. "Najstarsze dzieje parafii mielnickich". Elpis 23 (2021): 147–53. http://dx.doi.org/10.15290/elpis.2021.23.18.
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The oldest history of the Orthodox parishes in Mielnik shows that they were closely related to the history of the city. The first brick temple was built in the Ruthenian stronghold in the 13th century. The tradition of the thirteenth-century temple was related to the wooden church of the Nativity of the Blessed Virgin Mary built in 1431 at Drohicka Street, and then another one erected on the Ruthenian hill in 1614 and the present one built in the years 1821-1823. The Orthodox Church of the Resurrection of Christ situated on Brzeska Street at the beginning of the 16th century was of great importance to the inhabitants of the city. Rebuilt after a fire in 1648, it survived until 1878. In 1777, in the parish of the Nativity of the Blessed Virgin Mary, a cemetery chapel of the Protection of the Mother of God was built, which housed the revered icon of the Mother of God of the Protection.
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Drnovský, Pavel, i Erika Průchová. "Problematika vícečetných pohřbů v novověku. Případová studie pohřebiště z 18. století v Semonicích u Jaroměře / Multiple Burials in the Early Modern Period. The case study of an 18th-century burial ground in Jaroměř–Semonice". Památky archeologické 112 (1.12.2021): 385–431. http://dx.doi.org/10.35686/pa2021.8.
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The study addresses the issue of multiple burials in the Early Modern period based on the example of the excavation of the burial ground near Jaroměř–Semonice (east Bohemia, Czech Republic). The rescue excavation of the site was conducted in 2017–2019. A group of 33 grave pits were set in an atypical position outside the regular cemetery, though in the vicinity of the niche chapel. A total of 66 individuals were buried here, with some some of them deposited in multiple graves. Based on an anthropological evaluation of the remains, the demographic structure does not correspond to the general population, as men and young individuals from the juvenis and adultus I age groups, the health condition of which was good, predominate among the deceased. Trauma associated with a violent death was not recorded. According to the indirect evidence of historical sources, we interpret the site as a probable epidemic burial ground where dead members of one of the military camps occurring nearby in the years 1745, 1758 and1778 were buried.
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Simon, Katalin. "Fürdő – kórház – fogadó: Buda déli „határnegyede” a 18. században". Kaleidoscope history 10, nr 21 (2020): 1–10. http://dx.doi.org/10.17107/kh.2020.21.1-10.
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This study aims to demonstrate sanitary aspects of the outskirts of Buda on the southern Gellért Hillside, which separated itself markedly from the city centre in the 18th century. This area, by its separation, was a proper place for establishing temporary hospitals during the two major plague epidemics of the century (1709–1710 and 1738–1740). Similarly, the small nearby island of Danube used earlier as a meadow, served as a place for separation of patients at the same time. The name of the two contemporary hospitals, the plague cemetery and the chapel founded in memoriam of the plague victims commemorate the raving pestilence. On the other hand, the area played a key role in bathing culture by the so-called ’Muddy Bath’ (Sáros fürdő, Blockbad, the predecessor of today’s Gellért Bath). Close to the bath, popular among soldiers, there was founded a garrison branch hospital at the end of the century, as a result of which the area was gradually transformed into a military-sanitary centre in the 19th century.
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Ellis, Clare. "Monks, priests and farmers". Scottish Archaeological Internet Reports, nr 68 (2017): 1–107. http://dx.doi.org/10.9750/issn.2056-7421.2017.68.1-107.
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A community research excavation centred on Baliscate on the Isle of Mull (NGR: NM 49677 54068) took place in autumn 2012. The excavation has revealed the existence of a thriving 6th-century agricultural settlement which was either adopted or replaced by a 7th-century Christian community which appears to have been a monastic establishment. The continued ecclesiastical nature of the settlement into the 9th and 10th centuries is attested by the presence of a later enclosure/vallum and a rectangular structure interpreted as a leacht. In the late 11th or early 12th century, a stone and turf bow-ended structure was built which probably functioned as a longhouse or hall. This structure was later used in the 12th century to house a large corn-drying kiln. Although no 11th- or 12th-century structures were identified adjacent to the leacht, occupation deposits were identified. Then, in the late 13th or early 14th century, a wattle and turf structure was built over these deposits and the remains of a seventh- to eighth-century cemetery. This structure burnt down and was rapidly replaced by a new stone and turf structure enclosed by a rectangular stone and turf enclosure. This is tentatively interpreted as an enclosed chapel, but the evidence is contradictory and it may have simply been an enclosed farmstead. Occupation around the site continued in one form or another until the 16th century and thereafter the site was used intermittently. The excavation has highlighted how little we know about the so-called enclosed chapel sites of Argyll and the absence of evidence for the early Christian church.
