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Journal articles on the topic 'Monastery'
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1
Bogomazova, Anastasya A. "Sea Vessels of the Onega Cross Monastery in 1657–60." Herald of an archivist, no. 4 (2023): 995–1005. http://dx.doi.org/10.28995/2073-0101-2023-4-995-1005.
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The recent years have seen a growing scholars’ interest in the Russian North exploration, sea expeditions of the 16th–20th centuries, and fishing industry and maritime culture of the Pomor Russians. Northern monasteries, which owned salt and fishing industries along the shores of the White Sea, played an important role in the exploration of the North and in the development of traditional Russian shipbuilding and navigation. Thus, the Solovetsky Monastery had its own fleet in the 16th – 17th centuries. Unlike the Solovetsky Monastery’s fleet, ship economy of other Northern monasteries remains fragmentarily studied. The article analyzes first steps of the Onega Cross Monastery in creation of its own fleet: types of vessels, methods of their acquisition. The main sources are Transfer book (otvodnaya kniga) of the Onega Cross Monastery (1657) and account books for February 1657 – March 1661, stored in the fond of the Onega Cross Monastery in the Russian State Archive of Ancient Acts (RGADA). While the Transfer Book (i.e. inventory of the monastic property) recorded presence or absence of ships in a certain year, the account books traced their movement. The monastery’s account books are a valuable source on the history of its ship economy, containing various data on the monastery’s vessels: they record ships purchase and fitting-out, construction orders, and sales; names of artisans and of sellers or buyers; hire and lease of ships; their repair; hiring of the so-called “Boat Cossacks” (hired workers) and captains; captains’ names. The study is based on historical-genetic method. It shows that the monastery bought sea vessels from its very founding. The earliest mention of a sea vessel (karbass) purchase is recorded in the monastery’s account book and dated May 1657. In 1657–60, the monastery used karbasses and boats (pavozkas) for shallow water deliveries. The monastery yearly ordered construction of several vessels of each type or bought them; names of sellers or craftsmen were indicated. All of them were residents of villages on the Onega. The monastery also sold several ships.
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Drobotushenko, Evgeny V., Yuliya N. Lantsova, Galina P. Kamneva, Andrey A. Sotnikov, and Sergey A. Sotnikov. "Chita female Bogoroditsky (Pokrovsky) monastery in the urban architectural landscape of the late XIX – early XX century." Samara Journal of Science 12, no. 3 (December 1, 2023): 175–80. http://dx.doi.org/10.55355/snv2023123206.
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The article, based on archival sources, characterizes the architectural ensemble of the Orthodox Chita female Bogoroditsky (since 1915 – Pokrovsky) provincial monastery that existed in the late XIX – early XX centuries in the administrative center of the Transbaikal Region, Chita. It is noted that the history of the monastery has not yet become the subject of a serious, diverse analysis. There are some references in the literature that do not give a general picture. At the same time, the monastery was the only city monastery in Transbaikalia, which makes its history especially interesting. The relatively short period of the monastery's existence, the fact that it was insignificant and did not receive funding from the state, did not allow it to become significant in size, capital and fame. At the same time, especially for the Eastern Transbaikalia, where he was the only female, he became a significant cult object for his time. There were no material remains of the monastery buildings, so the research was based on archival documents and photographs. The main milestones of the monastery's history are given. It is noted that, despite the certain fame of the named object of the Orthodox history of Transbaikalia, the stages of its existence have not received a full, comprehensive assessment in the scientific literature. The architectural ensemble of the monastery is recreated, the existing buildings are described. It is noted that the main feature of the monastery is that it was the only city monastery in Transbaikalia. It organically fits into the urban development. Chita at the turn of the XIX–XX centuries had mainly wooden buildings. The architectural ensemble of the Chita Monastery was no exception. The monastery was closed in the early 1920s. Its buildings, which were, in fact, a monument of urban Orthodox architecture of Transbaikalia, were destroyed later.
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Krasnoperov, Denis V. "ON THE FOUNDATION OF NIZHNY NOVGOROD ASCENSION MONASTERY." Historical Search 3, no. 3 (September 29, 2022): 38–43. http://dx.doi.org/10.47026/2712-9454-2022-3-3-38-43.
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The article deals with the formation of the Pechersky Ascension Monastery in the city of Nizhny Novgorod in the first half of the XIII century. The role of Saint Dionysius of Suzdal in the creation of the monastery is traced. The time interval during which the monastery could be formed is determined. The hypotheses of researchers regarding the date of the Ascension Monastery’s foundation are analyzed. The issue concerning the personality of the founder – Saint Dionysius, the place where the monastery was originally founded, is investigated. It is concluded that the foundation of the Ascension Monastery is not only an important milestone in the history of Nizhny Novgorod, but also an important stage in the spread of monastic “cenobia” throughout the Northeastern Russia.
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Zong, Yanhong. "A Historical Survey of Fayun Monastery (法雲寺) in Bianjing (汴京) during the Northern Song Dynasty". Religions 15, № 10 (2 жовтня 2024): 1199. http://dx.doi.org/10.3390/rel15101199.
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Fayun Monastery (法雲寺), a prominent Chan Buddhist monastery in Bianjing (汴京) during the Northern Song Dynasty, thrived for about half a century under the reigns of emperors Shenzong (神宗), Zhezong (哲宗), and Huizong (徽宗). Led by four generations of abbots—Yuantong Faxiu (圓通法秀), Datong Shanben (大通善本), Foguo Weibai (佛國惟白), and Fozhao Gao (佛照杲)—the monastery was esteemed by the royal family and influential in the development of the Yunmen School. This paper examines the monastery’s history through the tenures of its abbots, providing insights into the monastery’s significance in Northern Song Buddhism and its broader cultural and political context.
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Compagna, Anna Maria, Anna Mazza, and Núria Puigdevall Bafaluy. "Napoli, 1602: suore per sbaglio? Magia e scrittura come mezzi per uscire dall’emarginazione o condanna definitiva alla marginalità?" SCRIPTA. Revista Internacional de Literatura i Cultura Medieval i Moderna 22, no. 22 (December 3, 2023): 70. http://dx.doi.org/10.7203/scripta.22.27819.
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Riassunto: Il focus è puntato sui monasteri femminili all’inizio del secolo XVII. Una monaca del convento napoletano della Maddalena è sottoposta a un processo per magia varia nel Tribunale del Santo Ufficio di Napoli, in seguito alla denuncia della badessa e delle monache del monastero. Una suora benedettina veneziana, chiusa nel monastero di Sant’Anna, trova nella scrittura la sua forma di rivalsa. La suora napoletana che aveva acquisito un suo spazio nella storia minuta, attraverso la pratica della magia, una sorta di potere, di rivalsa sulla sua emarginazione, finisce nuovamente ai margini della società per la condanna della pratica di cui è accusata. Diversamente la monaca veneziana, attraverso le sue opere, acquista una notorietà tale da avere un suo spazio nella storia del pensiero monacale femminile. Entrambe le vicende, comunque, si inquadrano nei giochi di potere contemporanei: potere sulle due protagoniste, potere politico, potere religioso, scontri interni alla chiesa, agli ordini di chierici, ai singoli monasteri; scontri che coinvolgono le alte sfere e non solo loro. Parole chiave: emarginazione, donne, suore, magia, scritturaAbstract: The focus is on women’s monasteries at the beginning of the 17th century. A nun of the Neapolitan monastery of La Maddalena is subjected to a trial by various magic in the Tribunal of the Holy Office of Naples, following the denunciation of the abbess and the nuns of the monastery. A Venetian Benedictine nun, closed in the monastery of Sant’Anna, finds her form of revenge in writing. The Neapolitan nun who had acquired her own space in minute history, through the practice of magic, a sort of power, of revenge on her marginalization, ends up once again on the margins of society due to the condemnation of the practice she is accused of. On the other hand, the Venetian nun, through her works, acquires a notoriety such as to have her own space in the history of female monastic thought. Both events, however, are part of contemporary power games: power over the two protagonists, political power, religious power, clashes within the church, the orders of clerics, individual monasteries; clashes involving the upper echelons and not only them.Keywords: marginalization, women, nuns, magic, writing
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Kutlu, Izzettin. "Exploration and Digitalization of Historical Heritage: Tur Abdin Region and Mor Loozor Monastery." Arqueología de la Arquitectura, no. 21 (December 30, 2024): 389. https://doi.org/10.3989/arq.arqt.2024.389.
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The study focused on the historically and architecturally significant Mor Loozor Monastery in the Tur Abdin Region of Turkey. It aimed to emphasize the current deteriorated and dilapidated state of the monastery. The study was conducted in four stages. The monastery's location was identified, and a conceptual basis was established. In the second stage, fieldwork was organized in 2024. In the third stage, a three-dimensional (3D) model of the recently demolished portico section of the monastery was generated. Finally, the current state of the monastery was evaluated, and methods were discussed regarding the benefits of the 3D model. These stages facilitated the comparison of the original and current state of the monastery, leading to the conclusion that the building requires urgent conservation decisions. The study provides a valuable resource for understanding the cultural and religious significance of the Monastery of Mor Loozor and its region.
