| # | Polity | Coded Value | Tags | Year(s) | Edit | Desc |
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During the time of the Soviet Union, many symbolic buildings and monuments were constructed.
Including: The largest statue in the world of a historical figure of Vladimir Lenin in Volgograd. The world’s tallest statue, “The Motherland Calls,” in 1967 in Volgograd [1] Field of Mars in Petrograd [2] [1]: Keegan, Katrina. “13 Massive Russian Monuments You Need to See.” Russian Life, https://russianlife.com/the-russia-file/13-massive-russian-monuments-you-need-to-see/. Accessed 23 Nov. 2023. Zotero link: 2K7R4RN7 [2]: “Hatherley, Owen.The USSR in 10 Buildings: Constructivist Communes to Stalinist Skyscrapers.” The Guardian, 21 Oct. 2016, https://www.theguardian.com/cities/2016/oct/21/ussr-10-buildings-stalin-skyscrapers-constructivist-architecture.. Zotero link: P36HJ96X |
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E.g. pyramids (royal tombs). [Malek_Shaw 2000, pp. 90-99]
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Tower of London (White Tower):
Constructed by William the Conqueror beginning in 1078, the White Tower was a symbol of Norman power and authority over England.
Norman cathedrals, such as Durham Cathedral, Winchester Cathedral, and Canterbury Cathedral. [Carpenter 2003], [Chibnall 1996] |
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Cathedrals, churches, abbeys.
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Mosques.
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churches, cathedrals, abbeys etc.
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Monumental sculpture. “The sustained Tamil impetus to wholesale temple renovation may also be partly responsible for the limited number of surviving structural monument from the far south in Pandyanadu before the twelfth, or even sixteenth, centuries. The region is well known for the many substantial rock-cut caves with monumental sculpture, but though ruled over by the Pandyans from their capital of Madurai from the sixth to the early fourteenth centuries as contemporaries of the Cholas there are very few surviving structural temples from this period in Pandyanadu compared with the Kaveri region.”
[1]
[1]: (Branfoot 2013, 46) Branfoot, Crispin 2013. ‘Remaking the past: Tamil sacred landscape and temple renovations’. Bulletin of the School of Oriental and African Studies. Vol 76: 1. Pp. 21-47. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/392CRT4K/collection |
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Viharas. "[T]he city of Polonnaruva as well as the civilisation of which it had become the centre had suffered severe adversities. [...] Vijayabahu, however, applied himself energetically to recreate even partially the lost splendour of the former capital. [...] We are told that the city was adorned with viharas which were provided with their characteristic complements such as parks, bathing ponds, mandapas and pasadas." 395-396 “The Gal Vihāra sculptures (in the reign of Parākramabāhu I) are the glory of Polonnaruva, and the summit of its artistic achievement. The four great statues of the Buddha which comprise this complex, representing the three main positions—the seated, the standing and the recumbent, are cut out in a row from a horizontal escarpment of streaked granite. Each of these statues was originally sheltered by its own image house. The consummate skills with which the peace of the enlightenment has been depicted, in an extraordinarily successful blend of serenity and strength, has seldom been equalled by any other Buddha image in Sri Lanka. Of similar nobility of conception, and magnitude is the colossal figure (of a sage, as some scholars would have it, or a monarch, as others insist) overlooking the bund of Tōpāväva.”
[1]
[1]: (De Silva 1981, 74-75) De Silva, K.M. 1981. A History of Sri Lanka. London: C. Hurst & Company, Berkeley and Los Angeles: University of California Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/4R6DQVHZ/collection |
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“In the Buddhist sacred place of Anuradhapura centre is represented by the great stupas, resembling the mountains a vital element in the sacred landscape, while water tanks encircle the city attached with paddy fields and everyday life performance of people represent the periphery the boundary of the place.”
