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In 1606 Henry Garnet, provincial of the English Jesuits and purported co-conspirator in the Gunpowder Plot against James I, was executed at St. Paul's Cathedral in London. Following his death, accounts of miracles occurring at his execution began to spread throughout England, including an account of a relic bearing his miraculous image. While Catholic writers promoted these accounts as evidence of Garnet's innocence, Protestant contemporaries argued that Garnet was an illegitimate martyr and that his commemoration was evidence of Catholic support for regicide. This article demonstrates how London Protestant writers and publishers utilized anti-hagiographical arguments to intervene in attempts to promote Garnet's sainthood, counter claims about the veracity of his relic, and shape his legacy in the decades following his execution. [ABSTRACT FROM AUTHOR]

The museum system is exposed to a high risk of seismic hazards. However, it is difficult to carry out seismic hazard prevention to protect cultural relics in collections due to the lack of real data and diverse types of seismic hazards. To address this problem, we developed a deep-learning-based multi-source feature-fusion method to assess the data on seismic damage caused by collected cultural relics. Firstly, a multi-source data-processing strategy was developed according to the needs of seismic impact analysis of the cultural relics in the collection, and a seismic event-ontology model of cultural relics was constructed. Additionally, a seismic damage data-classification acquisition method and empirical calculation model were designed. Secondly, we proposed a deep learning-based multi-source feature-fusion matching method for cultural relics. By constructing a damage state assessment model of cultural relics using superpixel map convolutional fusion and an automatic data-matching model, the quality and processing efficiency of seismic damage data of the cultural relics in the collection were improved. Finally, we formed a dataset oriented to the seismic damage risk analysis of the cultural relics in the collection. The experimental results show that the accuracy of this method reaches 93.6%, and the accuracy of cultural relics label matching is as high as 82.6% compared with many kinds of earthquake damage state assessment models. This method can provide more accurate and efficient data support, along with a scientific basis for subsequent research on the impact analysis of seismic damage to cultural relics in collections. [ABSTRACT FROM AUTHOR]

Liturgy was the perfect and unparalleled medium for public relations in the Middle Ages, and when it came to relics, it could transform any stone, bone, or a piece of wood into an object worthy of devotion. This article revolves around the activating force of the relics of Mary Magdalene in medieval France. It examines two liturgies—from Vézelay and from Saint-Maximin in Provence—honouring the saint, representing two distinct responses whose character reflects the priorities of the communities that produced them and the agendas that set them in motion. Liturgy was accorded a special role in bolstering the claims of Provence over the corporeal presence of Mary Magdalene in its midst, with liturgists adopting a more audacious and unreserved vocabulary to validate these claims over those of Vézelay. [ABSTRACT FROM AUTHOR]

Tetraethoxysilane (TEOS) is the most commonly used silicon-based reinforcement agent for conserving art relics due to its cost-effectiveness and commercial maturity. However, the resulting silica gel phase is prone to developing cracks as the gel shrinks during the sol–gel process, potentially causing severe damage to the objects being treated. In this study, dodecyltrimethoxysilane (DTMS) was introduced into TEOS to minimize this shrinkage by adding elastic long chains to weaken the capillary forces. The gel formed from the DTMS/TEOS hybrid material was transparent and crack-free, featuring a dense microstructure without mesopores or micropores. It exhibited excellent thermal stability, with a glass transition temperature of up to 109.64 °C. Evaluation experiments were conducted on artificially aged, handmade bamboo paper. The TEOS-based hybrid material effectively combined with the paper fibers through the sol–gel process, polymerizing into a network structure that enveloped the paper surface or penetrated between the fibers. The surface of the treated paper displayed excellent hydrophobic properties, with no significant changes in appearance, color, or air permeability. The mechanical properties of the treated bamboo paper improved significantly, with longitudinal and transverse tensile strengths increasing by up to 36.63% and 44.25%, respectively. These research findings demonstrate the promising potential for the application of DTMS/TEOS hybrid materials in reinforcing paper relics. [ABSTRACT FROM AUTHOR]

