Monastery Buildings Research Articles

Каменное храмостроительство в Вологде и в Троице-Сергиевом монастыре в последней трети XVI века

The article deals with the origin and history of stone construction in Vologda in the 16th century, especially in the last third of the century, when the St. Sophia Cathedral, the fortress and, judging by some information, several stone structures inside the fortress were built. Simultaneity and compactness of the construction allows us to assume the participation of one large brigade. Researchers drew attention to the participation of foreigners Razmysl and H. Locke in the building of the Vologda fortress. But the volumes of construction directly indicate the multiplicity of its participants. In the act of the Trinity-St. Sergius Monastery of January 13, 1586 the Vologda mason Leonty (Pozdey) Vasilyev’s son is noted, who sold the yard to the largest Russian monastery according to this document. Finding the mason in Vologda allows us to assume with a high degree of probability his participation in the sovereign city construction of the last third of the XVI century. The fact that his neighbors sold another part of the courtyard to the Trinity-Sergius Monastery in 1584 leaves no doubt about his acquaintance with the authorities of the Trinity-Sergius Monastery already at that time. Taking into account that in 1585 in this monastery the construction of the largest monastery building at that time - the Dormition Cathedral - was being completed, one can have no doubt that around the time of the transaction with the Vologda mason, the most important Russian monastery needed such specialists. This gives grounds for assumption about the work of the Vologda mason Leonty (Pozdey) Vasilyev’s son not only on sites in Vologda, but also in the Trinity-St. Sergius Monastery. Our assumption can be supported by architectural proximity of the Sofia Cathedral in Vologda and the Assumption Cathedral in the Trinity-Sergius Monastery, oriented on the main Russian temple - the Assumption Cathedral of the Moscow Kremlin. We take into account the interest of Tsars Ivan the Terrible and his son Fyodor Ivanovich in both the Vologda cathedral and the cathedral of the Trinity-St. Sergius Monastery, their location in the same direction from Moscow, as well as the perception of both monumental buildings as typologically similar not only in our days, but already at the end of the XVII century, a century after their building. Attention is drawn to the fact that the yard of the Vologda mason Leonty (Pozdey) Vasilyev's son was white, i.e. free from sovereign taxes, which was usual for the yards of sovereign craftsmen, which is symptomatic, since stone architecture in Vologda and in the Trinity-St. Sergius Monastery in the second half of the 16th century, which took place under vigilant sovereign control, was obviously carried out primarily by sovereign specialists.

Chita female Bogoroditsky (Pokrovsky) monastery in the urban architectural landscape of the late XIX – early XX century

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.

Użytkowe i symboliczne znaczenie roślin leczniczych na planie opactwa Sankt Gallen (pocz. IX wieku)

Utility and symbolic meaning of medicinal plants on the Plan of the Abbey of Saint Gall (beginning of the 9th century) The world of the Latin Middle Ages was marked by the spiritual-corporeal binomial: the real space was connected with many threads with the spiritual space. Religious symbolism and imagination played a huge role in this binomial. A particular concentration of symbolic and mystical-allegorical meanings was present in the monastic space (Latin claustrum). Monks living in monasteries were separated by a double barrier from the world: real – by walls and symbolic – internal discipline (rule). This separation was archetypal – in monasteries there was a border between the cosmos and chaos, between the earthly paradise (paradisus terrestris) and the damned world (terra damnata). In such an antithetical, terrestrial and supernatural key, the culture of the Middle Ages read various elements of monastic life, defi ned by the vectors of time and place, ranging from the symbolism of the temple as the eschatological Heavenly Jerusalem, through buildings and monastery gardens (biblical Eden), ending with the plants cultivated in them. Plants were grown in monasteries for functional (edible and medicinal) reasons, as well as for spiritual reasons (they were attributed apotropaic properties) and for aesthetic reasons (beauty was also considered a spiritual factor). Medicines were seen in medicinal plants for the body and soul. They had an important symbolic and religious meaning in the monastic life, they symbolized virtues or sins. Such an understanding of plants can be found in an important document that was created in the Carolingian era, the plan of the Benedictine abbey in Saint Gall. The abbey plan provides precise information not only about the structure of the monastery buildings, but also about medicinal plants, individual species and places of their cultivation within the monastery walls.

