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Background. The concepts of cultural space and cultural space were analyzed by A.Ya. Flier, L.P. Repina and others. In Western European culture of the 17th century, the problem of the place and role of a woman creator became more acute. The beginning of the present of women’s creativity originates in those times. Women's intellectual culture is a mental and verbal foundation created by creative women of a specific historical era and a specific country. The relevance of the study of women's intellectual culture of the 17th century is associated with the revival of the awareness of women creators of the past and the destruction of stereotypes in relation to women's creativity. The article analyzes the aspect of the organization of women's intellectual culture of the 17th century in order to identify the spaces in which women creators created works of art. Methods. While analyzing cultural institutions, an axiological approach is used with the inclusion of an anthropological component. While analyzing the space of art culture organization, methods such as analysis of the physical characteristics of the space, its internal structure, functions, values, place and role of creators in it and the results of their creative activity are used. Results. Creative women in the 17th century create their own spaces for the production of artistic cultural objects. Such spaces are monastery, female academy, salon, and Women’s Republic of Letters. Conclusion. The closed spaces for the organization of women's intellectual culture were monastery and female academy, where works of art were created within the framework of tradition. The open space was the salon, which created favorable conditions for creative innovation. In the space of Women’s Republic of Letters the new principles of upbringing and education were worked out.

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The challenge of preserving the architectural heritage of small towns in Ukraine is compounded by the lack of sufficient historical and architectural research, as well as numerous alterations to buildings during their use. This article presents the results of historical and architectural research on the architectural heritage of the Nativity of the Virgin Mary Kozelshchyna Monastery in the Poltava Region. It explores the historical stages of the monastery's formation and development and evaluates its historical and cultural significance. A virtual reconstruction of the monastery's original appearance was undertaken, and the historical boundaries of the monastery were established. The analysis of the current state enabled the identification of issues related to the monastery's functioning and the preservation of its cultural heritage. This research provides a scientific foundation for developing protection zones for the monastery and for restoration and adaptation projects of its buildings. It also establishes an information base for future project work and the monitoring of architectural heritage.

The excavation of the Marmoutier monastery guesthouse, built in the late 12th c., revealed an older building, of which three walls had been preserved and integrated into the new building. Significant layers of construction rubble contained numerous stone elements and a substantial quantity of glazed curved tiles equipped with a hook. These were deposited after the destruction of the older building, which dates back to the early 12th c. Two complementary types of tiles were found: pans, fixed to the wooden frame of the roof, and covers, placed on top to them. A third type, characterized by a single large hook, could be interpreted as ridge tiles. These terracotta elements were found alongside many pieces of mortar, used to link the tiles together. This ensemble of tiles, found in a secular building within a prestigious religious establishment, allows for a better understanding of a roof-making technique rarely observed as early as the beginning of the 12th c. (traduction Cécile Lagane).

Copyright of Librosdelacorte.es is the property of Instituto Universitario "La Corte en Europa" - IULCE and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Gelugpa is the most influential extant religious sect of Tibetan Buddhism, which is the spiritual prop for Tibetans, with thousands of monasteries and followers in Tibetan areas of China. Studies on the spatial diffusion processes of Gelugpa can not only reveal its historical geographical development but also lay the foundation for anticipating its future development trend. However, existing studies on Gelugpa lack geographical perspective, making it difficult to explore the spatial characteristics. Furthermore, the prevailing macro-perspective overlooks spatiotemporal heterogeneity in diffusion processes. Therefore, taking monastery as the carrier, this study establishes a multi-level diffusion model to reconstruct the diffusion networks of Gelugpa monasteries, as well as a framework to explore the detailed features in the spatial diffusion processes of Gelugpa in Tibetan areas of China based on a geodatabase of Gelugpa monastery. The results show that the multi-level diffusion model has a considerable applicability in the reconstruction of the diffusion networks of Gelugpa monasteries. Gelugpa monasteries in the Three Tibetan Inhabited Areas present disparate spatial diffusion processes with diverse diffusion bases, speeds, stages, as well as diffusion regions and centers. A powerful single-center diffusion-centered Gandan Monastery was rapidly formed in U-Tsang. Kham experienced a slower and more varied spatial diffusion process with multiple diffusion systems far apart from each other. The spatial diffusion process of Amdo was the most complex, with the highest diffusion intensity. Amdo possessed the most influential diffusion centers, with different diffusion shapes and diffusion ranges crossing and overlapping with each other. Multiple natural and human factors may contribute to the formation of Gelugpa monasteries. This study contributes to the understanding of the geography of Gelugpa and provides reference to studies on religion diffusion. [ABSTRACT FROM AUTHOR]

