To see the other types of publications on this topic, follow the link: Cave monasteries.
Journal articles on the topic 'Cave monasteries'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Cave monasteries.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Vovzhenyak, Polina, M. Per'kova, L. Kolesnikova, and S. Semencov. "ASPECTS OF THE RESTORATION OF THE CAVE TEMPLES AND MONASTERIES." Technical Aesthetics and Design Research 2, no. 3 (January 15, 2021): 62–69. http://dx.doi.org/10.34031/2687-0878-2020-2-3-62-69.
Full textAbstract:
The research problem lies in the urgent need to preserve the historical, cultural, and architectural and urban planning heritage of cave monasteries due to the risk of their loss. Natural and anthropogenic factors of the destruction of cave temples and monasteries were formulated. Ways to preserve cave temples and monasteries were considered. Principles for the development of design solutions for the revitalization of the adjacent territory and the cave monastery were proposed, such as functional, urban planning, infrastructural, the principle of the identity of the environment. The following algorithm for revitalizing cave monasteries was proposed: a study of the place and history of the emergence of the cave monastery; a study of the resource potential of the object; identification of problems of further development of the territory and underground facility; development of a conceptual proposal for adapting the facility to modern operating conditions.
2
Gregory, Timothy E., and Lyn Rodley. "Cave Monasteries of Byzantine Cappadocia." American Historical Review 94, no. 2 (April 1989): 425. http://dx.doi.org/10.2307/1866859.
Full text
3
VOZNYJ, Ihor. "MONASTERIES IN THE XII – THE FIRST HALF OF THE XIII CENTURY ON THE RIGHT BANK OF THE MIDDLE DNISTER." Materials and Studies on Archaeology of Sub-Carpathian and Volhynian Area 22 (December 11, 2018): 156–66. http://dx.doi.org/10.33402/mdapv.2018-22-156-166.
Full textAbstract:
The article considers the problem of the formation and evolution of Christian monasteries in the cities of the right bank of the Middle Dnister. Whereas the black clergy was very significant in their layer. The Monasteries on the specified territory, as well as on the territory of South-West Rus, appeared in the middle of the XII century. It is shown their importance as a part of the city in spreading the Christian ideology. Also were considered the cave monasteries of the Dnister canyon. The cave monasteries began to operate in the Dnister canyon already from XIth, as it was indicated by the group of researchers. As the first “Cloister” for the monks served the rock shelters, mainsails, caves, widely represented in the Ukrainian Carpathian Mountains. For the installation of the monasteries usually are used the group of the caves and separately placed underground cavities could be settled by the the desert monks who were associated with Byzantine monastic traditions. The structure of the monastery could include the settlements. Probably the monasteries of XII – early XIII century owned so many lands with attached peasants, which was required only to meet their needs and not for benefication. The Orthodox Monasteries of the XII – early XIII century were placed in the territory of ancient rusian cities or in nearby suburbs. Therefore, these sacral objects should be taken as a essential sign that a one or another inhabited locality in XII – early XIII century was a real city. In ancient rusian cities the black clergy in addition to its core missionary activities led an active social life. Key words: monastery, black clergy, monastery, yeremit monasteries, kenovian monasteries, cave monasteries, Zenkivtsi on Prut river, Vasyliv, Kuchelmin.
4
Wharton, Annabel Jane. "Cave Monasteries of Byzantine Cappadocia. Lyn Rodley." Speculum 63, no. 1 (January 1988): 219–21. http://dx.doi.org/10.2307/2854380.
Full text
5
Grishin, Alexander. "Review: Cave Monasteries of Byzantine Cappadocia by Lyn Rodley." Journal of the Society of Architectural Historians 47, no. 2 (June 1, 1988): 194–95. http://dx.doi.org/10.2307/990332.
Full text
6
Riabokon, О. V., and L. V. Strashevska. "Geological and geomorphological and historical components of the rock monasteries of the Middle Podnistrovia." Journal of Geology, Geography and Geoecology 28, no. 3 (October 8, 2019): 528–36. http://dx.doi.org/10.15421/111949.
Full textAbstract:
The paper describes a combination of lithological basis and foundation of cave monasteries of the Middle Podnistrovie. This combination resulted in specific integrated geohistorical monuments (geosites). In the steep rocks of the canyon-like valley of the Dniester, in the process of Christianity, numerous individual or communal caves have been made. Nowadays, only three have remained and continue to be used for their original religious purpose: Bakota, Neporotovo, and Liadova cave monasteries. The place for foundation was not randomly chosen and was conditioned by several factors, the essential ones being geomorphological and sacred aspects. The geologic-geomorphologic factor was determined by presence of high and almost inaccessible rocks that allowed solitude and relative security for the inhabitants from raids of non-Christians. Not the last role belonged to the rocks, in which using simple tools, caves could be cut and rooms organized. It was determined that Bakota rock monastery was founded in opokas of Cenomanian stage, which were highly porous, and were malleable for processing. The tortuous route above the caves of the Bakota monastery was made in solid Sarmatian limestones along the denudation fractures widened by karst processes and by tools. Neporotovo cave monastery has mixed natural-anthropogenic origins and was initiated by karst-suffusion processes in the oolite Sarmatian limestones. Liadova cave monastery as well as Bakota cave monastery were cut from Cenomanian deposits, but in carbon facies, in which Cretaceous-like limestones dominate , which are malleable for making passageways Hydrogeological conditions were important for the building of the monastery, particularly, presence of drinking water. The sacred component was conditioned by religious canon laws and traditions. Each of the studied monasteries has a complex, and often tragic history recorded in archeological materials and archive documents, but the greater part of their thousand years history remains unknown.
7
Vovzhenyak, Polina. "METHODS OF CONDUCTING RESEARCH OF CAVE MONASTERIES IN ORDER TO PRESERVE THEM." Technical Aesthetics and Design Research 4, no. 4 (June 6, 2023): 49–58. http://dx.doi.org/10.34031/2687-0878-2022-4-3-49-58.
Full textAbstract:
The tasks of research of cave temples and monasteries include the analysis of the condition of the studied objects and the adjacent natural and anthropogenic landscape.
The article discusses the scientific methods by which it is necessary to conduct archaeological research in accordance with the established procedure at the stages of pre-project analysis, design, as well as any construction and repair and economic activities on the territory of the location of objects of archeology and cultural heritage. In order to conduct a comprehensive analysis of cave monasteries and compare their characteristics, criteria for assessing their condition have been developed. The procedure for conducting archaeological research according to approved scientific methods in the process of pre-project surveys, design, reconstruction, any construction and economic activity is given. The optimal non-destructive research methods are named, which are aimed at collecting scientific information without destroying the object of research itself, and their advantages are revealed. The method of laser scanning of caves is described as an inseparable and promising part of engineering geodesy in the field of architecture, construction and historical and cultural heritage. An example of its approbation is given, on which the advantages of this method are revealed. Analysis and structuring of research methods and their advantages ensures the greatest safety of the object under study during rescue archaeological field work.
8
Fu, Ma, and Lidong Xia. "Philological Study of Several Old Uighur Tantric Manuscripts Recently Unearthed from Tuyuq, Xinjiang." Acta Orientalia Academiae Scientiarum Hungaricae 75, no. 1 (April 4, 2022): 15–31. http://dx.doi.org/10.1556/062.2022.00153.
Full textAbstract:
Among the recent archaeological finds in Tuyuq are several Old Uighur texts related to Tantric practices in the cave monasteries in the Mongol time. A fragment from Cave 24 preserves an unidentified text related to the Mahākāla rites, which has not been attested before. A fragment from Cave 54 provides us a new kind of manuscript of the Baxšï Ögdisi, which is different from the previously identified manuscripts from Dunhuang and Turfan. Another fragment from Cave 57 preserves a list of dates that can be identified as the days on which the lamp-lighting ceremony influenced by Chinese tantric Buddhism should have been held. Three wooden tablets with Uighur texts probably belong to guest monks or donors. These materials provide precious new information on the ritual and daily life of the Uighur Buddhist community in Tuyuq.
9
Klymov, Valeriy V. "Activities of national monasteries, monasticism and national handwritten spiritual heritage." Ukrainian Religious Studies, no. 42 (October 24, 2006): 77–88. http://dx.doi.org/10.32420/2006.42.1827.