In the acquisition process of 3D cultural relics, it is common to encounter noise. To facilitate the generation of high-quality 3D models, we propose an approach based on graph signal processing that combines color and geometric features to denoise the point cloud. We divide the 3D point cloud into patches based on self-similarity theory and create an appropriate underlying graph with a Markov property. The features of the vertices in the graph are represented using 3D coordinates, normal vectors, and color. We formulate the point cloud denoising problem as a maximum a posteriori (MAP) estimation problem and use a graph Laplacian regularization (GLR) prior to identifying the most probable noise-free point cloud. In the denoising process, we moderately simplify the 3D point to reduce the running time of the denoising algorithm. The experimental results demonstrate that our proposed approach outperforms five competing methods in both subjective and objective assessments. It requires fewer iterations and exhibits strong robustness, effectively removing noise from the surface of cultural relic point clouds while preserving fine-scale 3D features such as texture and ornamentation. This results in more realistic 3D representations of cultural relics. [ABSTRACT FROM AUTHOR]

This article offers a pedagogical approach to introducing undergraduate students to hagiology by comparing medieval sanctity to modern celebrity. The bodies of saints and celebrities are important loci for the transmission of sanctity or celebrity from a person to the public and for the continuity of identity. Examples include St. Faith, St. Cuthbert, Kim Kardashian, and Marilyn Monroe. Using a comparative method allows students who are non-religious to better apprehend the unfamiliar practices and beliefs around the cult of saints and relics. [ABSTRACT FROM AUTHOR]

The Cathedral of Valencia, Spain, has preserved the so-called Holy Chalice of the Last Supper since 1437. It consists of a foot, a gold stem, and an upper cup carved in agate stone. Based on a pious tradition, this cup is supposed to be the one used by Jesus of Nazareth to institute the Eucharist. According to an archeological study published in 1960, this agate bowl was crafted around the 2nd–1st centuries BC, but people visiting this famous relic often wonder about its authenticity and about the evidence supporting it as a Hellenistic–Roman cup. Attempting to clarify this concern, a photographical characterization of the agate cup is presented and discussed. The main conclusions are the following: (i) The typology of the bowl is common to classical tableware, but the wall thickness, shape of the rim, and foot are typical of gemstone cups from the Hellenistic–Roman period. (ii) This cup would have been extremely valuable, which agrees with the location of the Cenacle in the aristocratic neighborhood of Jerusalem. This case study highlights the importance of further investigating the dating of historical objects as a key issue to support their authenticity. [ABSTRACT FROM AUTHOR]

The dynamic relationship that exists between a religious rite and its territory is interpreted and analysed by religious anthropology as a form of protection, offered by the sacred to the place in which it resides. According to this interpretation, passage through the territory of what is reputed to be sacred or even its very presence as a sanctuary, drives evil away and is believed to perform a generally stable protective function. Within such a dynamic, the rite that actually creates this sacred passage, i.e., the procession of relics, lays the foundations for an analysis of the two specific variables that are, in actual fact, intwined: on the one side is the rite, and on the other, the territory. Such a relationship appears all the more problematic due to the progressive rationalisation of the religious dimension, extensively dealt with by Max Weber (Weber 1920) and accepted by contemporary sociology on religion, as it is now a supernatural phenomenon that is only considered to have a representational dimension. The internal secularization at the festival of Saint Rosalia happened in 2023, with the landing of the triumphal cart in New York. The rite moves to another new territory and transforms it. The cart of Saint Rosalia, preserved in the Columbus Citizens Foundation in New York, represents the identity of Sicilian immigrants but also a new form of ritualization on a new territory through an "ancient" ritual. When the sacred is located within the institutional dimension of a salvation religion presided over by an institution, it appears separate from any purely mechanical (and therefore magical) dimension, while the territory becomes a variable in which a multiplicity of factors are contained. These factors not only give importance to the very aspects of the ritual itself, boosting its civil and secular parts, but also to the religious programme, which undergoes unexpected transformations introduced by the presiding institution. The main object of this analysis is, therefore, to establish an interactive path whereby, on the one hand, the territory, through its various cultural components (both secular and religious), shapes the religious rite and how it places restrictions on those protective functions, while on the other, how the rite places its own constraints on the cultural transformations that take place in the fabric of society. [ABSTRACT FROM AUTHOR]

