scholarly journals Archaeological excavations in St Giles' Cathedral Edinburgh, 1981-93

2006 ◽  
Vol 22 ◽  
Author(s):  
Mark Collard ◽  
John Lawson ◽  
Nicholas Holmes ◽  
Derek Hall ◽  
George Haggarty ◽  
...  
Keyword(s):  
Early Church ◽  
Limited Evidence ◽  
The South ◽  
14Th Century ◽  
15Th Century ◽  
12Th Century ◽  
East End ◽  
Formed Part ◽  
The Church

The report describes the results of excavations in 1981, ahead of development within the South Choir Aisle of St Giles' Cathedral, and subsequent archaeological investigations within the kirk in the 1980s and 1990s. Three main phases of activity from the 12th to the mid-16th centuries were identified, with only limited evidence for the post-Reformation period. Fragmentary evidence of earlier structural remains was recorded below extensive landscaping of the natural steep slope, in the form of a substantial clay platform constructed for the 12th-century church. The remains of a substantial ditch in the upper surface of this platform are identified as the boundary ditch of the early ecclesiastical enclosure. A total of 113 in situ burials were excavated; the earliest of these formed part of the external graveyard around the early church. In the late 14th century the church was extended to the south and east over this graveyard, and further burials and structural evidence relating to the development of the kirk until the 16th century were excavated, including evidence for substantive reconstruction of the east end of the church in the mid-15th century. Evidence for medieval slat-bottomed coffins of pine and spruce was recovered, and two iron objects, which may be ferrules from pilgrims' staffs or batons, were found in 13th/14th-century burials.

scholarly journals Churches Built in the Caves of Lasta (Wällo Province, Ethiopia): A Chronology

Aethiopica ◽  
2014 ◽  
Vol 17 ◽  
pp. 25-64
Author(s):  
Michael Gervers
Keyword(s):  
The Other ◽  
Church Architecture ◽  
Full Width ◽  
East Side ◽  
The South ◽  
13Th Century ◽  
Royal Power ◽  
15Th Century ◽  
12Th Century ◽  
The Church

The five churches of Yǝmrǝḥannä Krǝstos, Ǝmäkina Mädḫane ʿAläm, Ǝmäkina Lǝdätä Maryam, Walye Iyäsus and Žämmädu Maryam are all built in caves in the massif of Abunä Yosef, situated in the Lasta region of Wollo. Changes in their architectural forms suggest that they were constructed over a period of several hundred years in the order listed and as such represent a significant chronological model against which many of Ethiopia’s rock-hewn churches may be compared. Until the publication of this paper, it has been universally accepted that the church of Yǝmrǝḥannä Krǝstos was built in the second half of the 12th century under the sponsorship of an eponymous king. Aspects of the church’s architecture, namely the absence of a raised space reserved for the priesthood before the triumphal arch (the bema), of any sign of a chancel barrier around it, of western service rooms, of a vestibule and narthex, and of the presence of a reading platform (representative of the Coptic ambo), of a full-width open western bay (allowing for a ‘return aisle’), and of arches carrying the aisle ceilings, all point to a date of construction around the mid-13th century. In fact, the closest parallels to Yǝmrǝḥannä Krǝstos may be found in Lalibäla’s second group of monolithic churches, Amanuʾel and Libanos. Closely associated also is the church of Gännätä Maryam. A painting of the Maiestas Domini in the south-east side room (pastophorion) of the latter suggests that the room served as an extension of the sanctuary. By the end of the 13th century, as witnessed by Ǝmäkina Mädḫane ʿAläm and the other churches built in caves, the full-width sanctuary becomes a characteristic which endures throughout 14th- and 15th -century Ethiopian church architecture. Yǝmrǝḥannä Krǝstos and Gännätä Maryam stand on the cusp of a major liturgical change which coincides with the transfer of royal power from the Zagwe dynasty to their Solomonic successors, who sought legitimacy by following Coptic practices.

scholarly journals Avtograf na Teodor Hagiopetrit ot C''rkovnija istoriko-arheologiceski Institut v Sofija, CIAI 949

2013 ◽  
pp. 609-616
Author(s):  
Aksinija Dzurova
Keyword(s):  
International Congress ◽  
14Th Century ◽  
Saint Petersburg ◽  
In Memoriam ◽  
The Church