Full textAbstract:
Most of the manuscript monuments of Ukrainian spirituality of the XI-XVII centuries. (chronicles, chronographs, vaults, collections, etc., not to mention hagiographical collections, paternities), preserved in our days, by their origin, origin, content, use, historical fate, are in many cases obliged to the Institute of monasteries and monks. , copyists, compilers, editors, portholes, translators, proofreaders. This statement is supported by research by scientists of several generations of chronicle sources in a wide range - from outstanding chronicles and printed monuments of world and national significance of the level "Words on Law and Grace", "Tales of the Past Years", Kiev-Pechersk Paterik to chronicles, chronographs , chronicles of local importance (Gustinsky, Dobromilsky, Kyiv, Mgarsky, Mezhyhirsky, Ostroh, Chernihiv chronicles, Crown of the Motroninsky monastery, chronicle of Zagorovsky monastery and bog of the others), as well as "chroniclers", diaries, records of outstanding representatives of Ukrainian monasticism - Kiev-cave archimandrites Yosafat Krokowski, Varlaam Yasinsky, saint, abbot of several Ukrainian monasteries Dimitri (Danylo) Tuptalsky, petimantry Tombs, abbot of Brest monastery Afanasii Filipovich and others.
10
Korzachenko, Mykola. "Assessment of the technical condition of cave complexes." ACADEMIC JOURNAL Series Industrial Machine Building Civil Engineering 1, no. 58 (December 15, 2022): 92–99. http://dx.doi.org/10.26906/znp.2022.58.3083.
Full textAbstract:
The study of artificial caves and underground complexes, as well as their protection and preservation, remains a pressing problem of modern scientific research. Ancient dungeons, which are located not only in the territories of major cities (mainly in places where there were castle fortifications, trading rows, and monasteries), but also in small towns, cities, and villages, are in unsatisfactory condition. The work is devoted to the analysis of cave complexes and underground premises for historical purposes. Special attention should be paid to the operating conditions. The methods of surveying underground premises are given, in particular, attention is paid to the creation of 3D models. The results of the study of brick on water absorption result. The article pays attention to methods of strengthening damaged structures in operation conditions with modern composite materials based on basalt and carbon fibers
11
Artamonov, Yuri. "On the Biography of Simon, one of the Authors of the Paterikon of the Kievan Cave Monastery." ISTORIYA 13, no. 5 (115) (2022): 0. http://dx.doi.org/10.18254/s207987840021615-5.
Full textAbstract:
The author analyzes the evidence of the sources concerning the main points of Simon's biography, the first bishop of Vladimir and Suzdal and one of the authors of the Paterikon of the Kievan Cave Monastery. The hypothesis is that Simon was a descendant of Shimon the Varingian who arrived in Rus in the middle of 11th century. Simon’s desire to commemorate the role of this kin in the past of one of Rus’s most significant monasteries resulted in creating an ‘alternative’ version of the history of the house that was described in the Word of the Kievan Cave Church. This work was addressed to descendants of Shimon the Varangian settled down in Suzdal rather than to the monks of the Cave Monastery. It is highly likely that Monk Polikarp also was one of Shimon’s descendants.
12
Ovsiankin, Oleksandr, and Svitlana Storozhuk. "PREREQUISITES FOR THE CREATION OF ETHNOGRAPHIC PARK "SHKODOVA MOUNTAIN" IN ODESSA." Architectural Bulletin of KNUCA, no. 26-27 (September 24, 2023): 198–213. http://dx.doi.org/10.32347/2519-8661.2023.26-27.198-213.
Full textAbstract:
The article examines ethnographic parks, open-air museums and cave settlements of Ukraine for the relevance of creating an ethnographic park in Odessa.
Tourist centers of territorial tourism systems are, as a rule, historical settlements that have valuable objects of cultural heritage and are determined according to the List of Historical Settlements of Ukraine. The role of tourist centers, in addition to historical settlements, is played by almost all regional cities, which, in addition to monuments, also have notable objects of modern architecture. Most ethnographic parks and open-air museums are located in the northwestern part of Ukraine. One of the most famous open-air museums of our country is the National Museum of Folk Architecture and Life of Ukraine, better known as the Pirogov Museum, which is located in the village of Pirogov, Kyiv region. The open-air Ethnographic Museum "Frumushyka-Nova Bessarabian Village" (2008) has only recently appeared in Odessa region. Another interesting type of settlement found on the territory of our country is Cave settlements (fortresses, cities and monasteries), the most famous "Cave Cities" are located in Crimea. On the mainland of Ukraine, cave settlements are mainly represented by "Cave monasteries". Odessa "Shkodova Mountain" is the center of Usativ culture, on the top of the mountain there is the Usativ cemetery and the Usativ burial mound, at the foot of it – another Cossack cemetery and the famous "Cave Houses" – unique historical monuments of the end of the 18th century, which need to be preserved as a unique cultural heritage of the Cossack era in Odessa. This territory, with appropriate natural and landscape resources within the settlement, which has a natural landscape, historical monuments, a beach and bathing area (a good location on the shore of the Khadzhibey estuary) and the presence of recreational facilities (Sanatorium "Kuyalnik"), can become a wonderful a short-term recreation area for tourists and residents of Odessa.
All this indicates the urgency of creating an ethnographic museum in the city of Odessa called "Shkodova Mountain", taking into account the historical and archaeological value of this territory.
13
Berest, Roman. "Cave monastery of Galicia: the problem of interpretation, localization and protection." Materials and studies on archaeology of Sub-Carpathian and Volhynian area 24 (December 24, 2020): 176–88. http://dx.doi.org/10.33402/mdapv.2020-24-176-188.
Full textAbstract:
The problem of the little-known, complex and multifaceted history of the medieval cave monasticism of Galicia is raised. In the most difficult period of national history, it defended the basic principles and principles of national dignity, social tolerance, Christian spirit and upbringing in far from difficult conditions. Based on the results of archeological and speleological researches of a number of monuments, the existence of a significant variety of cave monuments in Galician lands (cult altars, churches, monasteries, proto-monastery houses, cells of hermits, ascetics, etc.) was noted. In the context of the presentation of the material, the peculiarities of the organizational structure of medieval monasticism, ways and reasons of development and decline of monastic communities are considered. There are also the main features and types of cave dwellings of statutory monasticism, buildings characteristic of ascetics, kinovites, keliots, idiorhythms, which are almost unknown in historical science and can be a significant addition to the treasury of national historical and cultural heritage. The difficult problem of preserving the cave heritage of medieval monasticism is emphasized. In comparison with the information of the authors of the XIX century at present, many monuments of cave monasticism have long disappeared or suffered irreparable damage under the influence of natural, anthropogenic and other factors. Preservation of the national historical and cultural heritage should become an important and urgent task of the relevant social structures. Key words: cave cavities, cells, localization, interpretation, historical and cultural monuments.
14
Jotischky, Andrew. "St Sabas and the Palestinian Monastic Network under Crusader Rule." Studies in Church History. Subsidia 14 (2012): 9–19. http://dx.doi.org/10.1017/s0143045900003811.
Full textAbstract:
The monastery founded in the fifth century by St Sabas, in the Kidron Valley a few kilometres south-east of Bethlehem, has been described as ‘the crucible of Byzantine Orthodoxy’. The original cave cell occupied by Sabas himself grew into a monastic community of the laura type, in which monks lived during the week in individual cells practising private prayer and craft work, but met for communal liturgy on Saturdays, Sundays and feast days. The laura, which differed from the coenobium in the greater emphasis placed on individual meditation, prayer and work, was the most distinctive contribution of the Palestinian tradition to early Christian monasticism. The first laura had been founded in the Judean desert in the fourth century by Chariton, and cenobitic monasteries had been in existence in Palestine both in the desert and on the coastal strip since the same period. Nevertheless, partly as a result of an extensive network of contacts with other foundations, both laurae and cenobitic monasteries, partly through Sabas s own fame as an ascetic, and partly through a burgeoning reputation for theological orthodoxy, St Sabas became the representative institution of Palestinian monasticism in the period between the fifth century and the Persian invasion of 614. The monastery’s capacity to withstand the Persian and Arab invasions of the seventh century, and to adapt to the cultural changes brought by Arabicization, ensured not only its survival but also its continued importance as a disseminator of monastic practice throughout the early Middle Ages. In 1099, when the first crusaders conquered the Holy Land, it was almost the sole survivor of the ‘golden age’ of Palestinian desert monasticism of the early Byzantine period. The monastery continued to prosper under crusader rule. It was an important landowner and its abbot was in the twelfth century a confrater of the Knights Hospitaller. Moreover, it is clear both from varied genres of external documentary sources – for example, pilgrimage accounts and hagiographies – and from the surviving manuscripts produced in the monastery between the eleventh and thirteenth centuries, that the monastery’s spiritual life also flourished in this period. The role of St Sabas and Palestinian monasticism within the broader scope of Byzantine monastic reform of the eleventh and twelfth centuries suggests that the continuing function of the monastery at the centre of a wider network of practices and ideals across the Orthodox world engendered a revival of early monastic practices in a period more often associated with decline and the struggle to preserve the integrity of monastic life.
