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St. Tikhons' University Review. Series V. Christian Art最新文献

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Church architecture of Vyatka province in the time of Nicholas I 尼古拉一世时期维亚特卡省的教堂建筑
Pub Date : 2022-09-30 DOI: 10.15382/sturv202247.158-172
T. Gildina, M. Kurochkin
This publication is part of a comprehensive study addressed to the architectural heritage of the Vyatka province during the reign of Nicholas I. This article highlights the features of temple architecture. Based on the analysis of eleven church projects, the tendencies and trends in the architecture of the Vyatka province of the second quarter and the middle of the 19th century are consistently examined.The study is based on an extensive body of archival sources identified during the work in the Russian State Historical Archive in the period 2019-2022, as well as materials from the periodical press of the 19th - early 20th centuries, photographs and postcards of the early 20th century, published in open sources. The presented archival documents have an undoubted source study potential, primarily for conducting fundamental scientific research in the field of art history, as they present the features of the artistic process in the architecture of the province.The materials are scattered, but they allow creating a complete picture of the evolution of the architecture of the Vyatka province in the first half of the 19th century. Thanks to the introduction of the mentioned documents into scientific circulation, it becomes possible to clarify the actual construction data of some individual objects, stylistic and structural details, the proposed appearance of buildings and evaluate the diversity of the architectural heritage of the Vyatka province. Many documentary materials are introduced into scientific circulation for the first time.
本出版物是尼古拉一世统治时期维亚特卡省建筑遗产综合研究的一部分。这篇文章强调了寺庙建筑的特点。基于对11个教堂项目的分析,对维亚特卡省19世纪第二季度和中期建筑的趋势和趋势进行了持续的研究。这项研究基于2019年至2022年期间在俄罗斯国家历史档案馆工作期间确定的大量档案资料,以及19世纪至20世纪初的期刊出版材料、20世纪初公开出版的照片和明信片。所展示的档案文件无疑具有来源研究的潜力,主要用于艺术史领域的基础科学研究,因为它们呈现了该省建筑艺术过程的特征。这些材料是分散的,但它们可以创造出19世纪上半叶维亚特卡省建筑演变的完整画面。由于将上述文件引入科学流通,有可能澄清一些个别物体的实际施工数据,风格和结构细节,建筑物的拟议外观,并评估维亚特卡省建筑遗产的多样性。许多文献资料是第一次进入科学流通。
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引用次数: 0
In search of a living middle 寻找一种生活方式
Pub Date : 2022-06-30 DOI: 10.15382/sturv202246.90-105
A. Zverev
The article analyzes the main category of Zedlmayr's theoretical works "the middle" (Mitte). Zedlmayr is a classic of the Vienna School of Art Studies. The relevance of Zedlmayr's scientific views in the era of digitalization is due to his desire to understand the whole. For the first time this category is used in antiquity. The "middle" is an ontological and epistemological category denoting the integrity and relevance of a work of art. Sedelmaier understands a work of art as a living whole, residing here and now. A work of art for Zedlmayr is being, presence (dasein). According to Zedtlmayr, the "middle" is both the beginning, the middle (center), and the end (goal) of the work. The "middle" is exactly what makes the work acquire integrity, self, being, and individuality. The category "middle" describes the principle of the existence of the whole, implying the unity of the whole and the part. The middle expresses the structure and life of a work of art. It is also the main means of learning art. The middle also denotes the person himself and his connection with God.