Subject of this article is the copy of Four Gospels preserved at the Church Institute in Sofia (gr. 949), which was displayed in the Brilliance of Byzantium Exhibition organized during the 22nd International Congress of Byzantine Studies (August 22 - 27, 2011) and which we assumed to have been produced by the hand of one of the most famous scribes at the end of the 13th and the beginning of the 14th century, i.e. Theodore Hagiopetrites. The type of the script employed in the Four Gospels at the Church Institute (CHAI gr. 949) is in the so-called by L. Politis unique ?Hagiopetrites Style?. Although the manuscript does not contain a colophon, comparison to the manuscripts of Theodore Hagiopetrites known to us and especially to Cod. D. gr. 29 (Olim. Kos. 35) at the Ivan Dujcev Centre - an autograph of the scribe of 1307, as well as to another manuscript from Saint Petersburg, Cod. gr. of ASUSSR, No 10/667 of the 14th century, provides good reasons to assume that the Four Gospels manuscript (CHAI gr. 949) was also produced by Theodore Hagiopetrites. Our certainty was further substantiated after we had studied in situ the Four Gospels from Academician N. P. Likhachev?s archive published by Igor Medvedev in the collection ? In Memoriam Ivan Dujcev? of 1988 which is currently kept under No 10/667 in the Archive of the Leningrad Section of the Institute of History at the Russian Academy of Science. Having compared the illumination and the specifics of motif stylization, as well as the specific colouring, we could assert that the two manuscripts manifest pronounced similarities. Thereby, the 27 manuscripts by T. Hagiopetrites published by R. Nelson should also be supplemented by the Four Gospels at the Church Institute (CHAI gr. 949) in addition to the Apostle Lectionary of 1307, autograph of Theodore Hagiopetrites at the Dujcev Centre, Cod. D. gr. 29 (Olim. Kos. 35), which R. Nelson briefly mentioned in his preface, and the Saint Petersburg Four Gospels, published by I. Medvedev.

Unions and Confraternity with Cluny

1965 ◽  
Vol 16 (2) ◽  
pp. 152-162 ◽  
Author(s):  
H. E. J. Cowdrey
Keyword(s):  
Pastoral Care ◽  
Western Europe ◽  
The Other ◽  
Rapid Rise ◽  
The South ◽  
The People ◽  
The World ◽  
Church And Society ◽  
Formed Part ◽  
The Church

It is not at first sight easy to explain the ever-growing appeal which Cluny had during the tenth and eleventh centuries for clergy and still more for laymen, particularly in Burgundy, France, Christian Spain and North Italy. The basis of Cluniac life was the choir service of the monks and the silence and ordered round of the cloister. By and large the Cluniacs did not seek to work outside the cloister or to become involved in wider pastoral care. They were, indeed, concerned for the Church and for the world at large, but with a view to winning individuals to share spiritually and to support materially the other-worldly ends of the monastic order. Yet, especially under abbots Odilo and Hugh, there was a rapid rise in the number of houses subject to Cluny or otherwise influenced by it; a Cluniac house formed part of the neighbourhood of a large part of the people who lived to the south and west of Lorraine. Cluny itself was well situated to attract travellers, and its dependencies were especially important on the pilgrimage routes. Together with the increasing number of Cluniac houses the long series of charters which record its endowment with monasteries, churches, lands and other wealth testify to its impact upon Church and Society in western Europe.

scholarly journals Multianalytical Study for Establishing the Historical Contexts of the Church of the Holy Archangels from Cicau, Alba County, Romania, for its Promotion as a World Heritage Good I. Assessing the preservation-restoration works from the 18th century

2019 ◽  
Vol 70 (7) ◽  
pp. 2538-2544 ◽  
Author(s):  
Ion Sandu ◽  
Cosmin Tudor Iurcovschi ◽  
Ioan Gabriel Sandu ◽  
Viorica Vasilache ◽  
Ioan Cristinel Negru ◽  
...  
Keyword(s):  
18Th Century ◽  
Historical Context ◽  
Point Of View ◽  
X Ray ◽  
15Th Century ◽  
12Th Century ◽  
Electron Microscopes ◽  
Scanning Electron Microscopes ◽  
The Church ◽  
Made In