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ZABIYAKO, ANDREY P., and VLADIMIR I. TRUKHIN. "ALBAZIN SPASSKY MONASTERY: MAJOR MILESTONES IN HISTORY AND RESEARCH RESULTS." Study of Religion, no. 1 (2021): 34–50. http://dx.doi.org/10.22250/2072-8662.2021.1.34-50.
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2021 marks 350 years since the founding of the Albazin Spassky Monastery, the first Orthodox monastery in the Far East. The emergence of the monastery was the result of the movement of Russians to the Amur River, as well as acute social and moral conflicts among the Russian population of Eastern Siberia. The activity of this monastery was an important stage in the spread of Orthodoxy on the eastern borders of Russia. Many aspects of the history of the monastery remain a subject of discussion. The purpose of the article is to systematize the most reliable information about the circumstances of the emergence and activities of the Albazin Spassky Monastery, as well as its use. Documents of the 17th century include a few information about the monastery. The most fully reflected activity in the documents is the economic one. The monastery conducted a successful economic activity, actively carried out the construction of religious and other structures (mills, smithy, etc.). Other aspects of the monastery's activities are hardly reflected in the documents. The location of the Spassky Monastery remains controversial. According to the written and cartographic sources, the most probable location of the monastery is 2 km from the fortress up the Amur River in the area of the ravine - the former stream course - and the adjoining upland.
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Bider, Marcin. "Obowiązki i prawa diakonis (mniszek) Apostolskiego Kościoła Ormiańskiego w Nowej Dżulfie (w Isfahanie w Persji) w latach 1623-1954. Studium prawno-kanoniczne." Kościół i Prawo 13, no. 2 (November 25, 2024): 189–203. http://dx.doi.org/10.18290/kip2024.27.
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Celem artykułu jest zaprezentowanie w ujęciu historyczno-prawnym praw i obowiązków ormiańskich diakonis w monasterze św. Katarzyny w Nowej Dżulfie (Isfahan w Persji) w latach 1623-1954. Autor na podstawie źródeł i nielicznej literatury analizuje formy podejmowanych aktywności przez ormiańskie diakonisy. Mniszki (diakonisy) prowadziły życie monastyczne zgodnie z zasadami monastycyzmu ormiańskiego oraz ich Statutów z 1855 r. Monastery w celu krzewienia języka i kultury ormiańskiej prowadził w latach 1858-1900 szkołę dla ormiańskich dziewcząt. Autor stawia tezę, że ze względu na niedostatki w formacji, niską liczbę kandydatek do życia monastycznego, zmiany społeczno-polityczne w Persji oraz ciągłą pogoń za środkami materialnymi niezbędnymi do funkcjonowania monasteru, doszło w 1954 r. do zamknięcia tego monasteru. Mniszki zaniedbały prowadzenia monastycznego ormiańskiego stylu życia. Natomiast poświęciły się przede wszystkim działalności edukacyjno-wychowawczej prowadząc żeńską szkołę oraz okresowo sierociniec-warsztat. Wydaje się, kiedy w monasterze zamknięto żeńską szkołę, wywołało to kryzys ideowy we wspólnocie, ponieważ zabrakło podstaw materialnych funkcjonowania oraz celu istnienia w diasporze ormiańskiej.
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Liu, Xun. "In Defense of the City and the Polity: The Xuanmiao Monastery and the Qing Anti-Taiping Campaigns in Mid-Nineteenth Century Nanyang." T'oung Pao 95, no. 4 (2009): 287–333. http://dx.doi.org/10.1163/008254309x507061.
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AbstractThis paper examines the role played by the Quanzhen Daoist Xuanmiao monastery in the defense of Nanyang (Henan) during the Taiping rebellion. It shows that Daoist loyalty to the Qing state and to the local community did not just stem from the abbot's personal hatred of the Taiping; it also mirrored the monastery's established pattern of collaboration with the imperial state since the early Qing and its long history of ritual service to and economic involvement in the local community. Because of its wealth and cultural and political influence the Xuanmiao monastery functioned as a vital and dynamic actor in shaping the history and society of late nineteenth-century Nanyang. Cet article est consacré au rôle joué par un monastère taoïste Quanzhen, le Xuanmiao guan, dans la défense de Nanyang (Henan) pendant la rébellion des Taiping. Il montre que la loyauté des taoïstes envers l'État Qing et la communauté locale n'était pas simplement l'effet de la détestation qu'inspiraient les Taiping au supérieur du monastère; elle reflétait aussi un modèle bien établi de collaboration avec l'État impérial depuis le début des Qing, ainsi qu'une longue histoire de service rituel et d'intervention économique au bénéfice de la communauté. Grâce à sa richesse et à son influence politique et culturelle, le monastère Xuanmiao a été un acteur important et dynamique dans l'histoire et l'évolution sociale de Nanyang à la fin du xixe siècle.
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Osychenko, Halyna, and Oleksandr Khliupin. "Nativity of the Virgin Mary Kozelshchynskyi Monastery in the Poltava Region: an assessment of architectural heritage and contemporary challenges." Budownictwo i Architektura 23, no. 3 (September 30, 2024): 005–25. http://dx.doi.org/10.35784/bud-arch.6310.
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The challenge of preserving the architectural heritage of small towns in Ukraine is compounded by the lack of sufficient historical and architectural research, as well as numerous alterations to buildings during their use. This article presents the results of historical and architectural research on the architectural heritage of the Nativity of the Virgin Mary Kozelshchyna Monastery in the Poltava Region. It explores the historical stages of the monastery's formation and development and evaluates its historical and cultural significance. A virtual reconstruction of the monastery's original appearance was undertaken, and the historical boundaries of the monastery were established. The analysis of the current state enabled the identification of issues related to the monastery's functioning and the preservation of its cultural heritage. This research provides a scientific foundation for developing protection zones for the monastery and for restoration and adaptation projects of its buildings. It also establishes an information base for future project work and the monitoring of architectural heritage.
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Olcoz Yanguas, Serafín. "El inexistente monasterio de Yerga y el origen del monasterio de Fitero." Príncipe de Viana LXXX, no. 274 (January 30, 2020): 753–78. http://dx.doi.org/10.35462/pv.274.5.
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The origins of the first cistercian monastery in the Iberian Peninsula have been obscured by the manipulation of its archives, due to the difficulties that this monastery has gone through, from its first settlement in Niencebas, its transfer to Castellón-Fitero, to its definitive settlement in the second monastery of Fitero. These difficulties includ the adventure of the foundation of the Military Order of Calatrava, the territorial wars between the kingdoms of Castile, Pamplona and Aragon, and between the bishoprics of Calahorra and Tarazona, in their common border, that is, their Fitero. This led to the creation of mythical origins, linked to a monastery located on Mount Yerga, which never existed. Keywords: Yerga; Niencebas; Fitero; Cister; Calatrava. RESUMEN Los orígenes del primer monasterio cisterciense de la península ibérica se han visto enturbiados por la manipulación de sus archivos, debido a las dificultades por las que pasó este monasterio, desde su primer asentamiento en Niencebas, su traslado a Castellón-Fitero y su definitiva instalación en el segundo monasterio de Fitero. Estas dificultades incluyen la aventura de la fundación de la Orden Militar de Calatrava, las guerras territoriales entre los reinos de Castilla, Pamplona y Aragón, entre los obispados de Calahorra y Tarazona, en su frontera común, o sea, su Fitero. Esto condujo a la creación de unos orígenes míticos, vinculados con un monasterio ubicado en el monte Yerga, que nunca existió. Palabras clave: Yerga; Niencebas; Fitero; Cister; Calatrava.
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Salsabila, Farah. "RELIEF PADA INTERIOR VIHARA AVALOKITESVARA." Jurnal Patra 3, no. 2 (October 28, 2021): 112–20. http://dx.doi.org/10.35886/patra.v3i2.240.
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Relief is an expression of feelings and thoughts poured on a flat plane whose flat surface becomes arising and its position is higher than its background. Reliefs have been known since the days of Hindu Buddha with the discovery oftangibleand culturalartifacts. In its development relief is also found in the building of Avalokitesvara Monastery, Serang Banten. This research method uses qualitative methods, where the analysis is more descriptive. Avalokitasvara Monastery building is located in Pamarican Village, Dermayon Village of Serang City, Banten Province. The Avalokitesvara monastery was built as a proof of Sheikh Sheikh Syarif Hidayatullah's love for Princess Ong Tien. The placement of reliefs in the Avalokitesvara Monastery is located on the wall of the main tunnel. Where there are 10 panels placed facing the right and left side walls, each has a different story. The relief also uses visualization of perspective techniques. Visualization on relief describes the situation of the community at the beginning of the initial construction of the monastery until today. The existence of reliefs in the monastery in addition to being an aesthetic element in the interior, but also acts as a medium to ensede the history of the monastery's journey.