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Gandy, George N. "Identifying and Dating Mont Saint-Michel’s Early Monastic Buildings, c. 1070–1228". Architectural History 66 (2023): 89–126. http://dx.doi.org/10.1017/arh.2023.6.
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ABSTRACTOne of the best-known monastic settlements of western Europe, the abbey of Mont Saint-Michel occupies the summit of a prodigiously steep island site off the coast of Normandy in northern France. The church was built between 1023 and c. 1080–85. The monastic buildings, to the north of the church, were arranged vertically as much as horizontally, reflecting the constraints of the site. They appear to have comprised three adjacent and interconnecting buildings, two of three storeys, the other of two. However, two of these three ranges were overbuilt in the early thirteenth century by an ambitious development which became known as the Merveille (c. 1212–28). This article seeks to identify the buildings that the Merveille replaced and thus the entire complex as it existed in the twelfth century. This inevitably involves a certain amount of speculation and perhaps for this reason the complex has hitherto been largely ignored, important though it is for an understanding of the abbey’s early history. The article also discusses other building projects relevant to the monks, such as the cemetery, the twelfth-century Hôtellerie and the thirteenth-century infirmary and mortuary chapel, and analyses the genesis of the Merveille. Among the findings or propositions are that the monks’ cemetery was housed in what may once have been a ducal palace; that the abbey’s cloister occupied the same position as it does today but was at a lower, mezzanine level and was smaller than the present cloister; that the chapter house and infirmary were probably adjacent to the west walk of the cloister; that the original provision for kitchen and cellar and for sleeping space was inadequate; and that the Merveille, which was the work of Abbot Raoul des Îles, was not entirely new-build as sometimes thought, but a transformation and redevelopment of buildings that already existed.
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Basso, A., F. Condorelli, A. Giordano, S. Morena i M. Perticarini. "EVOLUTION OF RENDERING BASED ON RADIANCE FIELDS. THE PALERMO CASE STUDY FOR A COMPARISON BETWEEN NERF AND GAUSSIAN SPLATTING". International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XLVIII-2/W4-2024 (14.02.2024): 57–64. http://dx.doi.org/10.5194/isprs-archives-xlviii-2-w4-2024-57-2024.
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Abstract. In recent years there has been a rapid diffusion of new digitization methodologies based on radiance fields and the implementation of new rendering processes and learning systems based on neural networks. The article focuses on these new tools and how they can be used for the knowledge and dissemination of Cultural Heritage. A case study is then described regarding the video acquisition of a noble chapel of the Cemetery of Santa Maria dei Rotoli in Palermo to promote knowledge of ‘fragile’ artefacts, exposed to the risk of radical transformation or degradation, and thus protecting their conservation. The research aims to compare the first results obtained through the NeRF and Gaussian Splatting methodology which constitute the current state of the art of this type of processing; both the source algorithms (Nerfacto and 3D Gaussian Splatting) and the Luma AI web app were used, and data management was studied using third-party software such as Blender 3D, Unreal Engine 5.0 and the playcanvas game engine. The results obtained with this case study are of particular interest, above all for the processing of data useful for the visualization of heritage starting from unconventional acquisitions.
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Goodwin, Mary. "An Art Historian Encounters a Hybrid Global History at Home: Alfredo Ramos Martinez’s Designs for Sacred Spaces". Religion and the Arts 18, nr 1-2 (2014): 120–55. http://dx.doi.org/10.1163/15685292-01801008.
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Southern California’s hidden treasures include two church interiors containing elements designed by Alfredo Ramos Martinez (1871–1946). This Mexican-born artist trained in France, returned to take an activist role in Mexican revolutionary culture, and migrated to the United States in 1929. For sixteen years, his talents were in demand among members of the Hollywood elite. In 1934, he produced the fresco murals at the Santa Barbara Cemetery Chapel, a jewel of Spanish Revival architecture. His images crossed over traditional boundaries between the sacred and the profane. He created odes to human rights and suffering humanity, depicting Christ and his mother as indigenous peasants with dark-skinned New World ethnicity. A decade later in 1946, Ramos sketched designs for his final projects at St. John the Evangelist Church in Los Angeles: a series of stained glass windows representing fourteen multiethnic saints as well as incomplete oil painted Stations of the Cross that recall his earlier pictures of suffering humanity. The architectural setting—a modernist church with stripped-down forms and materials of concrete, steel, and neon—announces a radically transformed post-war industrial culture. The contrast of these two aesthetics, the Spanish Revival and the modernist, demonstrates an evolution in liturgical forms as Californians came to grips with global migrations and an evolving modernist identity.
