Roman Senators in Cappadocia

1964 ◽  
Vol 14 ◽  
pp. 163-168 ◽  
Author(s):  
R. P. Harper
Keyword(s):  
White Marble ◽  
The Village ◽  
The Church

An inscription at Comana Cappadociae (Şar köyü, Mağara, Adana), hitherto unpublished, provides the evidence for this note (Pl. XLIIa, Fig. 1). The stone is now in the yard of the school at Şar. It is a white marble slab, 0.90 × 0.40 m., recut below and at the lower right corner. The building which now houses the school was a church when the village was inhabited by Armenians and seems to have been built by them entirely out of ancient materials. This stone is said to have formed the door-sill of the church and to have been taken out when the position of the door was changed recently. Lines 4 and 5 certainly appear to have been worn by the passage of feet.

scholarly journals A Fragment of the ‘Edictum Diocletiani.’

1905 ◽  
Vol 25 ◽  
pp. 260-262
Author(s):  
Edward S. Forster
Keyword(s):  
East Coast ◽  
White Marble ◽  
The North ◽  
North Wall ◽  
The Village ◽  
The Church

During a journey in the spring of last year along the east coast of the Messenian Gulf I took an impression of a fragment of a Latin inscription built into the north wall of the Church of Hagios Taxiarches in the village of Oetylus.The fragment is of white marble and is broken on every side. It measures ̇47 m. in height and ̇21 m. in width. The letters measure ̇013 m.

Historic Churches of New Mexico Today

2019 ◽  
Author(s):  
Frank Graziano
Keyword(s):  
New Mexico ◽  
San Francisco ◽  
San Jose ◽  
Pueblo Indians ◽  
New Mexican ◽  
Cultural Legacy ◽  
Attachment To Place ◽  
The Village ◽  
The Church ◽  
Previous Scholarship

Historic Churches of New Mexico Today is an interpretive ethnography based on fieldwork among hispanic villagers, Pueblo Indians, and Mescalero Apaches. The fieldwork was reinforced by extensive research in archives and in previous scholarship. The book presents scholarly interpretations in prose that is accessible, often narrative, at times lyrical, and crafted to convey the experience of researching in New Mexican villages. Descriptive guide information and directions to remote historic churches are provided. Themes treated in the book include the interactions of past and present, the decline of traditions, a sense of place and attachment to place, the church as a cultural legacy, the church in relation to native traditions, resistance to Catholicism, tensions between priests and congregations, maintenance and restoration of historic buildings, and, in general, how the church as a place and devotion as a practice are important (or not) to the identities and everyday lives of individuals and communities. Among many others, the historic churches discussed in the study include the Santuario de Chimayó, San José de Gracia in Las Trampas, San Francisco de Asís in Ranchos de Taos, the village churches of Mora County, St. Joseph Apache Mission in Mescalero, and the mission churches at Laguna, Acoma, and Picurís Pueblos.

The Temple Holiday Prokopy Day in Bolshelug Village of the Komi Republic Over Time (Based on Records of the Beginning of the 21st Century)

2021 ◽  
pp. 134-144
Author(s):  
Алексей Николаевич Рассыхаев
Keyword(s):  
21St Century ◽  
Komi Republic ◽  
Reliable Information ◽  
The Village ◽  
The Temple ◽  
The Church ◽  
Over Time ◽  
Ritual Practices ◽  
Oral Stories

В работе на основе полевых материалов начала XXI в. дана характеристика особенностей восприятия храмового праздника - Прокопьева дня (21 июля) в с. Большелуг Республики Коми. В устных рассказах информантов 1920-1960-х гг. наблюдается вариативность в его праздновании. Разнообразятся высказывания относительно количества дней празднования храмового праздника (от двух до четырех), даты начала и конца (от 19 до 24 июля), а также очередности гостевания в селе и ближайших деревнях. В условиях отсутствия достоверной информации о практике празднования Прокопьева дня, сложившейся в селе до 1930-х гг., происходит попытка «приватизировать» престольный праздник и начинают функционировать фольклорные рассказы о некогда обычной практике. Став главным общесельским праздником, Прокопьев день начинает притягивать различные ритуальные практики и обычаи (приметы, запреты и предписания). Данная ситуация развивается на фоне того, что в Большелуге церковь освящена во имя Свт. Николая, чудотворца и архиепископа Мир Ликийских, однако Николин день фольклорной традицией остается практически незамеченным. This paper is based on field materials from the beginning of the 21st century and describes the peculiarities of perception of the temple holiday (khramovoi or prestol’nyi prazdnik) - Prokopy Day (July 21) in the village of Bolshelug in the Komi Republic. Compared to oral stories of the 1920s and 1960s, there are variations in its later celebration. Various statements are made regarding the number of days the holiday is celebrated (from July 19 to 24), as well as the order of visiting in the village and in nearby villages. In the absence of reliable information about the practice of celebrating Prokopy Day which had been established in the village by the 1930s, attempts were made to “privatize” the feast day and to put into practice folkloric descriptions of the once common ritual. Having become the main village holiday, Prokopy Day also began to incorporate various new ritual practices and customs (omens, prohibitions and prescriptions). This process developed against the background of the fact that in Bolshelug the church was consecrated to St. Nicholas the Wonderworker and Archbishop of Myra, although St. Nicholas Day folklore has remained mostly overlooked.