The Cathedral of Valencia has kept an important relic since 1437: the Holy Chalice of the Last Supper. It consists of an agate cup, a gold stem, and a gemstone foot. According to a pious tradition, this cup is the one used by Jesus of Nazareth to institute the Eucharist. Tourists visiting Valencia Cathedral often doubt its authenticity. There are certain queries that pilgrims wonder about, some of which have not been studied in depth. For example: What is known about the family who owned the chalice? Why would Jesus use a gemstone cup instead of one made of glass, silver, or gold? Aimed at clarifying these concerns, the research methodology was essentially centered on a review of the literature. The main conclusions are the following: (i) The Cenacle belonged to a rich disciple of Jesus, who would have lent him a valuable cup of blessing. Quite likely, it was the family of Saint Mark, who had a close link with Saint Peter. (ii) It is unlikely that Jesus used a cup made of glass because this material was relatively affordable. By contrast, gemstone vessels were highly appreciated. This case study highlights the importance of promoting historic and scientific studies about Christian artworks as a pre-requisite to foster heritage tourism. [ABSTRACT FROM AUTHOR]

In the 11th–12th centuries, extreme ascetic practices reappeared in Western Europe, in particular, the wearing of hauberks and heavy iron chains, associated with penitence and eremitism. This article discusses the charisma of three ascetic saints of the 12th century: Bernard the Penitent (d. 1182), Wulfric of Haselbury (d. 1154/55), and Godric of Finchale (d. 1170). Their hagiographies were written shortly after their death. The authors emphasize that they were revered as holy men already in their lifetime. Their charismatic power was revealed by miracles of healing and prophecy, sometimes in visions. The manifestations of their charisma continued and even increased after their death and were transmitted and spread through their relics. Their mortifications and the signs of their holiness are comparable to those of the stylites and other hermits of Syria of late Antiquity. [ABSTRACT FROM AUTHOR]

The article offers a revisionist account of the early circulation of copies of the Madonna of Santa Maria Maggiore, known since the nineteenth century as the Salus Populi Romani. Traditionally, the propulsion of the image into global circulation has been attributed variously to Pius V or Francisco Borja, the third Superior General of the Society of Jesus. The article argues that the circulation of the Saint Luke Madonna, as it was known at the time, was closely tied to the martyr's cult that grew up around the Jesuit missionary Inácio de Azevedo and the so-called Brazil Martyrs, a group of Jesuits murdered by Calvinist corsairs off the Canary Islands in 1570. Azevedo had intended to carry a copy of the Roman icon to Brazil, a copy that perished at sea with Azevedo and the party of Jesuit missionaries. The article suggests that the popularity of the image among Jesuits in Europe and the overseas missions was fueled by the nascent martyr's cult that followed Azevedo's death. Painted copies of the Saint Luke Madonna came to function, together with relics of the Eleven Thousand Virgins of Cologne, as proxies for the missing material remains of the martyred Jesuits. The article argues that while the distribution of the image was globally extensive, circulation was restricted to an internal Jesuit martyr's cult. [ABSTRACT FROM AUTHOR]