15
Zinko, Yuriy, Marta Malska, and Taras Hrynchyshyn. "Religious-pilgrim tourism in the west of Ukraine: main centres and shrines." Visnyk of the Lviv University. Series Geography 53 (December 18, 2019): 144–66. http://dx.doi.org/10.30970/vgg.2019.53.10671.
Full textAbstract:
This study analyzes the formation factors and major centres and shrines of pilgrimage and religious tourism in the Western region of Ukraine. The article presents structure of the religious space of 8 regions of Western Ukraine in the context of major Christian denominations. According to the latest statistics in the West of Ukraine, among the Christian denominations we can see dominance of believers and communities of the Ukrainian Greek-Catholic Church, the Orthodox Church of Ukraine, the Ukrainian Orthodox Church of the Moscow Patriarchate and the Roman Catholic Church. The main pilgrimage centres that represent the Christian denominations of the region are characterized by attracting their faithful and at the same time serving as religious tourism centres for a wider range of people. These include, among others: Univ Lavra, Krekhiv and Hoshiv Monasteries, the Marian Spiritual Centre in Zarvanytsia (Greek-Catholic Church); Maniava Skete, St. George Monastery on the Cossack Graves (Orthodox Church of Ukraine); Pochayiv Lavra, Zymne and Mezhyrich Monasteries, Monasteries in Bukovyna and Transcarpathia (Orthodox Church of the Moscow Patriarchate). At the same time, the Roman Catholic Church is represented by sanctuaries: Basilica of the Assumption of the Blessed Virgin Mary in Lviv, churches in Stryi, Bilshivtsi, Chortkiv, Letychiv and other settlements. The annual number of visitors to these major centres is between 30 and 100 thousand people a year. Regarding non-Christian religions, there are important shrines in the region for Hasidic pilgrims in Belz, Medzhybizh and other towns. At the same time, a number of regional centres are important destinations. There are many temples in Lviv, Ivano-Frankivsk, Lutsk, Ternopil, which, given the presence of objects of religious worship and significant architectural appeal, perform both a pilgrimage and a religious-tourist function. Religious shrines, which are primarily of natural origin, are often an important component of the pilgrimage-tourist movement in the West of Ukraine. These include the appearance of the Virgin Mary, including individual hills or springs, as well as ancient cave monasteries. Numerous pilgrimage and travel agencies actively promote visits of believers and tourists to them. Development of religious and pilgrimage centres is related to the development of service infrastructure, service complexes and a network of different types of accommodation. It may be recommended to organize more educational and scholarly events of ecumenical nature and meetings of faithful of different denominations in the well-known religious centres of the region. Key words: pilgrimage, religious tourism, denominations, temple, shrine, pilgrimage centre, infrastructure.
16
Kyzlasov, Igor L. "Енисейские рунические надписи Яр-хото (Из находок первой археологической экспедиции Академии наук в Восточный Туркестан)." Ural-Altaic Studies 43, no. 4 (December 2021): 69–83. http://dx.doi.org/10.37892/2500-2902-2021-43-4-69-83.
Full textAbstract:
In 1898, Dmitry A. Klements examined a small cave monastery in the Turfan oasis near the ancient city of Yar-Khoto. On the walls of two residential caves (nos. 3 and 6), 13 graffiti in the so-called Yenisei runic script were discovered and copied. Upon Klements' returning to St. Petersburg, the inscriptions were immediately studied and identified by Academician Wilhelm Radloff (in Russian — Vasily V. Radlov), who published four prints of the inscriptions, their reading and translation. Later, using archival cop-ies, all graffiti were examined and read by Marcel Erdal. Turkologists, including Sergei G. Klyashtornyi, considered them to be marks of passing travelers. New insights and readings offered in this article link these inscriptions with the numerous Manichean prayer inscriptions made in the Yenisei runes known in the Sayan-Altai highlands. Based on the accumulation of such inscriptions in Southern Siberia, the places where Manichean monasteries existed in the early Middle Ages have been identified. Therefore, graffiti near Yar-Khoto were also left by monks who came from the Ancient Khakass state, and this was done in the 9th–10th cen-turies. The cave monastery surveyed in 1898 was Manichean, as indicated by the form of its central temple (cave 4) described in written sources, which had five sacred chambers, mandatory for such places of worship. Further study of the inscriptions should proceed from their religious purpose and their belonging to the northern, Siberian-Turkic version of Manicheism.
17
Frazee, Charles A. "Cave Monasteries of Byzantine Cappadocia. By Lyn Rodley. New York: Cambridge University Press, 1985. xviii + 266 pp. $79.50." Church History 56, no. 4 (December 1987): 549–50. http://dx.doi.org/10.2307/3166460.
Full text
18
Bertash, Alexander, Diana Keypen-Warditz, and Svetlana Levoshko. "Orthodox Cave Churches and Monasteries of the V-XX Centuries in Russia and Ukraine: Architectural Traditions and Technologies." Procedia Engineering 165 (2016): 1829–35. http://dx.doi.org/10.1016/j.proeng.2016.11.930.
Full text
19
Herrero Jiménez, Mauricio. "El valor de los documentos reales en los procesos de la Real Chancillería de Valladolid = The Value of Royal Documents in the Judicial Trials of the Royal Chancellery of Valladolid." Espacio Tiempo y Forma. Serie III, Historia Medieval, no. 31 (May 11, 2018): 403. http://dx.doi.org/10.5944/etfiii.31.2018.20796.
Full textAbstract:
El trabajo tiene por objeto mostrar cómo, a causa de la inexistencia en Castilla de archivo real hasta 1540 y por el cuidado que las catedrales y los monasterios tuvieron de sus archivos, estos pudieron defender sus derechos y sus patrimonios en la Real Chancillería de Valladolid, en caso de que se les disputaran, aportando como pruebas los documentos reales que conservaron en sus archivos. En el alto tribunal vallisoletano se sacaron y guardaron las copias de los documentos presentados en los pleitos, por lo que se conservó en su archivo parte de los testimonios de la gracia regia que los monarcas castellanos otorgaron a monasterios y catedrales y no guardaron en el archivo real en la Edad Media, como sí hizo, entre otros, el monasterio de Santa María la Real de las Huelgas de Valladolid, cuyos documentos han sido fuente esencial en este trabajo.The purpose of the work is to show how, due to the absence in Castile of a royal archive until 1540, and thanks to the care taken by cathedrals and monasteries of their institutional archives, they were able to defend their rights and their estates before the Royal Chancellery of Valladolid in case of a dispute by presenting as evidence the actual documents that they preserved in their archives. Copies of the documents presented in the trials of the high tribunal of Valladolid were taken from and kept in its archives. Hence, part of the evidence of royal grants that the Castilian monarchs conferred on monasteries and cathedrals that were not kept in a royal archive were preserved in those of the Chancellery. This is the case of the monastery of Santa María la Real de las Huelgas of Valladolid, whose documents have been an essential source for this study.
20
VOITOVYCH, Leontii. "STILSKO: BETWEEN FACTS AND FICTION." Ukraine: Cultural Heritage, National Identity, Statehood 33 (2020): 13–37. http://dx.doi.org/10.33402/ukr.2020-33-13-37.