[1]
“The most constant feature of Buddhist Sri Lanka is the stūpa or cetiya which came to the island from Northern India. These stūpas generally enshrined relics of the Buddha and the more celebrated illuminati of early Buddhism, and were on that account objects of veneration. They dominated the city of Anurādhapura and the landscape pf Rājaraṭa by their imposing size, awe-inspiring testimony to the state’s commitment to Buddhism and to the wealth as its command. The stupa, generally a solid hemispherical dome, gave a subdued but effective expression to the quintessence of Buddhism—simplicity and serenity. There were five importance stūpas at Anurādhapura. The first to be built was the small by elegant Thūpārāmā. Duṭṭhagāmaṇī built two, the Mirisaväṭi and the Ruvanvälisäya or the Mahāstūpa. Two stupas subsequently surpassed the Mahāstūpa in size, the Abhayagiri and the largest of them all, the Jetavana. The scale of comparison was with the largest similar monuments in other parts of the ancient world. At the time the Ruvanvälisäya was built it was probably the largest monument of its class anywhere in the world. The Abhayagiri was enlarged by Gajabāhu I in the second century AD to a height of 280 feet or more, while the Jetavana rose to over 400 feet. Both were taller than the third pyramid at Giyeh, and where the wonders of their time, with the Jetavana probably being the largest stupa in the whole Buddhist world.”
[2]
[1]: (De Silva 2019, 950) De Silva, Wasana. 2019. ‘Urban agriculture and Buddhist concepts for wellbeing: Anuradhapura Sacred City, Sri Lanka’. International Journal of Design & Nature and Ecodynamics. Vol 14: 3. Pp 163-177. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/JIJEFKG3/collection [2]: (De Silva 1981, 52-53). De Silva, K.M. 1981. A History of Sri Lanka. London: C. Hurst & Company, Berkeley and Los Angeles: University of California Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/4R6DQVHZ/collection |
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Churches and cathedrals. “Houses around the Old Town Hall, the palace of the lords of Kunštát, parts of the university residences and a number of churches of the time provide indices of an extraordinary amount of construction activity, influenced by western architecture. Gothic cathedrals were built in a number of towns (Brno, Olomouc, Hradec Králové, Plzeň and elsewhere), as well as in the subject towns (foremost of which was Český Krumlov, which belonged to the Rožmberks).”
[1]
[2]
[1]: (Pánek and Oldřich 2009: 146) Pánek, Jaroslav and Oldřich, Tůma. 2009. A History of the Czech Lands. University of Chicago Press. https://www.zotero.org/groups/1051264/seshat_databank/items/4NAX9KBJ [2]: (Agnew 2004: 24) Agnew, Hugh LeCaine. 2004. The Czechs and the Lands of the Bohemian Crown. California: Hoover Institution Press. http://archive.org/details/czechslandsofboh0000agne. https://www.zotero.org/groups/1051264/seshat_databank/items/6LBQ5ARI |
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Viharas. “The Gal Vihāra sculptures (in the reign of Parākramabāhu I) are the glory of Polonnaruva, and the summit of its artistic achievement. The four great statues of the Buddha which comprise this complex, representing the three main positions—the seated, the standing and the recumbent, are cut out in a row from a horizontal escarpment of streaked granite. Each of these statues was originally sheltered by its own image house. The consummate skills with which the peace of the enlightenment has been depicted, in an extraordinarily successful blend of serenity and strength, has seldom been equalled by any other Buddha image in Sri Lanka. Of similar nobility of conception, and magnitude is the colossal figure (of a sage, as some scholars would have it, or a monarch, as others insist) overlooking the bund of Tōpāväva.”
[1]
“Of the architectural monuments attributed to the reign of Niśśaṅka Malla the most unforgettable is the collection of temples and vihāras in the so-called Great Quadrangle, which has been described as among the ‘most beautiful and satisfying proportioned buildings in the entire Indian world’. The Niśśaṅka-latā maṇḍapaya is a unique type of Sinhalese architectural monument: a cluster of granite columns shaped like lotus stems with capitals in the form of opening buds, within a raised platform, all contributing to a general effect ‘of extreme chastity and Baroque fancy [unsurpassed] in any Indian shrine.’”