The present paper is the first instalment of a series focused on establishing some archaeometric characteristics of the modern finishings (mortars, fresco and layers of whitewash) of the Church of the Holy Archangels from Cic�u, Alba County, Romania, in order to assess the shape, with the structural-functional integrity and architectural and artistic aspect of the monument for the last historical context, between 1710 and 1790. This period is the most extensive and less known of the church�s stages of transformation: 11th�12th century (unknown), 15th century (known) and 18th century (partially known), which was very tumultuous from the socio-economic and political point of view. Thus, in the following pages we present the resulting archaeometric characteristics of optical microscopy (OM), scanning electron microscopes in combination with energy-dispersive X-Ray spectrometry (SEM-EDX) and thermal derivatography (TG/DTA/DTG) analyses of two pigments from the exonarthex fresco (made in 1781) and the later eight layers of whitewash applied over it, which allowed assessing the periods with marked changes in the architecture and polychrome finishings.

scholarly journals The Old Chants for St. Gärima: New Evidence from Gärˁalta

Scrinium ◽  
2016 ◽  
Vol 12 (1) ◽  
pp. 84-103
Author(s):  
Denis Nosnitsin
Keyword(s):  
Northern Ethiopia ◽  
14Th Century ◽  
15Th Century ◽  
Ethiopian Orthodox ◽  
New Evidence ◽  
The Church

The article presents an old folio kept in the church of Däbrä Śaḥl (Gärˁalta, northern Ethiopia), one of a few other leaves, all originating from a codex dating to a period well before the mid–14thcentury. The codicological and palaeographical features reveal the antiquity of the fragment. The content of the folio is remarkable since it contains chants dedicated to St. Gärima (also known as Yǝsḥaq) which can be identified as the chants for the Saint from the Dǝggwa, the main Ethiopian chant book. In the Ethiopian Orthodox Täwaḥǝdo Church the feast of Gärima is celebrated on the 17th of Säne. By means of the fragment of Däbrä Śaḥl, the composition of the liturgical chants for Gärima can be dated to a time much prior to the mid-14th century. Moreover, both the chants and the 15th-century Acts of Gärima by Bishop Yoḥannǝs refer to a famous miracle worked by the Saint. This fact proves that the miraculous account, in whatever form, was in circulation prior to the mid-14th century.


German fortified churches in Transylvania

Antiquity ◽  
1932 ◽  
Vol 6 (23) ◽  
pp. 301-326
Author(s):  
E. G. Sebastian
Keyword(s):  
Middle Ages ◽  
Fourteenth Century ◽  
The South ◽  
Northern France ◽  
12Th Century ◽  
Ancient Times ◽  
The Church ◽  
The Middle Ages

Rom very ancient times the church and the churchyard have afforde'd refuge to villagers in time of war. For this reason, wherever practicable, churches have been built on heights, to be the more easily defended. The church served not only as a house of prayer but also as a protecting citadel, defending the lives and property of its children. Already in the 4th century the Armenians had made strong citadels of their churches. The Franks in Merovingian times (481-751) built fortified churches of which that of St. Jean at Poitiers still stands, as well as the church at Remainmontier. After the Saracen invasion most of the churches in the south of France were surrounded with defence works, whereas in northern France they were not defended before the English wars in the fourteenth century. In the Middle Ages most of the churches in the strip of land between the Rhine and the Nahe, called the Gau, were fortified. Osthofen had defence works as early as 1241. In the Middle Ages, too, fortified churches were built in Alsace and Lorraine, or else the existing ones were greatly strengthened. An especially characteristic example is Chazelles in Lorraine, built in the 12th century, in which we are first struck by the placing of the church-tower between the choir and the nave and then by the loop-holes and machicolations.

A Breton Adventurer in Naples

1951 ◽  
Vol 19 ◽  
pp. 154-159
Author(s):  
S. F. Bridges
Keyword(s):  
Seventeenth Century ◽  
Fourteenth Century ◽  
Present Writer ◽  
The South ◽  
The West ◽  
British School ◽  
South Wall ◽  
Santa Maria ◽  
The Church

The purpose of this note is to discuss a late fourteenth-century tomb slab in the church of Santa Maria della Incoronata in Naples. In the course of collecting material for a study of the medieval tombs of Naples, which the Director of the British School at Rome and the present writer are preparing, this tomb, which is in many ways eccentric to the rest of the series, seemed of sufficient interest to merit treatment on its own.The slab (pl. XXI, 1), of Greek marble, now stands on end, together with six others, against the south wall of the west aisle. When Cesare d'Engenio saw it in the early seventeenth century it was still in situ in the floor of the same aisle. The figure is carved in low relief beneath a delicately traceried canopy with pinnacles and spiral columns, the whole set within a rectangular inscribed frame.