本文分析了泽德梅尔理论著作“中间”的主要范畴。泽德迈尔是维也纳艺术研究学院的经典人物。泽德迈尔的科学观点在数字化时代的相关性是由于他渴望理解整体。这是第一次在古代使用这一分类。“中间”是一个本体论和认识论范畴,表示艺术作品的完整性和相关性。Sedelmaier将艺术作品理解为一个活的整体,存在于此时此地。对泽德迈尔来说,一件艺术品就是存在、在场(dasein)。根据Zedtlmayr的说法,“中间”既是作品的开始,中间(中心),也是作品的结束(目标)。“中间”正是使作品获得完整、自我、存在和个性的东西。“中”范畴描述了整体存在的原则,暗示了整体与部分的统一。中间表达了一件艺术作品的结构和生命。它也是学习艺术的主要手段。中间也表示人本身和他与上帝的联系。
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引用次数: 0
"Great Vespers" by B. М. Ledkovsky in the singing tradition of the Orthodox Church in America B. М的《伟大的晚祷》。列德科夫斯基在美国东正教的歌唱传统
Pub Date : 2022-06-30 DOI: 10.15382/sturv202246.106-134
Maria Kiryushina
The article deals with a collection of hymns by the famous church composer and regent B. M. Ledkovsky, a representative of the Russian musical diaspora, whose creative path during the last almost twenty-five years of his life was connected with the United States of America. The verbal basis of the collection was made up of the liturgical texts of the Great Vespers service translated from Church Slavonic into English. Without making a detailed excursion into the historical past of America and without having the intention to create a picture of the formation and establishment of Orthodoxy on American soil (this topic, multi-level and multi-valued, is worthy, in our opinion, of more than one special study), the author touches only on individual events and facts of this history. Referring to the modern church-singing practice, which is accepted today in the Russian Orthodox Church Abroad (ROCOR) only partially, and focusing mainly on some features of the services of the Orthodox Church in America (OCA), the author considers "Great Vespers" as a collection that generally corresponds to one of the rites of the Russian Orthodox Church, along with the All – Night Vigil written by B. M. Ledkovsky. The English-language verbal basis used in “Great Vespers” is seen as specific to the liturgical work of B. M. Ledkovsky, who always belonged to the Russian Orthodox Church – both in Russia and abroad after the revolution, but at the same time very consonant with the liturgical practice of the OCA, which gradually switched to the national, English language. Published in 1976 St. Vladimir's Seminary Press (SVS Press), one of the leading theological educational institutions of the Orthodox Church in America, where B. M. Ledkovsky worked as a teacher of church music for a number of years, "Great Vespers", composed by the composer on the order of the Seminary, was published after his death. The final revision and preparation of the collection for publication was made by D. Drillock, a student and junior colleague of B. M. Ledkovsky, E. and J. Erikson, R. Evich. They also, as indicated in the publication, carried out an English-language adaptation of the liturgical texts. It is characteristic that the musical component of most of the Great Vespers chants is the material of Obikhod Ledkovsky (All-Night Vigil), published in 1959 in Jordanville in the printing house of St. Job of Pochaevsky Holy Trinity Monastery. Individual hymns of this collection (litanies, Sunday troparia, and others) were later included in the editions of St. Vladimir Seminary in 1980 and 1982 in English ("Holy Week"; "Divine Liturgy", “The Liturgy of the Presanctified Gifts”). The proposed article examines the composition of the collection, with its features, based on the material of several hymns, shows the confirming statements of the composer and the approaches to harmonization that are fundamentally important for him, which he uses here and in other works. Some attention is also paid to the ana
这篇文章讨论了著名的教会作曲家和摄政王B. M.列德科夫斯基的赞美诗集,列德科夫斯基是俄罗斯音乐侨民的代表,他在生命的最后近25年的创作道路与美利坚合众国有关。该系列的口头基础是由从教会斯拉夫语翻译成英语的大晚祷服务的礼仪文本组成的。作者没有对美国的历史进行详细的考察,也没有打算描绘出一幅东正教在美国土地上形成和建立的图景(在我们看来,这个多层次、多价值的主题值得不止一次的专门研究),只是触及了这段历史上的个别事件和事实。参考现代教堂歌唱的做法,这是今天在俄罗斯东正教会(ROCOR)只接受部分,并主要集中在美国东正教会(OCA)服务的一些特点,作者认为“伟大的晚祷”是一个集合,一般对应于俄罗斯东正教会的仪式之一,连同B. M.列德科夫斯基写的通宵守夜。《伟大的晚祷》中使用的英语语言基础被认为是b.m.列德科夫斯基的礼仪作品所特有的,他一直属于俄罗斯东正教会——无论是在俄罗斯还是在革命后的国外,但与此同时,奥加理事会的礼仪实践非常一致,它逐渐转向了国家语言,英语。1976年出版的圣弗拉基米尔神学院出版社(SVS出版社)是美国东正教会的主要神学教育机构之一,B. M.列德科夫斯基在那里担任教会音乐教师多年,由作曲家根据神学院的命令创作的“伟大的晚祷”在他去世后出版。最后的修订和出版准备工作是由D. Drillock完成的,他是B. M. Ledkovsky, E.和J. Erikson, R. Evich的学生和初级同事。正如出版物中所指出的那样,他们还对礼仪文本进行了英文改编。它的特点是,大多数伟大的晚祷圣歌的音乐成分都是Obikhod Ledkovsky(通宵守夜)的材料,出版于1959年在约旦维尔的圣约伯圣三一修道院的印刷厂。这个合集的个别赞美诗(连篇诗,周日颂歌等)后来被列入圣弗拉基米尔神学院1980年和1982年的英文版本(“圣周”;“神圣的礼仪”,“圣礼的礼仪”)。这篇提议的文章根据几首赞美诗的材料,考察了该合集的组成及其特征,展示了作曲家的确认声明和对他来说至关重要的和声方法,他在这里和其他作品中使用了这些方法。一些注意也注意到和声的音乐和语言参数的分析,吟诵的礼仪文本的发声问题。
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引用次数: 0
The chime to the 9th song of the canon: what does it refer to? 正典第九首的编钟,它指的是什么?
