Early medieval churches

This paper focuses on a geophysical survey conducted in Sigtuna, Sweden, one of the oldest still standing medieval cities in Sweden. The survey was carried out with Ground-Penetrating Radar (GPR). The purpose of the survey was to examine if one could see remnants of a medieval stone church thought to be located near the area where the geophysical survey was conducted. In the vicinity of the surveyed area, previous excavations had yielded finds such as parts of a medieval churchyard, fragments of an old procession street and various other smaller finds related to ecclesiastical life.

The results of the geophysical survey showed a rectangular structure in an east-west orientation. This has been interpreted by the author as the remains of a medieval stone church.

This work makes part of the Marie Curie CIG EMCHAHE project: Early Medieval Churches: History, Archaeology and Heritage (2013-2017), lead by José Carlos Sánchez-Pardo at the University of Santiago de Compostela (Spain). The research area of this project is the archaeology and history of the early medieval rural churches and their value for cultural management in Galicia (Northwest Spain). EMCHAHE is a project with several methodological challenges that we must face with limited resources. One of these challenges is the territorial scale, which involves the analysis of a large number of sites scattered through three rural areas of Galicia. This dispersion increases the problems and the cost of the access and the study of each church. Another one is the difficulty of identifying and analysing evidence of early medieval phases in the churches due to the frequent existence of several reforms and reconstructions. Therefore, it is necessary to apply a church documentation method as agile in field as accurate enough, which allows recording the graphic and geometric information necessary for a detailed study (stratigraphic analysis of the walls, identification of architectural elements, etc.) with the lowest cost. The poster will summarize the workflow and results of this quick and low-cost record of scattered churches proposal.

The purpose of this study is to evaluate whether the choice of the axis directions of the early Christian and medieval churches of Rome was determined by random reasons only or, instead, by the intention of obtaining a specific direction, as the studies related to the churches of this period, in other geographical contexts, seem to indicate. A first phase of the survey consisted in compiling a list of all the churches still existing in Rome and built between the beginning of the 4th century and the end of the 13th century. Our research produced a total of 92 churches: geographic coordinates and azimuth were measured using satellite images from Google Earth. In cases where the original arrangement of the parts was not evident, inspections in situ and checks from the plants reported in the literature concerning the considered church were carried out. From this analysis, two distinct distributions of the azimuth of the ancient churches of Rome are clearly distinguished: one with azimuth from 30° to 150°, the other from 210° to 360°. Seven churches only, which is the 8% of the population, have in fact an azimuth value consistent with the meridian. Furthermore, statistically significant peaks are observed around 90°, 120°, 240°, 270°, which are directions with an evident astronomical significance. Obviously, the existence of two populations with a substantially opposite orientation, suggested by the statistics, must find its justification in hypotheses based on other objective elements: the first hypothesis that can be advanced is a paradigm shift with the passing of the centuries. Wanting to verify if this hypothesis has a foundation, the considered churches were analyzed by subdividing them by century of construction. From this analysis, it is clear that in the construction of the oldest churches the most established tendency is to orient the axis with the entrance towards East and the apse towards West, even if the opposite orientation is noticeably frequent. In the following centuries there is a settling phase in which all the orientations have more or less the same importance. From the ninth century onwards the habit of orientating the buildings of worship 296 The orientation of the early Christian and medieval churches of Rome with the apse towards East and the entrance towards West was definitively affirmed. This work will present the possible historical motivations of this evolution.

This work provides a listing of the remaining Stave Churches,  relevant dating, plans and various other details, as well as a bibliography of source material.  The Stave Church Homily (the Kirkjudagsmál) is included due to its rarity. 