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Chen, Lesia. "PROBLEM OF PRESERVATION THE HISTORIC MONASTERY IN NOVY ZAGORIV." Current Issues in Research, Conservation and Restoration of Historic Fortifications 2020, no. 13 (2020): 46–53. http://dx.doi.org/10.23939/fortifications2020.13.046.
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The architectural and spatial arrangement of the monastery in Novyi Zagoriv is considered. The evolution of its development has been defined and the stages of the monastery's development have been determined. Observation of monastic structures were conducted. Based on the analysis of the technical condition of the monastery buildings that have survived until today, the restoration approaches for preservation the monument have been developed.
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Bitterli, Daniel. "Das Kloster Einsiedeln als Waldbesitzer im 16. und 17. Jahrhundert | The forest ownership of the monastery of Einsiedeln in the 16th and 17th centuries." Schweizerische Zeitschrift fur Forstwesen 155, no. 8 (August 1, 2004): 311–16. http://dx.doi.org/10.3188/szf.2004.0311.
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The monastery of Einsiedeln is not only the biggest private forest owner in the region but in the whole of Switzerland. Many of the forests it holds today already belonged to the monastery in the Middle Ages. In keeping with the notion of property rights at the time the monastery did not, however, hold all rights of usufruct. The monastery's forests were exploited by the «Waldleute» (the inhabitants of Einsiedeln), sometimes as common pasture, but sometimes individually. In the 16th and 17th centuries and against the will of Canton Schwyz (under whose protectorate it lay) the monastery redeemed the rights of usufruct to ensure its own supply of wood and in order to participate in wood trading with the town of Zurich. Various examples show that the monastery often only redeemed the rights of wood yield while the grazing rights stayed with the seller – clearly an arrangement that was in the economic interests of both parties. With the advent of the modern property rights and the introduction of a «regulated forest management» such an arrangement came to be seen as a big problem. This is why, in the 19th century, the monastery redeemed all rights of usufruct of its forests.
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Stefaniak, Piotr. "Zarys dziejów klasztoru św. Michała Archanioła mniszek dominikańskich w Kamieńcu Podolskim (1708–1866)." Rocznik Przemyski. Literatura i Język 58, no. 2 (26) (December 30, 2022): 51–92. http://dx.doi.org/10.4467/24497363rplj.22.003.17068.
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The outline of the history of St Michael the Archangel’s Monastery of Dominican nuns in Kamianets Podilskyi (1708–1866) The Dominican monastery in Kamianets Podilskyi was the last pre-partition foundation on Polish land established by the nuns of the Order of Preachers. Józef Mocarski, provincial prior of the Dominican Ruthenian province, in 1708 founded the monastery for the nuns of his order in the recently recovered from the Turks (on the strength of the Treaty of Karlowitz) Kamianets Podilskyi. It was the easternmost Catholic monastery. It included nuns only of noble Polish origin; they were daughters of Podolia noblemen. In 1721 the process of setting up the monastery was completed and it was also then that a small convent church was consecrated, whose patron became St Michael the Archangel (patron of Ruthenia and the Dominican Ruthenian province). The Dominican nuns from Kamianets led contemplative life in strict enclosure. The monastery did well until the decline of the Commonwealth of Poland. In 1787 the monastery was threatened with closing as part of the plans to modernize the Kamianets fortress, which was to be strengthened with the buildings of city convents. Eventually, the nuns were not displaced, as the reorganization plans were not carried out. In 1793 Kamianets Podilskyi was taken over by Russians and the partition period started. Although the monastery was wealthy, the Dominican nuns started to struggle with various problems. A crisis of vocations appeared, which in 1822 was overcome through bringing three nuns from the monastery in Novogrudok, but in 1833 the situation repeated itself. However, a monastery school was set up, which gave the nuns some financial support. In 1839 the last vestition of two nuns took place, and in 1842 on the strength of a tsar’s decree the novitiate was closed, which was an indication of the monastery’s near demise. The monastery obtained a long-range status and existed until the closure of the Kamianets diocese in 1866. Then eight Dominican nuns were sent to the Carmelite nuns of old observance in Dubno, where there was a long-range monastery. That status was lost in 1890 and then the nuns residing there were relocated to the Benedictine nuns monastery in Sandomierz. It was then that three years later the last Dominican nun from Kamianets, Joanna Austutowiczówna, died, closing the history of her convent.
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Górecki, Piotr. "A Historian as a Source of Law: Abbot Peter of Henryków and the Invocation of Norms in Medieval Poland, c. 1200–1270." Law and History Review 18, no. 3 (2000): 479–524. http://dx.doi.org/10.2307/744066.
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Sometime in the later 1260s, Peter, the third abbot of the Cistercian monastery at Henryków in Silesia, wrote his remarkable history of the monastery's foundation and estate. The history is a series of stories about the individual holdings that the monastery obtained in the course of the thirteenth century. Apparently at a late stage of his life, Peter looked back at the preceding decades with considerable apprehension, and he explicitly cast his work as an exercise in reassurance.
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Cvetkovski, Saso. "The portraits of Byzantine and Serbian rulers in the monastery of Treskavac." Zograf, no. 31 (2006): 153–67. http://dx.doi.org/10.2298/zog0731153c.
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Testimony of the almost 800 year-long history of the monastery of Treskavac one of the great monastic and spiritual centres of the Ohrid archbishopric in addition to historical sources, chrysobulls, manuscripts, inscriptions and monastery records, lies in the presentations of historical personalities on the walls of the monastery's Church of the Dormition of the Virgin. In terms of importance, among them, one may single out the images of Byzantine emperors and the Serbian king, Stefan Dusan.
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Kromer, Adam. "„Oliwa” – pochodzenie nazwy podgdańskiego klasztoru cystersów. Przyczynek do badań." Studia z Dziejów Średniowiecza, no. 23 (December 17, 2019): 114–33. http://dx.doi.org/10.26881/sds.2019.23.05.
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At the end of the 12th century, the regent of Pomerelia Sambor I founded a Cistercian monastery near Gdańsk. The monks, who came there from their home monastery in Kołbacz, called the new monastery “Oliva”. In the Cistercian tradition, this name referred to the Biblical symbol of the olive tree. Historians favour an allegorical etymology of the monastery’s name, but some scholars attempt to link it to the symbol of the Mount of Olives. In the 20th century Polish linguists put forth a hypothesis about the Slavic provenance of the monastery’s name. Reconstructed as “*Oława”, it was supposed to be a river name. According to this hypothesis, the name “Oliva” is supposed to have resulted from the Cistercians changing the original name due to a phonetic association with the Mount of Olives (“Montes Olivarum”). However, not only the absence of the supposed original name in the source texts speaks against this hypothesis, but also the Cistercian custom of giving monasteries completely new names, often allegorical. The authors of the hypothesis also completely disregarded the meanings the Cistercians were giving to Biblical symbols. What is especially important in this case is the relation between the olive tree and the monastery’s patrons: the Blessed Virgin and Saint Bernard of Clairvaux.
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Bolshakova, Svetlana Evgenievna. "Valaam Monastery School of Painting." Secreta Artis, no. 4 (January 21, 2021): 41–72. http://dx.doi.org/10.51236/2618-7140-2020-3-4-41-72.
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The article is dedicated to the formation of Valaam’s own school of painting for monks and novices of the monastery. This process consisted of several stages connected to both the historical development of the monastery itself, as well as the expanding influence of the Russian Imperial Academy of Arts. The official establishment of the painting school, which trained artists according to academic methods, dates back to the late 19th – early 20th centuries. The entire preceding history of the monastery paved the way for the inauguration of the school. In particular, the monastery gathered a carefully selected collection of engravings and reproductions of famous religious paintings, art manuals, human anatomy atlases and picturesque copies of popular works of art. Construction of the new Transfiguration Cathedral, to be supposedly painted by monastery artists, provided the main impetus for the eventual opening of the school. Gifted Valaam monks Alipiy (Konstantinov) and Luka (Bogdanov), as well as a student of the Russian Academy of Arts, V. A. Bondarenko, taught at the monastery’s school. Among some of the most diligent students of the school were hegumen Gavrill (Gavrilov), the main proponent of its establishment and its trustee, along with monk Fotiy (Yablokov), the future head of the icon painting workshop. The school continued to operate until the monks of the Valaam Monastery were forced to flee to Finland as a result of hostilities that broke out in the archipelago during the Soviet-Finnish war of 1939–1940.
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Aurora, Isabella. "The Cistercian monastery of S. Martino al Monte in the 13th century through papal documents: first considerations on the relations with the Roman curia." Edad Media. Revista de Historia, no. 24 (July 1, 2023): 179–213. http://dx.doi.org/10.24197/em.24.2023.179-213.