The post-Dominican St. Dominic’s Church in Płock is one of the oldest sacral buildings in the city. Together with the adjacent monastery, it bears witness to the functioning of the so-called “Górki” community, comprising three denominations: Catholics, Protestants, and the Orthodox. The Romanesque complex was erected no later than the third decade of the thirteenth century, and it held significance on the map of medieval and modern Płock. The buildings themselves have undergone little change over the centuries, making the church and monastery locations with great research potential. Regrettably, the building has not yet been subjected to comprehensive archaeological research, preceded by a source query. Rectifying this situation was the primary goal of the project “At the Intersection of Faiths and Cultures – Research on the History of St. Dominic’s Church in Płock” funded by the “Grants4NCUStudents” budget. As part of it, a research team from the Nicolaus Copernicus University in Toruń conducted preliminary archaeological research of the crypts under St. Dominic’s Church in 2022. During a series of field trips, numerous boreholes were made in the crypt space as well as in the cellars under the east wing of the monastery. The backfill of the northern entrance hole was also cleared. The preliminary work facilitated further exploration of the strata undisturbed during the cleaning work carried out in the crypt in the twentieth century. The research led to the discovery of the remains of approximately 120 people, with the bones of 16 people deposited in an ossuary made of a wooden box. Artefacts of material culture were also recovered, which allowed to date the moment and sequence of changes occurring in the crypts. The results of the conducted research enabled the precise development of a further research strategy for the post-Dominican complex in Płock.

The purpose of the article is to cast light upon the problem of researching published sources on the history of the Orthodox Church in Ukraine, as well as to supplement the achievements of previous researchers and to propose a detailed analysis of the situation and activities of the Kyiv diocese and its monasteries, presented in the published reports of the ober-procurators of the Holy Ruling Synod between 1884 and 1914. The scientific novelty of the material presented in this article lies in the fact that, for the first time in the national historiography, “All-Public Reports of the Ober-Procurators of the Holy Synod” between 1884–1914, which were published and open to the general scientific community, were subjected to a detailed analysis. The authors also clarify the level and significance of information about the situation in the Kyiv Eparchy, its clergy, its numbers, its composition, as well as the cultural, educational and charitable activities of its monasteries. The article argues that the essence of the reports by the ober-procurators of the Holy Ruling Synod on the situation in the Kyiv Eparchy and its monasteries is practically undeveloped in the scientific literature. Such reports were addressed to the head of the Russian Orthodox Church – the Russian Emperor. They are an important and extremely informative source for modern researchers, familiarity with which will permit them to assess the general condition of the main confession in the empire. More specifically, these reports reveal the state of the Kyiv Eparchy for each calendar year. Every report had a relatively standard structure and was published as a separate book. An analysis of these sources makes it possible to establish the role and place of the hierarchs of the Kyiv Eparchy in the overall structure of the Russian Orthodox Church, as well as their personnel and activities. Furthermore, additional information, provided in the reports on the number of Orthodox monasteries in the Kyiv Eparchy and the number of monks, is of particular interest, which allows the authors to trace the dynamics in changes in these numbers over thirty years. The study of the reports reveals new information on the life in the Orthodox monasteries in the Kyiv region, in relation to their charitable, cultural and educational activities.

An interesting phenomenon of incubation ritual was attested in open air in southwest Dobruja at the very beginning of the 20th century, at a healing stone cross that, two decades later, was enclosed by an Orthodox Christian monastery. The article focuses on the narrative strategy that asserts Christian authority over the site. The strategy includes a corpus of legends that associate the origin of the cross with the local martyrdom past, its miraculous finding, and a modern hagiography whose main character is a thaumaturgic monk. The dream as a realm for divine communication, represents a theme that coagulates the entire narrative corpus and contributes greatly to the construction of a sanctuary. Over the last decades, energy and spiritual healing practitioners have enriched the group of visitors to the monastery.

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Religious tourism is not a new phenomenon or new practice. It has recently received considerable attention in both academia and the public at large. However, even though Ethiopia is endowed with a variety of religious tourism activities, its contemporary issues, and future prospects haven't been utilised, outlined and managed. In the Amhara region, in the South Gondar zone, Tana Chirkos and Kirstos Semra are among the outstanding sites where lots of religious travellers are going and religious tourism activities are held. Thus, this study stands with the general objective of investigating the issues and future prospects of religious tourism development at Tana Chirkos and Kirstos Semra. To study this, a descriptive design is employed. Respondents were selected using the non-probability sampling method through convenience and purposive sampling methods and content analysis was undertaken. The findings prove that acculturation and modernisation, looting and elicit trafficking problems, dependability, poor management ability, and commercialisation are current issues whereas increasing the level of awareness, widespread institutions, government policies, untouched treasures at the sites, and technology advancement are future prospects. Generally, to enhance religious tourism sustainably, all the tourism stakeholders should work together. [ABSTRACT FROM AUTHOR]