Pub Date : 2022-06-30 DOI: 10.15382/sturv202246.51-58
N. Sindeeva
This article for the first time raises a topical issue in the bell ringing practice – about the reference of the chime to the 9th song of the canon. The object of the study is the chime, that in major part of churches is performed as 9 measured strikes on one of the biggest bells after the deacon proclaims "Let us glorify the Mother of God and the Mother of Light in a song" or after a festive verse. It continues during the singing of the song of the Mother of God "My soul glorifies the Lord" or the 9th song of the canon. The chime to the 9th song was chosen not random – in modern guidelines on the bell ringing charter, as well as in the bell ringing practice, the issue of its reference remains not determinated, and the relation to the 9th song or to the song of the Mother of God seems not persuasive. In the comparative analysis of various charters of bell ringing, starting from the middle of the XIX century to the present, it was found that there was no unity in explaining the reference of this chime. In order to clarify the historical significance of the chime on the 9th song, the author used the Regulations («Chinovniki») of the Moscow Assumption Cathedral, published with a foreword and index by Professor A. P. Golubtsov and reflecting the practice of worship and bell ringing in the XVII - early XVIII centuries. On the basis of Regulations («Chinovniki»), we can confirm that the chime to the 9th song was performed to gather the clergy, prepare for the subsequent procession on the Glorification. Later, this procession was lost in liturgical practice. Thus, it can be concluded that the chime to the 9th song has lost its practical significance, and the issue arises about the necessity to perform it at the present time.
本文首次提出了敲钟实践中的一个热点问题——关于编钟参照《正典》第九曲的问题。研究的对象是编钟,在教堂的主要部分,在执事宣布“让我们在歌曲中荣耀上帝之母和光之母”或节日诗句之后,在最大的钟上进行9次有节奏的敲击。它继续在唱上帝之母的歌“我的灵魂荣耀耶和华”或第九首歌的佳能。第九首歌的编钟不是随机选择的——在现代敲钟宪章的指导方针中,以及在敲钟实践中,它的参考问题仍然没有确定,与第九首歌或上帝之母之歌的关系似乎没有说服力。从十九世纪中叶到现在,对各种钟鸣的章程进行比较分析,发现在解释这种编钟的参考上没有统一的说法。为了阐明第九曲编钟的历史意义,作者使用了莫斯科圣母升天大教堂的条例(«Chinovniki»),由a . P. Golubtsov教授出版,并配有前言和索引,反映了17世纪至18世纪早期的礼拜和钟声实践。根据条例(«Chinovniki»),我们可以确认第九首歌曲的编钟是为了聚集神职人员,为随后的荣耀游行做准备。后来,这支队伍在礼拜仪式中消失了。因此,可以得出结论,第九首的编钟已经失去了它的实际意义,而现在出现了演奏它的必要性的问题。
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引用次数: 0
Congregational singing in St. Petersburg diocese at the turn of the 19–20th centuries 19 - 20世纪之交,圣彼得堡教区的会众歌唱
Pub Date : 2022-06-30 DOI: 10.15382/sturv202246.74-89
O. Emelianova
In the Russian Empire at the turn of the 19th – 20th centuries, there is a great interest in the practice of congregational singing. The documents of the Russian Local Council of 1917-1918, choir congresses, reports on the activities of church brotherhoods and societies, as well as publications in the press allow to judge to what significant extent the congregational singing at divine services was organized. Definitely, the support of the higher church hierarchy played a special role, as it is demonstrated by the Decrees of the Holy Synod, issued back in 1804 and 1847. At the beginning of the 20th century a solid foundation which enabled a broad participation of the people in divine service through singing and reading church hymns in the St. Petersburg diocese, where for a long time professional church singing and author's liturgical music were actively supported and developed, as well as in other large dioceses (Moscow, Tambov, Kazan, etc.) was built. These were special church orders that dispose the clergy to new parish activities, teaching parishioners and students of parish schools church singing, publishing materials for nationwide liturgical singing (Liturgy, Vespers, Matins, Moleben, Panikhida). Priests Mikhail Dubensky, Konstantin Lorchenko, Nikolai Kurlov, as well as the Alexander - Nevsky Temperance society were active organizers and leaders of the congregational singing at the turn of the 19th and 20th centuries in the St. Petersburg diocese.There is no doubt that the study of the history of the congregational singing and the accumulated rich practical experience is of high importance precisely today, when this ancient tradition, which remains a powerful means of not only uniting people in the church, but also of enlightening and educating them in the Christian faith, is reviving and expanding.