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This essay aims to reconstruct the history of the Cistercian monastery of S. Martino al Monte, located near Viterbo (Lazio), and focuses on its relations with the papacy and the papal curia during the 13th century. The analysis of the monastery’s documentation, especially papal records, has revealed that the first half of the century was a fruitful time for the Cistercian community. The monastery strengthened its relations with the Roman curia thanks to the personality of some eminent abbots who were involved in the workings of the curia, and to the support of some cardinals who promoted the Cistercian coenobium, subsidized its building renovation, and sponsored the abbey's interests in the curia. The monastery also enlarged its patrimonial endowment and reorganized its administrative and accounting system to improve the management of its possessions.
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Taimasov, Leonid A. "TSIVILSK TIKHVIN BOGORODITSKY MONASTERY DURING THE TRANSFORMATION PERIOD OF THE 1860s – 1870s." Vestnik Chuvashskogo universiteta, no. 1 (March 25, 2024): 114–24. http://dx.doi.org/10.47026/1810-1909-2024-1-114-124.
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Studying the history of churches and monasteries in modern conditions is of scientific and practical interest. The purpose of the study is to examine the history of transformation of the Tsivilsk Tikhvin Monastery into a women’s monastery against the background of bourgeois modernization of the Russian society, intensification of the policy and practice of Orthodox missionary work, to show the contribution of spiritual and secular persons to the revival of monastic life in Tsivilsk monastery and to assess its religious and social significance in establishing Orthodoxy among the population of Chuvashia. Materials and methods. The article is based on the analysis of literary and documentary materials. The main sources of the work were archival documents, publications of periodicals, materials of the website of the Chuvash metropolis. Theoretical generalizations and conclusions are made using the chronological, institutional and cultural-anthropological approaches. Study results. Tsivilsk Bogoroditsky Tikhvin Monastery of the Chuvash Metropolis is one of the oldest in the Middle Volga region. It was founded by Tsivilsk inhabitants in memory of the town’s miraculous deliverance in 1671 by the God’s Mother’s intercession from the devastation by S.T. Razin’s detachments. Tsivilsk monastery has gone through different times: it was on the verge of closure more than once, and was abolished during the Soviet period. In this study, based on the study of special literature and a set of sources, the author examined one of the most difficult periods in the history of the monastery. At the end of the 1860s, the monastery’s economy turned out to be in a critical condition. Neither the monastery nor the municipal authorities had the financial means and material resources to restore it. The brethren were small in number, they did not see any prospects for the change for the better, so violations to the rules of monastic life took place among them. The diocesan leadership in the person of Archbishop Anthony of Kazan (Ya.G. Amphiteatrov), having visited the monastery in 1869, made a proposal to the consistory to close it. However, in the conditions of bourgeois reforms and intensification of missionary and educational activities, closure of the monastery in the uyezd, where predominantly the Chuvash population lived, could have negative consequences for Orthodoxy establishment. At the same time, the residents of Tsivilsk and many neighboring villages did not want to lose the monastery, which had not only religious, but also symbolic significance. These circumstances, in the author’s opinion, forced to look for other solutions to its fate. The idea of converting a male monastery into a female one turned out to be promising. The events of the monastery economy’s revival are described in detail, the role of the abbess Kheruvima, the main benefactor V.N. Nikitin is shown, the progress of construction and repair works is covered, the celebrations in honor of the renovated monastery consecration are described in detail, its characteristics at the turn of the XIX–XX centuries are given. Conclusions. One of the ancient centers of Orthodoxy in the territory of Chuvashia, Tsivilsk Bogoroditsky Tikhvin Monastery became a women’s monastery as a result of transformations in 1871–1872. Preservation of the historical monastery became possible thanks to the support of the diocesan leadership, the presence of benefactors, a positive attitude of Tsivilsk residents, as well as believers of Tsivilsk and neighboring uyezds. As a result of the renovation, Tsivilsk Tikhvin Convent turned into a center of missionary educational activities in the Chuvash Region. The modern restoration of the monastery became possible due to preservation of the monastery complex, built mainly in the historical period under consideration.
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Domański, Grzegorz. "Ze studiów nad dziejami klasztoru Kanoników Regularnych na górze Ślęży." Slavia Antiqua. Rocznik poświęcony starożytnościom słowiańskim, no. 60 (January 1, 2020): 239–54. http://dx.doi.org/10.14746/sa.2019.60.9.
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Fifteen years after my attempt at summing up the results of the historical, and above all archaeological research on Ślęża mountain (Domański 2002 ‒ research as of 2000) the time has come to make some minor corrections and important additions, mainly related to the early years of St. Augustine’s monastery in Ślęża, which from the 12th century to 1494 owned the majority of the massif, and after 1494 the entire mountain. The location of the monastery on Ślęża has been a matter of discussion since at least the 19th century. Written sources unambiguously speak of its location on the mountain. In 2000, I presented several purported stages of the monastery’s construction on top of the mountain. When, following new discoveries, the supposed location of the monastery changed, I put forward the hypothesis that there was a preliminarystage in the monastery’s construction (perhaps in cooperation with messengers from the parent monastery) when the materials were collected and the ground was prepared. Next, the monks arrived and almost immediately construction started. Completion (or discontinuation) of construction could have coincided with the monks’ flight in 1146 to Wrocław. On the basis of the scant archaeological material discovered in the monastery building, the conclusion should be drawn that no part of it was used. The suggested location of the monastery on the edge of the order’s property is an indication that looking after the terrain was not the main goal of the venture. The construction material, traces of the structure’s foundations, elements of stonemasonry and the Ślęża plaque all hint at construction having at least commenced, while it remains a mystery at which stage it was abandoned. Generally, the construction of the Ślęża monastery is associated with the “production” of granite sculptures of lions. More importantly, they were discovered beyond the Ślęża massif, but the majority of researchers attribute them to the monastery. I agree with most art historians that the objects date back to the 12th century. Bearing in mind that in Western and South-European architecture, similar sculptures were placed in pairs at the doors of magnificent buildings, as the bases of columns, the Ślęża lions (8) must have been planned as decoration of four imposing entrances. However, as a majority of them cannot be paired (they were dedicated to two sides of a gate), the number of the original statues must have been greater. The Ślęża lions share many features with similar statues from the St. Gallen abbey; bearing in mind the contacts of the founder (Palatine Peter Wlast), they could have been the prototypes for the Ślęża lions.
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Tykhyi, Bohdan. "DEFENSIVE CHURCH OF SAINT NICHOLAS AND THE MONASTERY OF BERNARDINS IN BEREZHANY." Current Issues in Research, Conservation and Restoration of Historic Fortifications 2020, no. 13 (2020): 143–56. http://dx.doi.org/10.23939/fortifications2020.13.143.
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The article is devoted to the history of the monastery of the Order of Bernardines in Berezhany in Ternopil region. The analysis of the architectural features of the complex is main purpose of the work. The monastery is located in the northwest corner of the city. The territory of the was surrounded by defensive bastion fortifications. The monastery fortifications were a part of the city defensive lines. The mountain, on which the monastery located, is called - "St. Nicholas Mountain". On the place of the present monastery was a boyar's manor in the XIV century, and then the orthodox church of St. Nicholas.The construction of a defensive complex of monastic buildings began in 1630. The Bernardine complex includes - the Catholic Church of St. Nicholas, the house of the monastery cells, defensive walls and ramparts. The complex occupied the highest position in the north-western wing of the city's defense system. It was an important strategic point that controlled the Lviv-Berezhany road. The construction of all the objects of the monastery lasted 112 years until 1742.In 1809–1812, the Austrian authorities liquidated the city's powerful defenses. In particular, the ramparts and bastions that were on the territory of the monastery were eliminated. Today there is only a fragment of a defensive wall and a moat on the southern slope of the mountain, which separated the territory of the monastery from the urban areas of the New Town. The fortifications of the monastery are shown on the map of 1720 by Major Johann von Fürstenhof. The bastion belt of the monastery had underground structures. In 2010, murals were found in the interior of the church. According to the author, the carved stone decoration of the church (columns, capitals) was made by the sculptor Johann Pfister (in 1630–1642). The altars, with carved figures of saints, were probably made by the artist Georg Ioan Pinzel from Buchach. The architecture of the monastery's defensive structures needs further research. In the temple there are several valuable icons of the prophetic series of iconostasis. These are works originating from the famous Krasnopushchany iconostasis by Gnat Stobynsky and Fr. Theodosius of Sichynskyi. This iconostasis was donated in 1912 by Metropolitan Andrei Sheptytskyi. Restoration work on the monastery began in 2007 after a visit by President Victor Yushchenko. First of all, the roof of the temple was repaired. Work is underway to restore and recreate the interior of the temple. Archaeological research of lost fortifications needs special attention.
