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Journal articles on the topic 'Ely Monastery'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

Lucy, Sam, Richard Newman, Natasha Dodwell, Catherine Hills, Michiel Dekker, Tamsin O’Connell, Ian Riddler, and Penelope Walton Rogers. "The Burial of A Princess? The Later Seventh-Century Cemetery At Westfield Farm, Ely." Antiquaries Journal 89 (August 7, 2009): 81–141. http://dx.doi.org/10.1017/s0003581509990102.

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AbstractThis paper reports on the excavation of a small, but high-status, later seventh-century Anglo-Saxon cemetery in Ely. Of fifteen graves, two were particularly well furnished, one of which was buried with a gold and silver necklace that included a cross pendant, as well as two complete glass palm cups and a composite comb, placed within a wooden padlocked casket. The paper reports on the skeletal and artefactual material (including isotopic analysis of the burials), and seeks to set the site in its wider social and historical context, arguing that this cemetery may well have been associated with the first monastery in Ely, founded by Etheldreda in ad 673.

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2

Kennedy, Alan. "Law and litigation in the Libellus Æthelwoldi episcopi." Anglo-Saxon England 24 (December 1995): 131–83. http://dx.doi.org/10.1017/s0263675100004683.

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The work entitled Libellus quorundam insignium operum beati Æthelwoldi episcopi, in both of the manuscripts in which it is preserved as an independent text, is an account of how the endowment of Ely Abbey was accumulated in the years following the refoundation of the abbey in 970, and how it was defended in the difficult times which followed the death of King Edgar in 975. The Libellus was produced by an Ely monk writing early in the twelfth century, who says in the prologue to the work (LE, Appendix A) that Hervey, first bishop of Ely (1108–31), suggested to him the project of translating into Latin certain vernacular records concerning Æthelwold, bishop of Winchester (963–84), the founder of the monastery, to supplement the vita composed by Wulfstan Cantor. The text includes verses in praise of Æthelwold, and in praise of the village of Downham: similarities in vocabulary and metre to a metrical vita of St Æthelthryth composed by a monk of Ely called Gregory, also during the time of Bishop Hervey, suggest that the author of the Libellus was probably the same man. The Libellus has long been known as a work in its own right, but it has been printed as such only once, over 300 years ago, and it has been accessible to scholarship primarily in the form in which it was incorporated into bk II of the twelfth-century history of Ely Abbey known as Liber Eliensis, whose compiler used it as the basis for his own account of the refoundation of the abbey and its fortunes during the succeeding decades.

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3

Steinberg, Burkhard. "The Peculiars of the University of Cambridge." Ecclesiastical Law Journal 15, no. 1 (December 13, 2012): 59–68. http://dx.doi.org/10.1017/s0956618x12000816.

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Are the University of Cambridge and its colleges peculiars? The university has always claimed independence from episcopal authority for itself and its colleges. A struggle was resolved in 1434 by a tribunal set up by the Pope, in which the Prior of the monastery of Barnwell heard both sides and decided that the University and its colleges were to be exempt from the supervision of the Archbishop of Canterbury and of the Bishop of Ely, in whose diocese the University was situated. This became known as the Barnwell Process. It established the University and it colleges as peculiars defined as having an Ordinary other than the diocesan bishop. Colleges founded later but before the Reformation claimed the same privileges. At the Reformation, the authority of the Pope was replaced by that of the King and the Archbishop of Canterbury, but the privileges that the University and its colleges enjoyed continued to apply. Post-Reformation foundations of colleges tended to claim the same exemptions from episcopal jurisdiction, but without documented evidence. This article argues that the continued acceptance by the Bishop of Ely of the University and its colleges as extra-diocesan confirms them to be peculiars within the legal definition.

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4

Emms, Richard. "St Augustine’s Abbey, Canterbury, and the ‘First Books of the Whole English Church’." Studies in Church History 38 (2004): 32–45. http://dx.doi.org/10.1017/s0424208400015710.