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Cushing, David. "Reginald Dawson Preston. 21 July 1908 – 3 May 2000". Biographical Memoirs of Fellows of the Royal Society 51 (styczeń 2005): 347–53. http://dx.doi.org/10.1098/rsbm.2005.0022.
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Professor Preston was born in Leeds on 21 July, 1908. His father, Walter Cluderoy Preston, was a self–employed builder who read Nature each week, but at that time the journal had a more general character than it has today. He was particularly knowledgeable in geography. He had some skill as a monumental mason and sculptor mainly of cemetery memorials. He had taught his son to read and ensured that he was well read; the child had read Robinson Crusoe at the age of five years and was reading Paradise lost at the age of four. His grandfather's brother made a living rolling pills in the cellar of his house and this was developed into a successful chemical business. Preston's great uncle Walter was married to Ethel and when she died he built over her grave in Lawnswood cemetery a statue (called ‘Ethel at the gate’) of her waiting, looking for his return as she had done during her lifetime. The memorial was featured in local postcards for many years. Preston's paternal grandfather, John Roger Gilpin Preston, was a prominent builder in Leeds, who became bankrupt and died of pneumoconiosis at the age of 45 years. His grandmother, Ann Cluderoy, was expert at cleaning ostrich feathers, fashionable ornaments at that time. They had three sons, of whom Preston's father was the eldest, and two daughters. Roger Preston had built Mount Pisgah Chapel in Tong Road, New Wortley, in Leeds, and later, during the Boer War, he built a residential estate. Preston's father rescued some furniture, crockery and some silver, and a piano with a movable keyboard on which Preston practised. His mother was Eliza Dawson, a seamstress whose mother, Rebecca White, had come from Ilkeston in Derbyshire; Preston's mother insisted that her son go to university. In April 1935 Preston married Sara Jane Pollard, by whom he had a son, David Roger, and two daughters, Maureen Anne, a physiotherapist, and Judith Margaret, a dental nurse. His wife died in 1962, as did David, who had become an organic chemist employed by Glaxo at Greenham and then by Imperial Chemical Industries and by Professor Lipson at the University of Manchester Institute of Science and Technology. In October 1963, in Leeds, Preston married Eva Frei (DrScNat), a Swiss scientist who had come to work with him.
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Bružeňák, Vladimír. "POW Camp in Jindřichovice: Founding, Everyday Life, Memorialization". Slavic World in the Third Millennium 17, nr 3-4 (2022): 37–66. http://dx.doi.org/10.31168/2412-6446.2022.17.3-4.03.
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The prisoner of war camp in Jindřichovice (German: Heinrichsgrün), located in the Ore Mountains on the territory of the modern Czech Republic, was one of the largest such camps of the First World War in Austria-Hungary. In the period from 1915 to 1918, tens of thousands of prisoners of war from Serbia, Montenegro, the Russian Empire, and Italy passed through it. Many Serbian civilians were interned in addition to military personnel. Over 170 buildings were erected for the camp which was capable of accommodating almost forty thousand prisoners and which was surrounded by a fence with barbed wire and watchtowers. The whole complex was almost autonomous, with all the necessary infrastructure, including a bakery, hospital, laundry, ablutions, and a chapel. Prisoners of war were used in a variety of jobs in the vicinity, primarily related to agriculture. Their labour was also used for the repair of roads, the extraction of basalt in a nearby quarry, and in industry, primarily at a metallurgical plant in Rotava and in the construction of a chemical plant in Sokolov (at that time Falknov; German: Falkenau). From 1917, the situation with the provision of food and medicine began to worsen in the camp, leading to the spread of disease and a rapid increase in the mortality rate. In total, 3,855 people died here, including 2,465 Serbs and Montenegrins, 1,301 Italians, 56 Russians, and approximately two dozen of the Austro-Hungarian camp guards, among whom were several Czechs. The prisoners of war were buried in a cemetery near the camp, which has survived to this day. After the war, the remains of the Serbian prisoners were exhumed and, together with the remains of thousands of soldiers of the newly established Yugoslavia who had previously been buried in locations all over Bohemia, were transferred to a mausoleum, which was converted from the camp’s water supply cistern. Today, it contains the remains of about 7,190 of those who came from the territory of the former Yugoslavia — mostly Serbs, but also soldiers who fought in the war on the side of Austria-Hungary, primarily Slovenes, Croats, and Bosnians, and also 189 Russians.
