Gotowe bibliografie tematyczne / Monastery

Gotowa bibliografia na temat „Monastery”

Autor: Grafiati
Data publikacji: 4 czerwca 2021
Data aktualizacji: 10 marca 2023

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Artykuły w czasopismach na temat "Monastery"

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Krasnoperov, Denis V. "ON THE FOUNDATION OF NIZHNY NOVGOROD ASCENSION MONASTERY". Historical Search 3, nr 3 (29.09.2022): 38–43. http://dx.doi.org/10.47026/2712-9454-2022-3-3-38-43.

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The article deals with the formation of the Pechersky Ascension Monastery in the city of Nizhny Novgorod in the first half of the XIII century. The role of Saint Dionysius of Suzdal in the creation of the monastery is traced. The time interval during which the monastery could be formed is determined. The hypotheses of researchers regarding the date of the Ascension Monastery’s foundation are analyzed. The issue concerning the personality of the founder – Saint Dionysius, the place where the monastery was originally founded, is investigated. It is concluded that the foundation of the Ascension Monastery is not only an important milestone in the history of Nizhny Novgorod, but also an important stage in the spread of monastic “cenobia” throughout the Northeastern Russia.
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ZABIYAKO, ANDREY P., i VLADIMIR I. TRUKHIN. "ALBAZIN SPASSKY MONASTERY: MAJOR MILESTONES IN HISTORY AND RESEARCH RESULTS". Study of Religion, nr 1 (2021): 34–50. http://dx.doi.org/10.22250/2072-8662.2021.1.34-50.

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2021 marks 350 years since the founding of the Albazin Spassky Monastery, the first Orthodox monastery in the Far East. The emergence of the monastery was the result of the movement of Russians to the Amur River, as well as acute social and moral conflicts among the Russian population of Eastern Siberia. The activity of this monastery was an important stage in the spread of Orthodoxy on the eastern borders of Russia. Many aspects of the history of the monastery remain a subject of discussion. The purpose of the article is to systematize the most reliable information about the circumstances of the emergence and activities of the Albazin Spassky Monastery, as well as its use. Documents of the 17th century include a few information about the monastery. The most fully reflected activity in the documents is the economic one. The monastery conducted a successful economic activity, actively carried out the construction of religious and other structures (mills, smithy, etc.). Other aspects of the monastery's activities are hardly reflected in the documents. The location of the Spassky Monastery remains controversial. According to the written and cartographic sources, the most probable location of the monastery is 2 km from the fortress up the Amur River in the area of the ravine - the former stream course - and the adjoining upland.
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Liu, Xun. "In Defense of the City and the Polity: The Xuanmiao Monastery and the Qing Anti-Taiping Campaigns in Mid-Nineteenth Century Nanyang". T'oung Pao 95, nr 4 (2009): 287–333. http://dx.doi.org/10.1163/008254309x507061.

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AbstractThis paper examines the role played by the Quanzhen Daoist Xuanmiao monastery in the defense of Nanyang (Henan) during the Taiping rebellion. It shows that Daoist loyalty to the Qing state and to the local community did not just stem from the abbot's personal hatred of the Taiping; it also mirrored the monastery's established pattern of collaboration with the imperial state since the early Qing and its long history of ritual service to and economic involvement in the local community. Because of its wealth and cultural and political influence the Xuanmiao monastery functioned as a vital and dynamic actor in shaping the history and society of late nineteenth-century Nanyang. Cet article est consacré au rôle joué par un monastère taoïste Quanzhen, le Xuanmiao guan, dans la défense de Nanyang (Henan) pendant la rébellion des Taiping. Il montre que la loyauté des taoïstes envers l'État Qing et la communauté locale n'était pas simplement l'effet de la détestation qu'inspiraient les Taiping au supérieur du monastère; elle reflétait aussi un modèle bien établi de collaboration avec l'État impérial depuis le début des Qing, ainsi qu'une longue histoire de service rituel et d'intervention économique au bénéfice de la communauté. Grâce à sa richesse et à son influence politique et culturelle, le monastère Xuanmiao a été un acteur important et dynamique dans l'histoire et l'évolution sociale de Nanyang à la fin du xixe siècle.
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Olcoz Yanguas, Serafín. "El inexistente monasterio de Yerga y el origen del monasterio de Fitero." Príncipe de Viana LXXX, nr 274 (30.01.2020): 753–78. http://dx.doi.org/10.35462/pv.274.5.