Full textAbstract:
Research on the Stilsko settlement (Mykolaiiv district, Lviv region) was interrupted at the end of the 20th century due to a lack of funds. Gradually, around this important monument started to accumulate insufficiently substantiated hypotheses and fabrications, which were transformed into stereotypes. In particular, this concerns statements about the capital of White Croatia, cave pre-Christian temples and cave monasteries, a system of locks on the river Kolodnytsia. The author analyzed the discussion in European science about Great Croatia in Ukrainian Prykarpattia and the localization of White Croatia. Attention is drawn to the attempts of Polish historiography to prove that this region belonged only to the Lendians, as well as to the development of the latest discussion on Croatian ethnogenesis. Based on this analysis, it is stated that White Croatia was located on the Upper Vistula, Upper Oder, Saale, and White Elster, and Stolsko (Stilsko) in the 10th century was built as the center of the Croatian principality, which was formed, probably after poborani joined western zhytychi-trebovliany. The fortifications remained unfinished and were obtained by the Kyivan army in 992/993. No grounds for claiming the existence of cave temples, especially in the Austrian fortifications built in the early 20th century, were found, and hypotheses about their existence were found baseless, as well as the existence of locks, which were unnecessary on the river Kolodnytsia. However, the mysteries of Stilsko are only started because a certain source (the notebook of Metropolitan Theognostus) noted the existence of Stilsko, which paid 30 hryvnias to the metropolitan treasury around 1331. During the struggle for the Romanov heritage in 1370-1377 not revived as an urban settlement. The article states that its localization remains the main task for further research. Keywords: Stilsko, Great Croatia, White Croatia, cave temples, sluices, Feognost.
21
Alekseienko, Nikolai Aleksandrovich. "A Seal of Leo Spelaiotis from the Crimea." Античная древность и средние века 50 (2022): 123–36. http://dx.doi.org/10.15826/adsv.2022.50.008.
Full textAbstract:
Sigillographic sources from the Taurica supply information on the relations of this region with the central government along with provincial administrations and representatives of aristocratic circles of the Byzantine Empire, as well as with various Orthodox Church institutions. An illustration to the latter could be an eleventh-century mollybdoboullon discovered in the Crimea, which features a rare image of the Mother of God Spelaiotissa (of the Cave) and belonged to the monk Leo Spelaiotis. From the combination of the sigillographic type and the nickname of the seal’s owner there are reasons to suppose that the monument introduced into the scholarship is not a seal of the Byzantine noble families but belonged to a representative of a famous pilgrimage centre in the Peloponnesus. The find of the seal of a clergyman of the Mother of God Spelaiotissa’s Monastery in the Crimea widens the geography of the region’s pilgrimage connections and uncovers the contacts of the Taurica priests with the monasteries in the South Pontic coast, the Asia Minor, and Central Greece.
22
MEROPI, KATSANTONI, GANETSOS THEODORE, THEOLOGOS ALEXANDRAKIS, and PANAGIOTIS DOUROS. "PIGMENTS IDENTIFICATION: COMPARATIVE EXAMINATION OF MATERIALS AND TECHNIQUES IN THE HERMITAGE ASCENSION IN PYTHION OF OLYMPUS, GREECE." INTERNATIONAL JOURNAL OF RESEARCH IN EDUCATION HUMANITIES AND COMMERCE 04, no. 03 (2023): 235–41. http://dx.doi.org/10.37602/ijrehc.2023.4319.
Full textAbstract:
Pythion is a settlement of the municipality of Olympus in the regional unit of Larissa. It is located on the southwest side of Mount Olympus, in an amphitheatre position at an altitude of about 725 meters. The word Pythion probably comes from the god Pythian Apollon of Greek mythology. Its oldest name was Selos. The village remains important during the Byzantine period, a fact that is proven by the PostByzantine Hermitages that survive there. These were practised by monks who later manned the monasteries of the area. The best-preserved hermitages are located on the hillside, where the hermitage of the Ascension at the foot and the Holy Cross is a little higher. The hermitage of the Ascension extends into a spacious cave and includes five irregular spaces. The first two rooms are almost outdoors and served as vestibules of the nave. The access to the temple is made through an arched gate. The chapel consists of a chamber whose side walls have two arched openings that communicate with the interior of the cave. The only murals that have survived are of the archangels Michael and Gabriel which are found in the interior of the gate that leads to the temple and dates back to the 14th century (Gialouri et al., 2014). The present research study focuses on the analysis of 14th-century mural pigments using spectroscopic non-destructive techniques pXRF and portable Raman.
23
Morris, Rosemary. "(L.) Rodley Cave monasteries of Byzantine Cappadocia. Cambridge, etc.: University Press. 1985. Pp. xviii + 266, [248] illus. (incl. plates, text figs, maps, plans). £45.00." Journal of Hellenic Studies 107 (November 1987): 265. http://dx.doi.org/10.2307/630181.
Full text
24
Lee, Sonya S. "Recent Publications on the Art and Archaeology of Kucha." Archives of Asian Art 68, no. 2 (October 1, 2018): 215–32. http://dx.doi.org/10.1215/00666637-7162255.
Full textAbstract:
Abstract Kucha was one of the major political powers and cultural centers along the ancient Silk Road, home to a great number of Buddhist cave temples that have survived from the time of their creation sometime between the third century and the eighth. Although they are not as well-known as their counterparts in Dunhuang, the complexes at Kizil and Kumutra, among others, have preserved equally invaluable material evidence of the vibrant interchange of goods, ideas, and cultural practices that took place across the entire region in the first millennium. These sites represent the crucial link with the artistic traditions of Gandhara, India, and Persia in explicating the Chinese adaptation of a complex, foreign visual culture through the introduction of Buddhism. This essay reviews a number of significant publications on the art and archaeology of Kucha that have appeared in the past decade. Marking one of the notable trends in Asian studies today, the remarkable growth in Kucha scholarship has been facilitated in one way or another by the opening of China's Xinjiang Uighur Autonomous Region to the outside world. The review focuses on the compilations of source materials, reception and collection histories, and interpretative studies of source materials, examining each of these three areas within their proper historical and historiographical contexts. An extensive review of Archaeological and Visual Sources of Meditation in the Ancient Monasteries of Kuča (2015) by Angela F. Howard and Giuseppe Vignato appears in the last section of the essay.
25
Shepard, Jonathan. "Cave Monasteries of Byzantine Cappadocia. By Lyn Rodley. Pp. xviii + 266 incl. 59 figures and 188 plates. Cambridge: Cambridge University Press, 1985 (1986) £45. 0 521 26798 6." Journal of Ecclesiastical History 38, no. 3 (July 1987): 446–48. http://dx.doi.org/10.1017/s0022046900025008.
Full text
26
Khattri, Man Bahadur. "The Trans-Himalayan Livelihood: Opportunities and Challenges in Tourism Development in Upper Mustang, Nepal." Journal of Tourism & Adventure 6, no. 1 (September 19, 2023): 18–38. http://dx.doi.org/10.3126/jota.v6i1.58560.
Full textAbstract:
The people, places, and livelihoods of the Himalayan regions in Nepal are great attractions to tourists for multiple activities. However, mountain livelihood as tourist product has been little attention. This paper aims to present the Loba livelihood of the Upper Mustang, a trans-Himalayan region of Nepal as an intangible heritage, where the Government of Nepal began high-yielding tourism in 1992. Similarly, it focuses on opportunities and challenges of tourism development in the Upper Mustang. The paper is based on anthropological fieldwork conducted for the PhD, at Tribhuvan University, Nepal. The qualitative data were collected by applying observation and interview methods. The quantitative data were collected by Annapurna Conservation Area Project, Lo-manthang, and Jomsom. The important observable tourist goods in the study area include scenic desert-like natural surroundings, sacred sites, Himalayan festivals, rituals, local organic food items, and high altitude agricultural and pastoral practices. Similarly, the visitors are amazed and attracted by these tangible as well as intangible cultural heritages of Loba. The heritage includes the “mud-walled city of Lo-manthang”, medieval monasteries, palaces, and cave dwellings. The Loba livelihood is unique and a great attraction to domestic as well as international tourists for those who have no opportunity to experience a similar livelihood elsewhere. According to the Annapurna Conservation Area Project (ACAP), Lo-manthang Unit Office records 52559 (1992-2019) foreign tourists visited Upper Mustang, which is increasing by 144 tourists per year. This study contributes to the local, provincial, and federal governments to plan further development of tourism in the Himalayan region.