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Early in the fifteenth century, Thomas of Elmham, who grew up in Norfolk and became a monk of St Augustine’s abbey, Canterbury, began to write and illustrate an ambitious history of his monastery. It may be that his interest in history arose from his early years at Elmham, site of the see of East Anglia in late Anglo-Saxon times. This could explain why he became a monk at the oldest monastic establishment in England instead of at the local Benedictine houses, such as Bury St Edmunds, Ely, or Norwich. Clearly he developed his historical interests at St Augustine’s with its ancient books and relics, even though, apart from the chapel of St Pancras and St Martin’s church nearby, pre-Conquest buildings were no longer to be seen.

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5

Kastelik, Justyna. "Beda Czcigodny o klasztorach mieszanych na Wyspach Brytyjskich (Historia Ecclesiastica, III–IV w.)." Analecta Cracoviensia 40 (January 4, 2023): 345–55. http://dx.doi.org/10.15633/acr.4022.

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The system of double monasteries, or monasteries for both men and women, is as old as that of Christian monasticism itself. The double monastery in its simplest form was that organization said to have been founded in the fourth century by St. Pachomius, an Egyptian monk. This settlement soon became a proper nunnery under the control of the superior of the monks, who delegated elderly men to care for its discipline. Through the ages, double monasteries comprising communities of both men and women dwelling in contiguous establishments, united under the rule of one superior, and using one church in common for their liturgical offices. It’s cannot be stated with any certainty when the system found its way into the West. At the opening of the sixth century, double monasteries existed in Gaul. St. Caesarius of Arles persuaded his sister Caesaria to join him at Arles, to preside over the women who had gathered there to live in monastery under his guidance. Later the system of double monasteries in Gaul was widely propagated by St. Columbanus and his followers. The double monasteries seem always to have flourished wherever the fervor of the Irish missionaries penetrated. In a short time, British Isles were became covered with similar dual establishments, of which Whitby, Coldingham, Ely, Sheppey, Minster, Wimborne, Barking and Kildare are prominent examples. Abbesses ruled these houses.Bede Venerabilis in his work Historia Ecclesiastica gentis Anglorum, gives much information about double monasteries and the most famous abbesses. Princesses, royal widows, sometimes reigning queens, began to found monasteries, where they lived on terms of equality with the daughters of ceorls and peasants. Bede writes that from the beginning of Christianity in England, the women, and particularly these royal women, were as active and persevering in furthering the Faith, as their men. Hild from Whitby, Aethelthryth (Etheldreda) from Ely, Aethelburh (Ethelburga) from Barking are the most luminous examples of powerful abbesses. A system of double monasteries was always an object of solicitude and strict legislation at the hands of ecclesiastical authority. Many synodal and conciliar decrees recognized its dangers, and ordered the strictest surveillance of all communications passing between monks and nuns. The Norman invasions of the eight and ninth centuries destroyed the double monasteries of British Isles and, when they were restored, it was for one sex only, instead of for a dual community.

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6

Woolhouse, Tom, Mark Hinman, and Berni Sudds. "Recent discoveries at Ely Cathedral, Cambridgeshire: Aetheldreda’s Gate, the church of Holy Cross and the possible boundary of the Anglo-Saxon monastery." Archaeological Journal 176, no. 1 (June 4, 2018): 159–95. http://dx.doi.org/10.1080/00665983.2018.1470406.

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7

Illés, Horváth. "Volt egyszer egy Szent Zsigmond-kolostor." PONTES 4 (October 20, 2021): 265–301. http://dx.doi.org/10.15170/pontes.2021.04.01.13.

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In 1433, Sigismund of Luxemburg, King of Hungary founded a new monastery for the Order of St. Paul the First Hermit. The monastery was consecrated to the title of the king’s dynastic saint: St Sigismund, the Burgundian king. The newly founded monastery became filia of the Monastery of St Michael of Toronyalja. After the death of King Sigismund (1437) the church depopulated soon. Although John Hunyadi attempted to populate the monastery with Carmelites, but the monks did not arrive. By the 16th century, the monastery was ruined, the only monument of it was a mill near to Verőce. According to the most recent literature and a so-called diploma of Agaune, the location of the monastery marked in the centres of the settlements of Kisoroszi or Verőce, however the ruin of it have not been identified yet. Thus, the present study aims to analyse the precedes of the foundation, and seeks to answer the following question: what role played the monastery of St Sigismund in the reorganisation process of the churches of Visegrád? At the same time, the paper analyses the sources of the history of the monastery and its accessories as well as to focus on other possible area of location, Hévkúterdeje, which neighbouring the Monasteries of Nosztra and Toronyalja.

