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1
Fehér, Krisztina, and Balázs Halmos. "Remarks on the Proportions and Dimensions Used in the Design of the Medieval Church of Zsámbék." Periodica Polytechnica Architecture 50, no. 2 (November 28, 2019): 97–114. http://dx.doi.org/10.3311/ppar.14621.
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Since the 19th century, the church of Zsámbék was continuously a focus of scholars' interest. The present paper intends to research the church ruins with a new aspect. Using an accurate terrestrial laser scan survey, the geometry of the plan is analysed in order to find proportions among the dimensions. The main goal of the study is to gather information about the design logic of the first masters of the 13th-century Premonstratensian abbey. In addition, our goal was to detect contributions to the 13th-century construction history of the church, that cannot be found in archives of graphic sources. The latest archaeological excavation achieved excellent results concerning several crucial historical points; however, the periodization of the church is still not entirely clarified. From the 19th century, different scholars have proposed various hypotheses about this topic, without consensus.
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Kontogiannis, Nikos D. "Excavation of a 13th-Century Church near Vasilitsi, Southern Messenia." Hesperia 77, no. 3 (September 17, 2008): 497–537. http://dx.doi.org/10.2972/hesp.77.3.497.
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Miazek, Jan. "Handwritten pre-Tridentine Pontificals." Warszawskie Studia Teologiczne 31, no. 4 (December 2, 2018): 132–45. http://dx.doi.org/10.30439/wst.2018.4.8.
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The article presents the history of pontificals, which are a bishop's liturgical books, beginning with their creation in the 9th century till the 16th century. The following pontificals are analysed in detail: Roman-Germanic Pontifical of the 10th century, Roman Pontifical of the 12th century, Roman Curia Pontifical of the 13th century and William Durand's Pontifical of the 13th century. In the article the process of geographical spreading of pontificals was also demonstrated. The history of pontificals shows how liturgical traditions were spreading and mixing with each other: Roman tradition came into contact with the tradition from the Frankish countries, and from the Frankish countries it was transferred to Rhenish countries. There the pontifical was modified and came back to Rome. In this form, thanks to the invention of printing, it spread in the whole Church.
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Lavin, Marilyn Aronberg. "Maria-Ecclesia and the Meaning of Marriage in the Late 13th Century." Acta ad archaeologiam et artium historiam pertinentia 21 (September 21, 2017): 153–69. http://dx.doi.org/10.5617/acta.5535.
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By the end of the thirteenth century, the Church of Rome defined human marriage as incomplete before consummation in virtuous carnal intercourse. This article focuses on Cimabue’s emotionally charged and sexually explicit fresco representation of the Assumption of the Virgin, and shows that its stylistic verisimilitude makes visible human love as proof of the spiritual miracle of the Mystic Marriage of Christ and Maria-Ecclesia.
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Jolivet-Lévy, Catherine. "Bezirana kilisesi (Cappadoce). Un exceptionnel décor paléologue en terres de Rūm. Nouveau témoignage sur les relations entre Byzance et le sultanat." Zograf, no. 41 (2017): 107–42. http://dx.doi.org/10.2298/zog1741107j.
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This article deals with a rock-cut church (Bezirana kilisesi), dedicated to the Theotokos, recently rediscovered in the Ihlara valley (Cappadocia). The paintings from the very end of the 13th century or the beginning of the 14th, of exceptional quality, indicate that the patron of the church, whose identity is unknown, was a high-ranking, wealthy and literate individual. They bear witness to the maintenance of close links with Byzantium in this region, as well as to the mobility of artists, and bring new testimony on the cultural diversity of Seljuk Anatolia.
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Kuhar, Kristijan. "Utjecaj tekstova latinskih rimskih sakramentara na crkvenoslavensku rimsku liturgiju (9. – 14. stoljeće)." Slovo, no. 68 (2018): 171–97. http://dx.doi.org/10.31745/s.68.6.
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The liturgical texts of the Church Slavonic sacramentaries (Kiev Leaflets, Vienna Leaflets, Sinai missal Sin. Slav. 5N and others) from the early stages of the Slavic liturgy (9th to 14th century) with its textological and euchological content mostly belong to the Roman rite. These texts are euchological texts with proper liturgical function: texts are written and arranged for the celebration of the Mass and they are preserved in the liturgical book called sacramentary. The medieval Latin liturgical textological tradition is divided into two branches: Gelasian and Gregorian, which formed a unique textological tradition in parts of Northern Italy and Transalpine countries (from Aquileia to Salzburg) establishing a new textological tradition known as the »Gelasianized-Gregorian Sacramentary«, which was used in the mentioned parts of Central Europe. Based on the research of the history of Old Church Slavonic liturgy and historical and comparative analysis of Latin and Church Slavonic texts, mostly conducted for the doctoral thesis entitled Historical and liturgical peculiarities of the early stages of the Slavonic liturgy, this study presents influences of Latin liturgical textological tradition from Central Europe on the oldest Church Slavonic translations of sacramentaries from 9th to 14th century and other liturgical texts, mainly euchological, which continued to exist in the Croatian Glagolitic tradition even after the liturgical reform at the end of the 13th century.
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Huerta, Santiago, and Paula Fuentes. "Analysis and Demolition of Some Vaults of the Church of La Peregrina in Sahagún (Spain)." Advanced Materials Research 133-134 (October 2010): 343–48. http://dx.doi.org/10.4028/www.scientific.net/amr.133-134.343.
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The Franciscan church of La Peregrina in Sahagún (Spain) was founded in the 13th Century. It has undergone many transformations and additions throughout its history. The most important were carried out in the 17th Century when the church was converted to the Baroque style. The apse vaults were demolished and new timbrel vaults were built hiding the Mudéjar windows. In the nave, the transverse arches that supported the modern roof were also demolished, internal counterforts were built and new barrel timbrel vaults with lunettes, erected. Eventually, an oval dome was built on the transept. Recent restoration work will give the building a new use. The project aims to recover the Mudéjar apse with its windows providing natural light to the presbytery. This involves the demolition of the Baroque vaults above the presbytery (a barrel vault terminated with a semi-dome). The oval dome will lose some buttressing to the side of the apse and an expertise was required to assess the feasibility of the operation. In the present paper the structure of the church will be described and the analysis of the oval dome with and without the presbytery vaults will be explained.
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CAVALLO, G., R. CARDANI VERGANI, L. GIANOLA, and A. MEREGALLI. "ARCHAEOLOGICAL, STYLISTIC AND SCIENTIFIC RESEARCH ON 11TH-13TH CENTURY AD PAINTED FRAGMENTS FROM THE SAN GIOVANNI BATTISTA CHURCH IN CEVIO (SWITZERLAND)." Archaeometry 54, no. 2 (June 15, 2011): 294–310. http://dx.doi.org/10.1111/j.1475-4754.2011.00613.x.
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Кашин, Ферапонт. "The Course of the All-Russian Shrine: from the History of the Miracle-Working Feodorovskaya Virgin Icon." Theological Herald, no. 1(36) (March 15, 2020): 202–24. http://dx.doi.org/10.31802/2500-1450-2020-36-1-202-224.
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В настоящей статье автор рассматривает историю чудотворной Феодоровской иконы Божией Матери в тесной взаимосвязи с историей костромского края периода XII- XIII вв., анализируя «сказание о явлении и чудесах Феодоровской иконы», а также другие источники. основной вопрос статьи - дата явления в Костроме чудотворного образа. у некоторых исследователей, а также в официальном церковном календаре это событие датировано 1239 г., однако большинство поздних исследований склоняются к мнению, что Феодоровская икона явилась в Костроме в конце 50-х - начале 60-х гг. XIII в. автор приводит свою аргументацию в пользу второй из указанных дат. In this article, the author considers and sets out the history of the miraculous Feodorovskaya Virgin icon in close relationship with the history of the Kostroma region of the 12th-13th centuries, analyzing the «Legend of the Appearance and Miracles of the Feodorovskaya Virgin Icon», as well as other sources. The main issue of the article is the date of the appearance of the miraculous image in Kostroma. Some researchers, as well as the official church calendar, indicate this date as the year of 1239, but the majority of the more recent researches are inclined to believe that the Feodorovskaya Virgin icon appeared in Kostroma in the late 50s and early 60s of the 13th century. The author presents his argument in favour of the second of these dates.
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Van Aarde, R. B. "Franciscus van Assisi: Sy teologie van barmhartige diens." Verbum et Ecclesia 24, no. 2 (November 17, 2003): 557–71. http://dx.doi.org/10.4102/ve.v24i2.352.
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One of the most remarkable men in church history was Giovanni Bernardone (1182-1226), nicknamed Franciscus of Assisi. After his conversion he took Jesus’ instruction to his disciples in Mark 6:8 to hart and made poverty his “bride”. The historical background of church and society in the 13th century had a major impact on his theology. He objected against the negative effects of the crusades, economy of prosperity and growing humanism of the time. His bondage to God, mankind and nature later became the major characteristic of the mendicant order of the Franciscans. St. Franciscus’ theology of compassionate ministry was also a reaction to the scholasticism with its focus on reason. Scholasticism “believed in order to understand”. It was a theology (philosophy) of the intellectuals at the universities in Europe and focussed mainly on the mind/reason. In St. Franciscus’ theology the mistic (as a reaction against the scholasticism) and the mediaeval piety flowed into one. This mistical piety focussed on the emotions of man and touched lay people.