Azizlik kültü, erken dönemlerden itibaren Hıristiyan toplumların dinî yaşantısında önemli bir yer işgal etmiştir. Başlangıçta havariler ve İsa’nın öğretisini takip eden kişilerin tamamı aziz olarak değerlendirilirken; zaman içerisinde Hıristiyanlığın geniş kitlelere yayılması ve öğretilerin şekillenmeye başlamasıyla birlikte Hıristiyan toplumların aziz algısında değişiklikler meydana gelmiştir. Hıristiyanlığın gizli yaşandığı ve devlet tarafından kabul görmediği dönemde, inancı uğruna şehit olanlar aziz olarak kabul edilmiştir. Ancak Hıristiyanlığın, Roma İmparatorluğu tarafından meşru kabul edilmesiyle birlikte bu tür şehitlik mertebesine ulaşma imkânı ortadan kalkmıştır. Bu andan itibaren azizlik algısında önemli bir kırılma yaşanmış ve inancı uğrunda dünyadan el etek çeken keşişler, aziz olarak görülmeye başlamıştır. Mısır ve Suriye bölgelerinde başlayan manastır hayatı ve keşişlik, V. yüzyılda Batı’ya taşınmış ve Avrupa’daki Hıristiyanlığın gelişiminde etkili olmuştur. Bu noktada 590-604 yılları arasında Roma piskoposluğu makamında oturan, tarihteki ilk keşiş papa Gregorius Magnus (ö. 604) ve Avrupalı azizlerin hikâyelerini anlattığı Dialogi adlı eseri önemli bir konumda bulunmaktadır. Papa I. Gregorius’un bu eseri yüzyıllar boyunca Avrupa’da etkili olmuş ve Hıristiyanların hem inançlarını hem de dinî yaşantılarını şekillendirmiştir. Bu çalışmada azizlik algısının zaman içerisindeki dönüşümü ve Gregorius Magnus’un Dialogi üzerinden bu dönüşüme yaptığı katkı incelenecektir.

Religious tourism is not a new phenomenon or new practice. It has recently received considerable attention in both academia and the public at large. However, even though Ethiopia is endowed with a variety of religious tourism activities, its contemporary issues, and future prospects haven’t been utilised, outlined and managed. In the Amhara region, in the South Gondar zone, Tana Chirkos and Kirstos Semra are among the outstanding sites where lots of religious travellers are going and religious tourism activities are held. Thus, this study stands with the general objective of investigating the issues and future prospects of religious tourism development at Tana Chirkos and Kirstos Semra. To study this, a descriptive design is employed. Respondents were selected using the non-probability sampling method through convenience and purposive sampling methods and content analysis was undertaken. The findings prove that acculturation and modernisation, looting and elicit trafficking problems, dependability, poor management ability, and commercialisation are current issues whereas increasing the level of awareness, widespread institutions, government policies, untouched treasures at the sites, and technology advancement are future prospects. Generally, to enhance religious tourism sustainably, all the tourism stakeholders should work together.

As the merits of Buddhism in history gave rise to architectural constructions, the preserved historical heritage opens a window to a better understanding of the past. However, most of these cultural-historical treatises have been read and narrated only from a paternal perspective. Even though there is an increased awareness of female Buddhism, a number of Buddhist constructions built under female patronage have yet to receive full recognition. Based on a field survey conducted by the author, this paper examines three representative female Buddhist architectural relics in China: the Yungang Grottoes, the Great Vairocana (or the Lu-she-na Buddha) of the Longmen Grottoes, and the Tiantai’an Nunnery, in order to understand the diversity of Buddhist practise and discuss the role of women in early Chinese Buddhism. Through case studies and comparative analysis, this paper presents Buddhist practise based on female engagement, social context, and female traditions in China. The author argues for a re-evaluation of the history of Buddhist architecture and for it to be placed into a broader framework that takes into account female Buddhist communities and their contribution to the history of architecture.

Ethiopian Orthodox Tewahido Christians have a long history of pilgrimage. The Ethiopian Orthodox pilgrims' journey to Jerusalem, in particular, was very well known and ancient. However, when Jerusalem was under the control of Muslim leaders, Ethiopian Orthodox Tewahido Christian pilgrims used domestic pilgrimage as an alternative to the pilgrimage to Jerusalem. The fall of Jerusalem at the hands of Muslim leaders and the recurrent problems of pilgrims while they travelled to the sacred places of Jerusalem were the turning points for the proliferation of holy places in Ethiopia. King Lalibela was a man of great inspiration regarding domestic pilgrimage (the journey to sacred places in Ethiopia). The domestic pilgrimage, initiated by King Lalibela to replace Jerusalem in Ethiopia, reached its climax in medieval Ethiopian history. This study explores how the Ethiopian Orthodox Tewahido Church (EOTC) validated and authenticated Ethiopian monasteries and other holy places' sacredness by the name of Jerusalem to develop and encourage domestic pilgrimage. It also shows the significance or implications of domestic pilgrimage in building good social values such as peaceful coexistence, kindness, compassion, and social harmony among diverse communities. By taking Debre-Libanos Monastery (DLM) and Gishen Debre Kerbe (GDK) as the litmus tests, this study shows that religious promises (Qalikidanoch) written in hagiographies and other writings of the EOTC are the main ways for validating and authenticating Ethiopian monasteries sacredness. The religious promises promote and sanctify monasteries and other pilgrims' destinations. It initiates pilgrims to enter the seven-day prayer (Subae) and celebrate the saints’ feasts. The practices and various experiences in the monasteries make pilgrims humble and kind, as well as teach them to develop the values of social harmony and peaceful coexistence. Apart from tourism attractions, therefore, these monasteries have a great possibility of significance for realizing good social values such as national unity, kindness, tolerance, social harmony, and peaceful coexistence. Thus, domestic pilgrimage should be encouraged, as Ethiopia is in the throes of ethnic divisions and the destructive effects ethnicization.