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8

Blanton, Virginia. "Presenting the Sister Saints of Ely, or Using Kinship to Increase a Monastery's Status as a Cult Center." Literature Compass 5, no. 4 (July 2008): 755–71. http://dx.doi.org/10.1111/j.1741-4113.2008.00561.x.

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9

Bueno Domínguez, María Luisa. "Espacios de espiritualidad: el monasterio de Moreruela." Hispania Sacra 59, no. 119 (June 30, 2007): 35–50. http://dx.doi.org/10.3989/hs.2007.v59.i119.23.

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10

Álvarez, Manuel Lucas. "Notariado y notarios en el Monasterio de Pombeiro." Cuadernos de Estudios Gallegos 40, no. 105 (December 30, 1992): 43–61. http://dx.doi.org/10.3989/ceg.1992.v40.i105.298.

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11

Lösch, Sandra, Estelle Hower-Tilmann, and Albert Zink. "Mummies and skeletons from the Coptic monastery complex Deir el-Bachit in Thebes-West, Egypt." Anthropologischer Anzeiger 70, no. 1 (January 1, 2013): 27–41. http://dx.doi.org/10.1127/0003-5548/2012/0218.

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12

Cadiñanos Bardeci, Inocencio. "Los claustros del monasterio de San Jerónimo el Real." Archivo Español de Arte 80, no. 319 (September 30, 2007): 247–59. http://dx.doi.org/10.3989/aearte.2007.v80.i319.42.

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13

Rey Caíña, José Ángel. "Scriptores y notarios en el monasterio de Ferreira de Pallares." Cuadernos de Estudios Gallegos 39, no. 104 (December 30, 1991): 77–93. http://dx.doi.org/10.3989/ceg.1991.v39.i104.318.

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14

Domínguez Sánchez, Santiago. "Oficios y artesanos medievales en el Monasterio leonés de Vega." Hispania Sacra 65, Extra_2 (December 30, 2013): 33–57. http://dx.doi.org/10.3989/hs.2013.035.

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15

Hella, Mag. "Egy ismeretlen váci reneszánsz balusztrádról." Művészettörténeti Értesítő 70, no. 1 (March 17, 2022): 113–32. http://dx.doi.org/10.1556/080.2021.00005.

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In 1913 László Éber wrote a paper about the rood screen of the baroque cathedral of Vác. He was the first who revealed that sixteen pieces from the renaissance-style carved stone elements of the rood screen were made in the late medieval period. the stone material of the pieces is marl of the Buda region. there were other stone carvings masoned in the cathedral: four dividing pillars of this balustrade, other two with Jagellonian signs from red marble and two tables with the coat of arms of Miklós Báthori (bishop of Vác, 1474–1506). The balustrade elements can be seen in the baroque cathedral thought to be in strong connections with some dividing pillars from Buda castle. there were two ideas about the dating of the Vác balustrade: either they were made during the reign of King Matthias corvinus or after his death during the Jagellonian era. In 1992 árpád Mikó discovered a barrel on the backside of one pillar, which is one of the emblems of King Matthias. there is another important question: what was the original finding place of the pillars? Éber wrote, that it is plausible that Miklós Báthori was the order of the balustrade and it was stood in the medieval cathedral of Vác, which was destroyed during the Ottoman era. is it possible that they came from the site, which now laid under and around the baroque Franciscan church and monastery in Vác? I examined the written sources from the 18–19th centuries and it turned out, that there is no information about it.On the other hand, there are several other renaissance fragments from Vác, most of them were also made of marl of the Buda region. the fragments kept by the local museum came into light by archaeological excavations between 1912 and 2019, on the site where the medieval episcopate laid. From the first time, researchers (based on Éber) wrote that the findings stand close to the ones in the cathedral’s rood screen. Most of them are well known – we could say – because tibor Koppány published every known piece in 1994. He wrote about a few other balustrade fragments too, but his descriptions are very short, and we can see drawings of only ca. one-third of all pieces. so i decided to see the original fragments and found that those small pieces kept by the museum don’t come from that balustrade can be seen today in the cathedral.The most important difference is the shaping of the baluster’s foot rings. they are divided: there is a vertical section and after that, the ring widens into a curved form. Furthermore, the image field of the dividing pillars framed in a more complex mode. On the image fields probably tapes, garlands, trophies were carved, but there is not any intact one, only very small pieces, which came to light in every corner of the site. so the balustrade’s original place couldn’t be determined certainly. nevertheless, because of the fine surfaces of the carvings, i think the balustrade stood inside, maybe in the medieval cathedral, perhaps in the chapel of saint nicolaus where Miklós Báthori was buried.Among the early renaissance-style pieces known from the medieval Hungarian Kingdom, there are a few analogies. First of all, we can see the very same solution on the foot rings of the Jagellonian era dividing pillars from Hungarian red marble in Vác. they belong to a group of red marble carvings: the other elements of this group can be found in Buda and esztergom. Furthermore, from the marl of the Buda region stone material i know only one other example where the baluster foot rings are similar: the gallery of the castle chapel in siklós. so i think we can say certainly that the „new” balustrade fragments from Vác were made during the Jagellonian era.