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Мазуров, А. Б. "Further on the History of the Veneration of the wonder-working icon of Nicholas of Zaraysk." Istoricheskii vestnik, no. 35(2021) (March 27, 2021): 146–89. http://dx.doi.org/10.35549/hr.2021.2021.35.007.
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В статье рассмотрены иконографические особенности иконы «Никола Зарайский в житии», являвшейся в XVII – начале XX вв. храмовым образом и главной святыней Никольского собора г. Зарайска. Икона, являющаяся списком с древнего утраченного византийского («корсунского») оригинала XIII века, ранее датировалась 1513 г. Предлагается отнести памятник к 1528-1531 гг. и связать его появление с моментом завершения строительства наиболее раннего каменного Никольского храма XVI в., являвшегося духовным центром строившегося в это же время Зарайского кремля. Образ является ценным источником для реконструкции особенностей его прототипа. Доказывается, что древний корсунский образ не имел житийных клейм. Чтимая в народе икона породила значительное количество копий и повторений. Выявлено более 40 иконографических источников XIII - первой трети XVI вв. (живописные иконы, деревянные и каменные резные иконы и иконки, произведения шитья, крест-мощевик), которые восходят к древнему оригиналу (наиболее яркая черта которого, помимо иконографии Николы Зарайского, – крестчатая фелонь), повторяя его во многих деталях. Вместе с тем, акцентирована и возможность вариаций в трактовке деталей. Проанализированный массив источников позволяет утверждать, что прототип списка 1528–1531 г. в том виде, в каком мы его знаем сейчас, существовал уже не позднее конца XIII века. The article studies the iconographic details of the icon «Nicolas of Zaraysk in His Life» which was the principal image and the main shrine of St. Nicholas Cathedral in Zaraysk between the 17th and the early 20th centuries. Copied from the Byzantine (Korsun) icon from the 13th century, the icon has been traditionally dated 1513. The author suggests that the icon's origin should be dated 1528–1531 and associated with the end of the construction of the earliest stone St. Nicholas Church of the 16th century. It was the religious center of the Zaraysk Kremlin which was also under construction at the time. The image is a critical source for recreating the details of its prototype. The author brings evidence that the Korsun image had no hagiographic border scenes. The popular icon has been copied numerous times. Over 40 iconographic sources from between the 13th and the first third of the 16th centuries have been identified (pictorial icons, wood, and stone carved icons and miniatures, sewing works, a reliquary cross) that go back to the medieval original (the cross phelonion being the most striking feature, apart from the iconography of Nicholas of Zaraysk) and copy its many details. Besides that, the possibility of variable details has been emphasized. Based on the analyzed sources, the author suggests that the prototype of the copy from 1528–1531, as we know it today, had already existed in the late 13th century or earlier.
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Issa, Ghassan. "The architectural evolution of the ancient Lebanese churches in Koura, Batroun and Byblos, from the 8th Century to the 13th Century." Lebanese Science Journal 21, no. 2 (December 27, 2020): 182–210. http://dx.doi.org/10.22453/lsj-021.2.182-210.
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I think this work is intriguing for a wide circle of readers interested in the history of ancient Lebanese churches. Monumental historical temples are the symbol of cultural identity showing the spiritual value of their old period and reflecting the social, cultural and economic endurance of the past. They are the main part of the architectural heritage that signalizes the continuity of history and the important link between our time and history that helps to understand the development of the architectural features in time and space. Like in many countries, ancient churches need to be identified, classified and then assessed; for this reason, in this research, I will offer an overall picture of the original ecclesiastical parts, which is based on the latest architectural and documental data. The study of these structures is important because it helps to identify the structural forms, the disaster preparedness and the potential hazards. The original damaged and undamaged parts of these churches should be examined in order to achieve proper results, considering the first step to accomplish this, is to recognize them in their original status, so that the applied intervention could be implemented respecting these results. Documentation, protection and conservation of historic monuments are the most important procedures of the cultural heritage preservation, therefore large inventory of these temples should be well documented before starting to detailed analyses and restoration projects.
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Christianson, Gerald. "The 13th-Century Church of St-Denis. By Caroline Astrid Bruzelius. New Haven: Yale University Press, 1985. xiv + 223 pp. $30.00." Church History 57, no. 2 (June 1988): 227–28. http://dx.doi.org/10.2307/3167199.
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Karlsson, Lars, Jesper Blid, and Olivier Henry. "Labraunda 2010. A preliminary report on Swedish excavations." Opuscula. Annual of the Swedish Institutes at Athens and Rome 4 (November 2011): 19–67. http://dx.doi.org/10.30549/opathrom-04-03.
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The campaign of 2010 continued the work which was initiated last year. The excavations in the fortress on the Tepesar Hill were completed. The fortress consists of a large, early Hekatomnid tower where two black-gloss vessels indicated a dating of the tower to about 380–350 BC. In the two additions to the tower, several wellpreserved vessels dating from the 3rd century BC were uncovered. The latest fragment was a painted piece from a lagynos from around 200 BC, but there were no fragments of Megarian bowls. The test probe of last year in the West Church Complex was extended to a larger trench measuring c. 9 × 12 m. Evidence for three major phases could be established by J. Blid: (1) a Late Classical stoa; (2) the stoa colonnade is rebuilt into a Christian basilica of the 5th century AD; (3) a Middle Byzantine building of possibly 12th–13th-century date. Many marble pieces were retrieved from the marble furniture of the church, as well as three sections of white and polychrome mosaics. During the necropolis excavations 29 tombs were investigated, of which 11 were unplundered, in a newly discovered burial ground dating back to the 5th century BC. Although the tombs of this area were modest in shape and in terms of associated deposits, they provide a new insight for understanding the history of the necropoleis of Labraunda. Finally, architect Chet Kanra continued working on the plans for the restoration of Andron A, and marble conservator Agneta Freccero conducted trial conservation on an Ionic capital from Andron A. Thomas Thieme and Pontus Hellström gathered further information for their publication of the andrones.
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Markovic, Miodrag. "The cult of St. Vitus among the Serbs in the middle ages." Zograf, no. 31 (2006): 35–50. http://dx.doi.org/10.2298/zog0731035m.
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Vitus, a native of Sicily, who was martyred during the emperor Diocletian's persecutions, is not well known among Orthodox Christians. However, his feast day, which is celebrated on June 15th, occupies an extremely important place in the minds of the Serbian people, as Vidovdan. At the end of the 19th century, Jovan Vuckovic, a learned priest, concluded that, for the Serbs, the significance of the feast of St. Vitus does not lie in any particular reverence for St. Vitus himself, but in the fact that the Battle of Kosovo took place on his feast day. Nevertheless, there are reliable testimonies that the Serbs did revere this martyr from Sicily, in the Middle Ages. The earliest is to be found in the menologion in the Miroslav Gospel, and St. Vitus is also recorded in hagiographic sources that appeared after the establishment of the autocephalous Serbian Church. We find the most frequent mention of him in the manuscript synaxaria of the so-called First recession of the Menologue of Basil II (from 13th and 14th centuries), and several 14th century menaions contain an akolouthia dedicated to St. Vitus.
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Coelho, Guilherme B. A., Hugo Entradas Silva, and Fernando M. A. Henriques. "Development of a three-dimensional hygrothermal model of a historic building in WUFI®Plus vs EnergyPlus." MATEC Web of Conferences 282 (2019): 02079. http://dx.doi.org/10.1051/matecconf/201928202079.
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Historic artefacts are crucial to transmit history to future generations. Depending on the characteristics of their components these objects can be prone to biological attacks, chemical decay or even mechanical degradation. These three types of decay are induced by the indoor relative humidity and temperature, which are largely dependent on the characteristics of the building envelope, the outdoor climate and the number of occupants. In order to attain a proper indoor climate for the conservation of the artefacts it may be necessary to implement some types of changes. However, and due to the high heritage value of most of the buildings that house these artefacts, any type of changes has to be thoroughly studied prior to its implementation. These studies are usually carried out using a hygrothermal model of the building validated by the measured indoor conditions. The development of these models is entirely based on non-destructive procedures, which is a key factor when studying historic buildings. The yearly indoor climate of a 13th century church in Lisbon was measured and then used to develop a hygrothermal model of the church in two of the most used software in cultural heritage: EnergyPlus and WUFI®Plus. The obtained results for each model were compared against the measured indoor temperature and water vapour pressure to determine which are the advantages of the two software.
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Shelina, E. A. "TO GIVE, TO ORDER, AND TO CONFIRM. THE FRENCH PRELATES' POWER IN THE WORLD OF THE 13TH CENTURY CHARTERS." Вестник Пермского университета. История, no. 2(53) (2021): 136–47. http://dx.doi.org/10.17072/2219-3111-2021-2-136-147.