Through an investigation of two recently discovered paper sheets of the Incantation of Wish-Fulfillment from the Silla kingdom, this paper reveals that early Korea had more diverse forms of dhāraṇī practices than previously assumed. Through analyses of these incantation sheets, this paper contributes toward filling the gap in our current understanding of the material practice pertaining to the Incantation of Wish-Fulfillment of medieval East Asia. Previously, all known traces of material dhāraṇīs from early Korea, with just a few exceptions, were related to the Sūtra of the Pure Light Incantation enshrined in the relic crypts of pagodas—a practice that has little connection to contemporaneous Chinese dhāraṇī practice. However, the newly discovered Incantation of Wish-Fulfillment sheets, whose date this paper infers to be between the eighth and ninth century, show that Unified Silla had a dhāraṇī practice closely linked to coeval Chinese practice. The Incantation of Wish-Fulfillment sheets from Silla show the modification and continuation of Chinese dhāraṇī practice. Unlike the Chinese amulet sheets of the Incantation of Wish-Fulfillment that were buried in tombs, the Silla amulet sheets were likely enshrined in one of the pagodas erected on Mount Nam in Silla's capital. At the same time, they were placed in the pagoda to wish for good afterlives of the soldiers who died at the battle, suggesting that they had a mortuary function similar to those buried in Chinese tombs. [ABSTRACT FROM AUTHOR]

In 1082, at the council of Charroux convened by the papal legate Amatus of Oloron, astonished witnesses observed the Holy Prepuce, a rare body relic of Christ himself, to be miraculously spotted with fresh blood. This spectacular miracle holds implications for our understanding of charismatic strategies of religious reform in France in the era of Pope Gregory VII. Gregory's use of standing legates with regional mandates, such as Amatus, was a novelty in papal administration, but the legates, though empowered as proxies of the pope, were often weak lieutenants. When they could not induce or coerce cooperation, they frequently confronted the impotence of their legal–canonical mandates. The miracle at Charroux, I will show, exemplifies an alternative charismatic strategy, harnessing liturgical art and spectacle to magnify the legate's stature as an authority in the context of the Eucharistic controversy and religious reform. [ABSTRACT FROM AUTHOR]

Among the symbols used for representing power in the Middle Ages were the relics of saints and martyrs. When it came to political power, relics were one of the most cherished symbolic instruments to achieve legitimation of political power. However, no texts from the Middle Ages can be found that reflect the practice of associating relics with power. Rather, we have to assume or derive that reflection indirectly through narratives and stories around the relics present in the culture and religion of the time. This article reflects on the symbolic use of relics from a theological–political perspective: What kind of power acts through relics? What meaning of power is embodied in their political use of them? The thesis that the article will defend is that reflection on the politics of relics leads to a resignification of the idea of power in the Middle Ages, which is closely connected to the idea of charisma originating in the writings of the Apostle Paul. [ABSTRACT FROM AUTHOR]

Scientific examination of the heart of Blessed Pauline Jaricot—a French missionary figure—was carried out in 2022. As tandem mass spectrometry proteotyping has proven to be valuable to obtain the broad taxonomic repertoire of a given sample without any a priori information, we aimed at exploring the conditions of preservation of the relics and possible conditions of death. Metaproteomics and high-resolution microtomography imaging approaches were combined. A dataset comprising 6731 high-resolution MS/MS spectra was acquired and 968 of these spectra could be assigned to specific peptidic biomolecules. Based on the taxonomical information encompassed by the identified peptide sequences, 5 phyla were identified amongst eukaryota (94% of the biomass): Ascomycota (55%), with the species Aspergillus versicolor, Trichophyton mentagrophytes and Aspergillus glaucus, corresponding to expected cadaverous fungal flora; Chordata (42%), represented by a unique species, Homo sapiens; Streptophyta (3%); and Arthropoda (traces). Bacteria (6% of the biomass) were poorly represented. No trace of embalming substance could be retrieved, nor any pathogens. Imaging evidenced no heart defect nor embalming traces. No evidence that was inconsistent with natural and spontaneous conservation could be retrieved. This study prefigures the power of modern molecular techniques such as paleoproteotyping coupled to microtomography to gain insight into historical relics. [ABSTRACT FROM AUTHOR]