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ZADRAVEC, Tamara. "THE NEED FOR DIGITISATION OF LIBRARY MATERIALS IN THE FRANCISCAN MONASTERY’S LIBRARY IN OSIJEK." Lingua Montenegrina 23, no. 1 (June 1, 2019): 321–30. https://doi.org/10.46584/lm.v23i1.685.
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Given the priceless value of library materials in the Franciscan Monastery’s Library in Osijek, and the inadequate conditions in which they are kept, it is necessary to indicate the need to digitise these materials. As founders of the monastery, the Franciscans have played an important role in the cultural and educational life of the city ever since the expulsion of the Turks, when they came along with the army and received the funds to erect a monastery from the Austro-Hungarian Emperor in 1697. The monastery itself was completed in 1733 and the Franciscans have supplemented it with a library, collecting invaluable books over time. As a cultural centre of eastern Slavonia and the broader region, the City of Osijek and its inhabitants, students, and the academia need a more modern and better-quality access to that library.
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Mayer, Anastasiya. "The Novodevichy Convent in the Mirror of Urban Legends." ISTORIYA 14, no. 12-2 (134) (2023): 0. http://dx.doi.org/10.18254/s207987840029239-1.
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The article explores the Novodevichy Convent, a significant center in the religious, cultural, and political life of the Russian state. It aims to reveal the legendary character of the monastery and connect it with historical reality by examining urban legends and myths. The author has collected the legends presented in this article from various sources, including local history and popular science literature, mass media, the Internet, and personal interactions with Muscovites from 2008 to 2018. The legendary image and historical narrative of Moscow’s Novodevichy Convent are closely linked with Russia’s history. The primary themes of the legends encompass how the area’s name, where the monastery is situated, is interpreted, the monastery’s own naming conventions, narratives surrounding the monastery’s construction, as well as accounts of “miraculous” and “magical” events on its premises.
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Yachmenik, Vyacheslav A., and Eugene I. Lyutko. "A “Monastery in the World”: The Cultural Meaning of a Concept." Studia Litterarum 8, no. 4 (2023): 58–77. http://dx.doi.org/10.22455/2500-4247-2023-8-4-58-77.
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The center of our attention in the present study is the concept of monastyr’ v miru “monastery in the world,” which became a set expression the late 19th – early 20th century Russian literature and religious philosophy. The emergence of this concept in the discourse of the epoch witnesses to a new manner of demarcation of the spaces of the “church” and the “world,” and we shall reveal this intellectual transformation through the contextual analysis of the mentioned set phrase. We apply an interdisciplinary approach, thus the article analyzes not only literary, but also religious material. The concept “monastery in the world” filled a gap in the language and was accountable for describing new reality in social and intellectual life at the boundary between the societal and religious ideas and practices. The first what we see in sources is an ambitious and accusatory rhetoric of expansion of the monastery to the realm of worldly life, that in the second half of the 19th century has lost its Christian groundings. However, the opposite type of rhetoric — that of defense of the symbolic monastery walls from the evil worldly expansion — comes soon. This strategy became especially current during the revolutionary turbulence, when clergy and laity envisage the “world” as a power destroying the walls of the symbolic monastery — Christian communities, souls of Christians or their religious way of life.
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Taras, Yaroslav, and Illia Lytwynchuk. "Determining the location of Saint Nicholas Metropolitan Orthodox monastery in the village of Rașcov, Camenca district (17th century - late 18th century)." Arta 33, no. 1(AV) (November 2024): 14–21. https://doi.org/10.52603/arta.2024.32-1.02.
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The degree of study of St. Nicholas Monastery was analyzed, the empirical material was systematized, a the research methodology was developed, new sources were analyzed, the testament of Mrs. Rozanda, the protocols of general visitations of the Rașcov churches in 1726, 1731, and 1783, the reports of the Podolsk priests of the 19th century and the previous comprehensive historical and urban planning studies of Rașcov in 2016-2017 were considered. Based on various archival sources and their analysis, the authors established that St. Nicholas Monastery existed at the beginning of the 18th century. It performed defensive functions, and was an important church-administrative unit, and Rașcov was one of the administrative centers of the Dniester region. It is determined that St. Nicholas stone church was a monastery; after its destruction in 1714-1726, it operated as a parish church; after being burned by the Tatars in 1769, later it gradually deteriorated. It has been established that there were trading shops on the territory of St. Nicholas Monastery and its church after their destruction. Based on the understanding, generalization and comparison of the factual and archival material, the monastery’s location was determined, and its coordinates were given. The site of the monastery was verified by a graphical-analytical method. Arrangements have been made for the renovation of the monastery territory, which is necessary for the revival of the national memory connected with the history of Moldova and Ukraine in the 17th-18th centuries, as well as for the development of a historical and architectural support plan of the village Rașcov and of strategies for the protection of its cultural heritage.
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Gallego Rodríguez, Elena, and Dolores Rivero Fernández. "Situación económica y financiera del Monasterio de Oseira en el siglo XVIII = Financial and economic situation of the Monastery of Oseira in the 18th century." Pecvnia : Revista de la Facultad de Ciencias Económicas y Empresariales, Universidad de León, no. 13 (December 1, 2011): 1. http://dx.doi.org/10.18002/pec.v0i13.601.
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<p>El presente trabajo tiene como objetivo analizar la actividad económica y financiera de uno de los cenobios más representativos de la orden cisterciense en Galicia: El Monasterio de Oseira(Ourense). El periodo temporal analizado ha sido seleccionado en base a la documentación conocida de este monasterio, siendo la relativa al S.XVIII la más abundante y completa. Losresultados del trabajo ponen de manifiesto la época de gran esplendor económico que vive elmonasterio y que se manifiesta en las substanciales cantidades de productos y dinero recaudadas, que le permiten abordar importantes obras y realizar una gran labor social.</p><p>The objective of this paper is to analyse the economic and financial activity of one of the most representative monasteries of the Cistercian Order in Galicia: the Monastery of Oseira(Ourense). The period analysed has been selected based on the documents which mention this monastery, being the 18th century the most bountiful and complete period. The results obtained in this paper state the great economic splendour the monastery lives during thiscentury as is shown in the substantial amount of products and money collected, which allowthem to confront important works and execute a great social labour.</p>
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Esther, GAREL. "Review of Anne BOUD'HORS, LE CANON 8 DE CHENOUTE : D'APRES LE MANUSCRIT IFAO COPTE 2 ET LES FRAGMENTS COMPLEMENTAIRES." SHEDET (Annual Peer-Reviewed Journal Issued By The Faculty Of Archaeology, Fayoum University) Issue 2 (2015) (December 15, 2015): 87–88. https://doi.org/10.5281/zenodo.546208.
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The writings of Shenute who was between about 385 and 465 the head of a monastery in Upper Egypt, known as the ‘White Monastery’ or ‘Monastery of Shenute’, have been massively revealed when the remains of the monastery’s library were discovered in the 1880s. The few hundred manuscripts kept in this library were quickly cut up and dismantled and are now scattered in collections worldwide, often in a very fragmentary state. Copies of Shenute’s works (about one hundred) have known the same fate. Stephen Emmel has shown how these works were structured1 : eight volumes of Discourses (in Coptic ⲗⲟⲅⲟⲥ) addressed to various people, and nine volumes of Canons (ⲕⲁⲛⲱⲛ) intended for monastic communities, and a correspondence. The most complete witness of volume 8 of Shenute’s Canons is kept, for its most part, in the IFAO (French Institute of Oriental Archaeology) in Cairo, and known as « Ifao copte 2 ». It belonged to the library of the White Monastery. A few other fragments are now in the French National Library in Paris, the National Library of Naples and the British Library in London. Manuscript known as Ifao Copte 2 is the best kept witness of the collections of sermons by Shenute and maybe even of all the manuscripts that once belonged to the library of the White Monastery (128 leaves out of 160 are preserved). It is the critical edition and translation of this manuscript that Anne Boud’hors offers in this book.
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Blau, Joshua. "A Melkite Arabic literary lingua franca from the second half of the first millennium." Bulletin of the School of Oriental and African Studies 57, no. 1 (February 1994): 14–16. http://dx.doi.org/10.1017/s0041977x00028068.
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After the Islamic conquest, the Greek Orthodox, so-called Melkite ( = Royalist), church fairly early adopted Arabic as its literary language. Their intellectual centres in Syria/Palestine were Jerusalem, along with the monaster ies of Mar Sabas and Mar Chariton in Judea, Edessa and Damascus. A great many Arabic manuscripts stemming from the first millennium, some of them dated, copied at the monastery of Mar Chariton and especially at that of Mar Saba, have been discovered in the monastery of St. Catherine on Mount Sinai, the only monastery that has not been pillaged and set on fire by the bedouin. These manuscripts are of great importance for the history of the Arabic language. Because Christians were less devoted to the ideal of the ‘arabiyya than their Muslim contemporaries, their writings contain a great many devi ations from classical Arabic, thus enabling us to reconstruct early Neo-Arabic, the predecessor of the modern Arabic dialects, and bridge a gap of over one thousand years in the history of the Arabic language.