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As corpora of medieval texts became available online, and platforms for textometric analysis (TXM, among others) were developed in the last decade, it has become possible to explore old historiographical issues from a new perspective. This study explores the actions of medieval dominants and the forces they used to perform those actions. The author unites a corpus of the author unites a corpus of the charters of prelates of the French dioceses from the period following the “documentary revolution”, because the general increase in the number of charters since the 12th century enables the author to work at the level of particular social groups. The charters of bishops and archbishops and the charters of abbots and abbesses of the 13th century were collected from online editions of medieval French cartularies (from the Chartae Galliae, the Cartulaires d'Île-de-France, and the Cartulaire blanc). The author generated lists of the most frequent verbs and nouns in the ablative and examined the most common adverb co-occurrences for the most frequent verbs of the two corpora. As a result of the study, a number of observations were obtained. 1) Along with the group of verbs that denote the activity of creating a charter and of disseminating the information, the most frequent verbs refer to the activities of giving, ordering and confirming in the corpus of bishops. These three main activities were distinguished by analyzing the structure of verb binomials in the corpus. 2) The activities of abbots appear to be different from those of bishops: the verbs of ordering are far less frequent, while the verbs of selling and exchanging are more common. While bishops form the dominant group within the whole society, the activities of the abbots in society are less conspicuous (abbots dominate within their monasteries). 3) The auctoritas, although an important power force that enables the majority of power actions, is not the only one used by prelates: members of the Church acted by voluntas; a large amount of actions requires consent or counsel. Finally, the promise requires the force of fides, etc. 4) The 13th century society was the one where all actions were judged as more or less spiritual, and where the less spiritual power actions and practices of the prelates were also ‘spiritualised’. Although different groups of verbs attract different kinds of adverbs (e.g. one should serve ‘honestly and devotedly’, one possesses ‘peacefully’, one commands and orders ‘firmly and rigorously’), they all have positive connotations. The charters serve to reproduce a system where the spiritual plays a dominant role and where attaining the celestial realm is the central goal of all actions (documents on the exercise of power belong to the same system as theological texts).
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Martens-Czarnecka, Małgorzata. "The Christian Nubia and the Arabs." Studia Ceranea 5 (December 30, 2015): 249–65. http://dx.doi.org/10.18778/2084-140x.05.08.
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Nubia constituted the area in the Nile Valley in the present day Sudan, the area which spread from the first cataract up to the place where the White Nile meets the Blue Nile. The area was inhabited by the population using a common language – Old Nubian. In the second half of the sixth century thanks to the missions send by the Byzantine Court, Nubia accepted Christianity as a state religion. Nubia immediately found itself in the area of influence of Byzantine culture. Byzantine administration, liturgy of the Eastern Church and the Greek language were introduced. In 641 the Arab conquest of Egypt took place. Soon after that in 642, the Arab army entered the Nubian territory and from this date centuries of clashes and peace treaties characterized relations between Nubians and Arab peoples. The 13th century marks slow decline of the kingdom of Nubia. Hostile Negro tribes from the South and South-West appear in the Mid Valley of Nile. Fights weaken the kingdom; slow islamization of the country follows, royal rule and Christian faith falls and together with those culture and arts deteriorates. The history of military as well as political or commercial Nubian-Arabic contacts over entire period of existence of Christian kingdom of Nubia undoubtedly had to bring about certain artistic trends in Nubia originating from rich heritage of Muslim culture. The culture of Christian Nubia originally based to considerable extent on Byzantine art, in course of time, subjected to more and more intense Arabic influence, significantly changed. Arabic components seen in Nubian church architecture, wall painting and art crafts became predominant, which over following centuries led to creation of Arabic culture of the contemporary Sudan.
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Dzurova, Aksinija. "Avtograf na Teodor Hagiopetrit ot C''rkovnija istoriko-arheologiceski Institut v Sofija, CIAI 949." Zbornik radova Vizantoloskog instituta, no. 50-2 (2013): 609–16. http://dx.doi.org/10.2298/zrvi1350609d.
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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.
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Zholobov, Oleg F. "Old Slavic Sermon Language: The Extraordinary Nature of Verb Morphology in Cyril Turovskij’s Homilies." Slovene 6, no. 2 (2017): 137–62. http://dx.doi.org/10.31168/2305-6754.2017.6.2.5.
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The article’s subject matter—verbs functioning in the sermons of the Old Russian church writer Cyril Turovskij (second half of the 12th century)—is considered in details for the first time on the basis of the earliest source, Tolstovskij Sbornik (second half of the 13th century). Since Cyril’s sermons were addressed to a wide range of listeners and readers they had to be based on intelligible and simple language forms that also preserved a connection with literary standards. This manifested itself in the significant Russification of the preaching language. The article describes the following features of the language of Cyril’s sermons: the earliest and widespread usage of “praesens historicum”; the exclusive usage of aorist forms with additional endings (načętъ type); the special functional and syntactic nature of the aorist rěšę; the unusually wide usage of 2 Sg. aorist and imperfect forms; the usage of perfective imperfect forms and imperfects with additional endings; the prospective future tense and modal functioning of the paraphrastic forms with the auxiliary verb xoščè; special cases of 1 Pl. imperatives usage; the special character of the reflexive enclitic sę; and the extraordinary distribution of periphrastic preterits forms. Some similarity of verbs functioning in Cyril’s homilies and The Tale of Igor’s Campaign is detected as well as in the original Chronicle, early Old Russian translations, and Paroemiarion.
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Alttoa, Kaur. "Anmerkungen zur Baugeschichte der St. Olaikirche auf Worms (Vormsi) im Bistum Ösel-Wiek (Saare-Lääne)." Baltic Journal of Art History 14 (December 27, 2017): 7. http://dx.doi.org/10.12697/bjah.2017.14.01.
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Vormsi is a small island that belonged to the Oesel-Wiek bishopric during the Middle Ages. There is a church on the island that is dedicated to St Olaf, the Norwegian king who was undoubtedly the most popular saint among the Scandinavians. A short article written by Villem Raam in the anthology Eesti Arhitektuur (Estonian Architecture, 1996) is the only one worth mentioning that has appeared to date on the architectural history of the Vormsi church.The Vormsi church is comprised of a sanctuary and nave. Only the sanctuary was completed during the Middle Ages, and the stone nave was not completed until 1632. During the restoration of the church between 1989 and 1990, fragments were found of the foundation of the wooden church that predated the stone one. It is possible that the wooden church was utilised throughout the Middle Ages as a congregation room.Currently, it is believed that the Vormsi sanctuary was built during the 15th century. This dating is based on the pyramid-shaped vault consoles – a similar shape also appears in the chapel of the gate tower in the Padise Cistercian monastery. Actually, the Padise consoles have been reused. Their original location is unknown and their completion is impossible to date even within the time frame of a century.The most significant is the eastern wall of the Vormsi sanctuary, where a spacious niche with pointed arch is located. This Cistercian composition was also used in the Haapsalu Cathedral and apparently that was the model for the Vormsi church. The Haapsalu Cathedral is a surprisingly simple single-nave church with three bays. The church has richly decorated capitals on its wall pillars, on which both Romanesque and Early Gothic motifs have been used. At least some of the capitals have been hewn by a master who previously worked on the construction of the capital hall in the Riga Cathedral. The northern section of the Haapsalu Cathedral was apparently built in the 1260s. In the vicinity of Riga there is a church with a floor plan that is an exact counterpart to the one in Haapsalu – the Holme / Martinsala Church that dates back to about the 13th century. Considering both the floor plan and the sculptured decorations, it is believable that the designers and builders of the Haapsalu Cathedral came from the Riga environs.Pärnu is also on the Riga-Haapsalu route. Actually, two towns existed there during the Middle Ages. For a short time, Old-Pärnu on the right bank of the river had been the centre of the Oesel-Wiek bishopric before Haapsalu. However, the left bank of the river was controlled by the Livonian Order. There is very little information about the Old-Pärnu Cathedral that was completed around 1251 and destroyed by the Lithuanians in 1263. However, one thing is known – it also had a single-nave with three bays. There is no information about the design of the eastern wall of the cathedral. However, the sanctuary of St Nicholas’ Church in New-Pärnu had an eastern niche similar to the one in Haapsalu. It is not impossible that the motif was borrowed from the cathedral across the river or its ruins. Attention should also be paid to the fact that the design of the northern and southern walls in the sanctuary of Pärnu’s St Nicholas’ Church are similar to the Vormsi church. Therefore, there is no doubt that these two sanctuaries are architecturally and genetically related. Apparently the Vormsi sanctuary was built immediately or soon after the completion of the Haapsalu Cathedral – not later than 1270. It is not impossible that the vaults were constructed sometime later.The vault painting in the Vormsi sanctuary is probably inspired by the “paradise vaults” in Gotland. The Vormsi painting is strikingly primitive. In Estonia, this primitive style can also be seen in the churches in Ridala and Pöide.There is a squint (hagioscope) on the southern wall of the Vormsi church sanctuary, and an unusual sacrament niche with a light shaft in the eastern wall. This does not date back to the time when the sanctuary was built, but was added later. There have been at least eight such sacrament niches in Estonia, most of which were built in the 15th century.
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Kluiving, Sjoerd, Tim de Ridder, Marcel van Dasselaar, Stan Roozen, and Maarten Prins. "Soil archives of a Fluvisol: subsurface analysis and soil history of the medieval city centre of Vlaardingen, the Netherlands – an integral approach." SOIL 2, no. 2 (June 20, 2016): 271–85. http://dx.doi.org/10.5194/soil-2-271-2016.