In central Italy, the Charterhouse of Calci hosts the Natural History Museum of the University of Pisa. This monumental monastery was founded in 1366 by Carthusian monks. The Charterhouse has experienced various transformations over the centuries, until its abandonment in the 1970s. Since 2018, interdisciplinary archaeological research focused on the monks' gardens (and particularly: the Prior's, the Apothecary's, and the Master's garden) and the green spaces outside the cloister walls, consisting of courtyards and orchards, to determine the individual (gardens) and collective (green spaces and surrounding woods) practices adopted by Carthusians. Palynology and archaeobotany have allowed to reconstruct the plant biodiversity, with flowers and ornamental, aromatic, and medicinal herbs that grew in the gardens, as well as the management of local hilly woods and agricultural practices, including the cultivation of fruit trees, such as chestnut, olive tree, almond tree, and grapevine. Our research has been based on a solid theoretical approach, interpreting archaeological and archaeobotanical data in relation to the intricate network of human and non-human connections. Gardens are seen as a co-creation made together by human and non-human agencies, and their diachronic transformation is read as an expression of personalities of the monks, feelings, and connections with nature and divinity. [ABSTRACT FROM AUTHOR]

Copyright of Church in the World / Crkva u Svijetu is the property of University of Split, Catholic Faculty of Theology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Review of Historical Sciences / Przegląd Nauk Historycznych is the property of Wydawnictwo Uniwersytetu Lodzkiego and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Art-Sanat Journal / Art-Sanat is the property of Art-Sanat and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The Regula written for the monastery in Lucullanum by Eugippius (6th c.), although not very original, has some elements that are worth paying attention to. Its author compiled eight rules of the ancient Church, most of which he had drawn from the monastic writings of St. Augustine and the Regula Magistri. In several places he shortened the sources he cited, bearing in mind the specificity of the monastery of which he was the abbot. Noteworthy are the texts about the abbot, to whom Eugippius gave, right after Christ, the highest dignity in the community. He also focused on the responsibility of the abbot for his brethren, both in the formation of their spiritual lives and in the discipline to which they were subjected in order to reach perfection. The originality of Eugippius' Regula also lies in his "correction" of some texts he "appropriated." Sometimes this procedure created a certain difficulty, especially with regard to his terminology referring to the abbot. He is not always consistent in using the terms abbas, praepositus and decanus, which means that we are not always able to determine exactly whom Eugippius meant. However, this does not change the fact that the abbot of the monastery in Lucullanum, thanks to the provisions contained in the Regula, was aware of his great responsibility before God and the community he headed. [ABSTRACT FROM AUTHOR]

After the Reformation, many monasteries in Scandinavia were provided new purposes or maintained parts of their former functions, serving as everything from hospitals to city halls. In Iceland, however, this did not happen; the monasteries were abandoned, and their functions in society, both ecclesiastical and secular, were, in time, forgotten. This was despite attempts to open schools in some of the former monasteries. While the reasons for the failure of these institutions to transition from being run by ecclesiastical to secular authorities in Iceland remain unknown, the common perception is that these sites remained centers of some influence, power and wealth. This paper will use the monastery site of Þingeyrar, Northern Iceland, as a case study, discussing ceramic data from ongoing excavations there as well as historical data on landholdings to examine the continuity of influence and wealth at monastery sites in Iceland following their dissolution. [ABSTRACT FROM AUTHOR]

The monastery of Santa Clara de la Columna in Belalcázar (Cordoba) is one of the most important examples of Mudejar Gothic in Andalusia. Its poor state of conservation obliged an important intervention of restoration and consolidation to be carried out. During these works, a series of panels of the Mudejar coffered ceilings with hidden paintings, were discovered, which have been subjected to an important material, architectural and graphic study. This article summarises the multidisciplinary research work that has allowed this Renaissance graffiti to be brought to light and documented, as well as its contextualisation within the artistic logic of the monastery. [ABSTRACT FROM AUTHOR]

The article deals with descriptions of the Russian monastery of St. Panteleimon and the Serbian monastery of Hilandar on Mount Athos in the monumental work “Athonias” (1848-1865) by Athonite monk and historiographer Iakobos Neasketiotes. A comparison of the texts of the two most recent and complete manuscript copies of the work allows us not only to see the thematic expansion and the addition of the documents, but also to conceptually revise our insights into the history of Athonite monasteries. The six available Athos versions, including the Koutloumousiou codex gr. 516 and the non-catalogued codex Neasketiotes of 1842, both Greek autographs of Iakobos Neasketiotes, allow us to trace the expansion and deepening of Hilandarian themes in his fundamental historiographical work, “Athonias”.