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McMillin, Linda. "The House on Sant Pere Street: Four Generations of Women's Land Holding in Thirteenth-Century Barcelona." Medieval Encounters 12, no. 1 (2006): 62–73. http://dx.doi.org/10.1163/157006706777502541.
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AbstractThe house on Sant Pere Street on the outskirts of Barcelona, leased from the Monastery of Sant Pere de les Puelles in the early thirteenth century by the widow Ermessenda Montserrat and subsequently passed through three generations of her female decendents, provides a case study for exploring larger issues of women's land holding in the neighborhood of Barcelona dominated by the Monastery. An important landowner during the thirteenth century, the Monastery maintained archives holding over 500 parchments from the period. The majority of these documents concern the Monastery's exploitation of its land holdings through a complex network of leases and subleases. Women appear often as lessees acting both individually and in concert with other family members. A systematic study of this documentation reveals the vital role women played in the management of both urban buildings and agricultural lands. This study shows that the Montserrat women were representative rather than exceptional examples of women's participation in property holding in thirteenth-century Barcelona.
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Усачев, А. С. "The Nativity of the Virgin Monastery in Vladimir and the Veneration of Alexander Nevsky in Russia in the 16th Century." Istoricheskii vestnik, no. 35(2021) (March 27, 2021): 108–29. http://dx.doi.org/10.35549/hr.2021.2021.35.005.
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В статье рассматриваются факторы, которые определяли формальный статус и реальный «вес» монастыря в России периода Средневековья. Отмечается, что, как правило, набор этих факторов у обителей был сходным, включающим в себя статус и имущественные возможности насельников и вкладчиков, значимую роль выходцев из монастыря в сфере церковного управления, историю обители, и святыни, которыми она располагала. Различалась лишь степень влияния этих факторов. Отмечено, что исключительно высокий формальный статус Владимирского Рождественского монастыря, занимавшего 1-е место в иерархии русских монастырей, а с 1561 г. – 2-е, определялся двумя обстоятельствами. Первым являлась его древность. Расположенный в древней столице Северо-Восточной Руси, в главном городе великокняжеского домена, он был основан существенно ранее прочих значимых обителей России XVI в. (Троице-Сергиева, Новоспасского, Чудова, Симонова, Кирилло-Белозерского, Пафнутьево-Боровского и Иосифо-Волоколамского монастырей). Вторым фактором являлось то значение, которое церковные и политические власти придавали фигуре Александра Невского, по сути, являвшегося основателем династии московских князей. Его прославление поднимало ее престиж. В силу того, что в XVI в. почитание Александра широко еще не распространилось, ключевую роль в его прославлении долгие годы играл Владимирский Рождественский монастырь, в котором покоились его мощи. Это и обеспечивало ему неизменное внимание столичных церковных и светских властей. The article analyzes the factors that determined the formal status and the actual "power" of monasteries in Medieval Russia. It is noted that, basically, the set of factors was the same for different monasteries. It included the status and wealth of inhabitants and supporters, prominent religious personalities among former inhabitants, the monastery's history, and shrines in possession. The only thing that was different is the degree of impact of the factors. For example, the dominant status of the Nativity of the Virgin Monastery in Vladimir, being ranked first in the formal "hierarchy" of Russian monasteries (the second after 1561), was determined by two factors. The first one is the age of the monastery. Placed in the medieval capital of the North-Eastern Rus' and the Grand Duchy of Vladimir, it was founded much earlier than other essential Russian monasteries that existed in the 16th century: Trinity Lavra of St. Sergius, Novospassky Monastery, Chudov Monastery, Simonov Monastery, Kirillo-Belozersky Monastery, Pafnutiev Borovsky Monastery, and Joseph-Volokolamsk Monastery. The second factor was the emphasis that the church and political authorities laid upon the personality of Alexander Nevsky who essentially established the dynasty of the Moscow princes. It was done specifically to enhance the dynasty's prestige. And, since the veneration of Prince Alexander was not yet widespread in the 16th century, the Nativity of the Virgin Monastery in Vladimir holding his ossuary dominated at the time. Thus, the monastery was under close attention from the Moscow church and authorities.
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Zuo, Yun. "Study on the Composition of Inner Mongolia Wudangzhao Monastery Building Complex." Applied Mechanics and Materials 357-360 (August 2013): 141–44. http://dx.doi.org/10.4028/www.scientific.net/amm.357-360.141.
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Tibetan Buddhist monasteries embody almost all achievements of the Tibetan community in religious, scientific, cultural and artistic. The erection of Tibetan Buddhist monasteries are closely related to the history of Tibetan Buddhism in Inner Mongolia. As the Tibetan Buddhism had been spread to Inner Mongolia in different periods, Tibetan Buddhist monasteries presented different features in its architectural style. Wudangzhao Lamasery is the grandest integral monastery complex still remaining in Inner Mongolia.Its buildings have high value of art and characteristically Tibetan Buddhist Architectural style on monasterys arrangement and style. Different types of the building gathered together form a Tibetan monastery, buildings complex reflected the intact standard of Tibetan Architecture. They express the Tibetan traditional mountain worship idea, and Buddhist the Mandala Cosmology and Three Realms idea.
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Johnson, Sue. "Benedictine Monastery." ANZTLA EJournal, no. 49 (April 29, 2019): 25. http://dx.doi.org/10.31046/anztla.v0i49.1200.
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Kristjánsdóttir, Steinunn. "SKRIĐUKLAUSTUR MONASTERY." Acta Archaeologica 79, no. 1 (July 2008): 208–15. http://dx.doi.org/10.1111/j.1600-0390.2008.00114.x.
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Payne, Richard. "Sera Monastery." Journal of Global Buddhism 24, no. 2 (December 20, 2023): 118–20. http://dx.doi.org/10.26034/lu.jgb.2023.4047.
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Tsegmediyn, Gunchin-Ish. "МОНАСТЫРЬ САРЬДАГИЙН ХИЙД УНДУР ГЭГЭНА ДЗАНАБАЗАРА И ИСКУССТВО ГЛИНЯНЫХ БУДДИЙСКИХ СКУЛЬПТУР". Вестник Восточно-Сибирского государственного института культуры 152 (28 червня 2024): 28–42. http://dx.doi.org/10.31443/2541-8874-2024-2-30-28-42.
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Within the framework of the project «The settlements of Mongolia of the XVII century», led by the academician S. Chuluun, the expedition of the Institute of History and Ethnology of the Academy of Sciences of Mongolia worked in the Erdene somon of the Central aimag in 2013-2020. As the result of the archaeological expeditions, the materials connected with the history of Mongolia in the XVII century as the Mongolian Buddhism, urban planning, architecture and art history were rediscovered and explored. The results were introduced into scientific circulation and conributed significantly to the research of this period. The article considers the sculptural works of Undur Gegen Dzanabazar on the basis of the data from the written sources and results of the archaeological research. The construction of the Ribogejaylin Gandan Shadduvlin Monastery (in Tib.: རི་བོ་དགེ་རྒྱས་དགའ་ལྡན་བཤད་སྒྲུབ་གླིང་།; Wylie: ri bo dge rgyas dga’ ldan bshad sgrub gling), now known as Сарьдагийн хийд monastery, dates back to 1654-1686. The monastery was built by the first Khalkha Bogdo Gegen Zhavzandamba hhutugt Undur Gegen Dzanabazar. The article considers the problem of the clay sculptures of the Buddhist deities connected with the creativity and works of Undur Gegen Dzanabazar, which were discovered during the archaeological excavations made at the site of the monastrery ruins. It is suggested that this monastery had been the main artistic center of the creativity of Undur Gegen Dzanabazar.
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Kuliešienė, Erika. "The Inventory List of the Library of the Vilnius Old Regula Carmelite Monastery at the St. George‘s Church: Publication of the Source." Bibliotheca Lituana 2 (October 25, 2012): 429–46. http://dx.doi.org/10.15388/bibllita.2012.2.15593.
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This article presents the oldest source of information about the Vilnius Old Regula Carmelite Monastery library: the inventory list of the St. George’s Church library, compiled in 1677. Even though, in Polish historiography, considerable attention is accorded to the Vilnius St. George‘s Carmelite Monastery and its library, the 1677 inventory has not been included into any catalogue of inventories of the GDL’s church libraries. This inventory was for the first time introduced to the scientific community by A. Pacevičius. This article gives a short overview of the history of the Vilnius Carmelite Monastery at the St. George’s Church and of its library from its foundation to closure. The period of the compilation of the inventory is characterized as a crucial moment in the development of the library. At that time there were eight books in the church’s library, and 58 books, in the monastery’s library. Here we are publishing a facsimile of the inventory’s text and a transcript of the text in the language of the original. In the commentaries, with the greatest possible exactness, we are recreating the book list from rather scarce elements of book descriptions. This oldest source for the history of St. George Monastery library will doubtless be of interest not only for scholars in the history of the GDL, but also for both Lithuanian and foreign researchers of monastic book culture.