LANDSCAPE ARCHITECTURE AS MEANS OF FORMING AN EMOTIONALLY POSITIVE CONTEXT IN BUFFER ZONES OF CULTURAL HERITAGE OBJECTS

The article presents the results of the author's research on the formation of an emotionally positive context in the buffer zones of cultural heritage objects by means of landscape architecture; considered scientific and theoretical base of world research. 
 Buffer zones (according to I. Korotun) are divided into 3 categories: I direct use of the territory; II multifunctional; III combined. The most difficult is the II category of buffer zones "non-direct multifunctional usage". In Ukraine, 4 out of 8 World Heritage sites have buffer zones of non-direct multifunctional use ("Kyiv: St. Sophia Cathedral and nearby monastery buildings, Kyiv-Pechersk Lavra, Church of the Savior on Berestov" (1990); "Ensemble of the historical center of Lviv" (1998); "Residence of the Metropolitans of Bukovina and Dalmatia" (2011) and "Historical Center of Odesa" (2023)). The historical city center belongs to the II category of buffer zones, and it is the core of the urbanized environment, where the administrative, transport or combined functions of the city can be concentrated. Multifunctionality makes the city center the place of the greatest activity of people, which in turn forms a prerequisite for the formation of an emotionally positive context. 
 Landscape organization of buffer zones as places of constant circulation of people is a prerequisite for the creation of high-quality space. So, we determined that the formation of an emotionally positive context in the buffer zones of cultural heritage objects can be carried out through the method of "green corridors," which will be connections between activity points or will be multifunctional zones. 
 The formation of an emotionally positive context is a universal method for the landscape organization of urban space within the buffer zones of cultural heritage objects under various urban conditions.

Studniční stavení ve Zlaté Koruně jako před-parléřovská stavebnice. Příklad inkorporace dlouhodobě deponovaných článků do mladší stavby

The aim of the paper is to present to present the results of the field survey of the fragments of the cloister lavatorium in Zlatá Koruna monastery and to present a proposal for reassessing the existing views on its building history. On the basis of formal analysis and comparison with local shape-related architectural parts, re-claimed by recent research, it proposes to accept the parts of cloister lavatorium as pre-Parlerian, and thus dating from around and after 1300. The paper does not dispute the building sequence of the convent and cloister as a whole, as accepted by the previous literature – it suggests that the parts of cloister lavatorium were made at the same time as the vault shafts of the north-west corner of the cloister and possibly the vault shafts of abbot’s chapel, and deposited in the grounds of the monastery building workshop before they could be incorporated into the building. Arguments for accepting the cloister lavatorium fragments as pre-Parlerian are their close formal association with the shafts of the north-west bay of the cloister, for which an early dating to c. 1300 and after is highly probable. Accepting the cloister lavatorium parts as a product of the construction phase of the turn of the 13th and 14th centuries means partially reconsidering the existing views on the pace of construction of the royal monastery of Zlatá Koruna. This seems to have been greater than research assumed at the turn of the centuries.

LAND AND PROPERTY STATUS OF THE MONASTERIES OF THE ORDER OF ST. PAUL THE HERMIT IN THE OF UZHANSKYI REGION IN THE 14TH TO 16TH CENTURIES

Simultaneously with the formation of the Diocese of Eger, monks of various Catholic orders began to settle in the northeastern communes of Hungary: Franciscans, Dominicans, and later, Paulines-hermits. In the 14th century, monasteries of the order were founded in the territory of the modern Uzhanskyi region. The founders and patrons of these monasteries were local landowners. It is essential to know that in most cases, Catholic religious orders, along with missionary, pastoral, i.e., spiritual activities, were also engaged in farming, building monasteries, churches, etc. Monasteries became landowners since their foundation and receipt of the first land allotments in the 14th and 15th centuries. This, in turn, led to inevitable conflicts with neighbors, etc. Protestant nobles harassed monks since the middle of the 16th century. There were cases of attacks on monastery buildings and land, robberies, and even beatings and murders of monks. This situation accelerated the decline of the monasteries' economy. The Reformation radically changed the confessional pattern of the region. By the end of the 16th century, aristocrats and gentry, as well as a large part of the common people, had become Protestants. Even some Orthodox Ruthenians formally adopted the Protestant faith. Thus, the overall situation was not conducive to the return of Catholic monks, including the Paulines, to their former monasteries. The counter-reformation wave of the mid-17th century changed the situation only partially. The Order of St. Paul regained a small part of its former possessions. However, the hermits never returned to their former monasteries in the Uzhanskyi region. Sadly, this issue is not addressed in modern historiography adequately. While the general historiography of the medieval history of the Pauline Order is satisfactory, the activities of hermits in certain regions, including the territory of modern Transcarpathia, lack thorough research. Therefore, the study of the land and property situation of Paulines, the hermits, will help to outline the extent of the material losses of the order in the northeastern communes, in particular the Uzhanskyi region, and to understand the motivations and efforts of the order's leadership to return the lost land.

