scholarly journals Combined dating methods applied to building archaeology: The contribution of thermoluminescence to the case of the bell tower of St Martin’s church, Angers (France)

2011 ◽  
Vol 38 (1) ◽  
pp. 55-63 ◽  
Author(s):  
S. Blain ◽  
P. Guibert ◽  
D. Prigent ◽  
P. Lanos ◽  
C. Oberlin ◽  
...  
Keyword(s):  
Masonry Structures ◽  
Tl Dating ◽  
Bell Tower ◽  
12Th Century ◽  
Dating Methods ◽  
History Of ◽  
History Of Architecture ◽  
The Church ◽  
Written Sources

Abstract St Martin’s church, Angers, is emblematic of the problems raised in pre-12th century history of architecture. In view of the importance of this building, it was necessary to attempt to define its dating and this study particularly focuses on its bell-tower. In addition to the conclusion resulting from the interpretation of written sources and typological criteria positioning the construction of the site at the beginning of the 11th century, not only a significant number of 14C dates were carried out on charcoals from the masonry structures, but also independent dating by archaeomagnetism and thermoluminescence were performed on bricks from the bell-tower. The whole results from these three different methods agree and indicate the lower level of the bell-tower was likely built in the 9th century, disputing evidence to the theory of construction in the 11th century of the church. Presented here are the detailed results obtained from the thermoluminescence (TL) dating analysis.

scholarly journals MAKNA TIGA IKON GAJAH DI DALAM GEREJA SAINT PIERRE AULNAY PRANCIS

KALPATARU ◽  
2020 ◽  
Vol 29 (1) ◽  
pp. 51-64
Author(s):  
Panji Syofiadisna
Keyword(s):  
12Th Century ◽  
History Of ◽  
Erwin Panofsky ◽  
The Church

Abstract. Saint Pierre Aulnay Church is a Romanic-style church (Romanesque) that was built in the 12th century and is located in the Aquitaine Region, France. In this church, there are three elephant icons in the capital columns section. At the top of the icon, there is also an inscription in Roman that reads "HI SVNT ELEPHANTES" which means "this is an elephant-elephant". This unique sentence and elephant icon is not found in other Romanic-style churches in France. Elephants are not native to Europe, but elephant icons are produced in European (French) churches. During Medieval, some churches were found to have icons of animals or mythological creatures that were placed in several parts of the church. The icons of the animals are connected with the character of Jesus and are called bestiaries. The problem that will be answered in this research is what is the meaning contained in the elephant icon with the words "HI SVNT ELEPHANTES". The review in this study is the history of iconography and emphasizes the themes, concepts, styles, and meanings of icons. The theory used to analyze the problem put forward is the iconography and iconology of Erwin Panofsky. The results of this interpretation will be compared with the meaning of elephants in the archipelago at the same time. Keywords: Bestiary, Church of Saint Pierre Aulnay, Elephant Icon, Medieval, French, Physiologus, Jesus   Abstrak. Gereja Saint Pierre Aulnay adalah gereja bergaya Romanik (Romanesque) yang dibangun pada abad ke-12 dan terletak di Region Aquitaine, Prancis. Di dalam gereja ini terdapat tiga ikon gajah pada bagian capital columns. Pada bagian atas ikon terdapat pula inskripsi dalam bahasa Romawi yang bertuliskan “HI SVNT ELEPHANTES” yang artinya “ini adalah gajah-gajah”. Uniknya kalimat dan ikon gajah ini tidak ditemukan pada gereja bergaya Romanik lain di Prancis. Gajah bukan hewan asli Eropa namun ikon gajah diproduksi di gereja Eropa (Prancis). Pada masa Medieval memang didapati sejumlah gereja memiliki ikon-ikon hewan atau makhluk mitologi yang ditempatkan pada beberapa bagian gereja. Ikon dari hewan-hewan itu terhubung dengan karakter Yesus dan dinamakan bestiary. Masalah yang akan dijawab pada penelitian ini yaitu apa makna yang terkandung pada ikon gajah dengan tulisan “HI SVNT ELEPHANTES”. Tinjauan dalam penelitian ini bersifat sejarah ikonografi dan ditekankan pada tema, konsep, gaya, serta makna dari ikon. Teori yang dipakai untuk menganalisis masalah yang dikemukakan adalah ikonografi dan ikonologi dari Erwin Panofsky. Hasil dari pemaknaan ini akan dibandingkan dengan makna gajah di nusantara pada masa yang sama. Kata kunci: Bestiary, Gereja Saint Pierre Aulnay, Ikon Gajah, Medieval, Physiologus, Yesus