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Abstract. The medieval city of Vlaardingen (the Netherlands) was strategically located on the confluence of three rivers, the Maas, the Merwede, and the Vlaarding. A church of the early 8th century AD was already located here. In a short period of time, Vlaardingen developed in the 11th century AD into an international trading place and into one of the most important places in the former county of Holland. Starting from the 11th century AD, the river Maas repeatedly threatened to flood the settlement. The flood dynamics were registered in Fluvisol archives and were recognised in a multidisciplinary sedimentary analysis of these archives. To secure the future of these vulnerable soil archives an extensive interdisciplinary research effort (76 mechanical drill holes, grain size analysis (GSA), thermo-gravimetric analysis (TGA), archaeological remains, soil analysis, dating methods, micromorphology, and microfauna) started in 2011 to gain knowledge on the sedimentological and pedological subsurface of the settlement mound as well as on the well-preserved nature of the archaeological evidence. Pedogenic features are recorded with soil description, micromorphological, and geochemical (XRF – X-ray fluorescence) analysis. The soil sequence of 5 m thickness exhibits a complex mix of "natural" as well as "anthropogenic" layering and initial soil formation that enables us to make a distinction between relatively stable periods and periods with active sedimentation. In this paper the results of this interdisciplinary project are demonstrated in a number of cross-sections with interrelated geological, pedological, and archaeological stratification. A distinction between natural and anthropogenic layering is made on the basis of the occurrence of the chemical elements phosphor and potassium. A series of four stratigraphic and sedimentary units record the period before and after the flooding disaster. Given the many archaeological remnants and features present in the lower units, in geological terms it is assumed that the medieval landscape was submerged while it was inhabited in the 12th century AD. In reaction to a final submersion phase in the late 12th century AD, the inhabitants started to raise the surface of the settlement. Within archaeological terms the boundary between natural and anthropogenic layers is stratigraphically lower, so that in the interpretation of archaeologists, the living ground was dry during the 12th and the 13th centuries AD. In this discussion, the geological interpretation will be compared with alternative archaeological scenarios.
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Sundt, Richard A. ""Mediocres domos et humiles habeant fratres nostri:" Dominican Legislation on Architecture and Architectural Decoration in the 13th Century." Journal of the Society of Architectural Historians 46, no. 4 (December 1, 1987): 394–407. http://dx.doi.org/10.2307/990276.
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Between 1220 and 1300, the Dominican Order developed an extensive but little-known body of constitutional legislation governing the construction and decoration of its churches and conventual buildings. During this period, the original constitution on architecture was amended on five separate occasions in order to include specific restrictions on height and vaulting, as well as a ban on all types of architectural ornamentation. Analysis of the constitutions serves not only to identify the shifting artistic concerns of the friars, but also the various legal mechanisms by which they sought to enforce their concept of poverty in architecture. In addition to this constitutional legislation, the general and provincial chapters also passed numerous acts dealing both directly and indirectly with architecture and its ornamentation. Some of these led to the adoption, in 1263, of a statute prohibiting most forms of architectural decoration. However, the principal aim of the capitular legislation was to ensure observance of the constitutions by warning frairs of infractions, forcing adherence to the rules, and punishing all who disobeyed.
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Loma, Aleksandar. "The verb osvetiti in the mining code." Juznoslovenski filolog 75, no. 2 (2019): 9–18. http://dx.doi.org/10.2298/jfi1902009l.
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Enacted in 1412 by Serbian Despot Stefan Lazarevic, the Mining Code came down to us in two versions, a Cyrillic copy made in the late 16th century and a Latin-alphabet transliteration from 1638, as well as in several translations into Ottoman Turkish. Since the publication of its Cyrillic version in 1962, it has been recognised as a highly valuable source for the history not only of law and economics, but also of the Serbian language. Its linguistic relevance consists not merely in displaying traits of an early dialectal development and rendering a lot of terms borrowed from the Middle High German language of the ?Saxons? (Sasi), settlers who after the second half of 13th century triggered the development of the mining industry in medieval Serbia: moreover, it provides the first attestations of many genuine words of spoken Old Serbian, some of them probably calqued on German patterns. One of these words is osvetiti of the Cyrillic version, apparently identical to Old Serbian osvetiti ?sanctify; impose a legal sanction; revenge? < Common Slavic *obsvetiti, but making no sense in the given context. Yet in the Latin version it occurs twice written with ? rendering e (?yat?), which points to *obsvetiti ?to light up (the mining gallery)?, and such an interpretation seems contextually plausible. If it is true, we have in the Mining Code the single attestation of osvetiti in Serbian outside of the texts written in Church Slavonic. In the vernacular, the verb was replaced by osv(ij)etliti, partly because in the ekavian speeches it became homophonous with osvetiti.
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Pozsgai, István. "Constructions of the Cardinal Numerals with the Words Which Belong to Them in the Kievo-Pecherskiy Paterikon." Vestnik NSU. Series: History and Philology 20, no. 2 (2021): 20–31. http://dx.doi.org/10.25205/1818-7919-2021-20-2-20-31.
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The aim of this work is to examine the system of the syntactic relations of the cardinal numerals with the words which belong to them in the Kievo-Pecherskiy Paterikon that was compiled in the 13th century. The manuscript on the basis of which the text was published was copied in the late 15th – early 16th centuries. I am mainly searching those phenomena, which can give information about the conditions of the genesis and development of the numerals as a new independent part of speech. I am paying attention to the phenomena which can be connected with the unification of the several types of the syntactic relations of the cardinal numerals with their associated words. I am searching for all quantitative constructions except for the constructions containing the numeral 1 as a prime numeral. The found quantitative constructions are grouped according to the type of combination of cardinal numerals with names or participles. Particular attention is paid to the combinations of quantitative numerals with related words, which differ from the norms of other monuments, such as the Old Church Slavonic language of the Russian edition, Old Russian and early Russian Church Slavonic monuments, since it is these phenomena that can indicate the process of acquiring general morphological and syntactic properties by cardinal numerals. On the basis of the quantitative constructions that do not correspond to the above-mentioned norms, three important grammatical phenomena are distinguished that can indicate the process of replacing old norms with new ones. As a contrast I am showing data from the other manuscripts.
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Bosc-Tiessé, Claire, Marie-Laure Derat, Laurent Bruxelles, François-Xavier Fauvelle, Yves Gleize, and Romain Mensan. "The Lalibela Rock Hewn Site and its Landscape (Ethiopia): An Archaeological Analysis." Journal of African Archaeology 12, no. 2 (November 1, 2014): 141–64. http://dx.doi.org/10.3213/2191-5784-10261.
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This article presents the methods employed at the site of Lalibela, Ethiopia during the 2009, 2010, 2011 and part of the 2012 campaigns, as well as the first results obtained. This site consists of a group of rock-cut churches attributed to the sovereign of the same name, King Lalibela, who we know to have reigned in the late 12th century and in the first third of the 13th century. Cut out of solid rock, Lalibela is an exceptional archaeological site since most of the traces of its early phases were eliminated in the process of its transformation. The site thus presents a significant challenge for historians and archaeologists. How is it possible to write its history without excavation? Geomorphological observations of the region offer new keys for understanding Lalibela; identification of the spoil heap, in which we discovered a clear stratigraphy confirming the existence of different cutting phases; the topographic and taphonomic analysis of the remains, and investigations in the cemetery of Qedemt, revealed that the site was formed in multiple phases, probably reflecting a long occupation sequence spanning at least eleven centuries (from the 10th to the 21st century).
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Mitrovic, Katarina. "Detestabile scelus Perastinorum - the psychological and social background of the murder of Pompejus de Pasqualibus, the abbot of the St George Abbey near Perast." Prilozi za knjizevnost, jezik, istoriju i folklor, no. 81 (2015): 19–33. http://dx.doi.org/10.2298/pkjif1581019m.
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The St George Abbey was founded on an island near Perast by the Benedictine Monastic Order by the beginning of the 11th century. From the mid-13th century, the community of Kotor had the right of patronage over the abbey, which allowed the patriciate of Kotor to elect abbots as well as have a say in numerous monastery affairs, including propriety rights. Therefore, on November the 2nd 1530, Minor Council of Kotor named Pompejus de Pasqualibus, a nobleman from Kotor, the abbot of the St George Abbey. After the official consent from Rome and Venice, father Pompejus took over the abbey. Soon after, a gruesome crime took place on the island, a crime unseen in the history of the Kotor church. On the Feast of the Invention of the Holy Cross, May 3rd 1535, a group of Perast locals, armed with sticks and daggers, broke into the abbey and killed abbot Pasqualibus at the altar as he was saying Pater Noster. Nikola Krosic, the chaplain of the St George Abbey, and a few others tried to stop the murderers, but to no avail. The killers went on to humiliate the body of the deceased by throwing it out of the church and dumping it into a nearby pit, which added to the resentment, especially among the patriciates of Kotor. Three days later, on the Feast of the Ascension, the bishop of Kotor, Luka Bizanti, publicly excommunicated the killers and their men in the cathedral, while Pope Paul III forbade all service at the church where the crime had been committed. The interdict wasn?t recalled until 1546. In the decree of excommunication, Bishop Luka Bizanti emphasized the fact that father Pompejus hadn?t said or done anything to provoke the killers. What are the reasons of such an outpour of mass anger among dozens of Perast locals? Around that time, for several decades, Perast, a village founded on St George?s fief, started to improve its economy as a result of the expansion of ship-building and trading. More and more inhabitants of Perast started to sail and take part in the trade, especially on the rye and salt market. They had the support of the Venetian authorities, which caused envy among the inhabitants of Kotor, who considered Perast a part of their district. The tendency to achieve a full emancipation from the community of Kotor included church interests as well. After a gradual weakening of church life on the island, the St George church took on the role of a parish church under the patronage of Kotor. Perast locals were evidently dissatisfied with the idea of their parish priest being a noble Pasqualibus of Kotor, whose descent and position were representative of everything they despised and fought against. The motive of the murder was a trivial one - father Pompejus refused to hold service at the St Church on the Feast of the Holy Cross, which deeply insulted the people of Perast. The exceedingly long process of turning the Benedictine abbey into a parish church and a sepulchral chapel of Perast reached its peak on November the 17th1634 with the edict of the Venetian Senate taking the right of patronage away from the community of Kotor. From then on, ius patronatus belonged to the Venetian Senate, while the choice of the abbot, the parish priest of Perast in fact, was left to the locals.