27
Kromer, Adam. "„Oliwa” – pochodzenie nazwy podgdańskiego klasztoru cystersów. Przyczynek do badań." Studia z Dziejów Średniowiecza, no. 23 (December 17, 2019): 114–33. http://dx.doi.org/10.26881/sds.2019.23.05.
Full textAbstract:
At the end of the 12th century, the regent of Pomerelia Sambor I founded a Cistercian monastery near Gdańsk. The monks, who came there from their home monastery in Kołbacz, called the new monastery “Oliva”. In the Cistercian tradition, this name referred to the Biblical symbol of the olive tree. Historians favour an allegorical etymology of the monastery’s name, but some scholars attempt to link it to the symbol of the Mount of Olives. In the 20th century Polish linguists put forth a hypothesis about the Slavic provenance of the monastery’s name. Reconstructed as “*Oława”, it was supposed to be a river name. According to this hypothesis, the name “Oliva” is supposed to have resulted from the Cistercians changing the original name due to a phonetic association with the Mount of Olives (“Montes Olivarum”). However, not only the absence of the supposed original name in the source texts speaks against this hypothesis, but also the Cistercian custom of giving monasteries completely new names, often allegorical. The authors of the hypothesis also completely disregarded the meanings the Cistercians were giving to Biblical symbols. What is especially important in this case is the relation between the olive tree and the monastery’s patrons: the Blessed Virgin and Saint Bernard of Clairvaux.
28
Peña Blanco, Alonso. "Monjas músicas, músicos y música del siglo XVIII en el Real Monasterio de San Clemente de Sevilla." Cuadernos de investigación musical, no. 16 (July 30, 2022): 34–49. http://dx.doi.org/10.18239/invesmusic.2022.16.02.
Full textAbstract:
Los monasterios y conventos femeninos desempeñaron un papel importante dentro del paisaje sonoro urbano, convirtiéndose en espacios de interacción de un amplio ámbito social. Junto a esto, cabe señalar que en la liturgia barroca de la contrarreforma se convirtieron en auténticos espacios performativos, donde las celebraciones no solo tenían una finalidad religiosa, sino social y política. En esta investigación llevada a cabo en el Real Monasterio de San Clemente de Sevilla damos a conocer un elenco de 38 obras manuscritas del siglo XVIII, hasta la fecha inéditas, que nos permiten ofrecer una visión de conjunto del papel de la música dentro de la vida interna de este monasterio. Además, gracias a los datos recopilados de su archivo histórico, hemos podido conocer las vías de formación y el papel musical desempeñado por las monjas de esta época y la relación establecida con algunos músicos de los centros religiosos más importantes de la ciudad.
29
Freyer, Bernhard, Valentina Aversano-Dearborn, Georg Winkler, Sina Leipold, Harald Haidl, Karl Werner Brand, Michael Rosenberger, and Thomas Wallnig. "Is there a Relation Between Ecological Practices and Spirituality? The Case of Benedictine Monasteries." Journal of Agricultural and Environmental Ethics 31, no. 5 (September 8, 2018): 559–82. http://dx.doi.org/10.1007/s10806-018-9745-4.
Full textAbstract:
Abstract For decades there has been a controversial debate over how far religious faith communities are specifically engaged in ecological practices (EP). Therefore we studied four Austrian and two German Benedictine monasteries religious ethics and spirituality as a means of a driving force for initiating EP. We draw upon theories of organizational learning processes and capacity-building of sustainability to interpret our empirical findings. The majority of monasteries are highly engaged in EP, initiated either as an outcome of individual activities or through a specific mostly informally acting group, but rarely an organizationally or systematically integrated goal of the monasteries, or a focus of capacity building. Monasteries follow a technical and economic decision-making process in implementing EP. Spirituality plays a limited role in the initiation of EP. The environment of monasteries–acceptance or critique against ecological practices–influences the monasteries decisions. Institutionalization of ecological practices into the monasteries organizational structure is rare.
30
Berkay, Erman, and Beser Oktay Vehbi. "Conservation Proposals for Monasteries in Karpas Peninsula, Northern Cyprus." Sustainability 14, no. 23 (December 1, 2022): 16070. http://dx.doi.org/10.3390/su142316070.
Full textAbstract:
Rural monasteries reflect the dependence on religion and agriculture with their space organization, function, and the lifestyle of the religious communities. Although conservation and reuse of monasteries are significant methods for transferring the knowledge of these religious heritage sites and their historical religious habits, many monastery buildings are threatened by abandonment, neglect, and idleness in Cyprus. This is mainly due to political and social reasons, which resulted in the loss of their connection with groups’ religious communities. This study mainly focuses on the nine monasteries which are located in the Karpas Peninsula. This paper discusses the lack of proper conservation activities for abandoned monasteries in Northern Cyprus, particularly with rural medieval monasteries located on the Karpas Peninsula. Concepts, such as adaptive reuse of monasteries and cultural routes, are noted in the state of the art section which formed the basis of the case studies included in this paper. The study underlines the significance of monasteries and monastic life in Northern Cyprus and discusses the current material as well as structural problems of these structures. Further to this, a proposal in respect of the construction of the monasteries’ route is made. Finally, the importance of the restoration and reuse of these monasteries and their possible contribution to tourism, gastronomic, and religious experiences are noted.
31
Sokolova, Anna. "Building and Rebuilding Buddhist Monasteries in Tang China: The Reconstruction of the Kaiyuan Monastery in Sizhou." Religions 12, no. 4 (April 5, 2021): 253. http://dx.doi.org/10.3390/rel12040253.
Full textAbstract:
This article explores regional Buddhist monasteries in Tang Dynasty (618–907 CE) China, including their arrangement, functions, and sources for their study. Specifically, as a case study, it considers the reconstruction of the Kaiyuan monastery 開元寺 in Sizhou 泗州 (present-day Jiangsu Province) with reference to the works of three prominent state officials and scholars: Bai Juyi 白居易 (772–846), Li Ao 李翱 (772–841), and Han Yu 韓愈 (768–824). The writings of these literati allow us to trace the various phases of the monastery’s reconstruction, fundraising activities, and the network of individuals who participated in the project. We learn that the rebuilt multi-compound complex not only provided living areas for masses of pilgrims, traders, and workers but also functioned as a barrier that protected the populations of Sizhou and neighboring prefectures from flooding. Moreover, when viewed from a broader perspective, the renovation of the Kaiyuan monastery demonstrates that Buddhist construction projects played a pivotal role in the social and economic development of Tang China’s major metropolises as well as its regions.
32
Andersson, Catharina. "Cistercian Monasteries in Medieval Sweden—Foundations and Recruitments, 1143–1420." Religions 12, no. 8 (July 28, 2021): 582. http://dx.doi.org/10.3390/rel12080582.
Full textAbstract:
This article presents an overview of the Cistercian monasteries that were founded in Sweden in the 12th and 13th centuries. The first were Alvastra and Nydala, founded in 1143, both male monasteries. However, eventually the nunneries came to outnumber the male monasteries (7/5). The purpose of the article is also to discuss the social background of the monks and nuns who inhabited these monasteries. As for the nuns, previous studies have shown that they initially came from the society’s elite, the royal families, but also other magnates. Gradually, social recruitment broadened, and an increasing number of women from the aristocratic lower levels came to dominate the recruitment. It is also suggested that from the end of the 14th century, the women increasingly came from the burghers. The male monasteries, on the other hand, were not even from the beginning populated by men from the nobles. Their family backgrounds seem rather to be linked to the aristocratic lower layers. This difference between the sexes can most probably be explained by the fact that ideals of monastic life—obedience, equality, poverty and ban on weapons—in a decisive way broke with what in secular life was constructed as an aristocratic masculinity.
33
Стојановић, Иван. "МАНАСТИРИ У ТЕМИШВАРСКОЈ ЕПАРХИЈИ – ЦЕНТРИ РЕЛИГИЈСКОГ И КУЛТУРНОГ ЖИВОТА СРБА У РУМУНИЈИ." ИСХОДИШТА 8, no. 1 (August 18, 2022): 277–93. http://dx.doi.org/10.46630/ish.8.2022.18.