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16

Olivera Serrano, César. "Devociones regias y proyectos políticos: los comienzos del monasterio de San Benito el Real de Valladolid (1390- 1430)." Anuario de Estudios Medievales 43, no. 2 (November 27, 2013): 799–832. http://dx.doi.org/10.3989/aem.2013.43.2.11.

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17

González Vázquez, Marta. "El dominio del monasterio de San Julián de Samos en el siglo XIV (1325-1380)." Cuadernos de Estudios Gallegos 39, no. 104 (December 30, 1991): 95–112. http://dx.doi.org/10.3989/ceg.1991.v39.i104.319.

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18

Vázquez Santos, Rosa M. "El libro de sepulturas del monasterio de Santa María Magdalena de Sarria." Cuadernos de Estudios Gallegos 45, no. 110 (December 30, 1998): 167–76. http://dx.doi.org/10.3989/ceg.1998.v45.i110.206.

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19

Manso Porto, Carmen. "El monasterio de Santa María la Real de Oia. Estudio histórico-artístico." Cuadernos de Estudios Gallegos 49, no. 115 (December 30, 2002): 252–306. http://dx.doi.org/10.3989/ceg.2002.v49.i115.138.

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20

Fernández González, Alberto. "El desaparecido monasterio sevillano de San Agustín: planos inéditos del siglo XIX." Archivo Español de Arte 86, no. 344 (December 30, 2013): 311–30. http://dx.doi.org/10.3989/aearte.2013.v86.i344.554.

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21

Giménez Eguíbar, Patricia, and M. ª. Nieves Sánchez González de Herrero. "Rasgos de continuidad del gallego en documentos del monasterio de San Andrés de Espinareda (León) en el siglo XIII." Estudos de Lingüística Galega 11 (July 30, 2019): 305. http://dx.doi.org/10.15304/elg.11.5776.

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La finalidad de este trabajo es exponer una serie de rasgos lingüísticos contenidos en documentos notariales del siglo XIII, custodiados en el monasterio de San Andrés de Vega de Espinareda (El Bierzo, León), que muestran, en distinto grado, la continuidad del gallego en el registro escrito y su convivencia con soluciones del asturianoleonés occidental, comunes en ocasiones, diferentes otras veces. Hemos seleccionado rasgos pertenecientes a los niveles graficofonético, morfosintáctico y léxico, puesto que en los tres puede observarse la continuidad. Se trata de un análisis básicamente descriptivo, a partir de los datos que ofrecen los testimonios manejados, datos que se comparan con los que conocemos para las variedades lingüísticas del entorno geográfico más próximo en la Baja Edad Media. A partir de esta comparación se pone de manifiesto la distribución geográfica de las voces y rasgos estudiados, que muestran diferencias, con distintos grados de extensión y, en definitiva, prueban la existencia del continuo dialectal y la falta de fronteras lingüísticas nítidas entre las variedades colindantes.