在19 - 20世纪之交的俄罗斯帝国,人们对会众歌唱的实践产生了极大的兴趣。1917-1918年俄罗斯地方议会的文件,唱诗班大会,教会兄弟会和社团活动的报告,以及新闻界的出版物,都可以判断在神圣服务中组织的会众歌唱的重要程度。当然,更高的教会等级的支持发挥了特殊的作用,正如1804年和1847年发布的神圣会议法令所证明的那样。20世纪初,圣彼得堡教区以及其他大教区(莫斯科、坦波夫、喀山等)建立了坚实的基础,使人们能够通过唱和读教会赞美诗来广泛参与神圣的服务,长期以来,圣彼得堡教区积极支持和发展专业的教会歌唱和作者的礼仪音乐。这些是特殊的教会命令,将神职人员分配到新的教区活动,教教区居民和教区学校的学生教会歌唱,出版全国礼仪歌唱的材料(礼仪,晚祷,圣餐,Moleben, Panikhida)。牧师米哈伊尔·杜本斯基,康斯坦丁·洛尔琴科,尼古拉·库尔洛夫,以及亚历山大-涅夫斯基禁酒协会是19世纪和20世纪初圣彼得堡教区会众歌唱的积极组织者和领导者。毫无疑问,研究会众歌唱的历史和积累的丰富实践经验,正是在这个古老的传统复兴和扩大的时候,具有高度的重要性。这个传统不仅是团结教会的人,而且是在基督教信仰中启发和教育他们的有力手段。
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引用次数: 0
Organisation of church singing in the Church of the Forty Martyrs of Sebaste in the Townof Pechora during the nazi occupation in 1941–1944 1941年至1944年纳粹占领期间,佩科拉镇塞巴斯特四十名殉道者教堂组织教堂歌唱
Pub Date : 2022-06-30 DOI: 10.15382/sturv202246.152-170
Marina Vladimirtseva, I. Gerasimova
The article is devoted to the problem of organizing church services in a Russian provincial church during the Nazi occupation of 1941-1944 on the example of the Church of the Forty Martyrs of Sebaste in the city of Pechora, Pskov region. Archival documents have been deposited in the church - accounting acts and books from the XVIIIth century allowed to trace its history, the organization of church life and the peculiarities of the administration of divine services. The rich library of old printed books that has been preserved allowed us to imagine in detail how the church service was organized, according to which books and notes were sung in the Pechora church in its various periods. Rich singing traditions, supported by talented regents, and a powerful large parish made it possible to preserve the male composition of the singing group, which worked through the entire occupation. Priests and regents were replaced, but the main choral group remained unchanged. The payment for the church choir has changed. Women's voices were transferred to the amateur cast, however, if possible, they were supported financially. Almost all the years of the war, worship was conducted according to the Gregorian calendar at the request of the German authorities, despite the Julian calendar adopted by the Moscow Patriarchate. At the first opportunity, the Russian parish of the Forty Martyrs switched to worship in the old style at the beginning of 1944
本文以普斯科夫地区佩霍拉市的塞巴斯特四十殉道者教堂为例,专门讨论1941-1944年纳粹占领期间俄罗斯省级教堂组织礼拜的问题。档案文件被存放在教堂里——从18世纪开始的会计法案和书籍被允许追溯其历史,教会生活的组织和神圣服务的管理特点。保存下来的丰富的旧印刷书籍的图书馆使我们能够详细地想象教堂服务是如何组织的,根据不同时期的书籍和音符在Pechora教堂中歌唱。丰富的歌唱传统,才华横溢的摄政王的支持,以及强大的大教区,使歌唱团体的男性组成得以保留,这在整个占领期间都是有效的。牧师和摄政王都被替换了,但主要的合唱团保持不变。教堂唱诗班的付款方式变了。妇女的声音被转移到业余演员,但如果可能的话,他们得到了财政上的支持。几乎所有的战争年代,在德国当局的要求下,礼拜活动都是按照公历进行的,尽管莫斯科宗主教区采用了儒略历。1944年初,四十殉道者的俄罗斯堂区一有机会就改用旧的礼拜方式
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引用次数: 0
Characteristic features of chanting stichera on the automelon in the contemporary liturgical practice of Grebenshchikov old believers’ community in Riga 里加格列本什奇科夫老信徒社区当代礼仪实践中自鸣车上诵经的特征
Pub Date : 2022-06-30 DOI: 10.15382/sturv202246.135-151
Svetlana Konoreva