Kursk Fortress: on the Question of the Boundaries and Appearance of the Znamensky Monastery

Relevance. This article is an attempt to compare the changes in the stone architectural ensemble of the Znamensky Monastery in the period from the second half of the XVII century to the beginning of the XIX century. This topic has been little studied, and therefore it is relevant and in demand.The purpose is to determine the boundaries and appearance of the Kursk Znamensky Monastery from the moment of its foundation until the beginning of the XIX century on the basis of available materials.Objectives: to compare the location of the monastery buildings with the modern urban relief and to establish the type of buildings.Methodology. The article is based on the principles of historicism, scientific objectivity and consistency, which are supplemented by the method of reconstruction, the comparative historical method. In the work, among other things, the technique of virtual 3d modeling is used.Results. By superimposing city plans of different times and modern satellite images, the possible location of the buildings of the Znamensky Monastery is determined, its appearance of buildings is described. It is established that the appearance of the "Kursk Kremlin" has been constantly changing during the time of its existence. Comparing the boundaries of the foundations and studying the principles of construction of similar structures with the preserved images of the monastery allowed us to recreate the boundaries and appearance of the Kursk shrine. Thanks to the 3d modeling technique, the architectural appearance of the ensemble of the Znamensky Monastery of the XVII – XVIII centuries has been recreated.Conclusion. The conducted research gave grounds to assert that the architectural Znamensky Monastery has been the "axis" of urban development since its foundation. Its appearance was, on the one hand, typical of the temples of medieval Russia, on the other, Kursk stood out from many other Russian cities.

LANDSCAPE ARCHITECTURE AS MEANS OF FORMING AN INCLUSIVE URBAN SPACE IN BUFFER ZONES OF CULTURAL HERITAGE OBJECTS

The article presents the results of the author's research on the formation of an inclusive urban space by means of landscape architecture; the legal framework is considered; the main principle of creating a network of barrier-free pedestrian routes in the space of the middle city is determined (the principle of "frame on the frame"); methods of implementing barrier-free (delimitation of pedestrian-transport traffic; zoning of pedestrian parts of the street with combinations of different types of paving by texture and color and others). Based on the analysis of world theoretical and practical experience, the means of implementing barrier-free (paving, gardening, decorating, etc.) have been determined and a number of examples in European cities have been provided. An algorithm for the formation of inclusive urban space in buffer zones of the second category of indirect multifunctional use of cultural heritage objects located in Ukraine has been proposed. Recommendations on the adaptation of public spaces to form an inclusive urban space within buffer zones have been provided. 
 According to the specifics of the architectural and landscape organization, the most difficult is the category of buffer zones "non-direct multifunctional usage" (according to I. Korotun). As this zone covers historical city centers, historical city areas and other areas occupied by residential and non-residential buildings thus, the priority function in this aspect arises the safety and comfort of people, and the Memorial Protection Object Facility acquires a secondary role. In Ukraine, 4 out of 8 World Heritage sites have buffer zones of non-direct multifunctional use ("Kyiv: St. Sophia Cathedral and nearby monastery buildings, Kyiv-Pechersk Lavra, Church of the Savior on Berestov" (1990); "Ensemble of the historical center of Lviv" (1998); "Residence of the Metropolitans of Bukovina and Dalmatia" (2011) and "Historical Center of Odesa" (2023)). 
 An analysis of world experience in the formation of an inclusive urban environment revealed that the main methods of implementing this approach are the creation of a network of barrier-free pedestrian routes in the space of the city center. Within the buffer zones, this can be done through: the delineation of pedestrian-transport traffic; zoning of pedestrian zones with combinations of different types of landscaping, decoration and types of paving by texture and color; selection of paving and equipment colors in accordance with the scale of buffer zone development; arrangement of unhindered ways of pedestrians movement by leveling surface differences taking into account the security requirements of a particular site.