scholarly journals THE ORIGINAL SHRINE OF HACHIMAN: TO THE QUESTION OF GENESIS OF THE HACHIMAN CULT

2018 ◽  
pp. 43-51
Author(s):  
Anna M. Dulina ◽  
Keyword(s):  
The South ◽  
14Th Century ◽  
Kyushu Island ◽  
12Th Century ◽  
History Of ◽  
Japanese Islands

This article analyses different variants of the origin of the syncretic cult of Hachiman - the god of the Eight Banners - in Japan. On the material of the “shrine chronicles” engi, such as “The history of the path to enlightenment [bodhisattva] Hachiman” (“ Hachiman go-inni engi ”, the 12th century) of Kagoshima Shrine in the south of Kyushu island and “Admonition to the stupid children about Hachiman” (“Hachiman gudo:kin”, the beginning of the 14th century) of the Ivashimizu Shrine in the capital, the process of modification of the legend about the origin of the Hachiman cult in the Kagoshima Shrine by the Chinese princess Oohirume, who gave birth to deity Hachiman from the sun's rays, as well as the incorporation of this legend into the history of the cult of the Ivashimizu Shrine, are studied. The legend about Oohirume, one of the early versions of the emergence of Hachiman, reflects the ancient beliefs of the inhabitants of the Japanese islands and contains a different variation of the Japanese imperial myth...

scholarly journals Posvetni latinski natpisi na crkvi sv. Ivana od Birnja

2010 ◽  
Vol 4 (1) ◽  
Author(s):  
Vedrana Delonga
Keyword(s):  
Middle Ages ◽  
Specific Area ◽  
13Th Century ◽  
John The Baptist ◽  
15Th Century ◽  
Late Middle Ages ◽  
Modern Period ◽  
12Th Century ◽  
Cultural Entity ◽  
The Church

Within the archaeological-historical complex at the hillfort of Biranj (Kaštel Lukšić), the ancient church of St. John the Baptist stands out in particular as a cultural entity. Three architectural phases (Romanesque, Late Gothic, and Modern period) can be perceived in its present appearance. The façade of the church bears a group of late medieval inscriptions in Latin: a donative inscription on the lintel, dated 1444 and also by the reign of the Venetian Doge Francesco Foscari (today placed in the interior of the church), as well as four consecratory inscriptions from the same time on the corners of the church. They were placed by donors (church juspatronatus) on the structure of the church on the occasion of the dedication of the thoroughly renovated original church of St. John, which had been built in the Romanesque period, at the end of the 12th or in the early 13th century, as the endowment of the Ostrog free villagers. From the donative inscription on the lintel it is learned that the ruinous Romanesque church was renovated from the foundations up by the juspatronus and plebanus Grgur Nikolin, the archpresbyter and canon of the Trogir diocese, in the name of a personal vow and the vows of all the juspatroni of St. John of Biranj. The four consecratory inscriptions with the text + Christus venit in pace et Deus homo factus est on the corners of the Late Gothic church from the same period are particularly interesting. On the basis of the contents it is hypothesized that they represent some kind of reminiscence of the possible original epigraphic dedications from the period of the construction of the Romanesque church at the end of the 12th century or in the early decades of the 13th century. The inscriptions and the sacred structure to which they belong are considered in the framework of the site as a cultural-historical complex and multi-century religious shrine and are analyzed in terms of the formal and contextual epigraphic traits. Their context is explored in the framework of the historical and religious-spiritual conditions related to the specific area in the period of the developed (12th and 13th centuries) and late Middle Ages (middle of the 15th century).

scholarly journals Encolpion of the 14th century from the St Andrew Monastery on Sitka near Novgorod

2021 ◽  
Vol 31 ◽  
pp. 154-162
Author(s):  
A. Kudryavtsev ◽  
◽  
Vl. Sedov ◽  
Keyword(s):  
18Th Century ◽  
The South ◽  
14Th Century ◽  
Holy Fool ◽  
The Face ◽  
The Church

During archaeological investigations of 2020 at the settlement of Sitka I situated to the south from Novgorod, the necropolis of the Church of St Andrew the Holy Fool on Sitka of the Sitka Monastery was excavated. In the mixed strata between burials of the 17th–18th century, the face valve of an encolpion with the Crucifix was found dated through analogues to the 14th century. Apparently, it came from a disturbed later grave and belonged to a representative of the clergy.

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