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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]