Актуальность изучения возможностей и специфики применения интерактивного взаимодействия на экскурсиях религиоведческой тематики определяется активным поиском методических приемов проведения таких экскурсий современными педагогами и экскурсоводами при общей неразработанности форм и способов применения интерактивных педагогических технологий на экскурсиях, посвященных религиозной культуре. Объектом анализа являются специфика и возможности применения интерактивного взаимодействия на религиоведческой экскурсии. Материалом послужил педагогический опыт проведения интерактивных экскурсий в рамках проекта «Женский монастырь в Томске: погружение в реальность». Выявлены особенности интерактивного взаимодействия на экскурсии религиоведческой тематики, к числу которых принадлежат опора на актуальные знания и опыт аудитории и погружение в религиозную культуру через использование на экскурсии символов этой культуры. В результате показаны положительные результаты применения интерактивного взаимодействия: разрушение у аудитории стереотипов о религиозной культуре, рост интереса к традиции, а также к истории самого экскурсионного объекта. Материалы статьи могут быть использованы в учебном процессе высших учебных заведений и средних общеобразовательных школ.

The article deals with charitable activities of Kyiv eparchy monasteries and convents during the second half of the 19th century and the early 20th century. It shows that charitable activities of the Orthodox church reached its peak in the post-reform period. The charitable activities within the specified time frame lay in the provision of schools, hospitals, orphanages, almshouses, and hotels for the poor and pilgrims. Kyiv eparchy monasteries and convents a) distributed alms, organized free lunches, provided material and medical assistance, b) handled education issues by establishing parish schools, c) supported almshouses by aiding sick people, lonely elderly people, people with special needs, and the mentally ill. At the beginning of World War I, Kyiv eparchy monasteries and convents became actively involved in the provision of assistance to the population, as well as the establishment and maintenance of shelters for children (orphans) of fallen soldiers. Such children were provided with proper care and timely medical assistance. Charitable institutions at the premises of Kyiv eparchy monasteries and convents operated at the expense of funds received from their economic activities, as well as donations from private individuals. Kyiv eparchy monasteries and convents comprised the greatest number of hospitals and almshouses of all those operating in the territory of the then Kyiv Governorate.

This study focuses on the meaning and acquisition of the word thesaurus in monastic early medieval sources. The term essentially refers to objects characterized by strong symbolic, economic, cultural and sumptuary value. In the monastic Rules the word does not appear because the forms of accumulation and conservation of wealth were extraneous to the vow of poverty disciplined and emphasized by the drafters. With the growth of the monasteries, the promise of royal protection, the strengthening of ties with the power elites and the establishment of the institution of exemption, the treasures grow in importance, underlining the prestige acquired by the single monastery. The objects that compose it become a non-secondary element of what we can define the material memory of the monastic community, providing information on patrons, on the workshops active in the monastery, on the exchanges established with monastic foundations and with local communities, on donations from power groups active in the territory and finally on the subtraction and dispersion suffered.

Trabzon yüzyıllar boyunca başta Rumlar, Ermeniler ve Müslümanlar olmak üzere birçok etnik gruba ev sahipliği yapmıştır. IV. Haçlı Seferi nedeniyle parçalanan Bizans İmparatorluğu çeşitli bölgelerde küçük beylikler/imparatorluklar kurmuştur. Bunlardan biri de 1204 yılında kurulan Trabzon Rum İmparatorluğu’dur. Özellikle 1204 yılında Trabzon Rum İmparatorluğu’nun kurulmasından 1261 yılında yıkılmasına kadar bölgedeki inşa faaliyetleri fazlalaşmış, var olan yapıların da onarımları sağlanmıştır. Komnenos sülalesinin başta olduğu bu dönem yapılarında, özellikle de manastırlarda farklı dönemlerde eklemeler yapıldığı görülmektedir. Yapılarda farklı zaman dilimlerinde farklı ustaların çalışmaları hem Konstantinopolis hem de bölgedeki yerel geleneklerin bir arada olmasına olanak sağlamıştır. Bu etkilerin görüldüğü yapılardan biri de Kaymaklı Manastırı’dır. Kaymaklı Manastırı katholikonu duvar resimlerinde Ermeni gelenekleriyle Rum gelenekleri birarada kullanılmıştır. Ermenilerin bölgeye hangi tarihte, nasıl geldiklerine dair net bir bilgi bulunmamaktadır. 1400 yılında Timur’un Sebasteia’yı neredeyse tamamen yağmalamasıyla Ermenilerin Trabzon’a kaçtığı bilinmektedir. Bu tarihten sonra da Trabzon’da Ermeni nüfusunun ve yapılaşmasının arttığı görülmeye başlanmıştır. Çalışmanın konusu Trabzon’un 3 km güneybatısında, Çukurçayır Mahallesinde, Mithra (Boztepe) Dağı’nın doğu yamaçlarında yer alan Kaymaklı Manastırı Katholikonu duvar resimleridir. Tek nefli bazilikal planlı olan yapı 1923 yılında gerçekleşen Lozan Mübadelesi’ne kadar işlevini sürdürmüş, zorunlu göç sebebiyle bu dönemden sonra terk edilmiştir. Ermeni yapısı olan manastır hakkında yapılan çalışmalar oldukça sınırlıdır. Katholikonun duvar resimleriyle ilgili çalışmalar ise neredeyse yok denilecek kadar azdır. Duvar resimleriyle ilgili yapılan çalışmalarda sahne isim ve detayları verilmemiş, duvar resimlerinden genel olarak bahsedilmiştir. Bu çalışmada katholikonun duvar resimlerinin ilk defa aletli ölçülü çizimleri yapılmış, ikonografilerine değinilmiş ve hem bölge içinde hem de bölge dışındaki benzer örnekleriyle karşılaştırmalı olarak değerlendirilmiştir.