HISTORICAL AND ARCHITECTURAL STUDY OF THE FORTIFIED MONASTERY IN PIDHORYANY

The article examines the fortified monastery complex of the princely period in Pidhoryany, which has survived to this day in a half-ruined state on the territory of Western Ukraine. The history of the construction of the monastery and its restoration is followed. The monastery complex had not only spiritual significance, it was supplemented with defensive structures, acting as a fortified complex for protection from external enemies in the southern part of Terebovla. The architectural-spatial and artistic solution of the monastic buildings of the historical architectural monastery-fortress was analyzed. Diverse in functional monastic purpose, compositional and architectural-artistic solution, proportions, stone monastic buildings are important structural elements of the monastery-fortress and unique artistic works of defensive architecture. Artists, applying three main rules: utility, strength and beauty, created a perfect architectural work of defensive architecture that reflects the culture of a certain era and makes an impression on the viewer. The Pidgoryan monastery complex is a unique urban development that has historical and cultural value and belongs to the cultural heritage of Ukraine. Different in size, proportions and compositional solution, the monastery buildings harmoniously fit into the structure of the monastery and the environment, which reflect the skill and talent of the builders. In the process of research, the technical condition of the monastery buildings was studied, and a program of restoration measures was determined in order to preserve them from further destruction. The protection and preservation of the authentic monastery-fortress can be a contribution to the preservation and development of the cultural values of the Ukrainian people.

Интеллигенция как событие: валаамское наследие и его хранители в позднем СССР

The articles argues that during the last Soviet decades, preservationist activism focused on sites of historical heritage mobilized public interest and produced cohesion of the Soviet intelligentsia as a collective social actor and thus a distinctive social group. This approach deconstructs the notion of "intelligentsia" as an elusive self-referential entity – a stable community of formal status. Instead, "intelligentsia" is interpreted as a situational product of a social process that demonstrated groupness only inasmuch as its participants shared common scenarios of activism. The article specifically studies the case of the Valaam archipelago in Lake Ladoga, the site of a fourteenth-century Orthodox monastery, as a venue for developing in the 1960s–1980s the cohesiveness of the intelligentsia as an emotional community and a collective social agent. Since the mid-1960s, Valaam has been a popular tourist destination that attracts Soviet citizens seeking to "perform cultureness" by experiencing exquisite "cultural consumption." With old monastery buildings neglected or occupied by retirement homes for war veterans, Valaam emblematized cultural ruins. As a powerful symbol of historical discontinuity and loss, it was an ideal object for the rhetoric of salvation developed by Soviet preservationists. People who shared this rhetoric and concern coalesced into a group that has typically been identified as "intelligentsia." Some of the activists moved to live on Valaam more or less permanently, forming the local cultural elite who considered it a place for communal work and spirituality. Through the late 1980s, the community of Valaam preservationists mobilized and politicized by escalating the rhetoric of loss and identifying the Russian Orthodox Church as a force capable of restoring Valaam to its alleged former glory. Such rhetoric and the practical scenario brought together various groups of preservationists into a single community of social action. However, when the Russian Orthodox Church eventually fully legalized and firmly established itself in the political sphere, the result was disappointing to the intelligentsia activists. The return of the former monastery to the church, an event wholeheartedly propagated by the old Valaam keepers, made the intelligentsia redundant and even discredited them as members of the Soviet establishment. No longer having a common mission and single object of devotion, they lost their former discursive unity and group cohesiveness, and thus experienced bitter disillusionment with their goal and mission.