The article is dedicated to the practical implementation of singing at the automelon in the Riga Grebenshchikov community, which is the most important singing center of the Priestless Old Believers. The choice of this branch of the Old Believers was caused by the fact that bespopovtsy adhere to the singing and manuscript traditions of the early period – "razdel'norechije", carefully preserve and reproduce the features of implementation the chants, pronunciation and intonation, and linguistic nuances. The material of the article is audio recordings of services and special recordings outside of services, transcribed by the author. The melodies of the automelons are considered exclusively in their oral version. The repertoire of the automelons, their typology, structural features, stable and mobile elements when singing various liturgical texts are determined. The results have been compared with the similar data of previous researchers on the material of earlier audio recordings of the Riga community, as well as other communities. Considering the previous experience of fixing the oral version of the automelons, our own analytical notated schemes were designed. They maximally reflect both the structure of the sample melody and all its possible changes when singing texts of different lengths. Some original features of the considered community are revealed, which are manifested in the special sounding of the final lines of the automelons, in the special "zapevnaja" line for some of the automelons, as well as in some rhythmic features that appear when singing stichera on the automelon. The continuation of the studying this subject will be a comparison of the automelon melodies existing in the Riga community with the melodies of other Baltic communities of the Pomor branch, as well as a detailed comparative studying of the oral and written versions of the automelons.
本文致力于在无祭司老信徒最重要的歌唱中心里加Grebenshchikov社区的自动elon上进行歌唱的实际实施。选择这个老信徒的分支是因为bespopovtsy坚持早期的歌唱和手稿传统-“razdel'norechije”,仔细地保存和复制了执行圣歌的特征,语音和语调,以及语言的细微差别。文章的材料是服务录音和服务以外的特殊录音,由作者转录。自动机的旋律只在它们的口头版本中被考虑。在演唱各种礼仪文本时,确定了自动机的曲目、类型、结构特征、稳定和移动的元素。这些结果已与先前研究人员对里加社区和其他社区的早期录音材料的类似数据进行了比较。考虑到以前固定口头版本的自动机的经验,我们设计了自己的分析符号方案。它们最大限度地反映了样本旋律的结构以及它在演唱不同长度的文本时可能发生的变化。所考虑的群体的一些原始特征被揭示出来,这些特征表现在自动机最后线条的特殊发音上,表现在一些自动机的特殊“zapevnaja”线条上,以及在自动机上唱stichera时出现的一些节奏特征上。继续研究这一主题将是比较里加社区现有的自动机旋律与波莫尔分支的其他波罗的海社区的旋律,以及对自动机的口头和书面版本进行详细的比较研究。
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引用次数: 0
The Tsar and the “Angel of the Tzar”: the problem of image-related interpretation of historiosophical conceptions of the 16th century in the miniatures of the convolute from Chudov monastery of the 1560s 沙皇和“沙皇的天使”:16世纪历史哲学概念的图像相关解释的问题,从16世纪60年代楚多夫修道院的微缩曲
Pub Date : 2022-06-30 DOI: 10.15382/sturv202246.9-33
Julia Ustinova
The article is devoted to the analysis of the iconographic program of the miniature "Word for the Conception of St. John the Baptist" in the manuscript from the Chudov Monastery dated 1560s (Russian State Library. F. 98, Collection of E.E. Egorov. No 1844, fol. 132 v. – 186). Its elaborate composition combines the image of the tsar sitting on the throne surrounded by His entourage, God the Father and Christ, sending the young John the Baptist into the world, and the image of paradise with the Old Testament saints (f.151v – 155). The miniature program visualizes the ideas of the publicists of the 16th century about the role and purpose of the Moscow Kingdom and the Russian tsar in world history. It reflects the historiosophical ideas popular in this era of the translation of the Roman Empire into Russia, the concept of "royal sacrifice", as well as topical issues of the correlation of personal freedom of a citizen and the boundaries of autocratic power over him. It also clearly indicates the place of the cult of the "angel of the sovereign" in the formulated system of the ideology of the kingdom, its inspiring and teaching role in the process of his moral education.