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The origins of the first cistercian monastery in the Iberian Peninsula have been obscured by the manipulation of its archives, due to the difficulties that this monastery has gone through, from its first settlement in Niencebas, its transfer to Castellón-Fitero, to its definitive settlement in the second monastery of Fitero. These difficulties includ the adventure of the foundation of the Military Order of Calatrava, the territorial wars between the kingdoms of Castile, Pamplona and Aragon, and between the bishoprics of Calahorra and Tarazona, in their common border, that is, their Fitero. This led to the creation of mythical origins, linked to a monastery located on Mount Yerga, which never existed. Keywords: Yerga; Niencebas; Fitero; Cister; Calatrava. RESUMEN Los orígenes del primer monasterio cisterciense de la península ibérica se han visto enturbiados por la manipulación de sus archivos, debido a las dificultades por las que pasó este monasterio, desde su primer asentamiento en Niencebas, su traslado a Castellón-Fitero y su definitiva instalación en el segundo monasterio de Fitero. Estas dificultades incluyen la aventura de la fundación de la Orden Militar de Calatrava, las guerras territoriales entre los reinos de Castilla, Pamplona y Aragón, entre los obispados de Calahorra y Tarazona, en su frontera común, o sea, su Fitero. Esto condujo a la creación de unos orígenes míticos, vinculados con un monasterio ubicado en el monte Yerga, que nunca existió. Palabras clave: Yerga; Niencebas; Fitero; Cister; Calatrava.
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Salsabila, Farah. "RELIEF PADA INTERIOR VIHARA AVALOKITESVARA". Jurnal Patra 3, nr 2 (28.10.2021): 112–20. http://dx.doi.org/10.35886/patra.v3i2.240.

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Relief is an expression of feelings and thoughts poured on a flat plane whose flat surface becomes arising and its position is higher than its background. Reliefs have been known since the days of Hindu Buddha with the discovery oftangibleand culturalartifacts. In its development relief is also found in the building of Avalokitesvara Monastery, Serang Banten. This research method uses qualitative methods, where the analysis is more descriptive. Avalokitasvara Monastery building is located in Pamarican Village, Dermayon Village of Serang City, Banten Province. The Avalokitesvara monastery was built as a proof of Sheikh Sheikh Syarif Hidayatullah's love for Princess Ong Tien. The placement of reliefs in the Avalokitesvara Monastery is located on the wall of the main tunnel. Where there are 10 panels placed facing the right and left side walls, each has a different story. The relief also uses visualization of perspective techniques. Visualization on relief describes the situation of the community at the beginning of the initial construction of the monastery until today. The existence of reliefs in the monastery in addition to being an aesthetic element in the interior, but also acts as a medium to ensede the history of the monastery's journey.
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Chen, Lesia. "PROBLEM OF PRESERVATION THE HISTORIC MONASTERY IN NOVY ZAGORIV". Current Issues in Research, Conservation and Restoration of Historic Fortifications 2020, nr 13 (2020): 46–53. http://dx.doi.org/10.23939/fortifications2020.13.046.

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The architectural and spatial arrangement of the monastery in Novyi Zagoriv is considered. The evolution of its development has been defined and the stages of the monastery's development have been determined. Observation of monastic structures were conducted. Based on the analysis of the technical condition of the monastery buildings that have survived until today, the restoration approaches for preservation the monument have been developed.
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Bitterli, Daniel. "Das Kloster Einsiedeln als Waldbesitzer im 16. und 17. Jahrhundert | The forest ownership of the monastery of Einsiedeln in the 16th and 17th centuries". Schweizerische Zeitschrift fur Forstwesen 155, nr 8 (1.08.2004): 311–16. http://dx.doi.org/10.3188/szf.2004.0311.