АРХІТЕКТУРА БУДІВЕЛЬ ЛЬВІВСЬКОЇ ПОЛІТЕХНІКИ У ПЕРШИЙ ПЕРІОД ФУНКЦІОНУВАННЯ ДО 1877 Р.: АДАПТАЦІЯ КАМ’ЯНИЦЬ ТА НОВІ ПРОЄКТИ У ЦЕНТРІ МІСТА

АРХІТЕКТУРА БУДІВЕЛЬ ЛЬВІВСЬКОЇ ПОЛІТЕХНІКИ У ПЕРШИЙ ПЕРІОД ФУНКЦІОНУВАННЯ ДО 1877 Р.: АДАПТАЦІЯ КАМ’ЯНИЦЬ ТА НОВІ ПРОЄКТИ У ЦЕНТРІ МІСТА

Conservation Proposals for Monasteries in Karpas Peninsula, Northern Cyprus

Rural monasteries reflect the dependence on religion and agriculture with their space organization, function, and the lifestyle of the religious communities. Although conservation and reuse of monasteries are significant methods for transferring the knowledge of these religious heritage sites and their historical religious habits, many monastery buildings are threatened by abandonment, neglect, and idleness in Cyprus. This is mainly due to political and social reasons, which resulted in the loss of their connection with groups’ religious communities. This study mainly focuses on the nine monasteries which are located in the Karpas Peninsula. This paper discusses the lack of proper conservation activities for abandoned monasteries in Northern Cyprus, particularly with rural medieval monasteries located on the Karpas Peninsula. Concepts, such as adaptive reuse of monasteries and cultural routes, are noted in the state of the art section which formed the basis of the case studies included in this paper. The study underlines the significance of monasteries and monastic life in Northern Cyprus and discusses the current material as well as structural problems of these structures. Further to this, a proposal in respect of the construction of the monasteries’ route is made. Finally, the importance of the restoration and reuse of these monasteries and their possible contribution to tourism, gastronomic, and religious experiences are noted.

Temporal and spatial features of the palace building space of Qinghai's Kumbum Monastery and its evolution.

Kumbum Monastery is the centre of Tibetan Buddhism and religious culture in Qinghai. Its palace buildings are the typical examples of Tibetan Buddhist monastery buildings and living fossils of Tibetan social history. This study selected 12 palace buildings of Kumbum Monastery as the study objects, used typological approaches and numerical method to analyse their spatial features, classified these features into four types (the ring road surrounding Dugang-style palace space, single-sided eaves of the Duguang-style palace space, three-stage palace space with cloisters connecting to Dugang, and other variants) according to their spatial structures, and discussed the temporal evolution of the spatial features from spatial and temporal perspectives to obtain the development process for the palace buildings of Kumbum Monastery. The analysis showed that: 1) Because the Han people migrated to Qinghai, the architectural space of the monastery followed the practices of Tibet in the same period and began to adopt the practices of the Han people under the effect of religious indoctrination and sociopolitical influence of the Ming dynasty. 2) Due to the influence of religious development facilitated by the political environment in the Qing dynasty, all the palace buildings of Kumbum Monastery adopted the practice of monasteries in Lhasa. After being implicated by the political rebellion, the monastery initiated to add the spatial layout elements of the buildings in Qinghai. Therefore, the monastery was obtaining the cues from the Han culture. 3) The dominance of religious significance over the spatial designing of the palace buildings of Kumbum Monastery gradually shifted to the political dominance. This paper revealed the spatial and temporal features and evolution of the palace building space, explored the generation process of the palace buildings space of Tibetan Buddhist monasteries in Qinghai, and provided a reference for the static conservation and dynamic development of Tibetan Buddhist monastery buildings in Qinghai.

Project of Revalorization and Extension of the Historic Monastery Complex of St Sigismund’s Parish in Częstochowa (Poland) — A Case Study

This article presents theoretical problems related to the renovation of historic buildings in Europe of the second half of the 20th and the beginning of the 21st century. They concern the creation of scientifically justified concepts and methods of renovation aimed at preserving the authenticity and historical significance of monuments. Historical architectural developments, including buildings from different eras, determine the individual appearance of historic European cities. Architectural monuments allow one to become aware of the originality of culture and character traits of each nation. Therefore, in the context of globalization, the study, protection and use of historical objects is one of the factors shaping the national self-awareness. Practical activities related to the adaptation of historical cultural space to contemporary needs were discussed on the example of the revalorization of a 15th-century religious complex located in the historic area of the city of Częstochowa in Poland. This area, called the “Old Town”, is one of the main elements of the compositional canvas of the town’s urban layout (beginning of the 19th century). The revalorization of the St Sigismund church complex together with the monastery buildings, due to the importance for the urban layout of the city, as well as due to its historical, cultural and religious significance, constituted an essential challenge for designers, archaeologists, historians and local authorities.