[2]
[1]: (De Silva 1981, 74-75) De Silva, K.M. 1981. A History of Sri Lanka. London: C. Hurst & Company, Berkeley and Los Angeles: University of California Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/4R6DQVHZ/collection [2]: (De Silva 1981, 75) De Silva, K.M. 1981. A History of Sri Lanka. London: C. Hurst & Company, Berkeley and Los Angeles: University of California Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/4R6DQVHZ/collection |
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In the Buddhist sacred place of Anuradhapura centre is represented by the great stupas, resembling the mountains a vital element in the sacred landscape, while water tanks encircle the city attached with paddy fields and everyday life performance of people represent the periphery the boundary of the place.”
[1]
“The most constant feature of Buddhist Sri Lanka is the stūpa or cetiya which came to the island from Northern India. These stūpas generally enshrined relics of the Buddha and the more celebrated illuminati of early Buddhism, and were on that account objects of veneration. They dominated the city of Anurādhapura and the landscape pf Rājaraṭa by their imposing size, awe-inspiring testimony to the state’s commitment to Buddhism and to the wealth as its command. The stupa, generally a solid hemispherical dome, gave a subdued but effective expression to the quintessence of Buddhism—simplicity and serenity. There were five importance stūpas at Anurādhapura. The first to be built was the small by elegant Thūpārāmā. Duṭṭhagāmaṇī built two, the Mirisaväṭi and the Ruvanvälisäya or the Mahāstūpa. Two stupas subsequently surpassed the Mahāstūpa in size, the Abhayagiri and the largest of them all, the Jetavana. The scale of comparison was with the largest similar monuments in other parts of the ancient world. At the time the Ruvanvälisäya was built it was probably the largest monument of its class anywhere in the world. The Abhayagiri was enlarged by Gajabāhu I in the second century AD to a height of 280 feet or more, while the Jetavana rose to over 400 feet. Both were taller than the third pyramid at Giyeh, and where the wonders of their time, with the Jetavana probably being the largest stupa in the whole Buddhist world.”
[2]
[1]: (De Silva 2019, 950) De Silva, Wasana. 2019. ‘Urban agriculture and Buddhist concepts for wellbeing: Anuradhapura Sacred City, Sri Lanka’. International Journal of Design & Nature and Ecodynamics. Vol 14: 3. Pp 163-177. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/JIJEFKG3/collection [2]: (De Silva 1981, 52-53). De Silva, K.M. 1981. A History of Sri Lanka. London: C. Hurst & Company, Berkeley and Los Angeles: University of California Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/4R6DQVHZ/collection |
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“In the Buddhist sacred place of Anuradhapura centre is represented by the great stupas, resembling the mountains a vital element in the sacred landscape, while water tanks encircle the city attached with paddy fields and everyday life performance of people represent the periphery the boundary of the place.”
[1]
[1]: (De Silva 2019, 950) De Silva, Wasana. 2019. ‘Urban agriculture and Buddhist concepts for wellbeing: Anuradhapura Sacred City, Sri Lanka’. International Journal of Design & Nature and Ecodynamics. Vol 14: 3. Pp 163-177. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/JIJEFKG3/collection |
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“In the Buddhist sacred place of Anuradhapura centre is represented by the great stupas, resembling the mountains a vital element in the sacred landscape, while water tanks encircle the city attached with paddy fields and everyday life performance of people represent the periphery the boundary of the place.”
[1]
“The most constant feature of Buddhist Sri Lanka is the stūpa or cetiya which came to the island from Northern India. These stūpas generally enshrined relics of the Buddha and the more celebrated illuminati of early Buddhism, and were on that account objects of veneration. They dominated the city of Anurādhapura and the landscape pf Rājaraṭa by their imposing size, awe-inspiring testimony to the state’s commitment to Buddhism and to the wealth as its command. The stupa, generally a solid hemispherical dome, gave a subdued but effective expression to the quintessence of Buddhism—simplicity and serenity. There were five importance stūpas at Anurādhapura. The first to be built was the small by elegant Thūpārāmā. Duṭṭhagāmaṇī built two, the Mirisaväṭi and the Ruvanvälisäya or the Mahāstūpa. Two stupas subsequently surpassed the Mahāstūpa in size, the Abhayagiri and the largest of them all, the Jetavana. The scale of comparison was with the largest similar monuments in other parts of the ancient world. At the time the Ruvanvälisäya was built it was probably the largest monument of its class anywhere in the world. The Abhayagiri was enlarged by Gajabāhu I in the second century AD to a height of 280 feet or more, while the Jetavana rose to over 400 feet. Both were taller than the third pyramid at Giyeh, and where the wonders of their time, with the Jetavana probably being the largest stupa in the whole Buddhist world.”
