Thesis (Ph. D.)--University of Wisconsin--Madison, 1974. / Typescript. Vita. Includes bibliographical references.

Thesis (M. Div.)--St. Vladimir's Orthodox Theological Seminary, 1991. / Includes bibliographical references (leaves [68-69]).

The Holy Sepulchre in Jerusalem was built by Constantine from 327 to 335. It consisted of a basilica, the Martyrion, and a small edicula over the tomb of Christ, known as the Tegurium. By the end of the fourth century a Rotunda was built over the edicula. This complex was quite unique in Christian architecture from the fourth to the end of seventh centuries but this paper reveals that it was not a popular architectural group to serve as a model for other churches in the Mediterranean basin. Only one building, the Cathedral of Ravenna, built by Ursian and dedicated to the "Resurrection", can be termed a "copy", and it only duplicated certain architectural features from the Martyrion, while the Rotunda was completely ignored. Only three buildings, all rotundas, seemed to have been derived from the Anastasis Rotunda; S. Stefano Rotondo in Rome, SS, Karpos and Polykarpos in Constantinople and the moslem Dome of the Rock in Jerusalem. Although Medieval copies of this building were octagonal in plan, no octagonal copies of the Rotunda were constructed before the moslem invasions in the seventh century. No architectural reproductions of the Tegurium are known but the building may have served as a model for reliquaries. The ninth century complex of S. Stefano (San Sepolcro) in Bologna duplicated the group of buildings at the Holy Sepulchre and, although a number of fifth to eighth century church complexes have buildings grouped in a similar fashion, no copies from the Byzantine period are known. Buildings on the site of Christ's tomb were examined in turn by studying illustrations and descriptions of them. Churches throughout the Mediterranean basin were then compared to the restorations of the buildings in Jerusalem to determine if there were any resemblances. If a building only duplicated a number of architectural features or the dedication from the Holy Sepulchre it was considered to be a derivative. To be a copy, both features had to be evident in the secondary structure. / Arts, Faculty of / Art History, Visual Art and Theory, Department of / Graduate

This study concerns the concept of sacred architectural imitation, using the Platonic notion of mimesis which then later finds expression in the medieval idea of imitatio. In Religious as well as in artistic and architectural forms of expression, the notion of imitation is indeed a very central and complex issue. At the heart of this concept is the question of meaning, or, more precisely, the transference or translation of meaning; from original to copy, from prototype to reproduction. / In order to better illustrate and understand the principles guiding the notion of medieval sacred architectural imitation I have chosen to focus on five specific instances surrounding the replication of the Holy Sepulcher in Jerusalem, arguably the most revered landmark in Christendom. / A close examination of the relationships which exist between model and copy will bring to the fore the dynamics which govern the process of mimesis by which meaning is reproduced in the architectural replicas. / From this comparative analysis will emerge a more universal picture of the medieval concept of religious imitation. Indeed, if anything, a preliminary survey of the great many imitations of the Holy Sepulcher spread throughout Europe reveals to the observer a surprising trend, namely a consistency of inconsistencies in their effort to "copy". / The present study will demonstrate that these seeming inconsistencies within the application of the mimetic process nevertheless reveal a somewhat unexpected structure. / From the pattern of these inconsistencies will emerge a clearer picture of the principles governing the transfer of sacred meaning via the method of imitatio during the Middle Ages.

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This dissertation comparatively explores and critically evaluates the historical and traditional notions that are commonly held by Christian pilgrims visiting the Holy Land; and it does so by examining the archaeological, historical, and literary evidence, with specific reference to the existent material remnants that are closely associated with the burial of Christ Jesus. The research will highlight the impact that biblical archaeological findings and the results thereof have had on these identified pilgrimage sites. Both the strengths and the weaknesses of the evidence will be enumerated; and the implications for the practice and significance of pilgrimages will be set out. / Old Testament and Ancient Near Eastern Studies / M.A. (Biblical Archaeology)