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KRYZHANOVSKY, F. A. "THE HISTORY OF CATHOLICISM IN BASHKORTOSTAN: A BRIEF HISTORIOGRAPHIC OVERVIEW." Izvestia Ufimskogo Nauchnogo Tsentra RAN, no. 4 (December 11, 2020): 89–95. http://dx.doi.org/10.31040/2222-8349-2020-0-4-89-95.
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The article examines the main publications covering the centuries-old history of the Catholic Church in the lands of modern Bashkortostan, as well as partly affecting the interaction of local Catholic communities with coreligionists from other cities located in the South Urals, as well as in the Middle Volga region. Unfortunately, there are quite a few special studies on the history of this Christian denomination in our republic. Many works, in one way or another related to this issue, are of a general nature and contain a schematic listing of factual information, or are more devoted to the history of national communities, for which this religion is, to a certain extent, one of the most important elements of traditional ethnic culture. Here it is necessary to note, first of all, publications on the history of the Polish and German diaspora, which provide information about the participation of representatives of these communities in the creation of Catholic parishes and public associations associated with charity and education. At the same time, the significance of the confessional aspect is to a much lesser extent revealed in works on the history of Latvian immigrants from Latgale, Belarusians and Ukrainians from Volyn and Eastern Galicia, who, due to various circumstances, left their homes during the First World War, as well as other Catholic emigrants from Central and Western Europe, located in the Ufa province at the beginning of the XX century. In some articles on demography and striking features of social stratification, one can find indirect references to the presence of Catholics, but this information only It is noteworthy that most publications indicate the middle of the 17th century as the earliest dating of the appearance of believing Catholics in the South Urals, and evidence of missionary trips to the Eastern Hungarians during the 13th-15th centuries allows us to make hypothetical assumptions about their role in the life of the local religious community. It can be noted that the presence of a certain part of Catholics on the territory of Bashkiria during the 16th20th centuries. was associated with forced migration due to the fact that, as a result of military clashes, some of them were captured, as well as due to participation in activities that conflicted with the interests of the Russian leadership are considered, with a few exceptions, only in the context of the problem of the origin of the Bashkir people, most likely due to the modest results of the preaching.
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Peno, Vesna. "The traditional and modern in church music: A study in canon and creativity." Muzikologija, no. 6 (2006): 233–50. http://dx.doi.org/10.2298/muz0606233p.
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Definitions of the terms "traditional" and "modern", relating to the chanting tradition of the Eastern Church, sprang from research into so-called kalophony ? a specific compositional method that established melismatic melody. Despite differing academic opinions about the origins of this melody in the liturgical practice of the Eastern Church, it is evident that very embellished and elaborate kalophonic melodies appeared frequently from the mid-13th century onwards. The compositional treatment of various genres of these melodies began historically with partial respect for the established hymnographic text. This was followed by a more liberal arrangement, ending in a total departure from any textual base (kratema). The fact that the melody in melismatic mode superseded the text suggests that kalophony represented a certain kind of modernity. Even though musical manuscripts in neumatic notation had no written rules about methods of composition or how to balance tones and words, in the tradition of the Easternchanting practice, melody was always recognized as a helpful addition, an exegesis of the textus receptus. In order to fully comprehend the introduction of this "new sound" and "new style", this study focuses on the work of a major protagonist of them, a monk from the Great Lavra, blessed John Koukouzeles. I consider the following questions: 1) The purpose and function of chant in the art of Byzantium in general 2) The role of the composer/ artist and his creative freedom 3) Evaluating criteria for church-related arts/composition 4) Criteria which immortalized or buried artwork/composition of the time Allowing for what possibly motivated John Koukouzeles and his contemporaries to compose kalophonic melodies or to kalophonically modify old, traditional melodies this study focuses on the effects that hesychasm had on the chanting practice of the time. Considering the theological validation of kalophonic modifications of some liturgical hymns, an attempt was made to interpret the introduction of kalophony as a reflection of prevailing tendencies in Byzantium church life at the dawn of its demise, which affected all areas of artistic production. One of the leading hesychast theologians of the time St. Gregory of Palama (who shared at one point monastic community with St. John Koukouzeles in the Great Lavra) questioned whether continuous prayer simultaneous to breathing, a practice taught by hecychasts, could influence composers in their chanted prayer. Did they too want to prove that chanting which acts (in time), as continual prayer, leads to unity with God? Did the composers seek melodies that would express the apophatic, melodies that no longer needed words? Could it be that the result of their creativity (kalophony) replaced the old poetics of the chanting art with the newly discovered beauty of their sound? In this study, the questions of whether the 14th century found its Ars Nova in Byzantine named manuscripts and whether these new compositional principles preceded modernism, or were, as implied by the aforementioned questions, a reinforcement of the tradition with a new means of expression, is answered by the fact that the Eastern Church included John Koukouzeles in the assembly of the saints. Thus, his opus, albeit new was recognized in the foundational spirit, and as such, endures through the history on its way to Eshaton.
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Tikhonova, Oxana V. "Romance and Arabic Names of Mozarabs in Al-Andalus (in the Archive of the Toledo’s Mozarabs of the 12th and 13th Centuries)." Study of Religion, no. 2 (2019): 10–16. http://dx.doi.org/10.22250/2072-8662.2019.2.10-16.
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The archive of Toledo’s Mozarabs was translated from Arab into Spanish and published in four volumes by Anhel Gonzales Palencia in 1926–1930. The territory of Toledo was numerous times reoccupied by either Spaniards or Arabs during the Reconquista period. The chronological frames are 1083–1315. The archive includes a collection of the 1175 documents: legal papers with the registration of property arrangements between individuals and religious institutions. Most of the documents are related to the Toledo Cathedral of St. Mary. Every Mozarab document (with the exception of 25) is written in Arabic which emphasizes the official status of Arabic language in Toledo even at the beginning of the 14th century. In Arabic texts, there are words in aljamiado, (Spanish words written with Arabic letters). This phenomenon is of great philological interest. Traces of Mozarabs’ aljamiado, the language of Spaniards on the territory conquered by Arabs, is not present in any of written documents so the earlier period of Spanish language history has been documented very poorly. The archive of Toledo’s Mozarabs is an important source of vocabulary in aljamiado of Moriscos. In these texts, there are Spanish toponyms; Christian onomatology; designation of church posts; names of Christian holidays; designations of a number of secular court posts; references to family connections, etc. Documents are very often written in Arabic and Romance. In many documents, there are names both in Arabic and Romance. The cases of name identification which show that the names used in daily life were those in Arabic and not in Romance are quite frequent. With Arabic names including elements of Spanish morphology, names in Romance, in contrast, were formed following the pattern of Arabic names including the distinctive characteristic such as mentioning of several generations. Particular attention should be paid to the transcription of names in Romance in Arabic documents. Some of these transfer the particularities of pronunciation which is closer to the Latin ones than Spanish. To identify Muslims among signers is especially difficult as Christians also had Arabic names.
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Pen’kova, Yana A. "On a Marginal Use of the Imperative in East Slavic Monuments of the 11th–15th Centuries." Slovene 4, no. 2 (2015): 147–58. http://dx.doi.org/10.31168/2305-6754.2015.4.2.7.
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The paper is devoted to the marginal construction that appears to be a kind of hybrid of an imperative and the future perfect: the auxiliary verb has the form of the imperative mood and is used with an l-participle. The construction is semantically and structurally similar to the Slavic perfect and the Slavic future perfect, however it is attested only in some archaic translated Church Slavonic monuments represented by East Slavic copies from the 11th through the 15th centuries of South Slavic translations (these include the Catechetical Lectures of Cyril of Jerusalem and the Homily to the Entombment and the Resurrection of Jesus Christ by Gregory of Antioch, as a part of the Uspensky Sbornik of the 12th–13th century) or by East Slavic translations of the Story of Ahikar. The author of the article suggests different interpretations of the grammatical state of the construction in question and describes the advantages and disadvantages of each. The following interpretations are offered: 1) regarding the construction as a tracing of the original structure, 2) regarding it as an artificial rhetorical construction, and 3) regarding it as an analytical construction with an auxiliary verb in the imperative mood and the main verb in the form of an l-participle. It seems preferable not to regard the construction as a simple calque of the original structure but rather as a particular archaic perfect imperative periphrasis. It remains unclear, however, whether it was an exclusively literary structure and was used as a possible means of translating Greek constructions with éstō or if it could be used independently.