[2]
[1]: (De Silva 2019, 950) De Silva, Wasana. 2019. ‘Urban agriculture and Buddhist concepts for wellbeing: Anuradhapura Sacred City, Sri Lanka’. International Journal of Design & Nature and Ecodynamics. Vol 14: 3. Pp 163-177. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/JIJEFKG3/collection [2]: (De Silva, 1981, 52-53). De Silva, K.M. 1981. A History of Sri Lanka. London: C. Hurst & Company, Berkeley and Los Angeles: University of California Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/7F5SEVNA/items/4R6DQVHZ/collection |
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From the quote below, out of all the architectural features listed only pillar tombs conform to the Seshat Code Book definition of ‘symbolic building’. “The profits accruing to the Ajuuraan state from this trade were used to commission projects like castles, necropolises, pillar tombs, fortresses, cities and other landmark architectures – some of which are still standing as historical sites today.”
[1]
[1]: (Njoku 2013, 40) Njoku, Raphael C. 2013. The History of Somalia. Santa Barbara: Greenwood Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/items/U9FHBPZF/library |
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“Some of the non-Muslim funerary monuments —the stone cairns or tumuli (Daga Tuli), sometimes with circular burial chambers—that are found in the Tchercher Mountains, however, are contemporaneous, as is Sourré-Kabanawa, 40km to the south-west of Harlaa, where two such tombs have been radiocarbon dated to cal AD 980–1180 (monument one), and cal AD 770–950 and cal AD 930–1080.”
[1]
[1]: (Insoll et al. 2021, 501) Insoll, Timothy et al. 2021. ‘Material Cosmopolitanism: the entrepot of Harlaa as an Islamic gateway to eastern Ethiopia’. Antiquity. Vol 95: 380. Pp 487-507. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/GGUW3WRZ/collection |
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Domed tomb of Sheikh Isaq founder of the Isaaq Somali people. “But the first major impetus to Somali migration which tradition records is the arrival from Arabia of Sheikh Isma’il Jabarti about the tenth or eleventh century and the expansion of his descendants, the Darod clans, from their early seat in the north-east corner of Somaliland. This cannot be dated with certainty, but the period suggested here accords well with the sequence of subsequent events. It was followed perhaps some two centuries later by the arrival from Arabia or Sheikh Isaq, founder of the Isaq Somali, who settled to the west of the Darod at Mait where his domed tomb stands today, and who like his predecessor Darod, married with the local Dir Somali.”
[1]
[1]: (Lewis 2002, 22-23) Lewis, Ioan M. 2002. A Modern History of the Somali: Nation and State in the Horn of Africa. Athens: Ohio University Press. Seshat URL: https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/KHB7VSJK/collection |
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“The mbari houses of the Owerri Igbo are not dwellings but collections of clay sculpture, part of the Earth cult; once completed, they were allowed to crumble away.”
[1]
[1]: Isichei, Elizabeth. A History of African Societies to 1870. Cambridge University Press, 1997: 248. https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/Z4GK27CI/collection |
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“Besides fields and villages, the royal roadside was dotted with religious shrines. Forbes counted more than 60 in just the last quarter-mile before reaching Abomey. These usually consisted of mud huts or thatched sheds containing wooden or clay images; Europeans called them fetish houses. In traveling the road, Beecroft "came upon numbers of Fetish Houses neatly built of Red Clay and Sand, all in the Vicinity clean and neat, beautifully ornamented with Trees." Burton, too, remarked on the cleanliness and neatness of certain places cleared for worshipers. Other shrines were crossbars between poles-Burton and Skertchly called them "gallows"-and sacred trees."