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Mishra, Amit Kumar. "Tabo Monastery (996 CE) A Vernacular Architecture of Lahaul and Spiti Region of Himachal Pradesh, India: A Preliminary Investigation of Deterioration and Conservation of Murals of gSer-Khang Gumpha." Nakhara : Journal of Environmental Design and Planning 22, no. 1 (July 4, 2023): 304. http://dx.doi.org/10.54028/nj202322304.
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Tabo monastery of 996 CE, an example of vernacular architecture of the Lahaul and Spiti region of Himachal Pradesh, is one of the most significant examples of world cultural heritage, being not only a globally significant Buddhist site but also the oldest earthen building in India. Cultural heritage acts as a mirror of human civilization, culture, history, and development. This monastery has its own identity, which tells the story of its glorious past; the structures of the monastery are the most authentic example of the use of earthen raw materials and indigenous architectural features. The major creative forces for these structures are rooted in the local needs and traditions, which have evolved slowly over time. The mural paintings of the monastery, which are deteriorating due to natural and human induced activities, depict Buddhist Indian History. The main aim of this study is to determine the causes of this deterioration, and identify conservation measures that can be undertaken to protect the mural paintings. In fact, remarkable conservation works are already being conducted by Archaeological Survey of India, which is laudable. However, the investigation of the monastery’s structural features, techniques used in mural execution, and the relevant climatic conditions of the region, with identification of causes of deterioration can be used to develop a more effective and sustainable conservation approach for preservation of these murals in the future.
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Yasynovskyi, Yurij. "Церковно-співочі ініціятиви Василіянських монастирів". Roczniki Humanistyczne 67, № 12 (27 січня 2020): 27–37. http://dx.doi.org/10.18290/rh.2019.67.12-3.
Full textAbstract:
Działalność w zakresie śpiewu kościelnego w monasterach bazyliańskich
 Autor artykułu podkreśla rolę, jaką odegrały bazyliańskie monastery w rozwoju śpiewu kościelnego oraz muzyki instrumentalnej. W XVII w., na terenie Ukrainy i Białorusi, wspierały one nie tylko tradycyjny śpiew liturgiczny, ale i nowe rozwiązania, co potwierdzał m.in. Jozafat Kuncewicz OSBM. Nie bez znaczenia był tutaj również wpływ kultury zachodniej, oddziałującej na Kościoły wschodnie. Monastery te stały się ważnym ośrodkiem rozwoju późnobizantyjskiej kultury śpiewu kościelnego, rozpowszechniając styl śpiewu kalofonicznego także na terenach rosyjskich (głównie moskiewskich), bułgarskich i mołdawskich. Oprócz monodycznego śpiewu melizmatycznego w klasztorach praktykowano śpiew partesny i chóralny (monaster w Żyrowiczach), działali tam liczni śpiewacy i kompozytorzy (np. w Ławrze Peczerskiej w Kijowie), zaś podczas świąt wprowadzano nawet muzykę instrumentalną (jak to miało miejsce w Ławrze Uniowskiej, gdzie przebywał wówczas Atanazy Szeptycki).
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Voznesenskaya, E. N. "Books from the Valaam Monastery Library in the collections of the National Library of the Republic of Karelia." Proceedings of SPSTL SB RAS, no. 3 (July 27, 2022): 49–57. http://dx.doi.org/10.20913/2618-7515-2022-3-49-57.
Full textAbstract:
The aim of the author is to present various ways to demonstrate the belonging of printed publications to the Valaam Monastery Library in the second half of the XIX–first quarter of the XX centuries. The study was conducted in 2021 in the regional library – the National Library of the Republic of Karelia (Petrozavodsk), which received in 1945 a batch of books from Valaam. When compared with the 1945’s inventory books of the National Library of the Republic of Karelia the list of transferred literature made it possible to reveal more than eighty copies of books and periodicals of the XVIII – the first quarter of the XX centuries with the undoubted signs of their former belonging to the Valaam Monastery. The article presents two types of owner’s stamps of the Valaam library. However, the author notes that cases of their use are rare; while the use of a sheet inscription to demonstrate the monastery’s ownership of the book is much more common (more than 60 volumes with similar inscriptions were found in the National Library of the Republic of Karelia).Moreover, a number of copies have traces of belonging to the personal book collections of the monastery inhabitants. The article provides examples of various marks of belonging, donation and other inscriptions that indicate the ownership of books by such famous persons as, for example, Abbot Damaskin (Kononov), Archbishop of Karelia and Finland Pavel (Olmari), monastery librarian Hieroschemonach Antipas (Polovinkin), etc. As a practical result of the study, the information about the ownership of all identified copies of the Valaam Monastery Library (before 1945) was included in the electronic catalog of the National Library of the Republic of Karelia. It allows, if necessary, to form any information resource from these electronic bibliographic records: from a simple list of literature to a virtual collection representing a part of the stock of the Valaam Monastery Library, preserved in the National Library of the Republic of Karelia.
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Konyavskaya, Еlena L. "Tver Fedorovsky Monastery in the 14th–15th Centuries." Drevneishie gosudarstva Vostochnoi Evropy 2024, no. 45 (2024): 141–49. http://dx.doi.org/10.32608/1560-1382-2024-45-141-149.
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The article contains material from written sources regarding the Fedorovsky Tver Monastery in the XIV–XV centuries. These data are scarce and, due to the peculiarities of the landscape, are not supplemented by archeology. The monastery was located on an island (on the Tmaka River). Fedorov Monastery is one of the first Tver monasteries. The time of the emergence of the monastery is determined – no later than 1316–1317. These years date back to the manuscript – the charter in Greek, created in the monastery (now kept in the Vatican Library). A significant part of the monks of the monastery in its initial period were Greeks. Subsequently, the monastery became an Arkhimandritiya. The article considers the possible terms for obtaining such a status. Annalistic work was carried out in the Fedorovsky Monastery. In the middle of the XV century Tver Grand Duke Boris Alexandrovich moved the monastery inside the city wall, and moved the Arkhimandritiya to the monastery of Gregory the Theologian.
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Lei, Tianyu. "The Trajectory of Revival: Wenshu Monastery 1978–2006." Religions 12, no. 1 (December 26, 2020): 18. http://dx.doi.org/10.3390/rel12010018.
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This study traces the trajectory of the Wenshu Monastery’s revival during the reform era of China. In this special but duplicable case, we generalize three key strategies employed by the Wenshu Monastery to enhance its reputation and status—the binomial system, centralized organizational structure, and officialization—in an attempt to rethink the patterns of development of local religious institutions in modern China.
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Molnár, István. "Traces of a church and fortress built prior to the Hungarian conquest found in a Benedictine monastery : New discoveries in Kaposszentjakab." Hungarian Archaeology 9, no. 3 (2020): 13–26. http://dx.doi.org/10.36338/ha.2020.3.1.
Full textAbstract:
The ruins of the former Benedictine Abbey of Zselicszentjakab can be found in the eastern part of Kaposvár, in the Kaposszentjakab district. The walls, which had previously only survived almost completely under the ground surface, were excavated in the 1960s under the direction of Emese Nagy. The archaeological park created in this beautiful natural environment is one of the finest medieval monuments in the area. The monastery’s church is of particular value. With its walls that rise to 2–2.5 meters high in some places and its stone carvings, it is one of the most important monuments of 11th-century Hungarian architecture. This is Hungary’s first known privately founded (non-royal) monastery. We have also learned about the circumstances of its foundation, including the existence of a church that used to stand here from the text of a transcription of the deed of foundation. Despite all this, the site has received relatively little attention for decades. Only short publications were published about the excavation. These merely clarified the construction history and layout of the monastery in broad strokes, while the church that had previously stood here was not identified. In 2014 and 2016, we were able to perform new excavations, which significantly expanded and clarified our previous knowledge. Since the most important new results are related to the period before the foundation of the monastery, I will introduce these first, and then I will briefly discuss the history of the construction of the monastery.
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Kim, Youn-mi. "A Comprehensive Study of the Lost Buddha Statues at Pogwangjŏn, the Main Hall of Hoeamsa." Korean Journal of Art History 311 (September 30, 2021): 115–50. http://dx.doi.org/10.31065/kjah.311.202109.004.