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Kuśnierz-Krupa, Dominika. "Provins as an example of a “live museum”." E3S Web of Conferences 49 (2018): 00065. http://dx.doi.org/10.1051/e3sconf/20184900065.
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The article concerns the history, revalorisation and accessibility of the cultural heritage in the historic town of Provins, located to the southwest of Paris. The town was founded in the early medieval period, and in the 12th and 13th century it was one of the most prominent fair towns in Champagne. Many valuable monuments of that period have survived until the present time, such as the urban layout, the defensive walls, the Cesar tower supposedly relating to the legendary origins of the town dating back to the Roman period, churches and relics of residential buildings. In 2001, the above mentioned buildings were appreciated and distinguished by the UNESCO Committee which inscribed Provins in the World Heritage List. This distinction is not merely a matter of pride for the local authorities, but also an obligation to properly maintain the historic heritage, to revalorise it constantly and to educate the community regarding the protection of the town heritage. It must be stated that the authorities perfectly fulfil their responsibilities, which is worth presenting in this article to set an example of proper cultural heritage management for other historic towns.
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SIDARUS, ADEL. "UN DÉBAT SUR L'EXISTENCE DE DIEU SOUS L'ÉGIDE PRÉTENDUE D'ALEXANDRE LE GRAND." Arabic Sciences and Philosophy 19, no. 2 (September 2009): 247–83. http://dx.doi.org/10.1017/s095742390999004x.
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AbstractThe philosophical debate presented in these pages (edition, translation and analysis) is extracted from a 13th-century Coptic Arabic summa ecclesiastica. The venue is alleged to have taken place in Alexandria under the aegis of its proper founder. In a gathering of five philosophers or sages (ḥakīm-s) coming from India to the Maghreb, passing of course through Greece, amongst whom was present the great Aristotle, Alexander's preceptor and the undisputed authority that summed up the debate and put an end to it. The disputation turns on the existence or not of a supreme creator and organizer, reminding the public sessions convened by the Sassanid and Muslim Rulers. However, the mise en scène here is linked without contest to the famous encounter of 325 b.C. between the Macedonian Conqueror and the Brahmans or Indian gymnosophites. We know how this episode was glossed in different ways in the Greek literature until it was “recovered” in an apologetic monotheistic view by the new Christian imperial order from the 4th century a.C. onward. Although our Coptic writer from the Middle Ages intends to prove with the text he offers to us the rightness of the “miaphysite” teaching of his Church, he, or his source, stands fully in line with that tradition, despite the fact that we could not trace a specific source from the rich variety of linguistic traditions on the matter. All the same, the ideological and linguistic analysis of the text brings us to suggest a Greek original that goes back to Late Antiquity.RésuméTiré d'une somme ecclésiastique copto-arabe du XIIIe siècle, le débat philosophique que nous présentons ici (édition, traduction et analyse), est prétendu avoir eu lieu à Alexandrie, sous l'égide de son propre fondateur. S'y trouvent réunis cinq sages ou philosophes (ḥakīm-s), venus depuis l'Inde jusqu'au Maghreb, passant bien sûr par la Grèce, dont la délégation ne manque pas d'inclure le grand Aristote, le précepteur d'Alexandre le Grand et l'autorité incontestée qui récapitule et clôt le débat. La ‘dispute’ porte sur l'existence ou non d'un créateur-ordonnateur suprême, rappelant les sessions publiques convoquées par les souverains sassanides ou musulmans. Mais la mise en scène ici se rattache incontestablement à la célèbre rencontre du Conquérant macédonien avec les brahmanes ou gymnosophistes indiens en 325 av. J.-C. On sait comment cet épisode a été glosé de différentes manières dans la littérature grecque, jusqu'à sa cristallisation dans le Roman d'Alexandre, avant d'être “récupéré”, dans une perspective monothéiste apologétique, par la nouvelle donne impériale chrétienne depuis le IVe siècle ap. J.-C. Si notre auteur copte du Moyen Âge arabe veut voir dans le texte qu'il nous livre une confirmation de la doctrine “miaphysite” de son Église, il se situe néanmoins, lui ou sa source, dans cette ligne-là, sans qu'on ait pu, pour autant, en retracer la source dans les différentes traditions linguistiques existantes. Ceci dit, l'analyse idéologique et linguistique du texte du débat nous mène à suggérer, comme source immédiate, un original grec de la Basse Antiquité.
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Šarkić, Srđan. "Rights over “The Property of Another” (Iura in re aliena) in Byzantine and Mediaeval Serbian Law." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (February 2021): 168–79. http://dx.doi.org/10.15688/jvolsu4.2020.6.13.
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In some cases, when a person owned property, his rights over such property might be limited. The most important rights over another’s property, mentioned by Byzantine law and accepted in mediaeval Serbian legal sources are servitudes, pledge and emphyteusis. The rules on servitudes (δουλεία – rabota) penetrated in Serbian law at the beginning of 13th century, when Saint Sabba (Свети Сава) incorporated in his “Nomokanon” the whole Byzantine “Procheiron”. Its chapter XXXVIII, under the title “On novelties” (Περὶ καινοτομιῶν), contains different provisions, concerning the servitudes, mixed with administrative rules on building the new houses. That was the reason why Serbian translators of “Procheiron” entitled this chapter as “On building of new houses, reconstruction of the old and other things”. While the chapter XXXVIII of “Procheiron” contains 64 provisions, Matheas Blastares took in his “Syntagma” only 18, and created a short Chapter K-3 under the same title “On novelties” (“O novotvorenxhь” in Serbian translation). It contains, beside different decrees and prohibitions by administrative authorities, some urban servitudes, that could be changed by special agreements (συμφώνον – sьglasi«). Byzantine legal miscellanies always put together the rules on pledge in the same chapter with the provisions on loan, although modern legal science treats pledge as a part of the law of property and loan as a real contract and the part of the law of obligation. The chapter X of “Ecloga” has a title “On literal and unliteral loans and for them given pledges”; the chapter XVI of “Procheiron” is known under the title “On loan and pledge” and the chapter XXVIII of “Epanagoge” entitled “On loans and pledges”. For this reason, Matheas Blastares included the chapter Δ-2 under the title “On lenders, and loan, and pledges” in his “Syntagma”. Among Serbian legal sources, pledge was mentioned only in a few documents: these are so called “Justinian’s Law” (art. 26 and 27); King Milutin’s chrysobull, granted to the Hilandar’s pyrgos in Chrousija; King Dušan’s chrysobull, giving the church of Most Holy Virgin in Lipljan to the Hilandar’s pyrgos in Chrousija; and Dušan’s “Law Code” (art. 90). The chapter XV of the “Procheiron” has the title “On emphyteusis” and contains six provisions, speaking on emphyteusis of Church estates. Matheas Blastares introduced a short Chapter E-8, entitled “On emphyteusis” (“O nasa`denîi” in Serbian translation), in his “Syntagma”. Its chapter represents an interpretation of Justinian’s Novella CXX, chapters 2 and 8. In Serbian legal sources we can not find any information on emphyteusis.
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Шлёнов, Дионисий. "HE DISPUTE BETWEEN THE LEGATE THOMAS AND THE MONK NICEPHORUS HESYCHAST ABOUT THE ORTHODOX FAITH." Метафраст, no. 2(2) (June 15, 2019): 135–58. http://dx.doi.org/10.31802/2658-770x-2019-2-2-135-158.
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Известнейший аскет и мистик конца XIII в., стоящий у истоков расцвета исихазма в XIV в., прп. Никифор Итал был автором не только трактата «О хранении сердца», вошедшего в «Добротолюбие», но и диспута о вере, который никогда не переводился на русский язык. Диспут состоялся в городе Птолемаида/Акра в конце 1276 г. с Фомой, латинским патриархом Иерусалима, папским легатом в Святой Земле и известным персонажем в иерархии Римско-католической церкви. В настоящей публикации предлагается русский перевод памятника, важного не только для истории полемики между латинянами и греками, но и как сочинение, в котором в зачаточном виде присутствуют черты учения о сущности и энергиях Бога, впоследствии развиваемого свт. Григорием Паламой. «Диспут» носит яркий автобиографический характер и, помимо богословия, проливает свет на жизнь прп. Никифора Исихаста, которую можно реконструировать по отдельным внешним свидетельствам. В целом данный памятник важен, в том числе, и для формирования учения о неизменности предания семи Вселенских Соборов, которое впоследствии применялось в антилатинской полемике. The most famous ascetic and mystic of the end of the 13th century, who stood at the origins of hesychasm in the 14th century, was the author of not only the treatise «On the Keeping of the Heart», which was included in the «Philocalia», but also the author of a debate on faith, which was never translated into Russian. The dispute took place in the city of Ptolemais Acre at the end of 1276 with Thomas, the Latin patriarch of Jerusalem, papal legate in the Holy Land and a famous figure in the hierarchy of the Roman Catholic Church. This publication offers a Russian translation of the monument, which is important not only for the history of polemics between the Latins and the Greeks, but also as an essay in which the features of the doctrine of the essence and energies of God, later developed by St. Gregory Palamas, are presented in their earliest stage. «The Dispute» has a vivid autobiographical character and, in addition to theology, sheds light on the life of St. Nicephorus the Hesychast, which can be reconstructed on the basis of some external evidence. In general, this work is important for the understanding of the formation of the doctrine of the immutability of the tradition of the seven Ecumenical Councils, which was later used in the anti-Latin polemics.