[1]
[1]: Alpern, S. B. (1999). Dahomey’s Royal Road. History in Africa, 26, 11–24: 18–19.https://www.zotero.org/groups/1051264/seshat_databank/collections/GWWIKDDM/items/J4ZASAV6/collection |
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The following suggests that the only identified buildings were houses, and that houses fulfilled multiple purposes ("economically generalized”). ”The community [of Kirikongo] was founded by a single house (Mound 4) c. ad 100 (Yellow I), as part of a regional expansion of farming peoples in small homesteads in western Burkina Faso. A true village emerged with the establishment of a second house (Mound 1) c. ad 450, and by the end of the first millennium ad the community had expanded to six houses. At first, these were economically generalized houses (potting, iron metallurgy, farming and herding) settled distantly apart with direct access to farming land that appear to have exercised some autonomy."
[1]
[1]: (Dueppen 2015: 21-22) |
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"The first nondomestic structures identified at Kirikongo are found from Red II and Red III on the peak of Mound 4. This multistory complex has formal similarities to a Bwa ancestor house, which today when associated with the founding house is a sacrificial shrine to the village ancestors, the meeting place for the village council, and maintained by the village headman. Given the presence of these ritual structures, cross-cutting communal activities, and a communally focused built environment, it is possible that an institution similar to the village Do was in existence."
[1]
[1]: (Dueppen 2012: 31) |
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Inferred from the following, which pertains to the immediately preceding period. "The first nondomestic structures identified at Kirikongo are found from Red II and Red III on the peak of Mound 4. This multistory complex has formal similarities to a Bwa ancestor house, which today when associated with the founding house is a sacrificial shrine to the village ancestors, the meeting place for the village council, and maintained by the village headman. Given the presence of these ritual structures, cross-cutting communal activities, and a communally focused built environment, it is possible that an institution similar to the village Do was in existence."
[1]
[1]: (Dueppen 2012: 31) |
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"The first nondomestic structures identified at Kirikongo are found from Red II and Red III on the peak of Mound 4. This multistory complex has formal similarities to a Bwa ancestor house, which today when associated with the founding house is a sacrificial shrine to the village ancestors, the meeting place for the village council, and maintained by the village headman. Given the presence of these ritual structures, cross-cutting communal activities, and a communally focused built environment, it is possible that an institution similar to the village Do was in existence."
[1]
[1]: (Dueppen 2012: 31) |
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The near-absence of archaeologically identified settlements makes it particularly challenging to infer most building types. "While the historical sources provide a vague picture of the events of the first 500 years of the Kanem-Borno empire, archaeologically almost nothing is known. [...] Summing up, very little is known about the capitals or towns of the early Kanem- Borno empire. The locations of the earliest sites have been obscured under the southwardly protruding sands of the Sahara, and none of the later locations can be identified with certainty."
[1]
[1]: (Gronenborn 2002: 104-110) |
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"Contexts that could shed light on the dynamics of social structure and hierarchies in the metropolis, such as the royal burial site of Oyo monarchs and the residences of the elite population, have not been investigated. The mapping of the palace structures has not been followed by systematic excavations (Soper, 1992); and questions of the economy, military system, and ideology of the empire have not been addressed archaeologically, although their general patterns are known from historical studies (e.g, Johnson, 1921; Law, 1977)."
[1]
Regarding this period, however, one of the historical studies mentioned in this quote also notes: "Of the earliestperiod of Oyo history, before the sixteenth century, very little is known."
[2]
Law does not then go on to provide specific information directly relevant to this variable.
[1]: (Ogundiran 2005: 151-152) [2]: (Law 1977: 33) |
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“The Chacoan people created an urban center of spectacular public architecture by employing formal design, astronomical alignments, geometry, unique masonry, landscaping, and engineering techniques that allowed multi-storied construction for the first time in the American Southwest. The people built monumental public and ceremonial buildings in the canyon. The buildings were massive, multi-storied masonry structures of rooms, kivas, terraces, and plazas.”
[1]
[1]: (“Chaco Culture”) “Chaco Culture” NPS Museum Collections, accessed May 8, 2023, https://www.nps.gov/museum/exhibits/chcu/index1.html. https://www.zotero.org/groups/1051264/seshat_databank/items/NMRVDA5I |
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“Tikal has inscriptions, its own emblem glyph, water symbolism, palaces, royal funerary temples, large ball courts, and tall temples facing large and open plazas (e.g., Temple IV is 65 m tall). Its monumental complexes are connected via sacbeob (causeways).”