scholarly journals Pyatnitsky Monastery on the Ivangorod Road: to the History of a Forgotten Monument of the 16 century

2021 ◽  
pp. 447-467
Author(s):  
И. В. Стасюк ◽  
А. Н. Белобородов ◽  
Вениамин Семёнов
Keyword(s):  
The Road ◽  
Bell Tower ◽  
Great Patriotic War ◽  
History Of ◽  
On The Road ◽  
The Church ◽  
Archaeological Excavations

Монастырь св. Параскевы Пятницы и св. чудотворцев Космы и Дамиана и располагался в конце XVI-XVII в. на дороге, соединявшей крепости Ям и Ивангород. Основан между 1577 и 1581 г., тогда же был выстроен каменный Пятницкий храм. К концу XVII в. монастырский комплекс был заброшен. В середине XVIII в. храм восстановлен в качестве приходского и освящен в честь архангела Михаила. В начале XX в. к нему пристроена колокольня. Храм полностью разрушен в начале Великой Отечественной войны. Сохранившиеся фундаменты северной части храма с колокольней исследованы раскопками в 2018-2019 гг. В статье приводятся сведения из истории монастыря и храма, публикуются результаты раскопок. Храм трех-апсидный, четырехстолпный, построен из известняка. Предположительно, относится к псковской архитектурной школе. The monastery of St. Paraskeva and St. Miracle workers Kosma and Damian was located at the end of the 16 - 17 centuries on the road connecting the fortresses of Yam and Ivangorod. It was founded between 1577-1581 and at the same time the stone Pyatnitsky Church was built. By the end of the 17 century, the monastery complex was abandoned. In the middle of the 18 century. the church was restored as a parish one and consecrated in honor of the Archangel Michael. At the beginning of the 20 century, a bell tower was added to it. The church was completely destroyed at the beginning of the Great Patriotic War. The preserved foundations of the Northern part of the church with the bell tower were investigated by archaeological excavations in 2018-2019. The article provides information from the history of the monastery and the church and presents the excavation results. The church a is three-apse, four-column one, built of limestone. Presumably, it can belong to Pskov architectural school.

scholarly journals The Historical Erudition of the Compiler of “The Word on the Council of Chalcedon”

Slovene ◽  
2014 ◽  
Vol 3 (2) ◽  
pp. 130-174 ◽  
Author(s):  
Dmitri G. Polonski
Keyword(s):  
Narrative Structure ◽  
Church History ◽  
The Other ◽  
History Of Christianity ◽  
Manuscript Tradition ◽  
12Th Century ◽  
History Of ◽  
Ecumenical Council ◽  
Northern Russia ◽  
The Church

The article focuses on a literary monument presenting Christological debates of the 5th century and the circumstances of the Fourth Ecumenical Council (the Council of Chalcedon), its sources, and the history of dissemination in the Slavic manuscript tradition. It introduces a list of forty-two East Slavic manuscripts of the 15‒17th centuries, including The Word on the Council of Chalcedon, a work on the history of Christianity and its dogmas. In thirty-nine of the manuscript copies, the literary monument serves as an introduction to the Slavic translation of Pope Leo the Great’s Tome to Archbishop Flavian of Constantinople (451), confirmed by the Fourth Ecumenical Council as an essential document of dogma. Judging by the provenance of the manuscript sources, in the 15‒17th centuries The Word on the Council of Chalcedon, along with the translation of Pope Leo’s Tome, were widely read and copied in the monasteries and churches of Moscow, Volok Lamsky, Pereyaslavl-Ryazansky, and Novgorod Veliky, as well as those of northern Russia. As its first researcher, O. M. Bodianskii, showed in 1848, the Slavic translation of the pope’s Tome was made from Greek by the monk Feodosii (“Theodosius the Greek”) in the 12th century. However, the attribution of The Word on the Council of Chalcedon to the same translator remains to be proved. The present work shows that the anonymous compiler of The Word on the Council of Chalcedon was well aware of the church history of the 5th century, remembering many historical details he would most probably have come across in Greek rather than in translated Slavic sources. On the other hand, several historical mistakes made by the compiler suggest that he lacked the texts necessary to verify the facts and had to rely on his memory, which occasionally failed him. Nevertheless, despite occasional factual errors and a compilative narrative structure, The Word on the Council of Chalcedon is in some ways more informative than many Byzantine chronicles.