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Pawlak, Ewa, and Piotr Wawrzyniak. "Badania w kościele pw. Św. Apostołów Piotra i Pawła w Rąbiniu, pow. kościański. Przyczynek do studiów nad sakralną architekturą romańską w Polsce." Slavia Antiqua. Rocznik poświęcony starożytnościom słowiańskim, no. 58 (June 20, 2018): 137–58. http://dx.doi.org/10.14746/sa.2017.58.9.
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In late November and early December 2012, emergency archaeological and architectural research was carried out in the Parish Church of the Holy Apostles in Rąbiń, Kościan county. The relics of a stone Romanesque church were studied thoroughly; it is a clear-span building with a deep apse/chancel dating back to the first half of the 13th century. The subsequent phases of the church’s renovation from the 13th century until today have also been identified.
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Tadic, Milutin, and Aleksandar Petrovic. "Mathematical-geographical intention in orienting mediaeval churches of the Serbian monastery Gradac." Glasnik Srpskog geografskog drustva 91, no. 4 (2011): 141–58. http://dx.doi.org/10.2298/gsgd1104141t.
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The subject of the paper is an exact analysis of the orientation of the Serbian monastery churches: the Church of the Virgin Mary (13th century), St. Nicholas' Church (13th century), and an early Christian church (6th century). The paper determines the azimuth of parallel axes in churches, and then the aberrations of those axes from the equinoctial east are interpreted. Under assumption that the axes were directed towards the rising sun, it was surmised that the early Christian church's patron saint could be St. John the Baptist, that the Church of the Virgin Mary was founded on Annunciation day to which it is dedicated, and that St. Nicholas' Church is oriented in accordance with the rule (?toward the sunrise?) even though its axis deviates from the equinoctial east by 41? degrees.
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Niemiec, Dariusz. "13th-century fortifications of Kraków." Recherches Archéologique Nouvelle Serie 10 (December 31, 2019): 181–204. http://dx.doi.org/10.33547/rechacrac.ns10.06.
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The paper recapitulates the current state of knowledge about the fortifications of the three basic settlement units of 13th-century Kraków, namely Wawel, Okół, and the city established under Magdeburg Law. With respect to Wawel, written accounts have survived that clearly point to large-scale construction works on timber-and-earth defences of the stronghold undertaken in 1258 and 1265; these fortifications have partly been uncovered by archaeological research close to the southern edge of the hill. The northern section of the moat protecting the Kraków suburbium known as Okół (by the southern border of Wszystkich Świętych Square and Dominikańska Street) probably ceased to function in 1191 due to its destruction during the struggles among provincial dukes vying for control over Kraków. New archaeological investigations of the moat in the area between Poselska and Senacka Streets suggest that in the second half of the 13th century the area of Okół was constricted, with its northern boundary moved back to the line running between these two streets. The earliest planned attempt at fortifying the city of Kraków did not take place before 1285–1287, and it was undertaken on the initiative of Duke Leszek Czarny. It is worth emphasising that at the initial stage it was connected with incorporation of an older Dominican mill-race (mentioned before 1284) into the new system of defences. The construction of the full defensive perimeter in the form of timber-and-earth ramparts and moats must have been completed before the third Mongol invasion, which reached Kraków in the winter of 1287. The remains of a moat connected with the oldest fortifications of the city of Kraków, presumably created during the reign of Leszek Czarny on the northern side of the Church of St. Mark, were archaeologically identified on a parcel at 26 Sławkowska Street. The western line of a moat of the same age was confirmed in several places in the westernmost part of the University Quarter. The construction of Kraków city walls after 1298, during the reign of Wacław II and Władysław Łokietek, was connected with expanding the area of the city in virtually all directions beyond the line marked by older fortifications from the times of Leszek Czarny.
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Wawrykow, Joseph. "‘Perseverance’ in 13th-Century Theology." Augustinian Studies 22 (1991): 125–40. http://dx.doi.org/10.5840/augstudies1991222.
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Сазонова, Наталия Ивановна. "THE SACRED AND THE SECULAR IN THE CHRISTIAN CHURCH: ON THE PROBLEM OF BORDERS AND INTERACTION." ΠΡΑΞΗMΑ. Journal of Visual Semiotics, no. 1(27) (April 2, 2021): 142–56. http://dx.doi.org/10.23951/2312-7899-2021-1-142-156.
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В статье анализируется взаимодействие сакрального и мирского элементов в пространстве христианского храма, проблема границы мирского и сакрального и варианты ее решения в истории христианской церкви. Характер взаимодействия сакрального и мирского определяется космическим характером христианства. Христианство стремится к освящению окружающего мира и изменению его на Божественных началах, так как мир сотворен Богом и несет на себе Его образ. Высшей формой преображения мира является таинство Евхаристии. Конечное преображение мира, согласно христианскому учению, возможно после Второго Пришествия Христа. С первых веков существования христианства граница сакрального и мирского пространств в храме была подвижной, а богослужение предполагало активное участие мирян. В первые века христианства алтарь храма выделялся из его пространства, но не отделялся от верующих. Миряне имели возможность видеть происходящее в алтаре и участвовать в таинствах через приношения. Такие черты характерны как для Византии, так и для Руси X–XIII вв. В дальнейшем возникает проблема нарушения баланса мирского и сакрального элементов, которая по-разному решается на Западе и Востоке. Христианский Запад пошел по пути интеграции сакрального пространства в мирскую жизнь. Первоначально это проявилось в совершении молитв и тайнодействий «лицом к народу». Возникло представление, что такое совершение молитв соответствует Тайной Вечере Христа и апостолов. По той же причине место епископа в храме было перенесено ближе к молящимся мирянам. Позже произошел переход к богослужению на национальных языках. Все это привело к прогрессирующей десакрализации богослужения. По-другому развивалось богослужение на Востоке. Здесь приоритетным стало разделение священного и мирского пространств, что проявилось в увеличении высоты алтарной преграды и появлении высокого иконостаса. В дальнейшем снижается активность участия мирян в богослужении, а в XVII столетии происходит окончательное разделение сакрального и мирского пространств. В результате литургической реформы патриарха Никона изменяется положение священника. Священник понимается как носитель благодати, положение которого выше положения мирянина. Из текстов богослужения удаляются слова, имеющие мирское значение. Так возникает сфера мирской жизни, отдельная от церковной жизни. Это ведет к секуляризации культуры. Таким образом, западные и восточные христиане от христианской идеи освящения мира разными путями пришли не к освящению пространства жизни людей, а к секуляризации культуры и богослужения. Но богослужение и устройство храма на христианском Востоке, имея тенденцию к отделению своего пространства от мирского, все же в большей степени, чем Запад, сохраняет сакральное содержание христианства. The article analyzes the interaction of sacred and secular elements in the space of the Christian Church, the problem of the boundary between the secular and the sacred, and options for its solution in the history of the Christian Church. The nature of the interaction between the sacred and the secular is determined by the cosmic character of Christianity. Christianity seeks to sanctify the surrounding world and change it by divine principles, since the world was created by God and has His image. The highest form of transformation of the world is the sacrament of the Eucharist. The final transformation of the world, according to the Christian doctrine, is possible after the Second Coming of Christ. Since the first centuries of Christianity, the border of the sacred and secular spaces in the temple was mobile, and the service involved the active participation of the laity. In the first centuries of Christianity, the altar of the temple stood out from its space, but was not separated from the faithful. Lay people were able to see what was happening in the altar and participate in the sacraments through offerings. Such features are typical for both Byzantium and Russia of the 10th–13th centuries. Later, the problem of disturbing the balance of the secular and sacred elements appears; it is solved differently in the West and East. The Christian West has taken the path of integrating the sacred into its secular life. Initially, this was manifested in the performance of prayers and sacraments “facing people”. There was an idea that such a performance of prayers corresponds to the Last Supper of Christ and the apostles. For the same reason, the bishop’s place in the church was moved closer to the praying lay people. Later, there was a transition to perform liturgy in national languages. All this led to the progressive desacralization of liturgy. In the East, liturgy developed in a different way. The separation of the sacred and secular spaces became a priority, which was manifested in the increase in the height of the altar barrier and in the appearance of a high iconostasis. Then the activity of lay participation in liturgy decreases, and, in the 17th century, the final separation of the sacred and secular spaces takes place. As a result of Patriarch Nikon’s liturgical reform, the position of the priest changes. A priest is understood as a bearer of grace, whose position is higher than that of a lay person. Words that have a secular meaning are removed from the texts of the service. The sphere of secular life that is separate from church life appears. This leads to the secularization of culture. Thus, Western and Eastern Christians came from the Christian idea of sanctifying the world in different ways to the secularization of culture and worship rather than to the sanctification of the space of people’s lives. But liturgy and the arrangement of the temple in the Christian East, with its tendency to separate its space from the secular, still preserve the sacred content of Christianity to a greater extent than the West.
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Brégaint, David. "Solemn Entries in 12th- and 13th-century Norway." Scandinavian Journal of History 39, no. 3 (April 15, 2014): 314–34. http://dx.doi.org/10.1080/03468755.2014.893447.
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Vežić, Pavuša. "Sveti Frane u Zadru - arhitektura crkve i samostana u doba gotike i renesanse." Ars Adriatica 8, no. 1 (December 28, 2018): 17–46. http://dx.doi.org/10.15291/ars.2753.