The story of the Śrāvastī miracles is one episode of the Buddha's biography that is depicted in the art forms of Dvāravatī from about the 7th to the 11th centuries CE. The fact that many artefacts were produced—in such variety, over such a long period, and at so many sites—shows the popularity of the scene of the Śrāvastī miracles in the Dvāravatī culture. The objective of this research paper is to analyze the significance of the story of the Śrāvastī miracles that affected the creation of Dvāravatī art in Thailand by examining the textual sources together with the Dvāravatī artefacts. The analysis shows that the stories of the Śrāvastī miracles were significant in various ways, being one of the Buddha's necessary deeds, a principal miracle only performed by the Buddha, a means of converting others to Buddhism, and a key source for the idea of making Buddha images as an act of merit. These significant features may explain the popularity of the Śrāvastī miracle theme in Dvāravatī culture. [ABSTRACT FROM AUTHOR]

A silkworm deity was a Trade God worshipped by the court and the folk, and was also a spiritual symbol of sericulturists in medieval China. Images of the silkworm deity in ancient Chinese art are important relics of material heritage for studying culture and ritual activities in medieval China. This paper investigates images of silkworm worship from the Han Dynasty to the Yuan Dynasty to distinguish between their use by the court and the folk. This paper explores the gradual personification of the silkworm deity in medieval China, as well as the differences in the identity of the silkworm deity connected to the varying status of worshipers and the functions of the silkworm deity. It is proposed that silkworm deity worship is evidence of a tendency toward polytheism, and has a variety of identities and unified functions under the trend of continuous integration of three major religions and folk religion. The worship of the silkworm deity has the characteristics of hybridity, integrated and patriarchal, as well as the social edification and practical functionality caused by the different mentality of official and folk silkworm deity worship in medieval China. [ABSTRACT FROM AUTHOR]

Through a survey of archival and primary source material, this article discusses the existence of St. Thomas Becket's relics in Siena cathedral. The institution's inventories indicate that, from 1482 until ca. 1529, the relics were housed in an ostensory kept in the sacristy. Today, this object is displayed in the Sala del Tesoro, in the Museum of the Opera del Duomo in Siena. Although the ostensory has been examined in previous scholarship concerned with mapping the cathedral's heritage, its function as a vessel for the relics of Thomas Becket, and indeed the very presence of these relics in Siena, remain unexplored. Thus, seeking to understand the nature of Becket's reception in Siena, I examine the whereabouts of his relics within the cathedral, to then widen the investigation to the city at large. The evidence shows that although there were no chapels, altars or churches dedicated to Thomas Becket within the city walls, Siena still engaged with Becket's sainthood and legacy on multiple levels. [ABSTRACT FROM AUTHOR]