scholarly journals The Ministry of Deaconesses in Byzantium and Projects for Its Reconstruction at the Pre-Council Conference in Russia 1906

2021 ◽  
Vol 26 (6) ◽  
pp. 352-364
Author(s):  
Andrey Posternak ◽  
Keyword(s):  
Comparative Analysis ◽  
Property Rights ◽  
20Th Century ◽  
Early 20Th Century ◽  
Byzantine Empire ◽  
Women's Ministry ◽  
12Th Century ◽  
History Of ◽  
The Church ◽  
The Needy

Introduction. The order of deaconesses in Byzantium was formed by the time of the Council of Chalcedon in 451. The idea of the institutionalization of the women’s ministry was revived in the new conditions in Russia of the 19th – early 20th century because of the need for Church reforms. Materials and methods. A comparative analysis of the ancient order of deaconesses and the project of its reconstruction in Russia allows us to determine characteristics of the ministry and status of deaconesses that depended on the specific living conditions of the Church. The deaconesses in the Byzantine Empire were ministers of the Church: the bishop ordained widows or virgins between the ages of 40 and 60. Deaconesses kept chastity, had property rights, were assigned to a parish, helped priests at the baptism of women, and were subordinate to clergymen. By the 12th century, the female order in Byzantium disappeared, however the honorary title of deaconess could later be worn by the prioress of female monasteries. The Russian Church has never had deaconesses, but in the 19th – early 20th century projects were discussed for the reconstruction of this women’s ministry which was actively developing in the protestant tradition. The Pre-Council Conference in 1906 developed a draft of Church reforms, including the rules for orthodox deaconesses, who could be elected from active parishioners, not nuns. It was assumed that these women were supposed to keep order in the Church, help the priest in the parish, at the baptism and catechumenate of women, help the sick and the needy, in the so called “inner mission”. However, the undeveloped status of deaconesses as new ministers of the Church did not allow this project to be implemented. Results. The order of the deaconesses that disappeared in Byzantium and the attempt to restore it in Russia show that a stable institutionalization of women’s ministry took place only at a certain period in the history of the Church which needed it.

scholarly journals SAINT NICHOLAS CHURCH IN UNEZHMA VILLAGE: HISTORY AND ARCHITECTURE

2021 ◽  
Vol 21 (4) ◽  
pp. 14-24
Author(s):  
ZINAIDA TODOROVA
Keyword(s):  
Point Of View ◽  
Original Design ◽  
Distinctive Features ◽  
Bell Tower ◽  
Architectural Features ◽  
Site Survey ◽  
Church Building ◽  
History Of ◽  
Survey Results ◽  
The Church