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The main Buddha hall of Hoeamsa 檜巖寺, the monastery that received heavy royal patronages from the late Koryŏ to the early Chosŏn period, was a building known as Pogwangjŏn 普光殿 built in the 14th century. Unfortunately, little is known about the Buddhist statues that had been enshrined in Pogwangjŏn because the monastery fell into ruins two centuries later. Based on comprehensive analyses of historical records and archaeological excavations of the monastery site, this paper attempts to infer the iconography, size, shape, number, and religious meanings of these lost Buddhist statues. The Records of the Restoration of Hoeamsa on Mount Ch’ŏnbo (Ch’ŏnbosan hoeamsa sujogi 天寶山檜巖寺修造記) and archaeological remains suggest that three Buddha status as tall as fifteen ch’ŏk 尺, which would be 4.39-4.6m in modern measurement were enshrined in the monastery’s main hall. Based on the teaching and life of the monk Naong Hyegŭn 懶翁惠勤 (1320-1376) who built the hall and the iconography of embroidered Buddhist hanging scrolls donated by the Queen Wŏn’gŏyng 元敬 (1365-1420), we can infer that these three statues comprised either Amitābha-Śākyamuni-Bhaiṣajyaguru Buddhas, or Amitābha-Vairocana-Bhaiṣajyaguru Buddhas, perhaps the latter in higher chances. These threes Buddhas, as this paper suggests, were designed to embody the trikāya 三身 and the triratna 三寶 along the north-south and the east-west axes of the monastery layout.
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Umud oğlu Əliyev, Əli. "Our monuments belonging to Christian Turks." SCIENTIFIC WORK 75, no. 2 (February 18, 2022): 38–49. http://dx.doi.org/10.36719/2663-4619/75/38-49.
Full textAbstract:
Ermənilər Azərbaycan ərazilərində məskunlaşdırıldığı gündən bu günə kimi xristian bayrağı altında gizlənərək, min illik qədim tarixə malik Alban mədəniyyətinə sahib çıxmaqla Alban dövlətini inkar edirlər. Xristian türk mədəniyyəti ermənilər tərəfindən ya yox edilmiş, ya da saxtalaşdıraraq özününküləşdirmişlər. Həmçinin türklərin nəinki xristianlıq dvründəki, hətta xristianlıqdan qabaq inam və inanclarına əsasən tikdikləri, öz düşüncələrinə uyğun adlandırdıqları məbədləri də erməni və gürcülər saxtalaşdırmışlar. Amaras-Ağoğlan məbədi, Aten monastırı, Ana kilsəsi, Obalı məbədi, Tutu monastırı, Tive məbədi, Kaçı məbədi, Koçkar kilsəsi, Çanaxçı məbədi, Çarek monastırı və s. qədim türk səcdəgahlarını erməni və gürcülər utanmadan, çəkinmədən saxta adlarla özününküləşdirirlər. Axı o adlar formalaşanda erməni və gürcü qəbiləsi belə yox idi. Sual olunur, bəs onda, bu adlar necə erməni və gürcü adı ola bilər?! Açar sözlər: Azərbaycan, xristianlıq, Cərcis peyğəmbər, xaç simvolu, Zümürxaç, Kiş dağı, Qarakeş kəndi, Zorkeş kəndi Ali Umud Aliyev Our monuments belonging to Christian Turks Summary Armenians have been hiding under the Christian banner since the day they settled in Azerbaijan, denying the Albanian state by claiming to have an Albanian culture with a thousand-year-old history. Christian Turkish culture was either destroyed or falsified by Armenians. Armenians and Georgians also falsified not only the temples built by the Turks in the Christian era, but also in pre-Christian beliefs and beliefs. Amaras — Agoghlan Temple, Aten Monastery, Mother Church, Obali Temple, Tutu Monastery, Tive Temple, Kachi Temple, Kochkar Church, Chanakhchi Temple, Charek Monastery, etc. Armenians and Georgians shamelessly and appropriately adopt ancient Turkish shrines under false names. After all, when those names were formed, there were no Armenian or Georgian tribes. The question is, how can these names be Armenian and Georgian ?! Key words: Azerbaijan, Christianity, Georgian prophet, symbol of the cross, Zumurkhach, Kish mountain, Garakesh village, Zorkesh village
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Zinkevich, Tatiana E. "Kolotsk Dormition Monastery in Manuscript Materials of the Russian State Library and Other Sources." Two centuries of the Russian classics 6, no. 4 (2024): 188–201. https://doi.org/10.22455/2686-7494-2024-6-4-188-201.
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The article reviews the manuscript and printed sources related to the Koloch Icon of the Mother of God and the Kolotsk Dormition Monastery. A considerable part of the study relies on manuscripts from the Russian State Library. The article pays particular attention to literary works, which reflect the history of the discovery of the wonderworking icon and the stages of the monastery’s development from the 15th century to the present. The editions of the Tale of Luke of Koloch are considered on the example of the copies from the Manuscript Department of the Russian State Library. The research shows the necessity of studying the sources from several points of view, such as literary analysis of the text and axiological research. Such an approach shows the strengthening of Christian motifs in the copies of the 18th century. The article reveals a new copy of the beginning of the 20th century with a brief description of the Kolotsk monastery and introduces it into scientific circulation. The considered letters and memoirs describe the participation of the Kolotsk monastery in the events significant for Russia, including the Patriotic War of 1812.
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Maxim Marian Vlad. "The Testamentary and Philanthropic Value of the Settlement Bequeathed to All Saints’ Monastery by Its Founder, Saint Anthim the Iberian, Metropolitan Bishop of Wallachia." Technium Social Sciences Journal 13 (October 12, 2020): 551–60. http://dx.doi.org/10.47577/tssj.v13i1.1853.
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Anthim the Iberian (1650 -1716) was a Georgian theologian, scholar, calligrapher, philosopher and one of the greatest ecclesiastic figures of Wallachia, led the printing press of the prince of Wallachia, and was Metropolitan of Bucharest in 1708-1715. Alongside his literary output, the cleric was the builder of the All-Saints Monastery in Bucharest - nowadays known as the Anthim Monastery in his memory. Established between 1713-1715 years, the monastery was bestowed by the founder with properties, necessary for the maintenance of the monastic congregation and the assistance of those in need. The holy metropolitan endowed it with an extremely inspired and coherent organizational status. This Settlement with a Testamentary value contains a number of 32 chapters whose content represents a veritable spiritual monument in which cult and culture, liturgy and philanthropy , homily and school, serving God and people are admirably interwoven. By his will, the Metropolitan ordained a beautiful work of social assistance from the monastery’s income. This testament may be considered a rule to live by, a guideline to the organization and management of living together both for monks and for family men, which has not lost its present interest.
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Proskurin, Vladimir. "Iversko-Seraphimovsky convent as a cultural tourism object." Tourism, leisure and hospitality 7, no. 4 (2024): 23–28. https://doi.org/10.59649/2959-5185-2024-4-23-28.
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The article highlights the role of the Iversko-Seraphimovsky Convent in Almaty, founded at the beginning of the 20th century, in the development of sacred tourism in Kazakhstan. The author draws attention to the historical aspects of the monastery's creation, its significance in the religious and cultural life of the region, and examines the biographies of key figures related to the history of the monastery. The fate of the architects who took part in the construction of this sacred object is described separately. Attention is paid to the life of the monastery in different historical periods. The article also touches upon the cultural heritage and the monastery's contribution to the development of the Orthodox tradition and spiritual life of the region. The importance of the Iversko-Seraphimovsky Convent as one of the objects for inclusion in the region's tourist routes is noted. In conclusion, the need to use the data obtained to develop new tourist routes and educational programs in the field of local history and excursion guidance is noted.
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Shvetsova-Shilovskaya, Elizaveta A. "Reconstruction of the Holy Trinity Zelenetsky monastery in the context of an increasing number of pilgrims and tourists." Vestnik MGSU, no. 1 (January 2023): 36–44. http://dx.doi.org/10.22227/1997-0935.2023.1.36-44.
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Introduction. The reconstruction of Orthodox monastery complexes in the Russian North faces a number of challenges arising due to a dramatic increase in the number of pilgrims and tourists, as well as the restoration of traditional and emergence of new functions performed by monasteries. The author investigates the reconstruction of the Holy Trinity Zelenetsky Monastery (“the Zelenetsky Monastery”) in the Leningrad region amid an increasing number of visitors. By now, all the main traditional functions of this monastery have been restored in some way.
 Materials and methods. The authors use an integrated approach to identify the general principles that allow solving the most relevant problems of the Zelenetsky Monastery. This approach includes investigation of historical and design documents on the monastery architecture, analysis of functions performed by this monastery, analysis of restoration results, as well as the comprehensive assessment of the outcome of recommendations proposed here.
 Results. We propose a number of specific recommendations aimed at improving the architectural ensemble of the Zelenetsky Monastery. These recommendations are concerned with the master plan of the Zelenetsky Monastery, as well as the buildings of its main functional groups. The recommendations, that were formulated and justified earlier, are based on four general principles dealing with the reconstruction and development of Orthodox monastery complexes in the Russian North under the present-day conditions.
 Conclusions. The authors have developed recommendations for the reconstruction of the Zelenetsky Monastery. The implementation of these recommendations leads to the optimal zoning of the monastery area, preservation of its architectural ensemble and surrounding natural landscape. It also ensures the best conditions for monastery visitors and brethren.