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22

De Santiago Fernández, Javier. "Comunicación publicitaria en el monasterio cisterciense de Nuestra Señora de Monsalud en Córcoles (Guadalajara)." Hispania Sacra 64, no. 129 (May 28, 2012): 67–96. http://dx.doi.org/10.3989/hs.2012.003.

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23

Arias Martínez, Manuel. "El Monasterio de Valbuena de Duero (Valladolid): la decoración manierista de su Claustro bajo." Archivo Español de Arte 70, no. 277 (March 30, 1997): 17–36. http://dx.doi.org/10.3989/aearte.1997.v70.i277.621.

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24

Aguiló Alonso, María Paz. "Otros objetos italianos representativos del mecenazgo de los Mejorada en el Monasterio de Guadalupe." Archivo Español de Arte 72, no. 288 (December 30, 1999): 573–76. http://dx.doi.org/10.3989/aearte.1999.v72.i288.793.

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25

Sanzsalazar, Jahel. "Denis Calvaert y el monasterio boloñés de San Michele in Bosco: una pintura redescubierta." Archivo Español de Arte 83, no. 330 (June 30, 2010): 178–87. http://dx.doi.org/10.3989/aearte.2010.v83.i330.425.

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26

Cómez Ramos, Rafael. "Un scriptorium del siglo XIII en el monasterio cisterciense de La Santa Espina (Valladolid)." Laboratorio de Arte, no. 30 (2018): 23–40. http://dx.doi.org/10.12795/la.2018.i30.02.

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27

González Fasani, Ana Mónica. "El monasterio de San José: población conventual y vinculaciones sociales del Carmelo Descalzo en el Tucumán (1790- 1806)." Hispania Sacra 62, no. 126 (October 27, 2010): 697–721. http://dx.doi.org/10.3989/hs.2010.v62.i126.262.

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28

Alonso Fernández, Carmen. "La tumba colectiva de El Hundido (Monasterio de Rodilla, Burgos) y su ritual funerario durante el Neolítico Final y el Calcolítico." Trabajos de Prehistoria 72, no. 1 (June 30, 2015): 84–104. http://dx.doi.org/10.3989/tp.2015.12145.

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29

Zolle Betegón, Luis. "El Monasterio de San Bartolomé de Lupiana. Precisiones en torno a su construcción: 1504-1612." Archivo Español de Arte 69, no. 275 (September 30, 1996): 269–85. http://dx.doi.org/10.3989/aearte.1996.v69.i275.598.

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30

Senra Gabriel y Galán, José Luis. "Nuevos hallazgos románicos en el Monasterio de San Zoilo de Carrión de los Condes (Palencia)." Archivo Español de Arte 74, no. 293 (March 30, 2001): 88–95. http://dx.doi.org/10.3989/aearte.2001.v74.i293.407.

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31

Morón Carmona, Antonio. "La venta de la platería en el monasterio de la Encarnación de Osuna (1807-1866)." Laboratorio de Arte, no. 29 (2017): 837–44. http://dx.doi.org/10.12795/la.2017.i29.48.

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32

Chías, P., and T. Abad. "La construcción del entorno del Monasterio de San Lorenzo de El Escorial. Agua, territorio y paisaje." Informes de la Construcción 66, no. 536 (December 5, 2014): e046. http://dx.doi.org/10.3989/ic.14.027.

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Chías Navarro, P., and T. Abad Balboa. "La transformación de la topografía y del paisaje en la construcción del Monasterio de El Escorial." Informes de la Construcción 68, no. 543 (September 19, 2016): e159. http://dx.doi.org/10.3989/ic.15.142.

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34

García Álvarez-Busto, Alejandro, and Noelia Fernández Calderón. "El caballero de las espuelas doradas. Análisis arqueológico de un enterramiento nobiliario medieval del monasterio de Corias." Gladius 34 (December 30, 2014): 135–52. http://dx.doi.org/10.3989/gladius.2014.0007.