scholarly journals The Archaeological Evidence of St. Clement of Ohrid’s Activities in the Ohrid Region

Slovene ◽  
2016 ◽  
Vol 5 (2) ◽  
pp. 136-178
Author(s):  
Pasko Kuzman
Keyword(s):  
Lake Area ◽  
Archaeological Evidence ◽  
The North ◽  
The Village ◽  
North And South ◽  
The Church ◽  
Archaeological Excavations

Among the activities of St. Clement of Ohrid was the construction of the church and monastery in Ohrid, which was carried out at the end of the 9th century at the location where some Byzantine basilicas had stood previously. As findings of archaeological excavations have shown, St. Clement first built a small triconch church at the location of the ruined basilica. This triconchos was later expanded by the addition of a capacious “pronaos” in inscribed-cross form, where St. Clement was interred. This “pronaos” was characterized by entrances on the north and south sides that were identical to those of the inscribed-cross church that existed near the village of Velcë along the Šušica River (in southern Albania) at the turn of the 9th‒10th century. During the tenure of Archbishop Dmitrios Chomatianos (1216–1236), the “pronaos” was replaced with a new church into which the relics of St. Clement were placed. In the Ottoman period, the Church and Monastery of St. Clement were disassembled to build a mosque. At the very beginning of the 10th century, the triconchal church in the Monastery of St. Clement served as a model for the church in the Monastery of St. Naum, in the southern part of the Ohrid lake area. The groundwork(s) of a further church in a triconchal shape, whose construction can be traced back to the time of St. Clement, has also been discovered at Gorica, near Ohrid. Ruins of yet another triconchal church which also belongs to the period under review can be found near the village of Zlesti, in the Dolna Debarca region, not far from Ohrid. In the vicinity of the village of Izdeglavje, in the Gorna Debarca region, there is also a church whose establishment is related to the activity of St. Clement of Ohrid as well.

scholarly journals Church Murals Based on G. G. Gagarin’s Sketches and an Appeal to the «Builders of Russian Сhurches»

2020 ◽  
pp. 130-144
Author(s):  
Инесса Николаевна Слюнькова
Keyword(s):  
Vice President ◽  
Religious Art ◽  
Teaching Artists ◽  
The Future ◽  
The Crimea ◽  
Imperial Academy ◽  
Church Art ◽  
Xix Century ◽  
The Village ◽  
The Church

Статья посвящена русскому религиозному искусству второй половины XIX в., вопросам смены художественных формаций от классицизма к историзму и византийскому стилю. Объектом исследования становится творческое наследие вице-президента Императорской Академии художеств князя Г. Г. Гагарина. Предпринята попытка раскрыть его теоретические взгляды на иконографию евангельской темы в украшении храмов, на методы обучения художников, на будущее русского церковного искусства. Рассматриваются авторские проекты Г. Г. Гагарина по убранству и росписям храмов в византийском стиле: Сионский собор в Тбилиси, церковь Мариинского дворца в Санкт-Петербурге, церкви в имении Ореанда в Крыму и селе Сучки на Волге. Часть представленных проектов публикуется впервые. The article is devoted to Russian religious art of the second half of XIX century. It answers some questions of changing artistic formations from classicism to historicism and the Byzantine style. The object of the research is the creative heritage of the vice-president of the Imperial Academy of Arts, Prince G. G. Gagarin. An attempt was made to reveal his theoretical views on the iconography of the gospel theme in decorating churches, on the methods of teaching artists, and on the future of Russian church art. There are some G. G. Gagarin’s projects on church murals in the Byzantine style such as the Zion Cathedral in Tbilisi, the church of the Mariinsky Palace in St. Petersburg, the churches in the Oreanda estate in the Crimea and the village of Suchki on the Volga. Some of the submitted projects are firstly published.

scholarly journals The Local Festival of Kampos: A Fictional Narrative of Place, Space and Interiority

Interiority ◽  
2020 ◽  
Vol 3 (1) ◽  
pp. 21-40
Author(s):  
Maria Vidali
Keyword(s):  
Paul Ricoeur ◽  
The Public ◽  
Patron Saint ◽  
Architectural Space ◽  
Holy Trinity ◽  
Fictional Narrative ◽  
Farming Village ◽  
Village Life ◽  
The Village ◽  
The Church