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The monastery of Einsiedeln is not only the biggest private forest owner in the region but in the whole of Switzerland. Many of the forests it holds today already belonged to the monastery in the Middle Ages. In keeping with the notion of property rights at the time the monastery did not, however, hold all rights of usufruct. The monastery's forests were exploited by the «Waldleute» (the inhabitants of Einsiedeln), sometimes as common pasture, but sometimes individually. In the 16th and 17th centuries and against the will of Canton Schwyz (under whose protectorate it lay) the monastery redeemed the rights of usufruct to ensure its own supply of wood and in order to participate in wood trading with the town of Zurich. Various examples show that the monastery often only redeemed the rights of wood yield while the grazing rights stayed with the seller – clearly an arrangement that was in the economic interests of both parties. With the advent of the modern property rights and the introduction of a «regulated forest management» such an arrangement came to be seen as a big problem. This is why, in the 19th century, the monastery redeemed all rights of usufruct of its forests.
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Stefaniak, Piotr. "Zarys dziejów klasztoru św. Michała Archanioła mniszek dominikańskich w Kamieńcu Podolskim (1708–1866)". Rocznik Przemyski. Literatura i Język 58, nr 2 (26) (30.12.2022): 51–92. http://dx.doi.org/10.4467/24497363rplj.22.003.17068.

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The outline of the history of St Michael the Archangel’s Monastery of Dominican nuns in Kamianets Podilskyi (1708–1866) The Dominican monastery in Kamianets Podilskyi was the last pre-partition foundation on Polish land established by the nuns of the Order of Preachers. Józef Mocarski, provincial prior of the Dominican Ruthenian province, in 1708 founded the monastery for the nuns of his order in the recently recovered from the Turks (on the strength of the Treaty of Karlowitz) Kamianets Podilskyi. It was the easternmost Catholic monastery. It included nuns only of noble Polish origin; they were daughters of Podolia noblemen. In 1721 the process of setting up the monastery was completed and it was also then that a small convent church was consecrated, whose patron became St Michael the Archangel (patron of Ruthenia and the Dominican Ruthenian province). The Dominican nuns from Kamianets led contemplative life in strict enclosure. The monastery did well until the decline of the Commonwealth of Poland. In 1787 the monastery was threatened with closing as part of the plans to modernize the Kamianets fortress, which was to be strengthened with the buildings of city convents. Eventually, the nuns were not displaced, as the reorganization plans were not carried out. In 1793 Kamianets Podilskyi was taken over by Russians and the partition period started. Although the monastery was wealthy, the Dominican nuns started to struggle with various problems. A crisis of vocations appeared, which in 1822 was overcome through bringing three nuns from the monastery in Novogrudok, but in 1833 the situation repeated itself. However, a monastery school was set up, which gave the nuns some financial support. In 1839 the last vestition of two nuns took place, and in 1842 on the strength of a tsar’s decree the novitiate was closed, which was an indication of the monastery’s near demise. The monastery obtained a long-range status and existed until the closure of the Kamianets diocese in 1866. Then eight Dominican nuns were sent to the Carmelite nuns of old observance in Dubno, where there was a long-range monastery. That status was lost in 1890 and then the nuns residing there were relocated to the Benedictine nuns monastery in Sandomierz. It was then that three years later the last Dominican nun from Kamianets, Joanna Austutowiczówna, died, closing the history of her convent.
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Górecki, Piotr. "A Historian as a Source of Law: Abbot Peter of Henryków and the Invocation of Norms in Medieval Poland, c. 1200–1270". Law and History Review 18, nr 3 (2000): 479–524. http://dx.doi.org/10.2307/744066.

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Sometime in the later 1260s, Peter, the third abbot of the Cistercian monastery at Henryków in Silesia, wrote his remarkable history of the monastery's foundation and estate. The history is a series of stories about the individual holdings that the monastery obtained in the course of the thirteenth century. Apparently at a late stage of his life, Peter looked back at the preceding decades with considerable apprehension, and he explicitly cast his work as an exercise in reassurance.
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Cvetkovski, Saso. "The portraits of Byzantine and Serbian rulers in the monastery of Treskavac". Zograf, nr 31 (2006): 153–67. http://dx.doi.org/10.2298/zog0731153c.

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Testimony of the almost 800 year-long history of the monastery of Treskavac one of the great monastic and spiritual centres of the Ohrid archbishopric in addition to historical sources, chrysobulls, manuscripts, inscriptions and monastery records, lies in the presentations of historical personalities on the walls of the monastery's Church of the Dormition of the Virgin. In terms of importance, among them, one may single out the images of Byzantine emperors and the Serbian king, Stefan Dusan.
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Rozprawy doktorskie na temat "Monastery"

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Singh, Shruti. "[Urban] Monastery". Thesis, Virginia Tech, 2020. http://hdl.handle.net/10919/99079.