Kalach cult caves are dug out in a chalk butte in the town of Kalach, Voronezh Region. Their total length makes 892 m. The caves contain rooms of different use: temples, chapels, cells, corridors, and more. Central and northern sections of cave labyrinths are known to replicate the Via Dolorosa in Jerusalem representing Christ’s way of the Cross. The letters found in D.M. Strukov’s fund in the Russian State Historical Archive may enhance our insights into Kalach labyrinths dating. Concurrently, because of a contradictory character of the accounts under study, it is inconclusive exactly what the time of Kalach caves construction is.

Gelugpa is the most influential extant religious sect of Tibetan Buddhism, which is the spiritual prop for Tibetans, with thousands of monasteries and followers in Tibetan areas of China. Studies on the spatial diffusion processes of Gelugpa can not only reveal its historical geographical development but also lay the foundation for anticipating its future development trend. However, existing studies on Gelugpa lack geographical perspective, making it difficult to explore the spatial characteristics. Furthermore, the prevailing macro-perspective overlooks spatiotemporal heterogeneity in diffusion processes. Therefore, taking monastery as the carrier, this study establishes a multi-level diffusion model to reconstruct the diffusion networks of Gelugpa monasteries, as well as a framework to explore the detailed features in the spatial diffusion processes of Gelugpa in Tibetan areas of China based on a geodatabase of Gelugpa monastery. The results show that the multi-level diffusion model has a considerable applicability in the reconstruction of the diffusion networks of Gelugpa monasteries. Gelugpa monasteries in the Three Tibetan Inhabited Areas present disparate spatial diffusion processes with diverse diffusion bases, speeds, stages, as well as diffusion regions and centers. A powerful single-center diffusion-centered Gandan Monastery was rapidly formed in U-Tsang. Kham experienced a slower and more varied spatial diffusion process with multiple diffusion systems far apart from each other. The spatial diffusion process of Amdo was the most complex, with the highest diffusion intensity. Amdo possessed the most influential diffusion centers, with different diffusion shapes and diffusion ranges crossing and overlapping with each other. Multiple natural and human factors may contribute to the formation of Gelugpa monasteries. This study contributes to the understanding of the geography of Gelugpa and provides reference to studies on religion diffusion.

The cult of sainthood has occupied an important place in the religious life of Christian societies since early times. In the beginning, the apostles and all those who followed the teachings of Jesus were considered saints; however, as Christianity spread to large masses and the teachings began to take shape over time, changes occurred in the perception of saints in Christian societies. At a time when Christianity was practiced in secret and not recognized by the state, those who were martyred for their faith were accepted as saints. However, with the legitimization of Christianity by the Roman Empire, the possibility of achieving this kind of martyrdom disappeared. From this moment on, there was a significant break in the perception of sainthood and monks who renounced the world for the sake of their faith began to be seen as saints. Monastic life and monasticism, which began in Egypt and Syria, moved to the West in the V. century and had an impact on the development of Christianity in Europe. At this point, the first monk pope in history, Gregorius Magnus (d. 604), who held the office of bishop of Rome between 590-604, and his work Dialogi, in which he tells the stories of European saints, are in an important position. This work of Pope Gregorius I was influential in Europe for centuries and shaped both the faith and religious life of Christians. This study will examine the transformation of the perception of sainthood over time and Gregorius Magnus' contribution to this transformation through the Dialogi. [ABSTRACT FROM AUTHOR]

The article examines the interest, which arose around Byzantine art in France around the 1840s and which led to the discovery of Panselinos’ work on Mount Athos, but also of a tradition favoring a collective way of doing – this artistic tradition being already threatened by Russian influence. Two French painters are at the center of the article: Alexandre Bida, who painted the Refectory of Greek monks on Mount Athos but who, apparently, never visited this place; and Dominique Papety, who stayed there for a little more than a week during the summer of 1846 but who made a great number of drawings during his visit. The work of these painters shows Mount Athos as a place of artistic production, conservation and transmission. It also places this monastic peninsula and its inhabitants, deliberately staying at the margins of society, in the center of artistic debates in France.