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Shkarovsky, Mikhail Vitalievich. "The Revival of the Church of the Smolensk Icon of the Mother of God and the Chapel of Xenia the Blessed at the Smolensk Cemetery in St. Petersburg in 1946-1950s". Христианское чтение, nr 3 (2022): 59–77. http://dx.doi.org/10.47132/1814-5574_2022_3_59.
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Dunn, Durwood. "Decoration Day in the Mountains: Traditions of Cemetery Decoration in the Southern Appalachians. By Alan Jabbour and Karen Singer Jabbour. (Chapel Hill, NC: University of North Carolina Press, 2010. Pp. xii, 218. $35.00.)". Historian 74, nr 1 (1.03.2012): 110–12. http://dx.doi.org/10.1111/j.1540-6563.2011.00314_18.x.
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Próchniak, Daniel. "Kościół Surb Sargis w Tekor w Armenii. Między Persją a Bizancjum". Vox Patrum 65 (15.07.2016): 547–64. http://dx.doi.org/10.31743/vp.3516.
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The Surb Sargis (St. Sergei’s) church in Tekor, in the Shirak region of the present-day Turkey, is nowadays in total ruin. Fortunately, before its destruction by the 1911 earthquake, it had been extensively studied (e.g. by T. Toramanian and J. Strzygowski) and the documentation preserved allows us to treat it as one of the most important early-Christian buildings in both Armenia and the whole Orbis Christianus (Fig. 1-3). It is highly probable that the church was built at the site of an earlier pagan temple, utilising the former building’s tall 9-step crepidoma. Between the beginning of the 4th and the ending of the 5th century a three-nave basilica without a dome was built on the earlier base, only to be thoroughly rebuilt in the years 478-504 (dating based on the inscription at the lintel of the western portal; Fig. 4). After the rebuilding, the church acquired its 9-square structure designed by 3 naves and 3 bays. The central bay was covered with a small cupola, or rather, a cupola-structure (Fig. 5 and 7). Taking into account the contemporary state of research one may suppose that this innovative construction is the earliest known link in the process of emerging of the cross-cupola plan of churches, dominating till today in the church architecture of Eastern Christianity. The reduction of the corners of the central bay – in order to adjust its square shape to the circular base of the dome – was achieved by the construction of four small squinches (Fig. 8). This solution was most probably taken over from the 2nd – 3rd-century architecture of Persia, with which the pre-Christian Armenia had long maintained strong and varied contacts. Apart from the Tekor basilica, squinches were also used in two other buildings on the Ararat Upland near Erevan: in the small grave chapel at the Voghjaberd cemetery (5th – 6th century; Fig. 9-12) and in the one-nave church Surb Poghos- Petros (St. Paul and Peter’s) in Zovuni (between the ending of the 5th and the turning of the 6th and 7th centuries). These examples allow one to treat Armenia as a bridge between the architecture of Persia and Byzantium, where similar constructions appeared and spread widely in later periods.
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Žarskienė, Rūta. "The Sound of Trumpet will Stir the World and Raise the Dead: Prayers Accompanied by Brass Instruments in the Folk Piety Tradition". Tautosakos darbai 55 (25.06.2018): 177–97. http://dx.doi.org/10.51554/td.2018.28504.