Contributing to the United Nations 2030 Sustainable Development Goals (SDGs) within Target 11.4 "Strengthen efforts to protect and safeguard the world's cultural and natural heritage", it is critical to monitor the spatial and temporal stabilities of cultural heritages. The study of the interactive relationship between earthquakes and the protection of cultural heritages needs to be strengthened. On 27 September 2021, the destructive Mw 5.9 Arkalochori earthquake occurred ~25 km away from the city of Heraklion (Greece) where the Heraklion City Wall (HCW), a representative cultural heritage of Greece and Europe, was located. This offered a proper case to investigate the shortcomings aforementioned. Here, we intend to set up and answer the following three questions (Whether, Where and What, 3Ws): Whether there were impacts on the HCW caused by the Arkalochori earthquake? Where did the maximum deformation occur? What was the relationship between seismic deformation between the epicenter and the HCW over time? We performed two-dimensional (2D) InSAR measurements for both co-seismic and post-seismic deformations using the ascending and descending Sentinel-1A SAR images. The spatial-temporal characteristics of Up–Down (UD) and East–West (EW) were revealed. The 2D co-seismic deformation field showed that the near-filed deformations were dominating compared with the deformations at the HCW, the UD deformation was mainly featured with subsidence with a maximum value of ~21 cm, the EW deformation was ~9 cm westward and ~10 cm eastward. The time-series measurements showed that: (1) temporally, the HCW responded quickly to the Arkalochori earthquake, and the accumulative deformations at the seven different bastions of the HCW showed the same trend as the near-field area over time. (2) Spatially, the closer to the Mw 5.9 epicenter, the larger the deformations that occurred. (3) The EW and UD deformation trends of the HCW that were consistent with the Mw 5.9 epicenter were interrupted at the middle time spot (22 January 2022), indicating the influence of another earthquake sequence consisting of eight earthquakes with magnitudes larger than 3.5 that happened on 16–18 January 2022. Respectively, to summarize and address the aforementioned 3Ws based on the post-seismic analysis accomplished by the MSBAS method, the Arkalochori earthquake did affect the HCW; besides, the influences of the ~13 km earthquake sequence were also detected; the nearest part to the epicenter suffered the most; the deformation trends of the HCW were approximately the same with the epicenter area of the Arkalochori earthquake both in the UD and EW directions. [ABSTRACT FROM AUTHOR]

During the last decade, the curation of Islamic art and artifacts has been crossed by tensions at both the theoretical and practical level. Not only has it been continuously grappling with the Orientalist legacy, but it has also been operating in a global contemporaneity affected by multiple conflicts engendering a misperception of Muslims and Islam by non-Muslims. With this heavy background, this curation has been pursuing three main objectives: educating the public, decolonizing the museum, and reaching out to the Muslim communities and refugees living in non-Muslim societies. However, in the West, which remains worldly influential in the domain of heritage management, the first two objectives drove curators to engage in problematic practices, most notably the suppression of what we may call the "religious plot" in the exhibits' narrative. Moreover, while the educational impulse led to a secular didactic scholasticism erected as the supreme exhibitory norm, the decolonizing enterprise took on an ideological turn in the form of a neo-postcolonial discourse at odds with a reality that has considerably changed since the seventies. Contesting the "being Islamic" of the material curated, this discourse separates religion from culture, thus relegating the faith to a theme among other multiple themes in the museum displays. That this state of affairs is problematic appears in crude light as, in the last decade, a new Muslim-led curatorship has been challenging this secularist curatorial politics. Re-centering Islam in the representational emplotment regarding Islamic culture in the exhibitory space and experimenting in the installations' design to this effect, this curatorship, this essay's author believes, holds the future of Islamic museology. [ABSTRACT FROM AUTHOR]

Precise identification of material sources is of great significance to archaeological study, conservation, and restoration of stone cultural relics. The present study proposes a simple and efficient approach to identifying the material source of stone cultural relics based on portable X-ray fluorescence spectrometer (pXRF) and statistical analyses. Chemical elements of stone samples, including Ca, K, Fe, Al, Si, Cl, S, and Mg from both cultural relics and potential quarries, were first measured non-destructively using a pXRF device. Obtained chemical element data were then classified using statistical techniques (i.e., cluster analysis and principal component analysis) to match tested materials from cultural relics to the material from a quarry, thereby identifying the material source of stone cultural relics. The proposed method was applied to identify the material sources of the Jin Gang Throne Tower (JGT Tower), the stele of "Rebuilding Pu'ansi Temple" (PAS Stele), and the stele of "Renovation of Sanjinmiao Temple" (SJM Stele) in Beijing Stone Carving Art Museum. The study shows that pXRF can be used on-site for handheld, fast, inexpensive, and non-destructive measurements of the elemental composition of stone materials, being a powerful tool for identifying the material source of stone culture relics especially immovable and large-scale ones. [ABSTRACT FROM AUTHOR]