The article deals with a relatively unknown monument of wooden architecture – the Saint Nicholas Church (1824) in Unezhma village of the Onega District in the Arkhangelsk Region. The monument is extremely hard to reach, and it is located in a unique natural environment. The church stands out due to its architecture; however, it is poorly studied in terms of its construction history, architectural and artistic features, and interconnections with regional traditions. The church is described together with the bell tower built in 1792 as an architectural complex existing for more than four hundred years. The study is based on historical archival sources and on-site survey results. The authors traced the construction history of the Saint Nicholas Church and identified its construction stages. The appearance of the building at each construction stage was substantiated and presented through graphical reconstructions. The building was compared to similar structures found in the Onega Pomorye, and its specific architectural features were exposed. The building was also studied from the structural point of view. Based on the results of the comparison with similar structures and the analysis of their historical changes, the author made some conclusions about the original design of the church top. Historical data on the preceding church were interpreted and used to create its graphical reconstruction, together with the analysis of local architectural traditions. Thus, the article brings to light the construction history and development of the Unezhma church complex. The architecture of the Saint Nicholas Church and the bell tower has its distinctive features, but it ultimately conforms to the church-building traditions of the Onega Pomorye.

scholarly journals 3D Modeling By Consolidation Of Independent Geometries Extracted From Point Clouds – The Case Of The Modeling Of The Turckheim's Chapel (Alsace, France)

2014 ◽  
Vol XL-5 ◽  
pp. 327-329
Author(s):  
M. Koehl ◽  
Ph. Fabre ◽  
B. Schlussel
Keyword(s):  
3D Modeling ◽  
Point Clouds ◽  
Partial Reconstruction ◽  
North East ◽  
Current State ◽  
12Th Century ◽  
Historical Monuments ◽  
History Of ◽  
The Town ◽  
The Church

Turckheim is a small town located in Alsace, north-east of France.<br><br> In the heart of the Alsatian vineyard, this city has many historical monuments including its old church. To understand the effectiveness of the project described in this paper, it is important to have a look at the history of this church. Indeed there are many historical events that explain its renovation and even its partial reconstruction.<br><br> The first mention of a christian sanctuary in Turckheim dates back to 898. It will be replaced in the 12th century by a roman church (chapel), which subsists today as the bell tower. Touched by a lightning in 1661, the tower then was enhanced. In 1736, it was repaired following damage sustained in a tornado. In 1791, the town installs an organ to the church. Last milestone, the church is destroyed by fire in 1978. The organ, like the heart of the church will then have to be again restored (1983) with a simplified architecture.<br><br> From this heavy and rich past, it unfortunately and as it is often the case, remains only very few documents and information available apart from facts stated in some sporadic writings. And with regard to the geometry, the positioning, the physical characteristics of the initial building, there are very little indication.<br><br> Some assumptions of positions and right-of-way were well issued by different historians or archaeologists. The acquisition and 3D modeling project must therefore provide the current state of the edifice to serve as the basis of new investigations and for the generation of new hypotheses on the locations and historical shapes of this church and its original chapel (Fig. 1)

Die Kirche des hl. Romanos in Konstantinopel und ihr Umfeld

Millennium ◽  
2017 ◽  
Vol 14 (1) ◽  
pp. 191-226
Author(s):  
Arne Effenberger
Keyword(s):  
Correct Identification ◽  
The Road ◽  
The Third ◽  
Current State ◽  
History Of ◽  
Byzantine Period ◽  
On The Road ◽  
The City ◽  
The Church ◽  
Written Sources

Abstract The church of St. Romanus in the neighborhood of the Gate of St. Romanus of the Theodosian Land Walls was erected during the Theodosian era and existed until the late Byzantine period. Because of its crypt,which included a famous collection of relics (prophets and saints) the church was an important destination of the Christian pilgrimage. In the first part of this article I consider the written sources, liturgical data and the topographical situation regarding the church and the neighboring structures. The second part examines the location and the current state of the Gate of St. Romanus. Herein the unjustifiable assertions of M. Philippides and W. K. Hanak against the correct identification of the gate by N. Asutay-Effenberger are refuted. The third part deals with the crypts of the Byzantine churches and suggests that the crypt of the Church of St. Romanus was a substructure, which supported the building. The fourth part focuses on the cult of the two saints Elizabeth the Wonderworker and Thomaïs of Lesbos and considers the history of the women’s convent τὰ Mικρὰ Ῥωμαίου. This monastery near the cistern of Mokios was restored by the empress Theodora Palaiologina between 1282 and 1303 and consecrated to the Saints Cosmas and Damianus. The last section discusses some other churches and private properties in the vicinity of the Church of St. Romanus,which are mentioned in the late Byzantine written sources. They are all situated on the road leading from the gate of St. Romanus into the city. Today, only the Manastır Mescidi stands on this route, but it cannot be identified with any of these churches, which appear in the written sources.