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Mateo Gómez, Isabel, and Amelia López-Yarte. "El Monasterio de San Miguel de los Reyes: nuevos datos sobre la construcción, ornamentación, bienhechores y desamortización." Archivo Español de Arte 70, no. 277 (March 30, 1997): 1–15. http://dx.doi.org/10.3989/aearte.1997.v70.i277.620.

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Romaní Martínez, Miguel, and Pablo S. Otero Piñeyro Maseda. "Documentación del fondo de Oseira (AHN) relacionada con el monasterio San Pedro de Vilanova de Dozón (1015-1295)." Cuadernos de Estudios Gallegos 50, no. 116 (December 30, 2003): 28–77. http://dx.doi.org/10.3989/ceg.2003.v50.i116.121.

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37

Royer de Cardinal, Susana. "El monasterio leonés de Santa María de Trianos y su articulación con otras instancias eclesiásticas (s. XII-XV)." Hispania Sacra 59, no. 119 (June 30, 2007): 7–33. http://dx.doi.org/10.3989/hs.2007.v59.i119.22.

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38

Cruz Yábar, Juan María. "El retablo mayor del monasterio jerónimo de Santa María de Espeja. Una vieja imagen y una nueva visión." Archivo Español de Arte 84, no. 334 (June 30, 2011): 125–38. http://dx.doi.org/10.3989/aearte.2011.v84.i334.462.

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39

Nieva Ocampo, Guillermo. "Modernidad y sociedad barroca: la revolución independentista en Córdoba del Tucumán y el Monasterio de Santa Catalina (1810-1830)." Hispania Sacra 66, no. 134 (December 15, 2014): 621–60. http://dx.doi.org/10.3989/hs.2014.064.

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40

Nicolau Castro, Juan. "Los sepulcros del Cardenal Fray García de Loaysa y sus padres en el Monasterio dominico de Talayera de la Reina." Archivo Español de Arte 76, no. 303 (September 30, 2003): 267–76. http://dx.doi.org/10.3989/aearte.2003.v76.i303.275.

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Cambraia, César Nardelli. "Do catalão ao espanhol: a tradução espanhola da obra de Isaac de Nínive do cód. a.II.13 da Real Biblioteca do Mosteiro de São Lorenzo do Escorial / From Catalan to Spanish: the Spanish Translation of the Work of Isaac of Nineveh in codex a.II.13 of the Royal Library of the Monastery of San Lorenzo de El Escorial." Caligrama: Revista de Estudos Românicos 26, no. 1 (April 22, 2021): 7. http://dx.doi.org/10.17851/2238-3824.26.1.7-26.

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Resumo: No presente estudo, analisou-se a tradução espanhola de um excerto da obra de Isaac de Nínive presente no cód. a.II.13 da Real Biblioteca do Mosteiro de São Lorenzo do Escorial. A análise evidenciou que essa tradução teria sido feita a partir de uma tradução catalã compatível com a que está preservada no cód. 5-3-42 da Biblioteca Capitular Colombina de Sevilha. As evidências demonstraram que a tradução espanhola em questão não foi feita da tradução latina e também que o modelo para ela não teria sido especificamente cód. 5-3-42, sendo ainda possível que a tradução espanhola seja uma cópia. Considerando essa tradução, pode-se dizer que existem quatro traduções espanholas medievais diferentes da obra de Isaac de Nínive.Palavras-chave: crítica textual; Isaac de Nínive; tradução; língua espanhola; língua catalã.Abstract: In the present study, the Spanish translation of an excerpt from the work of Isaac de Nínive in cod. a.II.13 of the Royal Library of the Monastery of San Lorenzo de El Escorial. The analysis showed that this translation was made from a Catalan translation compatible with the one preserved in cod. 5-3-42 of the Colombian Capitular Library of Seville. The evidence has shown that the Spanish translation wasn’t made from the Latin translation and also that its model wasn’t specifically cod. 5-3-42, being it also possible that the Spanish translation is a copy. Considering this translation, one can say that there are four different medieval Spanish translations of the work of Isaac de Nineveh.Keywords: textual criticism; Isaac of Nineveh; translation; Spanish language; Catalan language.