Lyledragon@yahoo.com @2020

In the early Middle Ages, solar observance shaped the art and architecture of Christian churches in primarily three ways. First, medieval writers from across the Mediterranean often related dramatic lighting effects to alignment with the rising sun on astronomically and liturgically significant days. Second, in still-surviving pictorial compositions, light coming in through strategically placed windows aligned with the east–west axis stands in for Christ in a variety of recognizable compositions. Third, archaeoastronomers have hypothesized that select medieval pictorial programs were coordinated with fenestration to
spotlight-specific scenes and figures on specific days and at specific hours.

Na otoku Vrgadi u zadarskom arhipelagu nalazi se nekoliko značajnih građevina od kojih je najvažnija Gradina- kasnoantička utvrda s predromaničkom crkvom Sv. Andrije u njenom podnožju. U centru naselja nalaze se monumentalne ruševine baroknog ljetnikovca obitelji Damiani, vlasnika otoka, s obiteljskom kapelom.

an article presenting biblical evidence from the New Testament for the hypothesis of the non-unwrapping of the shroud that covered the body of Jesus Christ at the time of his resurrection, according to which the body would have disappeared from inside the cloth without undoing the folds and bonds that held him; the said assumption is commonly made by defenders of the authenticity of the Shroud of Turin, based on the fact that the visible image on the fabric shows no signs of over manipulation in its formative stage and immediate following moments. This characteristic is still today used by critics of the authenticity as an evidence of a process similar to canvas painting. The non-unwrapping, in turn, would sustain the other hypothesis that the image was formed by radiation coming from the body of Christ at the time of His resurrection and the miraculous escape of the glorious body out of the shroud, thus leaving the shroud empty but preserving folds and bolds, unlike it would be in the case of someone simply unwrapping the cloths to remove the body.

Visegrád ókori és középkori műemlék-együttesének fontos részét képezik a Sibrik-dombon és az azt övező Várkert-völgyben feltárt római- és középkori lelőhelyek. A tanulmány a 2013–2015-ben végzett ásatások eredményeit ismerteti. Az új ásatások során derült fény arra, hogy az elhagyott római falak között már az államalapítás korát megelőzően, a 8. század végétől és a 9. században folyt élet, majd a késő Árpád-korig bizonyítható a központi hely használata.
The Roman-period and medieval sites investigated on Sibrik Hill and in the Várkert Valley enclosing it are an important part of the antique and medieval monuments of Visegrád. Discussed here are the findings of
the 2013–2015 excavation campaigns, which revealed that the  abandoned Roman fort had been occupied from the late 8th century and during the 9th century, well before the foundation of the medieval Hungarian state, and that the occupation of this central place can be traced up to the late Árpádian Age.

Tesch, Sten (ed.). 2017. THE SHIFT - Viking Age religious custom and Christian faith. A multidisciplinary perspective on the Christianization process in the Mälaren area (Sweden). Published by Artos förlag.  Utgångspunkt för denna antologi om Mälarområdets kristnande är en seminarieserie med rubriken ”Det långa skiftet – ett forskarmöte om kristnandet och lokalsamhället under vikingatid och medeltid ur ett Mälardalsperspektiv” på Sigtunastiftelsen 2011–2013. Deltog gjorde forskare från olika discipliner – arkeologi, historia, runforskning, religionshistoria, ecklesiologi och teologi – intresserade av att diskutera detta specifika forskningsproblem. De flesta av bidragen är skrivna av de forskare som medverkade med föredrag eller deltog i denna seminarieserie. Snarare än svar på hur skiftet fick sin religiöst organisatoriska form, är bokens syfte att med sina tretton enskilda bidrag problematisera och öppna för ett fortsatt fördjupat samtal.

During the reign of Charlemagne, East Central and Eastern Europe were populated by dozens of small-scale, “pagan” societies organized on the basis of fragile tribal or clan bonds. Two centuries later, around 1000, the picture changed completely. Now, the region was divided among several kingdoms with Christian rulers and with their own dioceses and rudiments of ecclesiastical organization. Throughout the region, political centralization went hand in hand with Christianization, with one process accelerating the other. However, both processes were predicated upon intensive and varied interactions that have taken place during the 9th and 10th centuries between local elites, on the one hand, and the Frankish or Byzantine Empire, on the other hand. While Bohemia, Poland and Hungary entered the Frankish geopolitical sphere and through the decision of their respective rulers subsequently became part of Latin Christianity, Rus’ adopted Christianity from Byzantium and transformed its liturgy and culture. All those polities, however, maintained at least some contact with both Western and Eastern Christianity.