ВОТИВНЫЕ ДАРЫ НА РУСИ: ПРЕДМЕТЫ И ПРАКТИКИ

The paper considers the votive practices and gifts known in the Russian religious tradition. The author gives an overview of individual and collective vows common in medieval and imperial Russia, as well as the main types of votive gifts: buildings (churches, chapels), crosses, icons, reliquaries, icon salaries, church embroidery, fabrics, anatomical weights, precious gifts to icons, etc. Votive actions were the most important social tool for creating a variety of religious objects, from monumental (like monastery buildings and city cathedrals) to small (like shawls, towels or pendants in the form of a diseased organ). At the same time, the action of making, bringing, using the votive object and the material object itself were inextricably linked – the word ‘vow’ in Russia meant not only a promise, but also a monetary contribution to a monastery or church, and a votive object, and animals fattened for a sacrifice to a saint (holiday), and any other kind of gift, material or actional. As the author notes, a review of these traditions helps to better understand modern votive practices that have actively spread in Russia in the last decade.

AKULTURASI BUDAYA AKULTURASI BUDAYA JAWA DAN AGAMA BUDDHA DALAM PUJA BAKTI BUDDHA JAWI WISNU

Abstract
 
 The result of this research was Jawi Vishnu Buddhist in Kutorejo Hamlet first entered and developed in 1955 brought by a character named Father Resi Kusuma Dewa. Jawi Vishnu Buddhist grew rapidly throughout Kutorejo Hamlet. Jawi Wisnu Buddhist experienced a decrease in the number of followers due to the G30/SPKI incident, Jawi Vishnu Buddhists united with Buddhism until now. There was a form of acculturation of Javanese culture and Buddhism in the process of Buddhist worship of Jawi Vishnu. This form of acculturation was found in the monastery building and the clothes of the Jawi Vishnu Buddhists who still wore Javanese traditional clothes. The offerings used in the Buddhist Worship process was a set of banana that was equipped with sekar kinang and also sari or money, Javanese mantras that had been previously believed. there was an effort to maintain the Buddhist tradition of Jawi Vishnu at Vihara Jati Damaloka. It was that the elders continued to invite the younger generation to participate in the management of the monastery. In addition, the administrators of the Vihara and Buddhist Jawi elders also cooperated with the government. In this case was the Directorate General of Buddhist Guidance in the formation of the Jawi Buddhist community.

HISTORICAL AND ARCHITECTURAL DEVELOPMENT OF THE EXALTATION OF THE HOLY CROSS MONASTERY IN MANYAVA (GREAT MANYAVSKY HERMITAGE) XVII-XX CENTURIES

The article traces the history of the origin of the Manyavsky Hermitage and reveals the stages of development of the monastery from the beginning of its foundation and formation, prosperity to the decline, destruction and revival in our time. In the course of the research, the architectural-spatial and planning structure of the monastery ensemble of the Exaltation of the Holy Cross in Manyava were analyzed. The originality of the ensemble lies not only in the harmonious combination of wooden, brick monastic buildings, surrounded by fortified thick walls with three towers but also in a kind of architectural and spatial combination of the main cathedral, which dominates the cells and other temples, with high dominants - the Treasury Tower and the Bell Tower. Diverse in architectural-compositional and artistic solutions, the material of construction, monastic buildings are organically integrated into the existing landscape environment and form a holistic architectural ensemble. The monastery buildings of the Great Manyavsky Hermitage have architectural and artistic value, belong to the historical and cultural heritage, and are an invaluable spiritual heritage of Ukraine.

RELIEF PADA INTERIOR VIHARA AVALOKITESVARA

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.

