This thesis is aimed at addressing a lacuna in previous scholarship on the development of the martyr cult in the pivotal fourth century. Recent work on the martyr cult has avoided a diachronic approach to the topic. Consequently through their synchronic approach, issues of the early fifth century have been conflated and presented alongside those from the early fourth, with little discussion of the development of the martyr cult during the intervening decades. One aim of this work is to address the progression of the martyr cult from its pre-Christian origins through its adaptations in the fourth and early fifth century. Through a discussion of power dynamics with a critical eye towards the political situation of various influential figures in the fourth and early fifth centuries, this thesis demonstrates the ways in which Constantine, Damasus, Ambrose, Augustine, and others sought to craft cultural memory around the martyr shrine. Many of them did this through the erection of structures over pre-existing graves. Others made deliberate choices as to which martyrs to commemorate. Some utilized the dissemination of the saints’ relics as a means to expanding their own influence. Finally several sought to govern which behaviours were acceptable at the martyrs’ feasts. In nearly every instance these choices these men advanced their own agendas. In many cases the martyr cult was a decisive tool for the augmentation and solidification of civil and religious authority. Despite their goals these men were unable to create the uniformity they desired within the martyr cult. The meaning associated with the graves of the saints could never be determined unidirectionally. Meaning and the power to influence others through the martyr cult was the product of a dialogue. That dialogue included the leaders and the laity in the Christian community as well as a new group: pilgrims. Pilgrimage created a network within Christianity which ultimately led to a catholic Christian cultural memory surrounding the martyrs’ graves. This homogenized understanding of the martyr cult enabled it to become one of the most identifiable features of Christianity in subsequent centuries.

This thesis is aimed at addressing a lacuna in previous scholarship on the development of the martyr cult in the pivotal fourth century. Recent work on the martyr cult has avoided a diachronic approach to the topic. Consequently through their synchronic approach, issues of the early fifth century have been conflated and presented alongside those from the early fourth, with little discussion of the development of the martyr cult during the intervening decades. One aim of this work is to address the progression of the martyr cult from its pre-Christian origins through its adaptations in the fourth and early fifth century. Through a discussion of power dynamics with a critical eye towards the political situation of various influential figures in the fourth and early fifth centuries, this thesis demonstrates the ways in which Constantine, Damasus, Ambrose, Augustine, and others sought to craft cultural memory around the martyr shrine. Many of them did this through the erection of structures over pre-existing graves. Others made deliberate choices as to which martyrs to commemorate. Some utilized the dissemination of the saints’ relics as a means to expanding their own influence. Finally several sought to govern which behaviours were acceptable at the martyrs’ feasts. In nearly every instance these choices these men advanced their own agendas. In many cases the martyr cult was a decisive tool for the augmentation and solidification of civil and religious authority. Despite their goals these men were unable to create the uniformity they desired within the martyr cult. The meaning associated with the graves of the saints could never be determined unidirectionally. Meaning and the power to influence others through the martyr cult was the product of a dialogue. That dialogue included the leaders and the laity in the Christian community as well as a new group: pilgrims. Pilgrimage created a network within Christianity which ultimately led to a catholic Christian cultural memory surrounding the martyrs’ graves. This homogenized understanding of the martyr cult enabled it to become one of the most identifiable features of Christianity in subsequent centuries.

Thesis (J.C.D.)--Catholic University of America, 1931. / Vita. Bibliography: p. 127-131.

No description available.

This thesis studies the collections of saints' relics preserved in English religious houses during the Middle Ages. It is based upon an examination of as many lists of relics compiled in these houses as it has been possible to find, together with such related material as is available. The first chapter discusses the attitude of medieval people towards relics in general, and also the present state of study of the subject of relic-veneration and the principles of this inquiry. All the available relic lists are then examined in turn, according to the type of religious house where they originated. In each case, an attempt is made to trace the development of the collection, by determining as far as the evidence permits, when and how it was built up and who were the leading figures in this process. Notice is taken where indications emerge of the many and varied purposes which relics served in the lives of the communities which preserved them and of society in general. The final chapter attempts to explain the fundamental importance by arguing, on the basis of the evidence presented, that each religious house's collections was in a sense, an expression of its own identity. Among the appendices a catalogue of relic lists sets outs as many lists, printed and unprinted, as it has been possible to discover and an index of Saints uses the information given in them to define the relic cults of individual saints in England, by establishing which list claimed relics of each saint. The texts of some important unprinted lists are given in a further appendix.

The first part of the study i's a catalogue of Roman zoomorphic sculpture frm gardens and atria buried by the eruption of Vesuvius in A. D. 79. Sculptural groups of animals and figures of human form are included. Many were fitted to serve as fountains. The catalogue gives a detailed description of each piece which is followed by a bibliography'and a selection of comparable animal representations in ancient art. The derivation and quality of the animal sculptures are frequently noted. The second part of the study examines the sculptures in the context of the Campanian gardens that they decorated. A survey of the historical background to the gardens introduces an examination of the decorative themes that were employed. Gardens are described which contain decorative references to the Bacchic world and to pastoral and hunt landscapes; allusions to aristocratic paradeisoi, to Venus and the marine environment, and to Egypt are also examined. Chapter Two ends with a study of gardens in which these themes are juxtaposed. This is followed by a consideration of characteristics of the design of these sculptural displays; and of the influence of the form of the Pompeian house on their appearance. Chapters Four and Five compare animal representations in several media from a number of Greek and Roman sites, including similar sculpture from Ostia and Capua. Chapter Seven considers several aspects of the manufacture of this statuary, including evidence for the trade in copies. A religious interpretation of the statuary is discussed in Chapter Six but an interpretation in terms of materialistic aspirations and local tastes is favoured. These sculptures should be judged as elements of decorative art, produced to meet the demands of householders who were aware of local fashion in garden decoration. This form of decoration became particularly popular in the period A. D. 62-79.

Thesis (M.A.)--Miami University, Dept. of Comparative Religion, 2004. / Title from first page of PDF document. Includes bibliographical references (p.57-61).

Thesis (Ph. D.)--University of Washington, 2003. / Vita. Includes bibliographical references (leaves 340-373).

Sedan 1600-talet har fornlämningar inventerats i Sverige. Fornlämningar var viktiga för att legitimera Sveriges ställning som stormakt med en lång och storslagen historia. Lämningarna finns kvar efter forna tider och de kan lära oss om hur man levde i Sverige för många år sedan. Ungefär var fjärde forn- och kulturlämning som berörs av åtgärder skadas vid avverkning och föryngringsåtgärder i Sverige varje år. Det är en angelägenhet för oss att skydda våra forn- och kulturlämningar till kommande generationer så att även de kan få uppleva och lära sig av vår historia. Denna studie undersöker med hjälp av enkäter om det finns något samband mellan den höga skadegraden på forn- och kulturlämningar i samband med avverkning och föryngringsåtgärder, och skogsägarnas kunskap och inställning till forn- och kulturlämningar.

M.Tech. (Fine Art) / In this thesis I attempt to show that it is possible to resolve 'difference' most effectively in non-verbal ways. One method is in making art. To demonstrate this, I first describe my own thought system and belief structure, as part of western culture. I try to show the impasse this has reached. I then offer art-making, particularly within Post-modern premises, as a potent means of resolving 'difference'. I use my own and Barbara L 'Angie's work to show that this is possible, not only for black artists with Western influences, but also white artists with African influence on their largely European-based outlook.