scholarly journals On the builders and painters active in Prilep, North Macedonia, in the late 13th сentury

2020 ◽  
pp. 46-72
Author(s):  
Anna Vladimirovna Zakharova ◽  
◽  
Elena Sergeevna Dyatlova ◽  
Keyword(s):  
Financial Support ◽  
Town Planning ◽  
Central Research ◽  
Wall Paintings ◽  
Russian Science ◽  
Scholarly Literature ◽  
Central Regions ◽  
History Of ◽  
History Of Architecture ◽  
The Church

The research was prepared with the financial support of Russian Science Foundation, grant no. 20-18-00294, at the Research Institute for Theory and History of Architecture and Town Planning, branch of the Central Research and Project Institute of the Construction Ministry of Russia (Moscow). The paper analyses the particularities of architecture and murals in the churches of St. Demetrius and St. Nicholas in Prilep, North Macedonia. Both churches were built and painted in several phases, which generated various views on their attribution and dating in the scholarly literature. The authors argue that the last rebuilding of St. Demetrius church was done by the same crew that finished the construction of St. Nicholas church between 1284 and 1298. Many specific traits indicate that these builders came to Prilep from the central regions of the Despotate of Epirus. Analyzing painting style the authors conclude that one or two local painters were responsible for the murals in the altar zones of the two churches. There are also wall paintings belonging to other layers in the both churches. The master who finished the painting in the church of St. Nicholas in 1298 could be of Epirote origine, although some traits of his style reveal the knowledge of local trends in the art of Macedonia too.

Short history of the Church of Makuria (mid-6th–early 12th century)

2018 ◽  
Vol 27 (1) ◽  
pp. 599-616
Author(s):  
Włodzimierz Godlewski
Keyword(s):  
Short History ◽  
12Th Century ◽  
History Of ◽  
The Church

The article outlines the history of the Makurian church from the conversion of the kingdom to Christianity until the death of the archbishop Georgios in AD 1113, focusing particularly on the relations of the Makurian Church with the Church of Alexandria, and emphasizing its independence from Byzantine and Coptic influence from the second half of the 8th century until the time of Georgios.

scholarly journals Architectural and Historic-Geographical Mystery of the Church of Vasilcau Village

Arta ◽  
2021 ◽  
Vol 30 (1) ◽  
pp. 139-147
Author(s):  
Тамара Нестерова ◽  
Андрей Герцен
Keyword(s):  
Middle Ages ◽  
Cultural Complex ◽  
Bell Tower ◽  
Ancient Trade ◽  
History Of ◽  
Geographical Position ◽  
The Republic ◽  
Grand Duchy Of Lithuania ◽  
Steep Slopes ◽  
The Church

The article provides a comprehensive architectural and historical-geographical analysis of a unique monument of medieval religious-defensive architecture – the Church of the Assumption of the Virgin in Vasilcau village, located on the banks of the Dniester River, near the state border of the Republic of Moldova and the Ukraine. Vasilcau was the border point between the Principality of Moldavia and the Grand Duchy of Lithuania in the Middle Ages. Its geographical position led to the formation of a fortified border point here, which served as an eastern outpost of the Soroca tsinut (county). The elevated cape with steep slopes, on which a temple with a bell tower, a courtyard, a trading square, as well as an ancient trade road and a river crossing was built, is a vivid example of a natural, historical-cultural complex, the basis of which is a medieval fortified point with a unique cult-defensive monument of architecture. The church represents a widespread type of place of worship, whose architecture combines the planimetric features of wooden architecture with those used in medieval buildings built of stone, highlighted in the found proportions. The solution of the historical-geographical enigmas that envelop the history of the heritage monument in the absence of written sources is carried out on the basis of a complex poly-scale historical and cartographic analysis and the use of modern geoinformation methods.

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