Full textAbstract:
In the area of today’s Romania, in the Romanian part of Banat, an area that territorially belongs to the Serbian Orthodox Diocese of Timisoara, in addition to 56 parish churches, there are five monasteries: Bezdin, St. George (on Brzava), Bazijaš, Zlatica and Kusić. Each of these monasteries has a rich history. The folklore tells us that some of these monasteries were founded in the 13th century, while we have documented evidence from the 16th century. In the rich history of the Serbian Orthodox Diocese of Timisoara, the Monasteries were and still are, the centres of the spiritual and cultural life of the Serbs in Romania. Many deserving bishops, metropolitans and patriarchs came from these monastic fraternities, who made a great contribution to the preservation of the religious and cultural identity of both the Serbian and Romanian people. Many deserving individuals and members of Serbian aristocratic families, contributed to the construction, renovation and beautification of these monasteries. These monasteries are places with rich iconostasis, frescoes, treasuries and libraries, where monastic and theological schools worked and more recently courses for singers and children’s religious camps, aiming to preserve the Orthodox faith and Serbian cultural identity in this area.Today, regular monastic and liturgical life takes place in four monasteries, and all monasteries are in constant spiritual and material renewal.
34
Thaisuntad, Tanwutta. "Role of the National Office of Buddhism (NOB) in Managing the Abandoned Monasteries of Chiang Mai." Journal of Architectural/Planning Research and Studies (JARS) 20, no. 1 (July 13, 2022): 21–36. http://dx.doi.org/10.56261/jars.v20i1.248344.
Full textAbstract:
The objectives of the research are to study roles of the National Office of Buddhism (NOB) with respect to managing the abandoned monasteries of Chiang Mai, and specifically, 1) to identify unsustainable conditions that face abandoned monasteries, 2) to clarify unsustainable ways of thinking about abandoned monasteries , 3) to seek a rental management policy for abandoned monasteries , and 4) to seek management solutions for particular abandoned monasteries . Research problems are raised in relation to the lack of sacred fulfillment within the dead monument approach. Passive management in rental deeds without upgrading quality of life and community member interactions with the monuments indirectly lead to inappropriate conditions of some abandoned monasteries. I suggest that abandoned monasteries be thought of in terms of ‘religious heritages’ rather than ‘historic sites’ to provide multifaceted solutions to the management issues. There are 948 abandoned monasteries in Chiang Mai, only 8 of them are located in the city walled area. The abandoned monasteries within the old Chiang Mai city walled area, Chiang Mai Province, Thailand were physically examined. In addition to the site surveys of the abandoned monasteries, 33 in-depth interviews were conducted, with 12 interviews focusing on what I term the “official approach” (i.e. with government agencies and key higher education representatives) and 21 interviews focusing on what I term the “local approach” (i.e. with religious leaders and local community members). Secondary data analysis included a review of both Thai and English documents to identify the latest key thinking on management practices for abandoned monasteries. Literature sources analysis and case study analysis are also provided for 8 of the abandoned monasteries in the study area. Finally, 4 management keys (zoning management, public participation, sustaining of the sacred place condition, and local community ownership) were developed based on identified gaps in the NOB approach to managing abandoned monasteries. It can be concluded that the NOB approach to abandoned monastery deed management should consider 1) revising the ‘dead monument’ concept for hibernated sacred places that leads to unsustainable conditions, 2) the dilemma of the ‘sacred space’ that transitions to the ‘profitable space’ and represents unsustainable ways of thinking, 3) passive action of rental management is an outdated policy, and 4) results of the 4 management keys are supplemental solutions for the particular policy making and promoting sustainability of abandoned monasteries.
35
Glatte, Michał. "Folwarki trynitarzy łuckich w latach 1799–1832." Textus et Studia, no. 1(29) (July 9, 2022): 225–52. http://dx.doi.org/10.15633/tes.08106.
Full textAbstract:
The possessions of Roman Catholic Church during the 18th and first half of 19th centuries consisted of many elements owned by: parishes, orders, chapters, seminaries and schools, hospitals, economics of diocesan bishops and bishops suffragans. Among the Orders existing in lands taken by Russian Empire in 18th century important role played the Order of the Most Holy Trinity and of the Captives. One of trinitarian monasteries have been located in Lutsk since the first half of 18th century. During this period monastery’s benefices consisted of sums, alms and incomes generated by estates. Between 1729–1842 Trinitarians of Lutsk owned three land estates. The 1st one contained two villages Jarowica and Wyszkowa, the 2nd some part of Boruchowa and the 3rd village Siekierzyca and three parts of Wólka Siekierzycka. Each of folwarks took care of agriculture and animal husbandry. Moreover the trinitarian’s subjects produced yarn. Annual income generated by land estates depended of many factors – natural ones as well as some depending of men’s will. In 1812 trinitarian’s villages have been plundered by the Russian Imperial Army. This event caused impoverishment of trinitarian peasants and financial troubles of the whole Lutsk monastery.
36
Kyriacou, Chrysovalantis, and Chris Schabel. "The Saga of Abbot Germanos of St George of Mangana in Nicosia and Greek-Latin Ecclesiastical Relations on Cyprus in the Reign of Pope John XXII." Frankokratia 4, no. 1 (May 3, 2023): 58–88. http://dx.doi.org/10.1163/25895931-12340022.
Full textAbstract:
Abstract Based on published and hitherto unpublished papal letters, this paper reconstructs the fascinating story of Abbot Germanos of St George of Mangana, one of the wealthiest Greek monasteries in Latin-ruled Cyprus. Beginning with an updated exposition of the monastery’s Byzantine origins and Constantinopolitan ties, the paper continues with Germanos’ appeals to Pope John XXII (1316-1334) concerning the settling of a dispute between Germanos himself and a group of his monks in the 1320s. Germanos’ case thus becomes a window for exploring the motivations of historical actors in a world shaped by the politics of Latin domination in the East, the agenda of papal supremacy, the Bulla Cypria constitution, and Latin and Byzantine monastic traditions and practices. The need to address these conditions in a realistic way, while serving institutional and personal interests, enabled the development of complex networks that cut across the binary of Greek vs. Latin. The editio princeps of Pope John XXII’s first letter to Germanos (8 July 1322) is an invaluable addition to the Mangana affair portfolio, contributing to a fuller picture of the crisis, providing information on the protagonists and the monastery, and reflecting papal pastoral concerns in the East.
37
Kabytova, Nadezhda N., and Ekaterina A. Eliseeva. "INCOME AND EXPENDITURE BOOKS AS A HISTORICAL SOURCE ON THE SOCIOCULTURAL ACTIVITIES OF THE NUNNERY." Historical Search 3, no. 2 (June 30, 2022): 76–84. http://dx.doi.org/10.47026/2712-9454-2022-3-2-76-84.
Full textAbstract:
The question of the organization of the daily life of nuns often remained on the periphery of humanitarian studies. In this article, we made an attempt to study the income and expenditure books of the Syzran Sretensky Nunnery of the Simbirsk eparchy, and to trace which areas of the monastery’s socio-cultural initiatives are reflected in them. The growth in the number of women’s monasteries and their nuns in the Russian Empire took place in the second half of the 19th century. The abolition of serfdom, lack of land, as well as the desire for ascetic activity contributed to an increase in the number of sisters in the monasteries, who came mainly from the peasant class. But this was a specific, not a mass way of adapting to the new realities of life, chosen by women. With the growing number of monasteries in the empire, there is also an increase in the directions of socio-cultural activities carried out by women’s cloisters. In 1856, the Sretensky community was established in the county center of the Simbirsk province, which was transformed into a convent 2 years later. Enterprising and wise nuns of the Sretensky nunnery, headed by the abbess, used numerous ways and methods of educational, philanthropy, and charitable initiatives, interacting with the urban space. Income and expenditure books were the annual form of the financial report of the monastery, which recorded the monthly deductions of the monastery and the sources of replenishment of its treasury. The treasurer was in charge of the nunnery’s budget. At the end of the report, the cash balance was recorded, which was carried over to the next year and added up with the income amounts. Money was recorded in the report in the form of cash and securities. Total sum taxes and nontaxable sums made up the income items. In the expense items of the Sretensky monastery, one can single out money transfers, which reflected the direction of the social activity of the monastery and the communicative activity of the cloisters with social and cultural facilities, the population, and educational institutions. Thus, an analysis of the structure of income and expenditure books will allow not only to consider the features of the accounting of the Sretensky nunnery, but also to identify various areas of its socio-cultural activities.