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Architecture that embodies contradiction has the opportunity to be a separation while creating new avenues. Separations help by distinguishing the two dualities. This thesis is an exploration on Architecture's response within complexity and contradiction. Within my project, the driving parameter is the program: A monastery for the Dominican order within an urban context of Washington DC. The architecture has two primary responsibilities, one is to preserve the sanctity of a restricted way of living and the other to engage with its profane surrounding. The two most important questions are: how does a monastery represent itself to a city; and how does a city represent itself from within a monastery.
Master of Architecture
Architecture that embodies contradiction has the opportunity to be a separation while creating new avenues. Separations help by distinguishing the two dualities. This thesis is an exploration on Architecture's response within complexity and contradiction. Within my project, the driving parameter is the program: A monastery for the Dominican order within an urban context of Washington DC. The architecture has two primary responsibilities, one is to preserve the sanctity of a restricted way of living and the other to engage with its profane surrounding. The two most important questions are: how does a monastery represent itself to a city; and how does a city represent itself from within a monastery.
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Neeld, Daniel Ellsworth. "An urban monastery". Thesis, Virginia Polytechnic Institute and State University, 1994. http://hdl.handle.net/10919/52139.

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It was my objective to develop a design-method with which I could define and capture the spirit of an urban monastery. The spirit of this monastery was to dictate the form, structure, volume, materials and details. Each part of the project, inside and outside, were to have the spirit of an urban monastery. lt was my hypothesis that the best way to capture the spirit of a project was to begin with conceptual models. These models were based on abstractions of how I felt about the monastery and its parts. Words such as hard, soft, dark, light, loud, quiet, open, closed, inviting and defensive were used to define the models. These models would grow and change, adapting to new situations, always gaining in detail until I would finally end up with a final design.
Master of Architecture
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Witte, Craig Eric. "Ritual space : an urban monastery". Thesis, Massachusetts Institute of Technology, 1990. http://hdl.handle.net/1721.1/70629.

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Kennedy, Kevin. "A monastery on a hill". Thesis, Virginia Polytechnic Institute and State University, 1990. http://hdl.handle.net/10919/53261.

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This project consisted of the design and presentation of a monastery in Rock Creek Park, Washington, D.C. The scheme developed consisted of a church, library, refectory(kitchen and dining space), campanile(bell tower), four chapels, individual cells and gardens, and exterior connecting spaces including a central and sub-plaza. The monastery design was developed in terms of the circulation of the monks from their individual cells to the various communal centers at the top of the hill. Both visual and topographical means were examined in this development. This volume includes the completed monastery as well as some of the stages reached in the development of the finished design.
Master of Architecture
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Lau, Hoo-cheong, i 劉浩昌. "Redevelopment of Miu Fat Buddhist Monastery". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1994. http://hub.hku.hk/bib/B31982050.

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Lau, Hoo-cheong. "Redevelopment of Miu Fat Buddhist Monastery". Hong Kong : University of Hong Kong, 1994. http://sunzi.lib.hku.hk/hkuto/record.jsp?B25947114.

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Irvine, Richard Denis Gerard. "Religious life in an English Benedictine monastery". Thesis, University of Cambridge, 2011. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609542.

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Flach, Thomas David. "Pathways: a monastery in the Allegheny River". Thesis, Virginia Polytechnic Institute and State University, 1998. http://hdl.handle.net/10919/53444.

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Architecture must go beyond merely sustaining and supporting our needs. It has the ability to enlighten and to enrich our lives. However, it cannot succeed when the origin lies in merely satisfying programmatic needs. The pathway to a rich and meaningful architecture begins by examining the symbols and rituals that are a part of our history as well as our everyday lives. These rituals and symbols can begin to form the framework or to generate the form and order of our architecture. Whether or not the inhabitants of our buildings are able to interpret our intentions is irrelevant. Individuals will find meaning as they live and experience life in our work. For an individual to find meaning in the built world, our architecture must communicate to them. They must be able to understand the role or significance that a building plays in a larger built environment. There must be a language of material, form, and order that gives some buildings more significance than other others, and define that buildings role within a larger community. Architecture that has been generated from an understanding of the rituals and symbols of the institution it houses shall be able to communicate its meaning without the reliance on traditional icons. The monastery is an institution with a history rich with symbolism that supports a way of life guided by ritual. The monastery is composed of individual structures vastly different in their role and significance that are brought together as a unified entity.
Master of Architecture
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Whang, Jamie Jung-A. "An Urban Monastery and Its Genius Loci". Thesis, Virginia Tech, 2002. http://hdl.handle.net/10919/43410.