In the most important early medieval churches, gemstones were employed to decorate a number of objects. Some contexts of use (chalices, patens, crosses, reliquaries, hanging crowns, etc.), are well known; others, on the contrary, have been scarcely examined: gemstones were also used to decorate icons, textiles and stone church furnishings (such as altars and ciboria): the material evidence for these types of objects, however, is scarce and scattered, and small pieces of evidence had to be put together in order to reconstruct the overview presented in this paper. 

Material, written and iconographic sources agree in indicating that stones of blue and green colour were highly regarded, almost always combined with pearls. These items generally had a very long life: throughout the centuries they could be damaged and might need renewals, often involving the replacement of gems. In bigger cities, the repairs were almost certainly carried out locally, whereas in some other cases – as the Testament of Patriarch Fortunatus indicates – it was necessary, or preferable, to send the objects away, in order to have the work done by specialised craftsmen not available nearby. The same source – the Testament of Fortunatus – includes a small mystery concerning diamonds, for which a possible solution has been proposed.

The contemporary interpretation of the gems that decorate the church items that survive to this day is frequently based upon their symbolic meanings, related to the religious sphere and expressed in a number of written sources, from the Bible itself up to the medieval ecclesiastical texts. The interpretation of real objects according to these written sources, however, can be very problematic, as the same gemstone could have many disparate symbolic meanings, at times in the very same text. Moreover, interpreting the presence of a given gemstone on a real object with reference only to religious texts leaves out a number of relevant aspects. The production and the use of a church item involved many actors: the donor, the financers, the craftsmen and the »public«, i. e. the clergymen and the believers in the ecclesiastical building; many of these persons had no knowledge of the scholarly world of the ecclesiastical books containing the Christian symbolic meanings of the gems. The Church’s use of precious stones and metals was also related to its own self-promotion in the eyes of the faithful, being a clear indicator of its economic and political power: if unaware of the religious symbolic meanings, the believers could surely appreciate the elaborate craftsmanship of jewelled church items and decorations, which no doubt contributed to the creation of a mystical atmosphere in the church. Finally, the choice of specific types of gems was also influenced, simply, by the taste and the fashion of the period.

The Antiphonary of Bangor was a book used in the liturgy of hours at the Abbey of Bangor. It contains canticles, hymns, prayers, and liturgical responses (thus, the name "Antiphonary"). It is a valuable book in the insights it gives on ancient Celtic Christian worship and theology. Some of the prayers can be used in today's Christian worship.

The tradition of using burial and burial monuments to create lineages and connections to places and people has its roots in the early Neolithic, yet it has survived through prehistory and the early historic period in one form or another and continued into medieval and modern times. In the context of medieval church ruins, the continuation of this tradition results in the clustering of burials around and within the church, the core of the sanctified area. The periodic excavation and maintenance of these family plots weakens the structural remains of these churches and is a major factor in the vulnerability of these structures to the effects of climate changes, particularly increased rain fall, increased storm activity and a longer growing season.