Paper acidification causes paper relics to undergo embrittlement and decay, to form dregs, and even to break upon a single touch; therefore, reinforcement and deacidification treatments are essential steps for paper conservation and to retard the deterioration and prolong the life of objects. Polymeric adhesives play an essential role in reinforcement and deacidification treatments, although it is not well studied. In this work, the effect of polymeric adhesives on the conservation process and their protective effects on acidified paper relics were studied. Firstly, three polymeric adhesives, including wheat starch paste, polyvinyl butyral (PVB), and polyvinyl alcohol (PVA), were selected as research objects. Subsequently, their effects on four popular conservation methods were further discussed, including traditional mounting, hot-melt with silk net, alcohol-soluble cotton mesh, and water-soluble cotton mesh. Additionally, as an example, the reversibility and long-term durability of water-soluble adhesive PVA-217 were assessed. Using a computer measured and controlled folding endurance tester, pendulum tensile strength tester, tear tester, burst tester, FT-IR, video optical contact angle tester, and other instruments, the conservation application of water-soluble adhesives in paper relics was evaluated. This study provides a scientific basis and experimental data for the application of polymeric adhesives in the conservation of paper relics. [ABSTRACT FROM AUTHOR]

The mobilization processes initiated by the medieval practice of Christian pilgrimage do not only concern the journeys of human travellers but also of things. The transport of objects to and from pilgrimage sites derives from a pre-modern concept of charisma as a specific kind of energy that can be transferred to things and substances. This mutual mobilization of humans and things can be described as the entangled processes of charismatic charging and re-charging; we argue that this pre-modern logic of contiguity and contagion has survived the multiple transformations of individual travel until today. Even travel dispositives of the 20th and 21st centuries presuppose kinds of situational and spatialized charisma involving human and non-human agents. We illustrate this by the example of the world-renowned Oberammergau Passion Play with its unique playing continuity from the early 17th century onwards. We argue that by taking objects home from elevated places, situational and site-specific charisma can be taken home. To describe the relationship between travel by pilgrims, the mobility of objects, and the mutual charismatic charging of elevated places and things, we propose three perspectives on the material remains of elevated situations. In addition to relics and souvenirs, we propose 'spolia' as a third category which allows for the description of discontinuity and transformation in practices of elevating things. [ABSTRACT FROM AUTHOR]

The Changxi River Basin is a small root-like watershed, surrounded by mountains on three sides and facing the sea to the southeast. It is located on the border between Fujian and Zhejiang on the southeast coast of China. The area gave rise to the Changxi Culture that began in the Sui and Tang Dynasties and flourished in the Song Dynasty. Buddhism in the Changxi Basin was introduced no later than the 9th century. As the core hinterland of the Changxi Basin, Fu'an has always been an important center for Buddhism in Eastern Fujian. It reached its peak in the 10th to 13th centuries during the Song Dynasty. This article conducts a comprehensive investigation and study of the existing Buddhist temple sites and relics in Fu'an. It highlights these structures' single-bay pattern of construction, based on rectangular plans in which the longitudinal axis extends along the plan's direction of depth. This is a pattern rarely seen in the history of Chinese Buddhist architecture. The paper also summarizes a common element in these temples, their petal-shaped corrugated stone pillars which are divided into eight segments. Lastly, it illustrates the evolution of the temples in the Changxi River Basin from single-bay layouts to those with widths of multiple bays and indicates the unique status and associated values of single-bay Buddhist temples in the history of southern Buddhist architecture. The study examines new local findings and ideas for the study of Chinese Buddhist architectural history, providing academic support for the protection and research of Buddhist architectural heritage in Southeast China. [ABSTRACT FROM AUTHOR]