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The article focuses on a phenomenon that has so far evaded scholarly attention and research. Apparently, in Samogitia, where brass instruments still play at traditional Catholic or even Lutheran funerals and death anniversaries, participate in the Easter morning processions and the Catholic Church feasts (Lith. atlaidai), yet another practice of folk piety involving brass instruments is thriving: i.e. prayers at the graveside in summer time, during Catholic Church feasts and All Souls’ Day (more frequently still, All Saints’ Day). During her fieldwork of 2013–2017 in various parts of Mažeikiai and Skuodas districts, the author of the article gathered material on this folk piety practice in religious feasts of Saint Mary Magdalene, Saint Roch, and Saint Anne etc. taking place in Grūstė, Ylakiai, Židikai, Vaičaičiai and elsewhere. These feasts take place in cemeteries, while the Mass, their main sacral highlight, is performed in the cemetery chapel or in a nearby church. People gather to the feasts in order to visit the graves of their diseased and meet with their relatives, inviting brass musicians to perform the ritual at the graveside. The ritual comprises several parts: intention, the sign of the cross in the beginning and at the end, prayers (the Lord’s Prayer, the Hail Mary, and “Eternal Rest”), a stanza from a popular traditional religious hymn, which is both sung and played, the prayer “Eternal Rest”, which is both sung and played antiphonally this time, and traditional Catholic greeting (“Honor be to Jesus Christ”). These parts make up a slightly varying “scenario”, which usually takes 3 to 3,5 minutes to perform. The structure of ensembles (from 2 to 4 musicians), their age (from 12 to 83 years old), the actual instruments (trumpets, tuba, tenor, baritone, saxophone, etc.), and style of performance also vary. The self-educated musicians of the elder generation usually play in the traditional way, i.e. loudly, slowly and inaccurately. The younger generation representatives, usually having acquired some professional music education, have adopted more esthetic style of performance, using reduced volume and “intermediate” fragments to fill in the pauses. In 2017, the tendency was noted of forgoing prayers and including several stanzas of a particularly popular modern hymn instead of one. This would indicate an attempt at changing the tradition in order to adapt to the popular culture, or even belonging to it. In search for roots of this custom of folk piety, the author of the article employs the historical sources from the 17th–18th centuries. According to her analysis, the main point of the ritual – the prayer “Eternal Rest” – was actively used not only in the rituals of the 19th–20th century, but also as early as the Baroque period, while its origins may reach back to the medieval teachings on purgatory. The last line of this prayer (“May they rest in peace. Amen”) was used as a quiver prayer. The arrow as symbol was highly favored in Baroque heraldic, poetry, panegyrics; it used to be compared not only to prayer, but also to the loud and powerful sound of the brass instruments. The brass instruments acted as a concurrent accompaniment of both religious and secular festivals of the time, playing an important role both in the Roman Catholic and in the Evangelical Lutheran traditions. While seeking to clarify the reasons for trumpets being played at cemeteries and the meaning of this ritual, it appeared that in the Catholic Samogitia there still survives a belief in the trumpet accompanied prayer to have the power of alleviating the suffering of souls in the purgatory. People inviting the brass musicians to play at the graveside even in the modern times believe that such prayer goes straight to heaven and easily reaches the God.
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Selart, Anti, Andres Tvauri i Alar Läänelaid. "Die Burg Warbeck (Kastre)". Baltic Journal of Art History 13 (9.10.2017): 39. http://dx.doi.org/10.12697/bjah.2017.13.03.
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Kastre (sometimes called Uue-Kastre) Castle on the north shore of the Emajõgi River has been almost totally destroyed. At one time it belonged to the Tartu bishops, and a trade route connecting the Baltic Sea countries and Russia through Tartu and Pskov ran past the castle. In the Middle Ages, this also marked the actual boundary of the Tartu bishopric, since only unsettled wetlands covered the area between the castle and the lake. The Kastre Castle is mentioned in the written records for the first time in 1392 as a customs checkpoint, in connection with a treaty between the Hanseatic towns and Novgorod. There was a barrier near the castle that was stretched over the river with a rope or chain, which stopped the boats and ships from sailing through without stopping. When the Pskovians launched a military expedition on their lodʼya boats against the Tartu bishopric in 1342, there is no mention of the Kastre Castle. The place name is probably based on the Old Russian word kosterʼ (костеръ), which meant stronghold and has been used as a loan word in the eastern Finnic languages. The German name of Kastre is Warbek, and the current explanation is that this meant “river defence” (Middle German were des bekes). However, were has also meant fish barrier, i.e. a fishing structure built across the flow of the river.In 1993, the owner of the castle property had the moats around surrounding the castle and outer bailey dredged and widened, which changed their location and appearance notably. The first archaeological studies at the castle were conducted to verify the damage caused by this unauthorised excavation work. In 