Some of the settlements located within the boundaries of the
current Province of Kars had become the capital of the Armenian
Kingdoms that existed in Eastern Anatolia in the medieval period as
vassals of great empires of that time. Peace and prosperity prevailed in
the region where Kars is situated during the 10th century and early 11th
century. This provided an opportunity for the Armenian church which
had developed under difficult political, cultural and religious conditions,
leading to the construction of numerous monasteries and churches in
the region. We learn from the history book of Stephanos Asoğik
Daronetsi, an Armenian historian who lived during the end of the 10th
and the beginning of the 11th century about plenty of building activities
within the territory of the Armenian Kingdom.
Taylar Church is located 45 km to the east of Kars and 2km to the
north of Horomos monastery. Its original Armenian name and date of
construction is unknown, and it is now known as the Taylar Church.
Taylar Church has a “domed hall” plan type of spesific Armenian
Architecture. This type is a single nave partitioned into three sections
with a dome over the central section. The drum is octogonal within and
without, and rested on pandantives supported by semicircular arches.
The earliar examples of this plan type in Armenian Architecture, appear
Zovuni Surp Bogos-Bedros Church (6th), Ptghni Church (7th), Aruch
Surp Gregor Church (7th) ve Dedmaşen Surp Tadeus Church (7th). So
far in our research, the plan of type Taylar Church-with minor
differences (windows, doors, ornaments etc.)- has been observed
extensively applied after numerous churches in the 9th century in
Armenian architecture.
The purpose of this article is to introduce the Taylar
Church within the Armenian architecture and to discuss its problems
like identity and dating, by means of collected material through
research on previous written sources as well as through the
architectural data gathered during our field survey.
Key Words: Armenian, Taylar, Church, Kars, Architecture,
History.

St Adalbert’s church at Zawodzie in Kalisz was one of the oldest religious foundations in that town. From the mid-19th c. authors writing on the history of the town stressed the antiquity of the church, linking its origins with the legendary stay of St Adalbert in Kalisz. The thesis about the ancient origin of the church and the parish was supported by using a range of sources, interpreted in accordance with the previously made assumptions. In the 20th c. no attempt was made to reinterpret the available written sources, and analyses were based on the dedication of the church and the history of the early settlement.The excavations conducted around the church in 1959 were not properly documented and their results were not taken into account in later publications. However, results of recent excava-tions (2017–2018) prove without any doubt that the church was founded later that it was assumed. A new analysis of written sources has shown that as late as in the 1290s Zawodzie was owned  by the duke while the church was first mentioned in 1292. Archaeological finds indicate that the church was built in the location of a settlement that had still functioned in the 12th c., and the features uncovered can be dated to the 13th c. Written sources contradict the existence of a separate parish in this place, confirming that St Adalbert’s church at Zawodzie was connected with The Holy Virgin parish i Kalisz.

The Church of S. Giovanni Battista Decollato at Mensano (Siena), has a basilica plan with a central nave and two side-aisles, each terminating in an apse. Inside there are eight massive monolithic columns, with classicizing capitals carved with allegorical subjects. The building has undergone several transformations over the years of building activity. Traditionally ascribed to Maestro Bonamico Pisano, who was involved in the actual construction of Pisa Cathedral, and in the execution of the pulpit of Volterra Cathedral, the capitals are without doubt the most interesting decorative elements in the Church: a rare, if not unique, example of Pisan Romanesque sculpture in the Elsa Valley.  The church is an emblematic example of minor (secondary) historical heritage, and is a key representative of religious architecture of the time. It is even more significant in view of its proximity to the old Via Francigena.

The church is on the small hilltop town of Mensano, a medieval Senese outpost in the far western sector of the Upper Elsa Valley.
Geological studies identified an active landslip affecting the slope immediately behind the apse section, while suggesting deep-lying damage and cracks in the ground, which indeed can be seen in the walls of the building.
An accurate investigation was carried out on Pieve, which consisted of classic metric, material and morphological phases. In particular attention was taken to the survey of the cracking framework, which has highlighted a serious cinematism in progress.
At the same time a numerical analysis was carried out which confirmed the low degree of seismic vulnerability of the monument.

