The changing sacred landscape of Late Antiquity has long been seen in terms of a monolithic development ‘from temple to church’. Recent scholarship, however, has discarded this picture in favour of a ...more complex view, in which freestanding churches (and monasteries) were increasingly built from the fourth century onwards, while at the same time various, mostly practical, ways were found of dealing with the sacred built environment of the past. The Late Antique papyri from Oxyrhynchus contain dozens of references to churches and monasteries, and, occasionally, also temples. The city thus affords an excellent opportunity to study the changing sacred landscape of this period in a local context. In previous scholarship, several lists have been compiled to collect the attestations of churches. The last comprehensive collection of the material dates back two decades, however, while the one list of monasteries is heavily outdated. Moreover, a list of temples in the Late Antique papyri has never been put together. This article, then, presents, in the appendix, a brand-new Checklist of temples, churches and monasteries of Late Antique Oxyrhynchus. It serves as the basis for the detailed analysis of the data that precedes it, which shows that these data are in perfect agreement with the now prevalent general view among Late Antique scholars of how the sacred landscape changed over time. For comparison with the findings from the papyri, we will also briefly discuss the results of recent excavations at the site.
V letih 1704/05–1710 je Frančišek Karel Remb bival v Gradcu in v službi Ignaca Marije grofa Attemsa sodeloval pri opremi novozgrajene palače Attems. Ob tem so takrat nastale oltarne slike za cerkve v ...Gradcu, Stainzu in Voitsber-gu. Najpozneje leta 1711 se je Remb z družino preselil na Dunaj in deloval zlasti za benediktinski samostan Krems-münster in samostan avguštinskih kanonikov St. Florian. Rembova dela za palačo Attems so stilistično heterogena. Glede na nekajletno nastajanje so razlike lahko posledica nameravane namestitve slik, predvsem pa slikarskega razvoja umetnika med izvajanjem obsežnega naročila. Med poznejšimi deli se zlasti leta 1713 dokončani cikel hi-storičnih slik za samostan Kremsmünster odlikuje s kompozicijskim in slikarskim bogastvom. Rembovo nadaljnje slikarsko zorenje med dunajskim obdobjem potrjujejo supraporte za samostan St. Florian.
This paper presents the study of an inscribed Roman funerary altar, found in 2020 in the old monastery of Bustelo (Penafiel). The circumstances of the finding were recorded as well as the possible ...post-Roman era route of the piece and its reuse. The study of the typological characteristics of the support is carried out and the text is analysed from the epigraphic and historical points of view, seeking to contextualize the monument in the regional epigraphy. Taking into account the current knowledge about Roman sites in the vicinity of the finding place, the potential connexion with contemporary settlements of the altar making and primary use is discussed.
This article considers a place as being filled with the symbolic meanings of the different groups controlling that place in different periods of history. It focuses on the example of the Soviet ...military zone in Transbaikalia, which was created on the site of the Buryat Buddhist monastery of Tsugol in the early 1930s. The military zone went on to replace the previous identity of the place by appropriating the meanings and symbols attached to the monastery. Fifty years later, in the post-Soviet period, the place was “reappropriated” by the Buryat Buddhist monastery. The article discusses the practices of appropriation and re-appropriation of the place, and the way the competing narratives merge into a multilocal phenomenon.
En este trabajo analizamos las relaciones de benefactoría entre el poder laico y las órdenes redentoras de cautivos -Trinidad y Merced- y el componente político e identitario de las mismas. Se ...abordan las dinámicas de la redención y las vías económicas por las que estas órdenes consiguieron recaudar el dinero necesario para llevar a cabo su cometido. Se expone la participación de otras órdenes y monasterios en la redención, dando origen al a la popularización de los milagros asociados a sus Vírgenes o santos titulares y las consiguientes peregrinaciones a estos cenobios.
Celotno besedilo
Dostopno za:
DOBA, IZUM, KILJ, NUK, PILJ, PNG, SAZU, SIK, UILJ, UKNU, UL, UM, UPUK
Posteriormente, se dan pinceladas sobre el proceso de romanizaci n y la estructura y composici n civil del ej rcito. El profundo an lisis de todos estos contenidos viene reflejado con el amplio an ...lisis documental aportado, que, en este caso, en vez de ser un corpus al final del cap tulo, se va adjuntando tras cada subep grafe correspondiente. En este caso se aborda toda la documentaci n sobre registros de soldados astures pertenecientes al ej rcito romano, tanto de oficiales como de soldados sin graduaci n. Resulta esclarecedor el poder analizar un sinf n de estelas funerarias que figuran referenciadas en unos ap ndices que reflejan el registro CIL, el nombre del soldado estudiado, la procedencia de la fuente, el cuerpo y grado de ejercicio, as como el origen y dataci n. Una vez analizado en detalle el papel de la presencia romana militar en la regi n y sus miembros, el trabajo se fija ahora en el campo econ mico, examinando c mo este territorio ind gena ofrec a recursos mineros y una multiplicidad de aplicaciones m s. Para comprender la econom a romana se ofrecen previamente unos trazos de la econom a y sociedad prerromana observando casos como el Castro de Moh as, San Chuis o Coa a, con textos de Estab n, Suetonio, Plinio el Viejo o Floro.
V Ankaranu, v neposredni bližini mesta, je že konec 12. stoletja nastal benediktinski samostan, na otoškem delu Kopra pa je med 13. in 18. stoletjem delovalo osem samostanov. Šest je bilo moških, dva ...pa ženska. Na začetku 13. stoletja je v predelu Zubenaga nastal dominikanski samostan, v drugi polovici stoletja pa v predelu Caprile samostan manjših bratov sv. Frančiška. V prvih desetletjih 14. stoletja sta nastala ženska samostana sv. Klare in sv. Blaža, v drugi polovici 15. stoletja pa so se v mesto naselili serviti, tretjeredniki in manjši bratje observanti. Po uničujoči kugi 1573 in 1578 so meščani v mesto povabili še kapucine, ki so samostan sv. Marte začeli graditi leta 1621.
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