The article analyzes visual sources on the history of St. John the Baptist Convent in Tomsk (1865–1920s). Due to the poor knowledge of the history of the monastery and small number of left written sources, the visual sources mostly act as an instrument of preserving the memory of the urban community about the now lost monastery, which is part of the so-called urban myth – a system of stable ideas about the city’s past, its peculiar features. Visual sources also reflect the contradictory transformations that the urban myth underwent in the 19–20th centuries. St. John the Baptist Convent arose in a period of transformation of ideas about the city as a sacred center, characteristic of Russia. The city started being understood from a functional point of view – as an orderly, comfortable place to live, and not a sacred center. This transformation can be clearly seen in the description of the appearance of the monastery and its surroundings, given by the memoirs of Peter Khandorin (1905–1992). The monastery clearly does not fit the urban environment, remaining an alien element. The transformation of ideas about the city-forming function of the monastery led to the fact that at the beginning of the 20th century the myth of the city as a sacred center was being destructed. However, by the 1970s the culture was not ready for the complete destruction of historical memory: in the conditions of prohibitions on religious subjects, “legends” about the monastery arise, often having nothing to do with historical reality. This testifies to the preservation of ideas about the city as a sacred center in the mass consciousness. At the same time, this myth makes it difficult to restore the historical truth and the memory of the monastery that actually existed. В статье анализируются визуальные источники по истории Иоанно-Предтеченского женского монастыря г. Томска (1865 – 1920-е гг.). Ввиду слабой изученности истории обители, малого количества сохранившихся письменных источников, именно доступные визуальные источники во многом выступают средством сохранения памяти городского сообщества о ныне утраченной обители, которая является частью так называемого городского мифа – системы устойчивых представлений о прошлом города, его своеобразных чертах. Визуальные источники также отражают противоречивые трансформации, которые претерпевал городской миф в XIX–XXI вв. Иоанно-Предтеченский монастырь возник в период, когда происходила трансформация представлений о городе как сакральном центре, характерных для Руси. Город начинает пониматься с функциональной точки зрения – как упорядоченно обустроенное, комфортное место для жизни, а не сакральный центр. Такая трансформация ярко прослеживается в описании облика монастыря и его окружения, которое дают мемуары Петра Хандорина (1905–1992). Монастырь явно не вписывается в городскую среду, остаётся в ней чужеродным элементом. Трансформация представлений о градообразующей функции монастыря привела к тому, что в начале XX в. миф о городе как сакральном центре подвергается целенаправленному разрушению. Однако уже к 1970-м гг. выясняется, что культура оказалась не готова к полному уничтожению исторической памяти: в условиях запретов на религиозную тематику возникают «предания» о монастыре, часто не имеющие ничего общего с исторической действительностью. Это свидетельствует о сохранении в массовом сознании представлений о городе как сакральном центре. Вместе с тем этот миф затрудняет восстановление исторической правды и памяти о реально существовавшей обители.

The article studied the inhabitants’ contingent of Uglich and Uglich Uyezd Orthodox monasteries in the early 20th century, based on the materials of the annual monastic reports from the collection of the State Archive of the Yaroslavl region. The characteristic of the education level of monastics and novices, their age, social origin is given. The use of sources over various years allowed us to trace the movement of the monasteries contingent inhabitants in dynamics. At the beginning of the 20th century, there were five monasteries in Uglich and its Uyezd: two nunneries and three friaries. The number of monks and novices in the two nunneries was twice as large as the total number of inhabitants of the friaries. Both nunneries and friaries were dominated by people from the peasant class. According to the level of education, the inhabitants were closer to the common people than to the parish clergy.

An interesting phenomenon of incubation ritual was attested in open air in southwest Dobruja at the very beginning of the 20th century, at a healing stone cross that, two decades later, was enclosed by an Orthodox Christian monastery. The article focuses on the narrative strategy that asserts Christian authority over the site. The strategy includes a corpus of legends that associate the origin of the cross with the local martyrdom past, its miraculous finding, and a modern hagiography whose main character is a thaumaturgic monk. The dream as a realm for divine communication, represents a theme that coagulates the entire narrative corpus and contributes greatly to the construction of a sanctuary. Over the last decades, energy and spiritual healing practitioners have enriched the group of visitors to the monastery. [ABSTRACT FROM AUTHOR]

Copyright of Hispania Sacra is the property of Consejo Superior de Investigaciones Cientificas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Archaeologia Historica is the property of Masaryk University, Faculty of Arts and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Res Historica is the property of Maria Curie-Sklodowska University in Lublin and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Acta Universitatis Lodziensis: Folia Archaeologica is the property of Wydawnictwo Uniwersytetu Lodzkiego and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

A Greek dedicatory inscription uncovered in the mosaic floor of a triclinium in a villa at Herẓliyya was dated based on the shape of its letters to the Byzantine period, in the fifth century CE. The inscription seems to have been written by the mosaicists, who ask for the mercy of a certain sovereign power, herein identified as God. [ABSTRACT FROM AUTHOR]

The glass finds from the Ḥura monastery are typical of sixth-seventh-century CE ecclesiastical complexes: the wineglass, bottles and jugs may have been used in the church liturgy; the lamps probably illuminated the monastery halls; and the windowpanes appear to have been part of the monastery building. Thus, the glass finds from Ḥura attest to an active Christian community, which probably ceased to be active in the Umayyad period (the eighth century CE). [ABSTRACT FROM AUTHOR]