  The case of the Mensano’s Pieve is an emblematic example of minor (secondary) historical heritage, and it is a key representative of ancient religious architecture.
The countless medieval baptistery churches across Italy are increasingly suffering from gradual abandonment. The causes of this are to be found in the recent global economic crisis, which, in Italy, have led to a drastic cut in the resources normally set aside for basic maintenance, at least.
But “minor” does not mean “less important”, because, as in the case of Mensano, these works are often true architectural and artistic jewels. Not protecting them, or doing only little to protect them, is a very serious mistake, especially in view of the high degree of seismic activity in Italy, specifically in areas close to the monument in question.

Late-medieval church records concerning Inis Cathaigh (Scattery Island) mention clerical families who maintained a longstanding connection to the ecclesiastical site. One of these families was the Uí Ghiolla Sheanáin (anglice, Gilsenan) who served as hereditary clergy, frequently holding the priorship of the collegiate church of Inis Cathaigh. The following investigates the Uí Ghiolla Sheanáin, their lands at Kilteelin near Kilrush and its connection to the priorship of Inis Cathaigh alongside the activity of the Uí Ghiolla Sheanáin clerics both in Ireland and at Salamanca in Spain.

Najstarsze średniowieczne świątynie chełmskie i archeologia Jednym z celów badań archeologicznych prowadzonych na terenie Chełma jest odtworzenie pierwotnej topografii tego ośrodka z czasów, gdy pełnił on funkcję nieformalnej stolicy księstwa halicko-wołyńskiego. Istotnym elementem krajobrazowym ówczesnego miasta były budowle monumentalne, zwłaszcza składające się na zespół rezydencjonalno-sakralny wybudowany na Górze Katedralnej przez księcia (od 1253 r. króla) Daniela Romanowicza. Na podstawie zapisów źródeł pisanych wiadomo, że w XIII w. na terenach obecnego miasta znajdowały się przynajmniej cztery świątynie (cerkwie). Nosiły one wezwania Bogurodzicy, św. Jana Złotoustego, św. św. Kosmy i Damiana oraz św. Trójcy. Wszystkie wymieniono z nazwy w Kronice halicko-wołyńskiej, ale żadna z nich nie przetrwała w krajobrazie współczesnego miasta. Dwie zostały udokumentowane w trakcie dotychczasowych prac archeologicznych. W niniejszym artykule zamieszczono uwagi dotyczące cech szczególnych tych budowli oraz możliwych miejsc ich lokalizacji.

The present paper aims to outline the relations between roman villas and their subsequent reuse as ecclesiastical buildings during Late Antiquity and the Early Middle Ages. This is notoriously a theme widely debated among scholars, whose interpretations have been often divergent: on the hand, some argue that until the late 6th century AD the ecclesiastical hierarchies did not have any control over these rural foundations, while, on the other hand, some claim that the foundation of ecclesiae within former settlements couldn’t have been possible without a permission by the bishop. In this paper, we will mainly deal with these topics, relevant to the northern part of present day Tuscany, by analysing the archaeological and historical debate on the territory, then the single known cases and, in the end, we will outline some trends.

A rescue excavation was carried out in the Staré Město-"Špitálky" location in 1949-1950 by J. Poulík who examined an enclosed sacral area with the remnants of a Great Moravian church and a smaller inhumation cemetery containing more than 40 graves. The church and the immediate surroundings later became part of a national cultural monument. A new evaluation excavation took place there in 2020 in connection with its complex revitalisation and focused on the area north of the church's foundations. The survey proved that although neither the ecclesiastical area nor the cemetery continued in this direction, it did document intensive prehistoric occupation. Besides the settlement features (Moravian Painted Ware culture-MPWC, Urnfield culture-UFC), two graves were also discovered. Based on the inventory and funeral rite, one grave can be dated to the final phase of the Corded Ware culture while the other is represented probably by a UFC pit cremation buri al. The study assesses the newly uncovered archaeological situations set in the context of the settlement structure in the Staré Město area in the individual prehistoric periods.