38
Kacanski-Udovicic, Gordana. "Alms in Serbia 1804-1840." Zbornik Matice srpske za drustvene nauke, no. 122 (2007): 105–19. http://dx.doi.org/10.2298/zmsdn0722105k.
Full textAbstract:
The word (notion) alms or pisanija signified the house-to-house collection of small amounts of money for the Orthodox Christian monasteries in Serbia and beyond its borders. In one case (1831/1832), it was collected for the inauguration of the metropolitan and two bishops. There are no grounds for the assumption that the giving of alms originated in the times of Nemanjic rule (XII-XV century), in view of the fact that, in those centuries, the monasteries were largely endowed by the rulers and the nobility - placing their subjects under obligation by law, and in material terms. When the development of the Serbian nation was violently interrupted by enslavement under the Ottoman Turks, there were periodical outbreaks of religious arrogance with the destruction of the Serbian monasteries and the flight of their monks. Tradition - preserving the great memory of the size and importance of the monasteries in its own ways - was flawlessly handed down through the centuries. During the times of Ottoman rule, the people undertook the task of maintaining the monasteries by working for them and giving alms in the measure they were able to in those conditions of general hardship. ?Our ancestors? served as a model to them. After 1815 and specially after the autonomy of the Principality of Serbia in 1831, the emerging state (of Prince Milos) supported this spontaneously born tradition and approved the giving of alms. The monks themselves collected them with the approval and support of the state, for their respective monasteries. The monasteries were obliged to collect alms because there were very few monks - sometimes one or two, and rarely more in each monastery. Alms were also collected by the civil or ecclesiastical authorities if it involved the Church of the Holy Sepulchre in Jerusalem. In that case, alms were considered to be a kind of obligatory contribution and lost their essential feature - of being voluntary.
39
Kastelik, Justyna. "Beda Czcigodny o klasztorach mieszanych na Wyspach Brytyjskich (Historia Ecclesiastica, III–IV w.)." Analecta Cracoviensia 40 (January 4, 2023): 345–55. http://dx.doi.org/10.15633/acr.4022.
Full textAbstract:
The system of double monasteries, or monasteries for both men and women, is as old as that of Christian monasticism itself. The double monastery in its simplest form was that organization said to have been founded in the fourth century by St. Pachomius, an Egyptian monk. This settlement soon became a proper nunnery under the control of the superior of the monks, who delegated elderly men to care for its discipline. Through the ages, double monasteries comprising communities of both men and women dwelling in contiguous establishments, united under the rule of one superior, and using one church in common for their liturgical offices. It’s cannot be stated with any certainty when the system found its way into the West. At the opening of the sixth century, double monasteries existed in Gaul. St. Caesarius of Arles persuaded his sister Caesaria to join him at Arles, to preside over the women who had gathered there to live in monastery under his guidance. Later the system of double monasteries in Gaul was widely propagated by St. Columbanus and his followers. The double monasteries seem always to have flourished wherever the fervor of the Irish missionaries penetrated. In a short time, British Isles were became covered with similar dual establishments, of which Whitby, Coldingham, Ely, Sheppey, Minster, Wimborne, Barking and Kildare are prominent examples. Abbesses ruled these houses.Bede Venerabilis in his work Historia Ecclesiastica gentis Anglorum, gives much information about double monasteries and the most famous abbesses. Princesses, royal widows, sometimes reigning queens, began to found monasteries, where they lived on terms of equality with the daughters of ceorls and peasants. Bede writes that from the beginning of Christianity in England, the women, and particularly these royal women, were as active and persevering in furthering the Faith, as their men. Hild from Whitby, Aethelthryth (Etheldreda) from Ely, Aethelburh (Ethelburga) from Barking are the most luminous examples of powerful abbesses. A system of double monasteries was always an object of solicitude and strict legislation at the hands of ecclesiastical authority. Many synodal and conciliar decrees recognized its dangers, and ordered the strictest surveillance of all communications passing between monks and nuns. The Norman invasions of the eight and ninth centuries destroyed the double monasteries of British Isles and, when they were restored, it was for one sex only, instead of for a dual community.
40
Bowman, Brad B. "The Monastery as Tavern and Temple in Medieval Islam: The Case for Confessional Flexibility in the Locus of Christian Monasteries." Medieval Encounters 27, no. 1 (May 26, 2021): 50–77. http://dx.doi.org/10.1163/15700674-12340094.
Full textAbstract:
Abstract This article examines the diverse nature of Muslim interest in Christian monasteries during the medieval Islamic period. According to a variety of contemporary accounts, Muslim visitation to monasteries often involved wine consumption and licentious behavior on the part of the elites. While not dismissing this possibility, this research suggests that there was often a greater religious dimension to Muslim fascination with monastic sites. Sacred shrines throughout the late antique Levant had, after all, been held in esteem for their hospitality and miraculous powers long before the arrival of Islam. This examination contends that Muslim interest in such Christian shrines and monasteries represents a dynamic, flexible confessional environment at the dawning of Islam. The pious spirit of pilgrimage and ziyāra/visitation was simply transferred into a new religious context; one that was defined by its fluid character and amorphous sectarian lines.
41
Zin, Monika. "Nagarjunakonda: Monasteries and Their School Affiliations." Acta Asiatica Varsoviensia 35 (2022): 315–44. http://dx.doi.org/10.60018/acasva.dbhm1216.
Full textAbstract:
Narrative representations have not been found in all Buddhist monasteries. In some areas, for instance in the region of modern Sannati in ancient Āndhradeśa, only one stūpa, known today as Kanaganahalli, was decorated with opulent narrative reliefs, while the others display none at all. It appears that some Buddhist schools were interested in narrative representations while others were not. The area now known as Nagarjunakonda – the historical Vijayapurī of the Ikṣvāku dynasty in the 3rd century CE – offers the best opportunity to investigate which monasteries the narrative reliefs came from. Among the approximately 40 Buddhist complexes that have been excavated, some of which actually name the schools the resident monks belonged to, and which were built following different layouts, all narrative reliefs were discovered in only a few of the complexes. All of these complexes show a very similar layout with a stūpa outside the monks’ cells, which are positioned in a U-shape, and two apsidal temples facing each other. One of these complexes gives the name of the related school as Aparamahāvinaśaila. It seems that this school was one of those interested in narrative representations, while all the others mentioned in inscriptions at Nagarjunakonda (Theravādins, Mahīśāsakas, and Bahuśrutīyas) were not.
42
HARRISON, E. D. R. "The Nazi Dissolution of the Monasteries: A Case-Study." English Historical Review CIX, no. 431 (1994): 323–55. http://dx.doi.org/10.1093/ehr/cix.431.323.
Full text
43
Krausmüller, Dirk. "Take no care for the morrow! The rejection of landed property in eleventh- and twelfth-century Byzantine monasticism." Byzantine and Modern Greek Studies 42, no. 1 (March 13, 2018): 45–57. http://dx.doi.org/10.1017/byz.2017.35.
Full textAbstract:
In the eleventh and twelfth centuries Byzantium saw the rise of an influential monastic reform movement, which found its expression in rules and saints' lives. In these texts the question of worldly possessions was repeatedly broached. The authors challenged the hitherto common practice of allowing monks some private property and insisted that in their monasteries nobody should own money or other goods. Yet when it came to communal property the situation was starkly different. Most reformers accepted the traditional view that monasteries should be endowed with land in order to meet the material needs of the communities, and if anything were even more acquisitive than their forebears. There was, however, a small group of monastic founders, which challenged this consensus. They insisted that their monasteries should not accept donations of land because such behaviour went against Christ's demand not to take thought for the morrow and displayed a lack of trust in divine providence. This article presents the surviving evidence and seeks to explain how communities without landed property ensured their survival.