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Genius loci has been described as "the spirit of place". The main interest in considering an urban monastery program is to create a place that embodies the spirit and culture of Tibetan Buddhism in the context of urban Washington, D.C. Given Tibet's unique culture that has developed over centuries without much Western influence, and it recent history of Chinese rule, religious persecution and infiltration of its language, culture and environment, the challenge of this program is to represent the traditions of Tibetan Buddhism in a modern language of architecture.
Master of Architecture
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Andalis, James R. "A calculated monastery, a theoretical physics research facility". Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp01/MQ42343.pdf.

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Książki na temat "Monastery"

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Ipatʹevskiĭ monastyrʹ: Ipatievsky Monastery. Moskva: Severnyĭ palomnik, 2003.

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I, Glyzina L., i Nersesi︠a︡n L. V, red. Kirillo-Belozerskiĭ monastyrʹ =: Kirillo-Belozerski monastery. Moskva: Severnyĭ palomnik, 2005.

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Andrade, Sérgio Guimarães de. Batalha Monastery. Lisboa: Elo Publicidade Artes Graficas, 1999.

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Kandić, Olivera M. Sopoćani monastery. Belgrade: Institute for the protection of cultural monuments of the Socialist Republic of Serbia, 1986.

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Mauropoulou-Tsioume, Chrysanthe. Vlatadon Monastery. Thessaloniki: Institute for Balkan Studies, 1987.

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Kamenova, Todorka. Rila Monastery. [Sofii͡a︡]: Septemvri State Publishing House, 1988.

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Anstett-Janssen, Marga. Maulbronn Monastery. Redaktorzy Staatliche Schlösser und Gärten Baden-Württemberg. i Staatsanzeiger für Baden-Württemberg-GmbH. München: Deutscher Kunstverlag, 1999.

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1965-, Stevović Ivan, Erdeljan Jelena i Republički zavod za zaštitu spomenika kulture, red. Monastery Jošanica. Belgrade: Institute for the Protection of Cultural Monuments of the Republic of Serbia, 2009.

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Šuput, Marica. Banjska monastery. Belgrade: [Institute for the Protection of Cultural Monuments in the Republic of Serbia], 2003.

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Walter, Scott. The monastery. Edinburgh: Edinburgh University Press, 2000.

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Części książek na temat "Monastery"

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Xian, Ya. "The Monastery*". W The Chinese Face of Jesus Christ: Volume 3b, 1599. London: Routledge, 2022. http://dx.doi.org/10.4324/9781315086934-20.

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Panova, Elena, i Vladimir Gavrilenko. "Valaam Monastery Granite". W Geoheritage, Geoparks and Geotourism, 137–40. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-18861-9_7.

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"Monastery". W Encyclopedia of Scientific Dating Methods, 784. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_100557.

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"Monastery". W Encyclopedic Dictionary of Archaeology, 883. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-58292-0_130681.

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"Alchi Monastery". W Encyclopedia of Scientific Dating Methods, 69. Dordrecht: Springer Netherlands, 2017. http://dx.doi.org/10.1007/978-94-024-0852-2_100029.

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Sologub, Vladimir. "Pechersky Monastery". W Tarantas, 77–83. University of Pittsburgh Press, 2020. http://dx.doi.org/10.2307/j.ctv17nn014.15.

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Scott, Sir Walter. "The Monastery". W The Edinburgh Edition of the Waverley Novels, Vol. 25 [B]: Walter Scott: Introductions and Notes from the Magnum Opus: Ivanhoe to Castle DangerousIvanhoe to Castle Dangerous, 35–37. Edinburgh University Press, 2012. http://dx.doi.org/10.1093/oseo/instance.00220939.

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Shahar, Meir. "The Monastery". W The Shaolin Monastery, 9–19. University of Hawai'i Press, 2008. http://dx.doi.org/10.21313/hawaii/9780824831103.003.0001.

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"Ganden Monastery". W A Buddhist Pilgrim at the Shrines of Tibet, 175–83. BRILL, 2017. http://dx.doi.org/10.1163/9789004336353_012.

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"Drepun Monastery". W A Buddhist Pilgrim at the Shrines of Tibet, 184–200. BRILL, 2017. http://dx.doi.org/10.1163/9789004336353_013.