Key words: The Möbius loop, Hinterwelt, Genius loci Scholae Provincialis Portensis, Nietzsche, Glagolitic, Cyrillic, the Petrinian reform, Lenin´s cultural revolution, the collapse of metaphysics in Slavonic writing

Both August Möbius (1790–1868) and Friedrich Nietzsche (1844-1900) attended Pforta Abbey´s Landesschule. Whereas Möbius as a mathematician discovered a non-orientable two-dimensional surface, the so-called Möbius strip or loop, i.e. a surface with only one side and one boundary, Nietzsche tried to overcome the so-called Hinterwelt, the metaphysical realm beyond the physical one or the other side of being. Just as the Eleatic sphere symbolised the idea of the unity and the unchangeability of all being, just as the invisible hand reflected Scottish deism, just as dodecaphony underscored musically the Vienna Circle´s logical positvism, so the Nietzschean overcoming of the beyond along with the eternal recurrence of the same can be depicted by the Möbius loop.

In this context we might also regard the Moebius loop as a figure eventuating from the collapse of ontological systems. If the functioning of ontological and vital systems is characterised by a tension between two poles (the earthly and the other world, the life of this world and of the world to come, the above and the below, the masculine and the feminine principle, the temporal and the spiritual power, physics and metaphysics), it follows that, as a consequence of the annihilation of this vital tension and of the abolition of the difference between two opposing principles –  as a result of a short-circuit as it were –,  life is vanishing and death is occurring. Just such a process may be observed in the development of Slavonic writing.

This article attempts to illustrate the cultural and historical significance of the graphematic changes of the more than thousand-year-old Slavonic writing. Emphasis lies on its development from the Petrinian reform up to the Leninist cultural revolution. With its revolutionary aspects, the transformation of the Slavonic script conveys a profound philosophical connotation. It reflects a process of secularisation depriving the script of its metaphysical symbolism.

Slavonic writing historically departs from the glagolitsa developed by St. Cyril of Thessaloniki (ca. 826/27-869) in the 9th c. Into this alphabet designed for missionary purposes among the Slavs he introduced letters fraught with Christian religious symbolism: the Slavonic az (i. e. Cyril´s substitute for alpha) was depicted by the sign of a cross, the letters i (the first letter in the name “Isous” for Jesus) and slovo (i.e. word – “In the beginning was the Word”, invented as a substitute for sigma) were depicted by a combination of a circle, the symbol of eternity, and a triangle, the symbol of the Trinity.

In a further step, the cyrilitsa ascribed to St. Clement of Ohrid (ca. 840 – 916) contained the extended diacritic titlo ( ҃ ) symbol to mark the nomina sacra, e.g. the titlo crowning the word angel (’άгг҃лъ) served to distinguish the angel of the heavenly realm from the fallen angel (’άгглъ). The Cyrillic alphabet, a.k.a. azbuka, was made up of letters conveying the connection of literacy and the Gospel.

As part of Peter the Great´s efforts to modernise Russia by Europeanising his realm in all aspects of life the Cyrillic script was to resemble Latin alphabets current in Western Europe in the early 18th c. The new script introduced by decree in 1708 became known as the civil or Amsterdam script (grazhdansky shrift or amsterdamskaya azbuka). Aiming at Latin simplicity, the Petrinian reform stripped the cyrilitsa of its medieval calligraphic ornaments and its religious connotations. The Slavonic ideographic names were replaced by phonetic initials, i.e. the azbuka was transformed into the abevega. The titla were eliminated.

Right after the Bolshevik Revolution, Dec. 23, 1917 (Jan. 5, 1918) Anatoly Lunacharsky, the first People´s Commissar of Enlightenment, proclaimed the “Decree on the Introduction of a New Orthography”. The reform intended to promote rapid alphabetisation on the one hand and to break with pre-revolutionary culture, in particular with religious traditions, on the other. The elemination of the “superfluous” letters prefigurated the liquidation of the “parasitic” classes. The Bolshevik reform deprived the Tsarist alphabet of the remaining Greek letters (such as theta (ѳ)). By removing the Slavonic letters yat (ѣ), the final yer (ъ) and the decimal i (і desyaterichnoe) as well as distinctive female personal pronouns and adjective endings the reform deprived the Russian language of precision in expression. Simplification brought about a reduction of semantic clarity.