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The author discusses the architecture of the church and the monastery of St Francis in Zadar in their original form, and their transformation during the Gothic and Renaissance periods. Based on an analysis of published historical sources and the preserved architectural elements, it has been concluded that the extant structure of the complex emerged between the mid-13th and the early 14th century, when the church and the sacristy were built, as well as the monastery wings and the original cloister. An important typological feature of the church is its three-apse rear structure, which the author brings into connection with the Gothic architecture of Franciscans and Dominicans from Umbria and Veneto during the 13th century. The sacristy, in which the Peace of Zadar was signed in 1358, was also a chapel of St Louis and the chapter hall. Its significant rearrangement, with the furnishing of the choir and the sanctuary, took place at the end of the 14th century, when the General Chapter in Cologne proclaimed the monastery the seat of the Franciscan province of St Jerome for Dalmatia in 1393. The choir rebuilding was completed by the mid-15th century with the construction of Giorgio da Sebenico’s podium on the site of the presumed earlier railing.
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Mott, Lawrence V. "Ships of the 13th-century Catalan Navy." International Journal of Nautical Archaeology 19, no. 2 (May 1990): 101–12. http://dx.doi.org/10.1111/j.1095-9270.1990.tb00241.x.
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Maritz, P. J. "History reconstruction: Third century parallels to 20th century South African Church 'History Origen Adamantinus." Verbum et Ecclesia 18, no. 2 (July 4, 1997): 291–304. http://dx.doi.org/10.4102/ve.v18i2.564.
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History reconstruction: Third century parallels to 20th century South African Church History - Origen Adamantinus. In this paper a possible third century contribution to Church History reconstruction is considered. This is employed as an example for South African church historians who are dedicated to history interpretation, whether it be from the perspective of: acceptance on face value; justification; verification; criticism or renunciation of twentieth century historical events and the WG)'S in which they have influenced the prophetic task of the church in South Africa. To this end, a parallel is drawn between third century Origen and a few South African church figures from the twentieth century, which will highlight the church's continuing prophetic ministry.
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Rieth, Timothy M., Terry L. Hunt, Carl Lipo, and Janet M. Wilmshurst. "The 13th century polynesian colonization of Hawai’i Island." Journal of Archaeological Science 38, no. 10 (October 2011): 2740–49. http://dx.doi.org/10.1016/j.jas.2011.06.017.
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Popovic, Marko. "Problems in the study of the medieval heritage in the Lim valley." Starinar, no. 55 (2005): 181–95. http://dx.doi.org/10.2298/sta0555181p.
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Discussing the results of archaeological investigation at two important medieval sites - remains of the monastery of St George at Mazici near Priboj and of the church at Drenova near Prijepolje - the author puts forward his critical observations that make significant revisions to the conclusions suggested by excavators. The remains of a monastery at Mazici have long ago been identified with the monastery of St George in the zupa (district) of Dabar known from early 13th-century records. In the 1310s a monastery of St George is referred to in association with the toponym of Orahovica. After a long gap, the monastery is referred to again several times in the 1600s until its final destruction in 1743, as St George?s at Orahovica or simply Mazic(i). The report following systematic archaeological excavations suggests the unacceptable and unfounded conclusion, with dating and interpretation that the monastery church was built in the 13th century, received additions in the 14th, and was renovated in the 16th-17th centuries when there was a hospital attached to it. Careful analysis of the structural remains and the site?s stratigraphy clearly shows that the monastery was built on the site of a medieval cemetery of a 14th-15th-century date, which means that the church and its buildings cannot be older than the 16th century. The author also argues against the assumed presence of a monastic hospital, the assumption being based upon metal artifacts misinterpreted as "medical instruments" (parchment edge trimmer, compasses, fork!!!). The author?s inference is that the ruins at Mazici are not the remains of the monastery of St George, which should be searched for elsewhere, but possibly the legacy of a 14th-century monastic establishment which was moved there from an as yet unknown location most likely about the middle of the 16th century. The site at Drenova, with remains of a church destroyed by land slide, has been known since the late 19th century when a stone block was found there bearing the opening part of an inscription: "+ Te Criste auctore pontifex...", long believed to date from the 9th-10th century. Following the excavations, but based on this dating the church remains were interpreted as pre- Romanesque, and the interpretation entailed some major historical conclusions. From a more recent and careful analysis, the inscription has been correctly dated to the 6th century. With this dating as his starting-point, the author examines the fieldwork results and suggests that the block is an early-Byzantine spolium probably from the late-antique site of Kolovrat near Prijepolje, reused in the medieval period as a tombstone in the churchyard, where such examples are not lonely. It follows that the inscribed block is not directly relatable to the church remains and that it cannot be used as dating evidence. On the other hand, the church remains show features of the Romanesque-Gothic style of architecture typical of the Pomorje, the Serbian Adriatic coast. According to close analogies found for some elements of its stone decoration, the date of the church could not precede the middle of the 13th century. The question remains open as to who had the church built and what its original function was, that is whether a monastic community center round it. Its founder may be sought for among members of the ruling Nemanjic house, but a church dignitary cannot be ruled out. Anumber of complex issues raised by this site are yet to be resolved, but the study should be relieved of earlier misconceptions. Fresh information about this ruined medieval church should be provided by revision excavations in the future.
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Holm, Sebastian. "Acoustical modelling of a Swedish 13th century church ruin, and its use for musical production." INTER-NOISE and NOISE-CON Congress and Conference Proceedings 263, no. 6 (August 1, 2021): 752–56. http://dx.doi.org/10.3397/in-2021-1640.
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Visby is an old hanseatic town on the island of Gotland in Sweden. The town has a large number of old church ruins, one of which goes by the name of St. Lars. The church is believed to be a 13-century orthodox church, and abandoned in the 16 century, all that is left today are the stone walls and parts of the inner ceiling vaults. Through collaboration with the local museum, St.Lars has now been measured and 3D-modelled by the author, Sebastian Holm from Efterklang, who is also a part-time musician. The model has been fitted with what is assumed to be an historically accurate ceiling structure and materials as well as windows, doors, various furnishings and a make-up stage. With acoustical modelling and auralisations made in Odeon, various source and receiver positions has been tested for acoustical qualities, and the impulse responses are now used for musical production for the medieval band known as Patrask. The mixing process uses the impulse response from left and right side of the stage to produce a stereo reverb, and the results are compared to auralisations of the music made with Odeon. The overall process is discussed, with links to the music itself.
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Issa, Ghassan. "The Typological Classification of the Old Lebanese Churches in Koura, Batroun and Byblos, from the 8th Century to the 13th Century." Lebanese Science Journal 21, no. 1 (June 27, 2020): 95–118. http://dx.doi.org/10.22453/lsj-021.1.095-118.
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The influence of the ecclesiastical architecture was very obvious on the community; it was used for proselytizing purposes and to express the greatness of the church. The church became a link between believers and heaven and a small-scale representation of the universe, where the kingdom of God extends.Forexample, theceilingof churches, especially the domes,symbolizesheaven, which is the throne of God. An indispensable analysis was carried out to understand the typology of churches,based on the plan and spatial composition, therefore to make them easily recognizable. This paper primarily aims to define the typological classification of the historicLebanese churches, to monitor the different characteristicsandto develop a wider understanding of these architectural features. This study relates to ecclesiastical temples from the 8th century to the 13th century in Koura, Batroun and Byblos. Most of the historicchurches and monasteries of Lebanon are located in the north of Lebanon,especially in the areas of Koura, Batroun and Byblos (Jbeil), where the majority of Christian communities still reside until now.Unfortunately, there are no remaining churches before the 8th century, especially after the great earthquake that struck Lebanon in 551 AD. The Crusader period takes place from the end of the eleventh century to the end of the thirteenth century (between 1095 and 1291 AD). In the 13th century, the Fourth Crusade left behind a series of important churches that had a great impact on the architecture of Lebanon. In total, 128 temples were studied in my article;later, I will identifythemand represent theirtypology in six tables.
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Konyavskaya, Elena. "Principality of Tver during 13th century – mid 1360s." Rossiiskaia istoriia, no. 2 (2021): 14. http://dx.doi.org/10.31857/s086956870014456-2.
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Shtatnova, A. O. "The Orthography of the Fedorovsky II Parimeinik of the 13th Century." Uchenye Zapiski Kazanskogo Universiteta. Seriya Gumanitarnye Nauki 163, no. 1 (2021): 30–41. http://dx.doi.org/10.26907/2541-7738.2021.1.30-41.
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The spelling, phonetics, and grammar of the Fedorovsky II Parimeinik of the 13th century were analyzed for the first time. The results obtained were used to specify the time when the manuscript was created and the region of its origin: it should be dated to around the second half of the 13th century and confined to the corpus of texts having either Pskov or Novgorod origin. A number of examples were provided to show that the text under study is highly variable at all levels. The active usage of graphic doublets was found. It was noticed that the Old Slavonic reflexes occur along with the Old Russian ones. In the system of past tenses, both archaic and innovative forms were registered. The mobility of the norms of the Old Russian language was observed, thereby indicating the liberalization of the language of church literature. Therefore, the Fedorovsky II Parimeinik was susceptible to changes that took place in the language system of that time and fell under the influence of Russification.