本文致力于分析1560年代楚多夫修道院手稿中的微型“施洗者圣约翰的概念”的图像程序(俄罗斯国家图书馆)。F. 98, e.e.e Egorov文集。不是1844年,傻瓜。132 v. - 186)。它的精心构图结合了沙皇坐在宝座上的形象,周围是他的随从,天父上帝和基督,将年轻的施洗约翰送到世界,以及天堂与旧约圣徒的形象(f.151v - 155)。这个微型程序可视化了16世纪关于莫斯科王国和俄罗斯沙皇在世界历史上的作用和目的的宣传者的想法。它反映了这个时代流行的历史哲学思想,将罗马帝国翻译为俄罗斯,“皇家牺牲”的概念,以及公民个人自由与专制权力边界的相关性等热门问题。它也清楚地表明了“君主天使”崇拜在王国意识形态体系中的地位,以及在他的道德教育过程中的启发和教学作用。
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引用次数: 0
Aesthetic judgments of Vasily Grigorovich-Barsky on the example of descriptions of architecture Vasily Grigorovich-Barsky对建筑描述的审美判断
Pub Date : 2022-06-30 DOI: 10.15382/sturv202246.59-73
Y. Buzykina
Describing his wanderings in famous travelogue, Vassiliy Grigorovich-Barskiy was paying special attention to architecture. As time went on, the descriptions became more specific, which makes it possible to articulate his aesthetic views. In the beginning of his wanderings, he just says that Italian architecture of palaces and churches is beautiful. Then, in Venice, he describes with piety the cathedral of St Marco, which was, to his mind, initially an Orthodox church. Thus, the confessional belonging, although in the past, could be a reason for Barskiy to pay it more attention. The similar situation repeats with the Umayyads’ mosque in Damascus – for Barskiy it is the church of John the Baptist, turned into mosque, that’s why he is risking his life to get inside and to describe it.The traveler appreciates the regularity of architecture and clarity of its forms, which is demonstrated in his judgement about St Mamas monastery in Morphou on Cyprus he founds the most beautiful one in the island. At the same time, he is fascinated with very fine Gothic architecture of ruined Abbey of Bella Pais (also on Cyprus). Barskiy makes no difference between styles of architecture. Barskiy says that some of the buildings including Orthodox churches are ugly. There are buildings which are not regular, not decorated, destroyed and being destroyes ones. Consequently, his judgements tend to be free from religious and confessional belonging and the author aims for being objective.