The most striking example of this reduction is found in the merger of world and peace in mir. In traditional eschatology the identity of world and peace was to be expected only at the end of times. In an chiliastic effort  Bolshevism intended to realise the kingdom to come in the revolutionary present. Not by chance the Leninist language reform reflects this turn from traditional metaphysics to secular religion. The Möbius loop had locked.

reziume

sakvanZo sityvebi: mobiusis maryuJi, nicSe, leninis kulturuli revolucia,
metafizikis kolafsi slavur mwerlobaSi.

orive august mobiusi (1790-1868) da fridrix nicSe (1844-1900) daeswro
„Pforta Abbey’s Landesschule“-s. maSin roca mobiusma, rogorc maTematikosma
aRmoaCina araorientirebuli organzomilebiani zedapiri, e.w. mobiusis
zolebi, magaliTad, zedapiri mxolod erT mxariT da erTi sazRvriT,
nicSe cdilobda daZleva e.w. Hinterwelt – metafizikuri sfero yofnis
erTi an meore fizikuri mxariss miRma. iseve, rogorc eleatikur (Eleatic)
sfero yvela arsebis erTianobisa da ucvlelobis ideas simbolo iyo.
am konteqstSi, Cven SeiZleba aseve miviCnioT mobiusis maryuJi, rogorc
figura, romelic warmoiqmneba ontologiuri sistemebis kolafsis
Sedegad. Tu ontologiuri da sasicocxlo sistemebis funqcionirebas
axasiaTebs daZabuloba or poluss Soris (am samyaros cxovreba da im
samyarosi, zemoT da qvemoT, mamakacuri da qaluri principi, droebiTi
da sulieri Zala, fizika da metafizika), aqedan gamomdinare, am vitaluri
daZabulobis ganadgurebis Sedegad da or sapirispiro princips Soris
arsebuli gansxvavebis gauqmebis Semdeg, sicocxle qreba da sikvdili
ibadeba. zustad amgvari procesi SeiZleba iyos dafiqsirebuli slavur
mwerlobaSi.
statia cdilobs asaxos kulturuli da istoriuli mniSvnelobis
grafematuli cvlilebebi aTasze meti wlis slavuri mwerlobisa. aqcenti
keTdeba mis ganviTarebis petrinianuli reformidan leninur kulturul
revoluciamde. revoluciuri aspeqtebiT slavuri damwerlobis
transformacia gadmoscems Rrma filosofiur konotacias. igi asaxavs
sekularizaciis process, romelic xelnawers metafizikur simbolizms
arTmevs.

http://sjani.ge/sjani-17/%E1%83%A4%E1%83%98%E1%83%9A%E1%83%98%E1%83%9E%E1%83%9E%20%E1%83%90%E1%83%9B%E1%83%9D%E1%83%9C%E1%83%98.pdf

Visegrád ókori és középkori műemlék-együttesének fontos részét képezik a Sibrik-dombon és az azt övező Várkert-völgyben feltárt római- és középkori lelőhelyek. A tanulmány a 2013–2015-ben végzett ásatások eredményeit ismerteti. Az új ásatások során derült fény arra, hogy az elhagyott római falak között már az államalapítás korát megelőzően, a 8. század végétől és a 9. században folyt élet, majd a késő Árpád-korig bizonyítható a központi hely használata.