1994, the profile of the ground exposed by excavator rooting around in the moats was documented. In 2001, the first archaeological excavations took place at the site of the Kastre Castle. There were plans to build a new structure between the walls of the tavern that had been built on the site of the castle in the late 18th and 19th century, and the necessary trenches were dug in the course of the archaeological rescue excavations. Supervision of the construction work, as well as excavation work related the cleanup of the moats and surrounding property, continued for the next few years. Depending on the location, the excavations reached the cobblestone paving that was located 40–120 cm below the prior ground level in the courtyard and interiors of the castle.In 2001, wood samples were taken from the logs that were revealed on the western slope of the western moat of the Kastre outer bailey, and had been used to fortify the incline. The dendrochronological study shows that the logs were fell after the 1376 growth period (summer). Therefore, the moat of the Kastre outer bailey was probably fortified in 1377. The direct motivation for building the castle may have been the border war between Pskov and the Tartu bishopric that lasted from 1367 to 1371. The main battlefield of the war was Lake Peipsi, and a dispute about the fishing rights in Lake Lämmijärv has been given as the main explanation for the war.Kastre was a very important medieval fishery centre for the lower Emajõgi River and Lake Peipsi. Here the import of fish was taxed. In the vicinity, one could find the fishing grounds of the Tartu bishop, the Cathedral Chapter, the town of Tartu, monasteries and private manors, as well as of the Teutonic Order. The water and winter roads that ran through Kastre from Tartu toward Russia or Narva comprised an important traffic zone, which the castle controlled. Kastre was the centre of the relevant Tartu bishopric’s administrative division. The bishops are said to have visited the border castle personally on many occasions, so suitable rooms must have existed at the castle. An idea of the castle is provided by plans from 17th century.The castle was built in at least two stages. Its foundations were built on log floats. First an unusual rectangular building of fieldstones and bricks was built, the longest wall of which was 17,5 metres and the shortest 12 metres; the walls were 2,5 to 2,8 metres thick. The walls on the north and northwest side of the castle were built later against the originally planned walls; whereas the upper parts of the original northern and eastern walls were demolished. A subsequent addition was the cannon tower on the southeast corner of the castle, which is indicted on plans from the late 17th century, and the diameter of which, based on these plans, would have been about 9,5 metres. Considering the location of the walls that have been revealed, most of the tower’s foundation walls have been washed away by the Emajõgi River. Apparently a wooden building was located in the northern part of the castle’s courtyard. The castle was surrounding by a moat that was up to 15 metres wide. It is not possible to determine the exact time of the different stages of construction. From the dendrochronological studies we can conclude that the outer bailey, or at least the area surrounded by moats, is not a later construction but most probably one of the oldest parts of the castle. Bricks typical of the 14th and 15th centuries have been used in the walls of the first construction stage; the addition, based on the dimensions of the bricks, is a later construction. There have been no finds on the entire property that date back to the period before the 15th century.On the west side of the castle, there is an area that is about 60 metres long and wide, and surrounded by a 10-metre-wide moat. The cultural layer here is only a ten or so centimetres thick. There were probably no stone buildings here; but it’s possible that wooden outbuildings were already located here when it was a bishopric castle. A tavern and outbuildings are indicated on the 17th century plans. In the course of cleaning the moats, wooden shore fortifications came to light in the northeast corner of the outer bailey. There was a small settlement near the castle, which, in 1601, included 21 households – 20 of them fishers and one brewer. A Mary Magdalene chapel is mentioned in 1613 here. A cemetery is located on the western side of the castle, which could have surrounded a chapel.The Kastre Castle has been repeatedly associated with military events, such as border wars and internal conflicts. In the Livonian War, Kastre was one of the first castles that fell into the hands of the Russians in 1558. Based on the Truce of Yam-Zapolsky, the castle was transferred to Poland in 1582. During the Russo-Swedish War in 1656, the Swedes were able make repairs the castle and make it defensible, and they stationed garrison there. However, it still fell into Russian hands until the Treaty of Kärde was signed in 1661. In the late 17th century, the Swedes planned to completely rebuild the castle. But as of 1704, the castle was still in ruins. After the Great Northern War, being inside the borders of the Russian Empire, the Kastre Castle lost its potential military importance. By the second half of the 18th century, the castle had turned into “a pile of stones”, from which a tavern was built.
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Gertrudes C. Cabebe, Concepcion B. Azares, Mateo L. Cabanting, Jr. i Fatima F. Rocamora. "Literature of Churches in Ilocos Sur". Vector: International Journal of Emerging Science, Technology and Management (IJESTM) 6, nr 1 (30.12.1997). http://dx.doi.org/10.69566/ijestm.v6i1.112.