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Streszczenia konferencji na temat "Monastery"

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Crăciun (Radu), Otilia, Cristina Gabriela Vasciuc (Săndulescu) i Dumitru Săndulescu. "Ecotourism in Bucovina". W International Conference Innovative Business Management & Global Entrepreneurship. LUMEN Publishing, 2020. http://dx.doi.org/10.18662/lumproc/ibmage2020/54.

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Bucovina, a part of northern Romania, is the image of painted monasteries, both inside and outside, recognized worldwide: Voroneţ Monastery, Humor Monastery, Suceviţa Monastery, Moldoviţa Monastery, Arbore Monastery. These architectural wonders are surrounded by natural riches, a diverse ecosystem with lakes, mountains and valleys, and gentle and hospitable people entice you with specific foods and crafts from craftsmen (potters, egg decorators, etc.). Bucovina meets the conditions for the development of ecotourism and in this article we will demonstrate that this branch of the hospitality industry can differentiate between past and future, and ecotourism is the best method of capitalizing on nature, traditions, culture and economic growth.
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Stanca, Nicoleta, i Valentin Ciorbea. "Dintr-un Lemn Monastery (Romania)". W DIALOGO-CONF 2017. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2017. http://dx.doi.org/10.18638/dialogo.2017.4.1.21.

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Komatina, S., i Z. Timotijevic. "Geophysical exploration at Mileseva monastery". W 64th EAGE Conference & Exhibition. European Association of Geoscientists & Engineers, 2002. http://dx.doi.org/10.3997/2214-4609.201405804.

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Krylov, Yuriy, i Andrey Bazarov. "FORMATION AND DEVELOPMENT HISTORY OF SPASO-PREOBRAZHENSKY MONASTERY". W ORTHODOXY AND DIPLOMACY IN THE ASIA-PACIFIC REGION. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0756-5-179-185.

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Dadashzadeh, N., N. Yesiloglu-Gultekin i H. Duzgun. "Analysis of potential rockfalls for Sumela Monastery, Turkey". W The 2016 Isrm International Symposium, Eurock 2016. Taylor & Francis Group, 6000 Broken Sound Parkway NW, Suite 300, Boca Raton, FL 33487-2742: CRC Press, 2016. http://dx.doi.org/10.1201/9781315388502-149.

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Milojevic, P. M. "Reconstructing Hilandar Monastery 2004-09: the first phase". W STREMAH 2009. Southampton, UK: WIT Press, 2009. http://dx.doi.org/10.2495/str090041.

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Mosneagu, Mina Adriana. "Conservation and restoration of some icons from the collection of church objects of Agapia Monastery, Neamţ, Romania". W Patrimoniul cultural: cercetare, valorificare, promovare. Institute of Cultural Heritage, Republic of Moldova, 2021. http://dx.doi.org/10.52603/9789975351379.08.

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Agapia Monastery – the remarkable Moldavian monastery painted by Nicolae Grigorescu – has a precious heritage of icons, books and documents, liturgical textiles, goldsmithing. Among these, the main place is occupied by the icons painted in the XV-XIX centuries, either in post-Byzantine style, in tempera technique, or in realistic style, in oil technique. Some icons from the XVIII-XIX centuries have been preserved and restored in the Icon Restoration laboratory of the Faculty of Theology in Iaşi. In time, the icons kept in the storage of the Monastery Museum have suffered of degradation caused both by the deficient author’s technique and by the exogenous, biotic and abiotic factors. The wooden supports of some icons were severely degraded by the attack of xylophagous insects, being affected both the mechanical resistance and the appearance of the wood. The numerous galleries immediately below the pictorial layer determined its deformation. The pictorial layer of some icons was degraded mainly due to the errors of the painters’ work technique: very thin and fragile preparation layer or excessive binder, which led to the formation of accentuated early cracks. The appearance of the icons was affected either by the chromatic alteration of the protective varnish, or by the deposits of dust and soot in the atmosphere. The interventions for the conservation of the icons consisted in biociding the painting support and in consolidating the pictorial layer detached from the wooden support. The restoration of the icons aimed at removing the dirt deposits from the painting by physico-chemical means, filling the gaps in the icons and their chromatic integration, with easily reversible materials. After conservation and restoration, the icons returned to the Agapia Monastery for use.
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Theodossiou, E. "The Vertical Sundial of the Monastery of Panaghia Scripou". W RECENT ADVANCES IN ASTRONOMY AND ASTROPHYSICS: 7th International Conference of the Hellenic Astronomical Society. AIP, 2006. http://dx.doi.org/10.1063/1.2348081.