Na otoku Bapcu u Pašmanskom kanalu nalaze se ostatci utvrđenja koji su pripadali ljetnikovcu
obitelji de Soppe. Nastanak i razvoj gospodarsko-ladanjskog sklopa kuće koja se spominje krajem
15. stoljeća do izgradnje zidina i mlina na kraju 16. stoljeća posvjedočeni su s nekoliko povijesnih
dokumenata. Sačuvani ostatci arhitekture ljetnikovca se sastoje od zidom ograđenoga pravokutnog
prostora unutar kojeg se nalaze seoske kuće. Od zidina izgrađenih krajem 16. stoljeća najbolje je
sačuvan njihov jugozapadni dio s bastionom, te pročelje s ulaznim vratima i grbom obitelji de Soppe
renesansnih karakteristika. U blizini se nalazi crkva sv. Andrije, koja je, iako sagrađena ranije,
postala sastavni dio ladanjskog posjeda obitelji de Soppe čiji grb se nalazi uzidan i na pročelju crkve.
Cijeli građevni sklop je u vrijeme turskih provala služio kao povremeno pribježište stanovništvu s
kopna. Utvrđeni ljetnikovac na Bapcu, svojom izraženom obrambenom ulogom, predstavlja izniman
primjer ladanjske arhitekture 16. stoljeća na zadarskom otočju.

Remains of a fortifi cation which belonged to the summer house of the de Soppe
family are to be found on the island of Babac in the Pašman canal. The founding and the
development of the economic-vacationing complex of houses which is mentioned at the
end of the 15th century to the time of the construction of walls and a mill at the end of
the 16th century is confi rmed by a number of historical documents. The preserved remains
of the architecture of the summer house consist of a rectangular space encircled by a wall
within which are located village houses. Of the walls built at the end of the 16th century their
southwestern part with a bastion and the facade of the entrance gate with a coat-of-arms of
the de Soppe family done in the Renaissance manner are the items best preserved. The nearby
church of St. Andrews, although erected at an earlier date, became a constitutive part of the
summer residence of the de Soppe family. The family’s coat-of-arms was built into the wall
on the facade of the church. During the period of Turkish incursions the entire complex of
buildings served as a temporary shelter for refugees from the shore. The fortifi ed summer
house on Babac with its emphatic defensive role represents an exceptional example of 16th
century residential architecture on the Zadar islands.

Tijekom dviju sezona zaštitnih arheoloških istraživanja gradine Brekinjova Kosa ne-daleko od Gline, otkriveni su ostaci ranosrednjovjekovnog objekta (vjerojatno crkve) i nekropole s bogatim grobnim prilozima. Među nalazima se ističe grob unutar samog objekta (grob 4) koji se prema prilozima svrstava u skupinu najbogatijih ranosrednjo-vjekovnih grobova istraženih na području moderne hrvatske države. Osim metalnih nalaza evidentiranih u grobovima ističe se i određena količina ranosrednjovjekovne keramike pronađene u površinskim slojevima i zasebnim jamama na lokalitetu, a koja bi mogla pružiti podatke o eventualnom naselju populacije koja se ovdje pokapala. S obzirom na to da je okolica lokaliteta uglavnom arheološki neistražena, ovaj nalaz pruža važne podatke o razdoblju ranog srednjeg vijeka na predmetnom području.
During the two seasons of rescue archaeological excavations at the hillfort site of Brekinjova Kosa, the remains of an Early Medieval structure (probably a church) and Early Medieval burials containing rich grave goods were recorded. The most remarkable feature is a rich burial within the structure (grave 4) whose grave goods put it among the richest Early Medieval graves so far excavated on the territory of modern day Croatia. Apart from the finds within the graves themselves, a certain amount of Early Medieval pottery shards were recorded at the site. The area surrounding the site is mostly archaeologically unresearched and today sparsely populated, but this type of find bears witness to its importance in the Early Middle Ages.

In : J.-M. Yante et Anne-Marie Bultot-Verleyen (éds.), Autour du «village». Etablissements humains, finages et communautés rurales entre Seine et Rhin (IVe-XIIIe siècles). Actes du colloque international de Louvain-la-Neuve, 16-17 mai 2003. Louvain-la-Neuve, 2010 (= Publications de l’Institut d’Etudes Médiévales 25), 325-353.