THE COMPLEX OF BUILDINGS FROM EARLY MODERN PERIOD OF PIDBORECKYI MONASTERY ON THE OSTRIV DUBOVETS NEAR DUBNO

On the territory of Pidboreckyi monastery, the complex of unknown buildings opened. They allow reconstructing some parameters of monastery buildings and give possibility to image better the planning situation of the east side of monastery territory during all time of its existing. Information about that how the part of Ostriv Dubovets had been adapted for dwelling, economic and utilized constructions for monastery requires had got. One of the main results is that the build periods, facts of repair and replanning of monastery buildings found out. After 1660s, there were weighty construction and repair works in the monastery. The great garbage (object 2) that started used after 1600 conserved in the middle of XVII c. On this place, the new dwelling building with the large stove was build. It is possible and co-ordinate with archaeological materials that this building could existed until the end of the monastery history. Then the new economic buildings constructed near that one. The new garbage replaced on the east beyond the limits of this new building.
 On the excavated area 2 no long-lasting dwelling or economic constructions were found. It may means that the monastery yard situated here. Objects 23, 30, 34, and 37 had materials identical to the complex from the garbage (object 2) in excavated area 1. However, they are much smaller, which indicate the necessary in meanwhile garbage pits. Charcoals, everyday tools, dismantled constructions of stoves were dropped here. The forming of these objects caused by repaired works after 1660s. In the second part of XVIII — first part of XIX centuries the territory of cemetery widen on this place. The 55 graves excavated here. The facts of reconstruction and repair of monastery economic buildings showed on the examples of objects 10 and 12.

Remarks on the Question of the So-Called Monastic Schools of Architecture

The hypothetical interpretation of the beginnings of monastic architecture in Hungary in the eleventh century as corresponding to the Italian origin of the clergy cannot be proved, and the beginning of the dominating role of a three-apsidal, axially organized basilica in Hungary cannot be traced earlier than the last quarter of the eleventh century.The dominance of the type, which has been considered in Hungarian art history since the nineteenth century as a “national” building type, can be dated as of the last quarter of the eleventh century. It is not only the problem of monastic architecture, because the same typology—in other dimensions—is also characteristic of other church buildings—cathedrals and provostry churches.However, it is apparent that both in the case of monasteries and in other genres of church buildings, the Hungarian solutions are minimal and less complicated. There is an important written source concerning the value of the patronage of church buildings. The so called Estimationes communes iuxta consuetudinem regni (i.e. common estimations) go back to Romanesque times and they were still accepted in 1516 by the printed edition of Decretum tripartitum by István Werbőczy. The classification of ecclesiastic property was governed by two criteria: the value of the building and the possession of the right of sepulture.The architectural heritage of the Cistercians appears as a rather uniform stylistic phenomenon. This uniformity was interpreted in the art historical literature as a contribution by the order supposedly having an own building organization. But the hypothesis that the workers, the conversi of the order were among the other craftsmen and builders of churches and monasteries of the order has been revealed as a legendary interpretation of art history.The most active period of the Hungarian Cistercians began with the privileges given by King Béla III to the Order and with the foundation of three abbeys in the 1180s. The very rational and well-organized building activity of the Cistercians and also the effective control coming from the top of their centralized organization has been presumably considered as unusual by contemporary observers.To prevent the excessive influence of secular people and to improve the education of the monks, the centralized organization was proposed for the Benedictines too. This reform was initiated by popes of the time about 1200, Innocent III and also Honorius III. It seems that the necessary reform as well as the solution of the problems by adopting the experience of the Cistercians influenced the spread of the regular monastery building under the evident intention of imitation. Quadratic interior courts framed by open galleries and surrounded by the most important common rooms, including the chapterhouse and refectory of the monastery, appear evidently from about 1220 in Hungarian Benedictine architecture.The Praemonstratensians, a reform order, was a nearly contemporary parallel to the Cistercians. In the twelfth century and also at the beginning of the thirteenth they were in fact in a straight contact with the Cistercians, who exercised a kind of control over the order, whose rules were not derived from the Benedictine rules but were based on the rules of St. Augustine. Mainly the centralized organization of the order could correspond to the Cistercian model. The main difference between these reform orders concerned their patronage. While the Cistercians in Hungary were mostly under royal patronage (mainly after the visit of a delegation of Cîteaux to the Court of Béla III in 1183), the Praemonstensian constructions were mainly foundations by private patrons.It seems that contrary to partly surviving hypotheses and forgeries in old art historical literature, no royal court and also no monastic order was practically involved in architecture or building praxis, including schools of architecture. Their relationship was different, corresponding to their liturgy and to the representation of their self-image.