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Gugeanu, Mariana, i Doina Gugeanu. "Structuri textile provenite din necropola bisericii Adormirea Maicii Domnului, Mănăstirea Căpriana. Cercetare și conservare-restaurare". W Cercetarea și valorificarea patrimoniului arheologic medieval. "Ion Creanga" State Pedagogical University, 2022. http://dx.doi.org/10.37710/idn-c12-2022-204-211.

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The archaeological research carried out at “The Assumption of the Virgin Mary” Church of Căpriana Monastery highlighted that starting with the 16th century a necropolis had been built in the pronaos and threshold of the church, including tombs of the boyar founders’ families. The archaeological inventory of the necropolis within “The Assumption of the Virgin Mary” Church contains also fragments of textile materials. The study of the archaeological textile materials of Căpriana Monastery, mainly the structure of the natural silk weavings and the chenille made by tablet weaving, respectively, led to the reconstitution of the techniques used to obtain these textile materials during the mediaeval period. This paper presents the research of several textile structures deriving from tomb no. 50, the Necropolis of “The Assumption of the Virgin Mary” Church, Căpriana Monastery. The paper also describes the process of conservation-restoration applied in the case of these textile structures. The conservationrestoration of the movable cultural heritage is firstly a matter of scientific research, compulsorily complemented by the intervention on the object using highly qualified methods of technical execution. A stage of major importance in the life of archaeological textiles, their conservation-restoration ensures the continuity of these slices of the history of mankind.
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Gherman, Elena. "Casa stăreției din cadrul complexului Mănăstirii Bârnova. Studiu istoric și arheologic". W Cercetarea și valorificarea patrimoniului arheologic medieval. "Ion Creanga" State Pedagogical University, 2022. http://dx.doi.org/10.37710/idn-c12-2022-121-131.

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The monastery ensemble from Bвrnova dates back to the 17th century and is the work of two founder-voivodes of Moldova – Miron Barnovschi and Eustratie Dabija. The archaeological research undertaken at the abbot’s house revealed the stages of the constructive evolution of this building and its relationship with the church. Archaeological research was carried out over three years and was limited to this historical monument. Thus, it was found that it was built in two stages, as well as the church, the first stage included only the construction of the cellars and the second meant the completion materialized by the construction of the house itself. From a structural point of view, the house had living rooms (cells for some of the clergy, especially those monks who had various functions), a kitchen, a dining room and the residence of the abbot of the monastery. Over time, although several repairs and maintenance operations have been carried out (it was also temporarily inhabited by Grigore II Ghica), the building in question has been in a deplorable state of disrepair, which also required the start of restoration work. Currently, the abbot’s house is being restored and it has been assigned the role of a museum of the monastery complex.
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Raporty organizacyjne na temat "Monastery"

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Kempgen, Sebastian. The Inscription in the Monastery Arxangel Mixail in Varoš (Prilep) and its Reading. Otto-Friedrich-Universität, 2021. http://dx.doi.org/10.20378/irb-50414.

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The presentation is dedicated to the Old Church Slavonic "Varoški nadpis" in today's Northern Macedonia. The author proposes a new reading of the year and gives a richly illustrated account of the history of the discovery of this inscription.
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Schuler, Mark. Northeast Insulae Project: Context and Analysis. Concordia University, St. Paul, październik 2021. http://dx.doi.org/10.54416/gqsx9775.

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This book places the excavation of the northeast insulae at Hippos of the Decapolis, into its historical context, summarizes the archaeological findings, and posits that the site was an urban monastery centered around a healing cult that grew from the veneration of a revered woman and became a monastic infirmary also employing herbals to relieve the suffering in the larger community
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Yancheva, Denitsa, Stefan Tapanov, Neda Anastasova, Evelina Velcheva, Simeon Stoyanov i Bistra Stamboliyska. Pigments and Organic Binders in the Wall Paintings of Chapel “St. Nikolay” in Rila Monastery Catholicon, Bulgaria. "Prof. Marin Drinov" Publishing House of Bulgarian Academy of Sciences, grudzień 2019. http://dx.doi.org/10.7546/crabs.2019.11.03.

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