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Phase II ofthe study presents the colonial churches in the first district of Ilocos Sur and those located in the interior municipalities of the province. The history of these churches tells us that the first diocese of Nueva Segovia was established in Lallo, Cagayan but the inconvenience of long travel necessitated most of the bishops to stay and administer in Vigan and this finally transferred the diocese to the capital town of Ilocos Sur in 1758. Since then, the diocese covered the entire Northern Luzon. This elevated Vigan to a status ofa city and was renamed "Ciudad Fernandina". Vigan then became the most important city north ofManila for almost two centuries. The colonial churches are the most conspicuous reminder of the Spanish heritage in our countrytoday. Most of the church architecture was an influence of religious groups, which commissioned the actual builders who based the designs in Europe and Latin America. Most of these churches were built fur performance with inspiring designs to attract more natives to the Christian faith. We can notice other structures like monasteries, the convento (parish) belfry/belltower, seminary, chapels and the cemetery. A close look at these churches will make us believe in theirstructures as Latin American and European Art, but actually they are not, for there is indigenousness of the foreign influence to prove the strong Filipino cultural identity. Aside fromthis, our region lies on an earthquake belt; modifications were made detaching belltowers giving rise to what we call now "Ilocano Baroque." The following colonial churches were described by UNP researchers who went from town to town with documentation instruments and interviewschedule.
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Babajanyan, Astghik. "ՆՈՐԱՀԱՅՏ ՈԻՇՄԻՋՆԱԴԱՐՅԱՆ ԵԿԵՂԵՑԻ ԹԵՂՈՒՏՈՒՄ (2010 թ. պեղումների արդյունքները)". Herald of Social Sciences, 2021, 343–57. http://dx.doi.org/10.53548/03208117-2021.2-343.
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THE NEWFOUND CHAPEL OF THE LATE MEDIEVAL PERIOD IN TEGHUT (The Results of the Excavations in 2010) In 2010 in the results of the excavations carried out at the site of "Lands of Gharakotuk" in Teghut a cemetery chapel with almost a square floorplan (8.7x7.7 m2) was uncovered. The chapel has a rectangular apse highlighted from both inside and outside which is not common in Armenian architecture. The architectural plan of the chapel was distorted in the result of multiple and often incorrect reconstructions. The excavations revealed a variety of tombstones of the 14th17th centuries, including two grave markers with Georgian inscriptions (deciphering and commentaries by Temo Jojua), two complete and two dozen fragmentary khachkars (two of them dated 1513 and 1604), ceramic and metal artifacts. Based on the analysis of the found materials and the architectural structure, the chapel dates to the 16th-17th centuries. According to the environment ‒ sacred trees (Celtis caucasica) growing around the chapel and the cemetery, as well as a collection of specially hidden metal objects (human figurines, animal shoes, lock etc.) which had protective significance from the evil eye or various diseases, the chapel served also as a place for pilgrimage.
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Babajanyan, Astghik. "ՆՈՐԱՀԱՅՏ ՈԻՇՄԻՋՆԱԴԱՐՅԱՆ ԵԿԵՂԵՑԻ ԹԵՂՈՒՏՈՒՄ (2010 թ. պեղումների արդյունքները)". Herald of Social Sciences, 2021, 343–57. http://dx.doi.org/10.53548/03208117-2021.2-343.
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THE NEWFOUND CHAPEL OF THE LATE MEDIEVAL PERIOD IN TEGHUT (The Results of the Excavations in 2010) In 2010 in the results of the excavations carried out at the site of "Lands of Gharakotuk" in Teghut a cemetery chapel with almost a square floorplan (8.7x7.7 m2) was uncovered. The chapel has a rectangular apse highlighted from both inside and outside which is not common in Armenian architecture. The architectural plan of the chapel was distorted in the result of multiple and often incorrect reconstructions. The excavations revealed a variety of tombstones of the 14th17th centuries, including two grave markers with Georgian inscriptions (deciphering and commentaries by Temo Jojua), two complete and two dozen fragmentary khachkars (two of them dated 1513 and 1604), ceramic and metal artifacts. Based on the analysis of the found materials and the architectural structure, the chapel dates to the 16th-17th centuries. According to the environment ‒ sacred trees (Celtis caucasica) growing around the chapel and the cemetery, as well as a collection of specially hidden metal objects (human figurines, animal shoes, lock etc.) which had protective significance from the evil eye or various diseases, the chapel served also as a place for pilgrimage.
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Hamilton, Julia C. F. "Satinteti’s Offering Table: A Reused Block from Princess Watetkhethor Zeshzeshet’s Chapel in the Teti Pyramid Cemetery, Saqqara". Journal of Egyptian Archaeology, 6.05.2022, 030751332210905. http://dx.doi.org/10.1177/03075133221090545.