Automatically selecting a set of representative views of a 3D virtual cultural relic is crucial for constructing wisdom museums. There is no consensus regarding the definition of a good view in computer graphics; the same is true of multiple views. View-based methods play an important role in the field of 3D shape retrieval and classification. However, it is still difficult to select views that not only conform to subjective human preferences but also have a good feature description. In this study, we define two novel measures based on information entropy, named depth variation entropy and depth distribution entropy. These measures were used to determine the amount of information about the depth swings and different depth quantities of each view. Firstly, a canonical pose 3D cultural relic was generated using principal component analysis. A set of depth maps obtained by orthographic cameras was then captured on the dense vertices of a geodesic unit-sphere by subdividing the regular unit-octahedron. Afterwards, the two measures were calculated separately on the depth maps gained from the vertices and the results on each one-eighth sphere form a group. The views with maximum entropy of depth variation and depth distribution were selected, and further scattered viewpoints were selected. Finally, the threshold word histogram derived from the vector quantization of salient local descriptors on the selected depth maps represented the 3D cultural relic. The viewpoints obtained by the proposed method coincided with an arbitrary pose of the 3D model. The latter eliminated the steps of manually adjusting the model's pose and provided acceptable display views for people. In addition, it was verified on several datasets that the proposed method, which uses the Bag-of-Words mechanism and a deep convolution neural network, also has good performance regarding retrieval and classification when dealing with only four views. [ABSTRACT FROM AUTHOR]

This article explores the Counter-Reformation medievalization of Polish–Lithuanian St. Kazimierz Jagiellończyk (1458–1484)—whose canonization was only finalized in the seventeenth century—as a case study, taking up questions of the reception of cults of medieval saints in post-medieval societies, or in this case, the retroactive refashioning into a venerable medieval saint. The article investigates these questions across a transcultural Italo–Baltic context through the activities of principal agents of the saint's re-fashioning as a venerable saint during the late seventeenth century: the Pacowie from the Grand Duchy of Lithuania and the Medici from the Grand Duchy of Tuscany, during a watershed period of Tuscan–Lithuanian bidirectional interest. During this period, the two dynasties were entangled not only by means of the shared division of Jagiellończyk's bodily remains through translatio—the ritual relocation of relics of saints and holy persons—but also self-representational strategies that furthered their religio-political agendas and retroactively constructed their houses' venerable medieval roots back through antiquity. Drawing on distinct genres of textual, visual, and material sources, the article analyzes the Tuscan–Lithuanian refashioning of Kazimierz against a series of precious reliquaries made to translate holy remains between Vilnius to Florence to offer a contribution to the entangled histories of sanctity, art and material culture, and conceptual geography within the transtemporal and transcultural neocolonial context interconnecting the Middle Ages, Age of Reformations, and the Counter-Reformation between Italy and Baltic Europe. [ABSTRACT FROM AUTHOR]

The digital documentation of cultural relics plays an important role in archiving, protection, and management. In the field of cultural heritage, three-dimensional (3D) point cloud data is effective at expressing complex geometric structures and geometric details on the surface of cultural relics, but lacks semantic information. To elaborate the geometric information of cultural relics and add meaningful semantic information, we propose a modeling and processing method of smart point clouds of cultural relics with complex geometries. An information modeling framework for complex geometric cultural relics was designed based on the concept of smart point clouds, in which 3D point cloud data are organized through the time dimension and different spatial scales indicating different geometric details. The proposed model allows smart point clouds or a subset to be linked with semantic information or related documents. As such, this novel information modeling framework can be used to describe rich semantic information and high-level details of geometry. The proposed information model not only expresses the complex geometric structure of the cultural relics and the geometric details on the surface, but also has rich semantic information, and can even be associated with documents. A case study of the Dazu Thousand-Hand Bodhisattva Statue, which is characterized by a variety of complex geometries, reveals that our proposed framework is capable of modeling and processing the statue with excellent applicability and expansibility. This work provides insights into the sustainable development of cultural heritage protection globally. [ABSTRACT FROM AUTHOR]