This article is created out of the architectural space and narratives of village life. The narratives concern the interiority of life in Kampos, a farming village on the Greek Cycladic island of Tinos, on the day when the village celebrates the Holy Trinity, its patron saint. The village area on this festive day is depicted in the movement of the families from their houses to the church, the procession from the patron saint’s church to a smaller church through the main village street, and, finally, in the movement of the villagers back to speci!c houses. Through a series of spatial and social layers, the meaning of the communal table on the day of the festival, where food is shared, is reached. A series of negotiations create a different space, where the public, private and communal blend and reveal different layers of “interiority” through which this community is bounded and connected. In this article, I follow the revelation and discovery of truth through fiction, story or myth, as argued by the French philosopher Paul Ricoeur.

Chapter IV

2017 ◽  
Author(s):  
Émile Zola
Keyword(s):  
The Village ◽  
The Church

Once Abbé Mouret felt La Teuse no longer just behind him he stopped, glad to be on his own at last. The church was built on a slight mound that sloped down to the village; it was a long building, like an

Epitaphic Nation: The Problem of the South and Necropolitics in Early Modern Vietnamese National Literature

PMLA ◽  
2011 ◽  
Vol 126 (3) ◽  
pp. 685-692
Author(s):  
Nguyễn-Võ Thu-Hương
Keyword(s):  
Early Modern ◽  
Literary History ◽  
State Violence ◽  
The South ◽  
The North ◽  
Literary Genealogy ◽  
The Republic ◽  
The Village ◽  
North And South ◽  
The Church

Whoever goes down to Bà Ria and happens by the cemetery in the sand at the village of Phu'ó'c Lě, I beg you to go in that cemetery and look for the grave with a cross painted half black, half white, by the side of the Church of Martyrs–to visit that grave lest it become pitiful. Because it has been two years since anyone visited or cast as much as a glance.—Nguyễn Trong QuanSO opens nguyễn trọng quản's thẩy lazaro phiển (“lazaro phiển” 22). The narrative begins at an obscure gravesite evokes the life of a man as both victim of state violence and perpetrator of private deaths. Lazaro Phiển is a ictional work written in the romanized script and was published in Saigon in 1887 in a novelistic format almost forty years before Hoàng Ngọc Phách's Tố Tâm. Yet the latter, published in Hanoi in 1925, is oten touted in official literary history as the first modern Vietnamese novel. Although Nguyễn Trọng Qu.n's narrative revolves around the recovery of an elided story, the author could not have anticipated the elision of his work from a nationalist literary genealogy that locates the origin of modern Vietnamese literature in the North. he elision was part of a general omission of works from the South in the last decades of the nineteenth century and irst two decades of the twentieth. his genealogy was by no means limited to the Democratic Republic of Vietnam in the North but was also perpetuated in the Republic of Vietnam in the South ater independence and the partitioning of the country into North and South in 1954

scholarly journals The Countess Margaret of Henneberg and Her 365 Children

1996 ◽  
Vol 89 (12) ◽  
pp. 711-716 ◽  
Author(s):  
J Bondeson ◽  
Arie Molenkamp
Keyword(s):  
Good Friday ◽  
The Hague ◽  
The Village ◽  
The Church

According to an oBScure medieval legend, the Countess Margaret of Henneberg, a notable Dutch noblewoman, gave birth to 365 children in the year 1276. The haughty Countess had insulted a poor beggar woman carrying twins, since she believed that a pair of twins must have different fathers, and that their mother must be an adultress. She was punished by God, and gave birth to 365 minute children on Good Friday, 1276. The Countess died shortly after, together with her offspring, in the village of Loosduinen near The Hague. The Countess and her numerous brood were frequently described in historical and obstetrical works. To this day, a memorial tablet and two basins, representing those in which the 365 children were baptized, are to be seen in the church of Loosduinen.

Rural Religion and the Politeness of Parsons: The Church of England in South Warwickshire, C.1689–C.1820

2006 ◽  
Vol 42 ◽  
pp. 282-293
Author(s):  
Colin Haydon
Keyword(s):  
Church Of England ◽  
Agricultural Trade ◽  
Rural Religion ◽  
The Poor ◽  
Trade Unionist ◽  
The Village ◽  
The Church ◽  
Agricultural Labourers

Joseph Arch, the agricultural trade unionist, was born in 1826 at Barford in south Warwickshire. In his autobiography, he recalled, as a boy, witnessing the Eucharist in the village church: First, up walked the squire to the communion rails; the farmers went up next; then up went the tradesmen, the shopkeepers, the wheelwright, and the blacksmith; and then, the very last of all, went the poor agricultural labourers … [N]obody else knelt with them … ‘[N]ever for me!‘,vowed Arch.

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