44
Чучалін, Олександр. "EDUCATIONAL INSTITUTIONS AT KYIV EPARCHY MONASTERIES BETWEEN THE 19TH AND EARLY 20TH CENTURIES." КОНСЕНСУС, no. 2 (2024): 49–63. http://dx.doi.org/10.31110/consensus/2024-02/049-063.
Full textAbstract:
The article explores the establishment and activities of educational institutions within Kyiv eparchy monasteries from the second half of the 19th century to the early 20th century. A detailed analysis of relevant sources shows that this period marked the peak of activity for various monastic educational institutions, which emerged as significant socio-cultural centres for the Orthodox Church in Ukraine. The article aims to investigate educational activities of Kyiv eparchy monasteries from the second half of the 19th century to the early 20th century, focusing on the establishment and activities of various types of educational institutions associated with them. The research is methodologically grounded in the principles of scientific rigour and historicism, using general scientific methods of empirical and theoretical investigation. It allows for a specific historical approach to understanding educational activities of Kyiv eparchy monasteries during the designated period. The scientific novelty of this research lies in its first-ever analysis and systematization of information about educational activities of Kyiv eparchy monasteries, drawing on both archival and published sources. The research delves into the efforts to establish and organize various types of educational institutions affiliated with these monasteries, as well as examines the social composition of the student body. Conclusions. The research into the problem in question reveals that within the Kyiv eparchy from the late 19th to the early 20th centuries, various educational institutions were established: parish schools, parish schools with craft and needlework departments, literacy schools, church-teacher schools and theological colleges. These institutions were primarily funded by the monasteries themselves, while tuition fees were only charged to children from prosperous families. Most students came from orphanages or impoverished backgrounds. The educational facilities were housed in both newly constructed buildings and monastery spaces adapted for educational purposes, complete with dining facilities and student accommodations. Alongside academic instruction, these monastic educational institutions offered well-structured vocational training.
45
Silber, Ilana F. "Gift-giving in the great traditions: the case of donations to monasteries in the medieval West." European Journal of Sociology 36, no. 2 (November 1995): 209–43. http://dx.doi.org/10.1017/s0003975600007542.
Full textAbstract:
Focusing upon donations to monasteries in the medieval Western world, this paper expands upon extant discussions of religious gift-giving in the ‘great traditions’ , and of its relation to more archaic forms of gift-exchange, hitherto largely based on non-Western and mostly Asian anthropological material. While displaying many of the social functions familiarly associated with the gift in archaic or primitive societies, donations to monasteries are shown to have also entailed a process of immobilisation of wealth not extant in the gift circuit of ‘simpler’ societies. While donations to monasteries clearly attested to the impact of otber-wordly religious orientations, they also entailed a range of symbolic dynamics very different from, and even incompatible with, those analysed by Jonathan Parry with regard to the other-wordly ‘pure’ gift. The paper then brings into relief the precise constellation of ideological ‘gift-theory’, socio-economic ‘gift-circuit’, and macrosocietal context, which enabled this specific variant of the gift-mechanism to operate as a ‘total’ social phenomenon in the two senses of that term suggested, though not clearly distinguished and equally not developed, in Mauss’ pathbreaking essay on the gift.
46
Scott, Gregory Adam. "Reconstructing Buddhist Monasteries in Post-Taiping China." Ming Qing Yanjiu 23, no. 2 (December 10, 2019): 165–207. http://dx.doi.org/10.1163/24684791-12340037.
Full textAbstract:
Abstract The Taiping War (1850–1864) destroyed tens, perhaps hundreds of thousands of religious sites across China. In the wake of the destruction, Buddhist and other religious leaders led reconstruction campaigns to rebuild temples and monasteries that had been destroyed. This article examines some general trends in the post-Taiping religious reconstruction, and looks at a few case studies of well-known Buddhist monasteries that were rebuilt in the years following the war. I argue that not only was the post-war reconstruction a lively and energetic process, but that it helped to shape Buddhist religious culture long after the first phase of reconstructions were completed. Reconstruction was not simply a return to the status quo ante bellum, but rather an opportunity to introduce change into what was normally a highly stable system.
47
Sundberg, Mikaela. "‘You Can’t Just Stick with Those You Like’: Why Friendship Practices Threaten Fraternal Life in Cistercian Monasteries." Sociology 53, no. 6 (April 9, 2019): 1143–59. http://dx.doi.org/10.1177/0038038519838693.
Full textAbstract:
Tensions between different relationship forms exist in every organisational setting. Catholic monasteries – as archetypical examples of voluntary total and greedy institutions – provide strategic cases of inquiry for understanding relational conflicts owing to the significance they assign to exclusively fraternal relations, resulting in explicit tensions regarding personal forms of relationships, such as friendship. Based on a multi-sited, qualitative case study of Cistercian monasteries in France, the present article pushes theorising on fraternal relations forward. Fraternal relations as a social form is membership-based and characterised by collectivism, egalitarianism and an imposed level of intimacy. In the monastic setting, it takes the form of prescribed impersonal love. The ideals of fraternal relations pose normative constraints for establishing friendship, but the ambition to minimise verbal interaction, perceived differences between members and the severe limits on joint, extra-organisational activities constitute additional constraints for friendship to form in monasteries.
48
Jónsson, Jakob Orri. "Þingeyrar after the Dissolution." Religions 14, no. 6 (June 12, 2023): 778. http://dx.doi.org/10.3390/rel14060778.
Full textAbstract:
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.
49
Chao, Shin-yi. "Good Career Moves: Life Stories of Daoist Nuns of the Twelfth and Thirteenth Centuries." NAN NÜ 10, no. 1 (2008): 121–51. http://dx.doi.org/10.1163/138768008x273737.
Full textAbstract:
AbstractDaoist monasticism rose to prominence in China during the late twelfth and the mid-thirteenth centuries amid the turmoil of war and dynastic change. A particular Daoist monastic order emerged, called Quanzhen or 'Complete Perfection', which became popular and spread throughout China. A number of commemorative stone steles from the monasteries of the period have been preserved, and serve as the main sources for this article. The steles record the religious activities and experiences of female practitioners, some of whom rose to leading positions, as founders, abbesses, and managers of flourishing monasteries. The funding for these monasteries came from the donations of the lay followers whom they inspired. Within the monastic universe, they trained and ordained the next generation of clerics, and provided ritual services to the lay community as well. Toward the end of their careers, abbesses choose their successors from among their female disciples, and a lineage based on the master-disciple relationship took shape.
50
Katsaprakakis, Dimitris Al. "Toward a Renewable and Sustainable Energy Pattern in Non-Interconnected Rural Monasteries: A Case Study for the Xenofontos Monastery, Mount Athos." Sustainability 16, no. 5 (March 3, 2024): 2111. http://dx.doi.org/10.3390/su16052111.
Full textAbstract:
The scope of this article is to study and propose optimized electricity production plants powered by renewable energy sources, in the frame of energy transition in non-interconnected, rural monasteries. Energy transition, namely, the transition from fossil fuels to renewables and rational use of energy, constitutes a major component of sustainability. In particular, monasteries constitute a special and unique category of rural communities, given their size and the scale of the electricity demand. As a case study, this work focuses on the Xenofontos Monastery, in Mount Athos. Mount Athos, practically a mountainous peninsula at the North Aegean Sea (central-south Macedonia, Greece), is an independent and self-governed community of 20 different monasteries, with no electrical interconnection between them. The electrification of these monasteries started in the 1980s, with the installation of autonomous small diesel generators. Since 2010, an attempt has been initiated to replace these generators with power production and storage technologies based on renewable energy sources, aiming to approach a more energy-independent and sustainable pattern in the peninsula. The article examines two alternative systems, with small wind turbines and photovoltaic panels as the power production units and small pumped hydro storage or electrochemical batteries as storage technologies. New operation algorithms were developed and the sizing of the systems was accomplished through the computational simulation of the examined plants’ annual operations, aiming at full coverage of the power demand. The article proves that 100% power demand coverage from hydro power plants is possible with the support of pumped storage, achieving a Levelized Cost Of Electricity in the range of 0.22 EUR/kWh. This feature can be reduced at 0.11 EUR/kWh with the support of lithium-ion batteries, yet with annual power demand coverage at 90%.