A salvage excavation on the southern part of Mount Zion uncovered building remains dating from the Byzantine period. A bilingual Greek-Georgian mosaic inscription was discovered in one of the rooms of the building complex. Based on this finding, and in light of the early written sources, the author proposes to identify the building with the Monastery of the Iberians. [ABSTRACT FROM AUTHOR]

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Today, there are 65 active monasteries in Switzerland that were founded before 1800. They include women’s and men’s convents of 13 different orders of the Roman Catholic Church. These monasteries preserve a significant part of the written cultural heritage (manuscripts and prints) in Switzerland. Almost all monasteries are facing great challenges because of today’s major social and structural changes, which also have an impact on the book heritage of religious communities. The project Handbook of Monastic Libraries in Switzerland intends to create a survey of the current state of Swiss monastic libraries. The articles of this handbook describe the scope, content, condition and challenges of all monastic libraries. Well-known abbeys such as Einsiedeln, Engelberg or Saint Maurice as well as a large number of smaller women’s monasteries with less renowned book collections will be covered. The handbook aims at raising awareness for the preservation of monastic book heritage among politicians and the public.The paper will present first results from the work on the Handbook of Monastic Libraries in Switzerland and provide insight into actual conservation issues and research opportunities in Swiss monastic libraries.

In the framework of the IH-AT (Invisible Heritage Analysis and Technology) project, a cluster of churches ranging from the 11th to the 16th centuries, located in the Troodos Mountain range of Cyprus, designated by UNESCO as World Heritage monuments, were investigated using Non-Destructive-Techniques (NDT) (geophysical and topographic survey), 3D modelling and visualisation methods, contextualised and interpreted by art-historical and archaeological research. A geophysical survey, performed using a Ground Penetrating Radar (GPR), specifically aimed to confirm the presence or absence of buried features of archaeological interest at each of these sites, in particular, evidence of monastic complexes and buildings that used to surround preserved churches. This paper describes the preliminary results of this survey and some initial interpretations concerning what new information can be discerned about the now lost monastery complexes, in advance of future excavation.

The first mentions of the nuns of St. Clare in Kotor date from the fourth decade of the 14th century. Their position in that commune improved in the second half of that century. In December 1364, at the request of the Kotor authorities, Pope Urban V asked the Bishop of Kotor, Dujmo II, to restore the former Benedictine monastery due to the needs of the nuns St. Clare. In the presence of the highest authorities of Kotor, on October 10th, 1365, a document on this legal action was issued. It is preserved in a transcript in the manuscript collection II b 21, held in the manuscript department of the Archives of the Croatian Academy of Sciences and Arts in Zagreb. The document contained the act of assigning the monastery to the Clarisses, prescribing the income which was given on that occasion to the monastery of St. Clare, as well as the appointment of Clare of Foro Julius as its first nun. Part of the transferred revenues consisted of communal revenues from fish market customs duties. The second part of the donation consisted of revenues in the amount of two hundred perpers, half of which came from the butcher's slaughterhouse, and the other half from customs revenue on wine. Customs officers or gabellers, ie persons who leased the mentioned revenues, were obliged to take care of the collection of those revenues. Revenues that the monastery of St. Clare received in October 1365 and are mentioned during the 15th century. Dukal of October 15th, 1447, says that the Venetian authorities after Kotor accepted their rule, recognized the right of the nuns of St. Clare on the said revenues. However, Kotor municipal authorities have occasionally challenged the right to collect assigned revenues, as well as the right to elect procurators themselves. That is why the nuns complained to the Venetian authorities, who ordered the Kotor authorities to allow them to enjoy the allocated income and the right to elect procurators themselves. The problem of paying the income from the fish market to the Clarisses was also present at the end of the 15th century, and Venetian authorities had to intervene.

Gelugpa is the most influential extant religious sect of Tibetan Buddhism. The spatial patterns of Gelugpa monasteries have been affected by complex terrain, multiple Tibetan culture, and different socioeconomic levels. Given the diversity and complexity of Gelugpa monasteries surroundings, the geographical distribution of the monasteries presents spatial heterogeneity. Therefore, it is necessary to adopt a multi-scale perspective to provide insights into macroscopic rules on large scales and special features in the locality. The objective of this research is to propose a multi-scale framework for analyzing spatial patterns of monasteries at three scales of Tibetan Inhabited Regions, based on a new geodatabase of Gelugpa monasteries. The results show that the Tibetan Inhabited Regions present a south-eastern and central polycentric aggregated pattern with one super-center and several multilevel centers. Among the Three Tibetan Inhabited Regions of U-Tsang, Kham, and Amdo, U-Tsang appears a highly aggregated "dual cores" pattern, while Amdo emerges a highly aggregated wide-ranging "dual cores in one center" pattern. There is a distinct "dual parallel strips" pattern in Kham. The results also elaborate the connection among the multi-scale spatial patterns, having distinctive features but sharing some common rules. The multi-scale spatial patterns analysis can provide scientific evidence for the protection of Gelugpa monasteries by revealing the spatial variations. [ABSTRACT FROM AUTHOR]