瓦西里·格里戈洛维奇-巴斯基在著名的游记中描述了他的漫游,他特别关注建筑。随着时间的推移,他的描述变得更加具体,这使得他的审美观点得以清晰地表达出来。在他漫游的开始,他只是说意大利的宫殿和教堂建筑很美。然后,在威尼斯,他虔诚地描述了圣马可大教堂,在他看来,它最初是一座东正教教堂。因此,忏悔归属虽然是过去的事,但可能是巴斯基更加关注它的一个原因。类似的情况在大马士革的倭马亚清真寺重演,对Barskiy来说,这是施洗约翰的教堂,变成了清真寺,这就是为什么他冒着生命危险进入并描述它。旅行者欣赏建筑的规律性和形式的清晰性,这在他对塞浦路斯Morphou的St Mamas修道院的判断中得到了证明,他发现岛上最美丽的一个。与此同时,他对贝拉派斯修道院(也在塞浦路斯)废墟中的哥特式建筑非常着迷。巴斯基认为不同的建筑风格没有区别。巴斯基说,包括东正教教堂在内的一些建筑很丑。有些建筑不规范,没有装饰,被毁或正在被毁。因此,他的判断往往不受宗教和忏悔归属的影响,作者力求客观。
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引用次数: 0
On the Annunciation church in Snovitsy 在斯诺维茨的报喜教堂
Pub Date : 2022-06-30 DOI: 10.15382/sturv202246.34-50
V. Baturova
The study of the Church of the Annunciation in Snovitsy was conducted in order to clarify the dating of the monument, to clarify its structural and decorative features, as well as to determine the place and significance of this building for the church architecture of the Vladimir region in the XVII century. For this purpose, a study of available sources, including archival ones, was undertaken. The most valuable source is the materials of the monument survey conducted by specialists of the Vladimir Restoration Workshop before the start of its restoration. In addition to the work carried out by the workshop staff, plans of the temple and its sections were drawn up, which are published for the first time in this work. In addition to studying the sources, a detailed analysis of the structural and decorative features of the monument was carried out for the first time, during which the fact of participation in the construction of a mixed artel of masters – metropolitan and from the Volga region. The features of the Volga architecture were reflected mainly in the decoration of the building, became obvious. However, in general, Moscow features prevail. Some architectural features are extremely rare, for example, the orientation of the main volume along the west – east axis. Unique features were also used in the decoration of the monument, such as decorative inserts in the tops of the window frames, exact analogies to the combination of which have not been revealed at the moment. After the analysis, it became possible to clarify the dating of the temple. The most appropriate date should be considered the 1670s-1680s. The paper also raises the question of the original appearance and the customer of the building. It is necessary to agree with the opinion of the restorers about the reconstruction of the bell tower, the northern gallery, as well as the initial absence of the stone southern gallery. Regarding the identity of the customer, it should be noted that the village of Snovitsy has long been a metropolitan, and in the XVII century it was part of the patriarchal region, which suggests the likely participation of the patriarch in the construction of a stone monastery church. A possible customer could be Patriarch Pitirim (1672-1673), but the main period of construction fell on the time of his successor – Patriarch Joachim (1674-1690), which was reflected not only in the nature of the decor of the temple and its construction, but also in a considerable amount of church utensils of this period. The article also notes the importance of the Annunciation Church for the architecture of the Vladimir region, which is due to the presence of unique features of the monument, the mixed nature of the artel of masters, as well as the assumption of a possible patriarchal order.
对斯诺维茨基报喜教堂的研究是为了澄清纪念碑的年代,澄清其结构和装饰特征,以及确定这座建筑在17世纪弗拉基米尔地区教堂建筑中的位置和意义。为此目的,对现有资料,包括档案资料进行了研究。最有价值的资料来源是由弗拉基米尔修复工作室的专家在修复开始前进行的纪念碑调查资料。除了车间工作人员进行的工作外,还绘制了寺庙及其部分的平面图,这些平面图首次在这本书中发表。除了研究来源外,还首次对纪念碑的结构和装饰特征进行了详细分析,在此期间,参与了大都市和伏尔加地区大师混合艺术的建设。伏尔加建筑的特点主要体现在建筑的装饰上,变得明显起来。然而,总的来说,莫斯科特色占上风。一些建筑特征是极其罕见的,例如,主要体量沿着东西轴线的方向。纪念碑的装饰也使用了独特的特征,例如窗框顶部的装饰插入物,目前尚未透露其组合的确切类比。经过分析,澄清神庙的年代成为可能。最合适的日期应该是17世纪70年代到80年代。论文还提出了建筑的原貌和客户的问题。有必要同意修复者关于钟楼重建的意见,北画廊,以及最初没有石头的南画廊。关于客户的身份,应该指出的是,斯诺维茨村长期以来一直是一个大都市,在十七世纪,它是宗法地区的一部分,这表明宗法可能参与了一座石头修道院教堂的建设。一个可能的客户可能是Patriarch Pitirim(1672-1673),但主要的建设时期落在他的继任者Patriarch Joachim(1674-1690)的时代,这不仅反映在寺庙的装饰和建筑的性质上,也反映在这一时期相当数量的教堂用具上。文章还指出了报喜教堂对弗拉基米尔地区建筑的重要性,这是由于纪念碑的独特特征,大师们的混合性质,以及可能的父权秩序的假设。
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St. Tikhons' University Review. Series V. Christian Art
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