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Senra Gabriel y Galán, José L. "La escultura románica y sus problemas de interpretación: el llamado sepulcro «de Mudarra» procedente del Monasterio de San Pedro de Arlanza." Archivo Español de Arte 72, no. 285 (March 30, 1999): 25–38. http://dx.doi.org/10.3989/aearte.1999.v72.i285.734.

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Abad Castro, Concepción, and M. ª. Luisa Martín Ansón. "D. Melchor de Moscoso y Sandoval († 1632) y Baltasar de Acevedo y Zúñiga († 1622), dos personajes de la Corte enterrados en el Monasterio de El Paular." Archivo Español de Arte 81, no. 323 (September 30, 2008): 271–90. http://dx.doi.org/10.3989/aearte.2008.v81.i323.120.

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Romaní Martínez, Miguel, and Pablo S. Otero Piñeyro Maseda. "Un pleito recurrente: El monasterio de Armenteira contra los clérigos de la iglesia de San Giao do Val de Marín (1320-1389)." Cuadernos de Estudios Gallegos 51, no. 117 (December 30, 2004): 239–62. http://dx.doi.org/10.3989/ceg.2004.v51.i117.111.

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López Salas, Estefanía. "Las causas y las consecuencias del incendio de 1951 en el monasterio de San Julián de Samos. Nuevos datos para su estudio." Cuadernos de Estudios Gallegos 63, no. 129 (October 31, 2016): 417–47. http://dx.doi.org/10.3989/ceg.2016.129.11.

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Ostolaza Elizondo, Mª Isabel. "La vida intelectual en los monasterios cistercienses navarros. La escuela de gramática y biblioteca del monasterio de Iranzu en el s. XVI." Hispania Sacra 60, no. 121 (May 6, 2008): 143–71. http://dx.doi.org/10.3989/hs.2008.v60.i121.52.

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Álvarez Rodríguez, Alicia. "De beatas a monjas dominicas: el proceso de constitución del monasterio de Santa Catalina de Sena de Zamora a finales del siglo XV." Hispania 75, no. 249 (April 30, 2015): 11–38. http://dx.doi.org/10.3989/hispania.2015.001.

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Cunha, Maria Cristina, and Maria João Oliveira e Silva. "Tumbos modernos y documentación medieval de Grijó: el caso de tres diplomas reales." Historia. Instituciones. Documentos, no. 50 (2023): 107–20. http://dx.doi.org/10.12795/hid.2023.i50.5.

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En general, cuando un investigador se dedica al estudio de cualquier institución eclesiástica, concretamente monástica, en época medieval, no pocas veces se encuentra, por un lado, con una enorme pobreza de fuentes documentales coetáneas y, por otro, con la existencia de un número variable de tumbos de propiedad, catálogos, inventarios de bienes, libros e índices de diversa índole. Estos volúmenes se han convertido en imprescindibles, sobre todo después de periodos política y socialmente convulsos que a menudo provocaron la pérdida de la documentación original. De hecho, permiten reconstruir, al menos parcialmente, los archivos medievales de las instituciones. El estudio que presentamos se centra en tres donaciones concedidas por la reina Teresa de León (1112-1128) y por Alfonso I de Portugal (1143-1185) y en las tres confirmaciones de estas mismas donaciones realizadas por Alfonso II de Portugal (1211-1223). Los originales de estos diplomas reales han desaparecido, sin embargo, fue posible conocerlos y “reconstituirlos” a partir de dos tumbos modernos, pertenecientes precisamente al monasterio de São Salvador de Grijó.

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Rincón-García, Wifredo. "Iconografía de Santa Waldesca y Santa Toscana, monjas de la Orden de San Juan de Jerusalén, en el Monasterio de Santa María de Sijena." Archivo Español de Arte 82, no. 328 (December 30, 2009): 410–17. http://dx.doi.org/10.3989/aearte.2009.v82.i328.313.

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Diago Hernando, Máximo. "La tutela nobiliaria sobre los monasterios benedictinos castellanos en la baja Edad Media: relaciones entre los Velasco y el monasterio de San Salvador de Oña." Hispania Sacra 56, no. 113 (June 30, 2004): 69–102. http://dx.doi.org/10.3989/hs.2004.v56.i113.145.

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