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This article analyses the offering table from the chapel of Satinteti, a Memphite Priestess of Hathor, dating to the First Intermediate Period. The false-door and side-pieces are now held by the Museum of Fine Arts, Boston (24.593a–c). The offering table, however, is still in the Teti Pyramid Cemetery and was fashioned from a reused block from the chapel of Princess Watetkhethor Zeshzeshet, the eldest daughter of King Teti of the Sixth Dynasty. The former inscriptions on the offering table are transcribed and the block digitally resituated on the southern wall of room B5 in Watetkhethor’s chapel. The dating for the chapel is assessed from several perspectives, and the technique and motivations for the reuse of the offering table are discussed. It is proposed that Satinteti may have deliberately sought a block from the chapel of this earlier, eminent woman in the completion of her own monument.
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Suddaby, Ian, Paul Duffy, Adam Jackson, John Lawson, Ann MacSween, Graeme Warren, George Mudie, Kevin Hicks i Leeanne Whitelaw. "Two prehistoric short-cists and an early medieval long-cist cemetery with dug graves on Kingston Common, North Berwick, East Lothian". Scottish Archaeological Internet Reports 34 (1.01.2009). http://dx.doi.org/10.9750/issn.1773-3803.2009.34.
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Human remains were discovered during the laying of a water pipe to service the refurbished Fenton Tower at Kingston, near North Berwick, in 2001. Two short-cist burials, thirty-eight long-cist burials and bank-defined terraces containing dug graves and a possible chapel (NT58SW 152) were found. It is suggested that three main periods of burial are represented, spanning the Neolithic to the early second millennium AD.
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Cambi, Nenad. "Ideo in honore dupucatus est locus". Radovi. Razdio povijesnih znanosti 36, nr 23 (4.05.2018). http://dx.doi.org/10.15291/radovipov.2256.
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As early as 1846. a significant inscription of the Bishop and confessor Maurus has been found in the altar of the Euphrasius' cathedral in Poreč (Parentium). In spite of many papers and studies dedicated to this epigraph all problems have not yet been solved. Especially wrong is the explanation of the last sentence which is the theme of this paper. But, in order to achieve the aim, it is necessary to take into consideration complete inscription and its context.The epigraph consists of four sentences of two lines each. The last sentence is incomplete, since its second line was chiselled out, except for zhe word actus. It is very important to bear in mind that the inscription is of sepulchral character.The word cubile in the first line was not very well understood. The author emphasizes that, bearing in mind the poetic way of the style, this word must be the substitution for the word sarcophagus. It is more probable since it is a fragment of a late antique sarcophagus. The second sentence is quite clear. The third speaks about the solemn translation of the Maurus' corpse on the place where he was elected bishop and where he suffered for the faith and became confessor. Most scholars thaught that the meaning of confessor and martyr must have been the same even in the 4th century. The author assumes that only the original meaning of the word could come in question, since the same word was twice mentioned. Confessors in contrast to martyrs survived persecutions and therefore were less honoured. Obviously the citizens of Parentium would not do such a confusion for their bishop, if he was really a martyr.The last sentence was usually thought to reffer to a new church which was attached to the older one (basilicae geminatae) in honour of the translation of Maurus' body from the cemetery to the cathedral. The word locus was thought to be the sinonym for the ecclesia. Only D. Rendić-Miočević had slightly different opinion. He emphasized the position and significance of the syntagma in honore, and supposed that honour of Maurus was duplicated, but not locus, i. e. ecclesia. Also for him locus is ecclesia.The author of this paper, starting from the sepulchral context of the inscription, points out that word locus in this regard means burial or burial with the belonging area. Locus signifies, especially in Christian terminology, holy burial (locus sanctus). So the meaning of the sentence must be that the Maurus' burial was doubled. How could a burial be doubled? But it is very simple. With translation Maurus got two burials: the original in the cemetery, the second one in the cathedral. It was quite normal for saints to have two or even more loca sancta. Such a situation should be noticed for example in Salona, where Anastasius burial was moved from his mausoleum in the southern church on the same site, but both functioned simultaneously. Maurus even nowdays has two burials. One in Rome, in the Lateran oratory near the Lateran baptistery and the other in the Poreč cathedral. The same is with Salonitan martyrs who have burials in the Split cathedral and in the same chapel in Lateran.So the word locus is not sinonym for ecclesia (church), but it means, as usual, the saints' burial. The author dated the epitaph in the 5th century and correlated it with the second phase of the Poreč cathedral.