[1]
[1]: (Lucero 2006: 162) Lucero, Lisa J. 2006. Water and Ritual: The Rise and Fall of Classic Maya Rulers. Austin: University of Texas Press. https://www.zotero.org/groups/1051264/seshat_databank/items/NSX2SNWU |
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Churches; abbeys; cathedrals; shrines. “Lay piety was also expressed in a highly materialistic form before the Reformation. Almost two-thirds of English parish churches were built or rebuilt during the fifteenth century. Spectacular examples of the wealth poured into church building in this period which can still be seen include St Mary Redcliffe in Bristol, St Peter Mancroft in Norwich, and the East Anglian ’wool’ churches. There were innumerable gifts to monastic houses and nunneries; to furnish parish churches; to purchase rich vestments, plate, and jewels; and to adorn images and shrines.”
[1]
[1]: (Guy 1988: 21-22) Guy, John. 1988. Tudor England. Oxford: Oxford University Press. https://www.zotero.org/groups/1051264/seshat_databank/items/IIFAUUNA |
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Cathedrals; churches; abbeys; chapels; monastaries. “The abbey of Melk, some 80 kilometers west of Vienna, was the high point of church construction. Boasting a dazzlingly gilded church, it is an overpowering assertion of Austrian Baroque Catholicism. Karl himself added to Vienna’s palace complex, including the building of the Spanish Riding School, and the Hofburg’s impressive library. But closer to his heart was his project to turn the abbey of Klosterneuburg into his own version of El Escorial, a new monastery-palace for the dynasty to replace the one lost in Castile.”
[1]
[1]: (Curtis 2013: 213) Curtis, Benjamin. 2013. The Habsburgs: The History of a Dynasty. London; New York: Bloomsbury. https://www.zotero.org/groups/1051264/seshat_databank/items/TRKUBP92 |
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Mosques; churches; chapels; convent. “Numerous sanctuaries, whether congregational mosques or simple places of prayer, were built in Fez under the _Alaw_ sovereigns and very often through their initiative. The most important of these were the mosques of B_b G_sa ( J_sa), of al-Ra_f and of al-Siy_j at F_s al-B_l_, and the mosque of Mawl_y _Abd All_h at F_s al-Jad_d. Local mosques, places of prayer dedicated to saints, headquarters of Su_ brotherhoods, were built in great numbers. Sanctuaries of reasonably large dimensions consisted according to local tradition of naves parallel to the wall of the qibla.”
[1]
“All the Christians in Morocco were collected there and were at first housed in siloes near the building-yards, then they were moved to the Dar al-Makhzen, then to near the stables, under the arches of a bridge, where their lot was particularly miserable, finally to lodgings built from mud brick along the north wall of the Dar al-Makhzen. They were able to organise themselves a little there, to build themselves a church, to have chapels, a convent and infirmaries.”
[2]
[1]: (Bosworth 2007: 144) Bosworth, Clifford Edmund. 2007. ed., Historic Cities of the Islamic World. Leiden; Boston: Brill. https://www.zotero.org/groups/1051264/seshat_databank/HGHDXVAC [2]: (Bosworth 2007: 400) Bosworth, Clifford Edmund. 2007. ed., Historic Cities of the Islamic World. Leiden; Boston: Brill. https://www.zotero.org/groups/1051264/seshat_databank/HGHDXVAC |
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Monasteries “Oirat people overwhelmingly recognize him [Baibagas Khan] as "A Great Benefactor" Baibagas because he made Buddhism an official religion in Oirat, he guided his people to the path of ten good virtues, and protected them from the ten non-virtues. Oirat Zaya Paṇḍita Namkhaijamts was among the boys of the khans in the federation, he studied in the very famous three monasteries Gandan, Sera and Drepung monasteries (Tib. Dga’ ldan rnam par rgyal ba’i gling, se rwa, ‘bras spungs dgon pa)133 in Lhasa, he was conferred ‘Lowrenba’ because of his deep knowledge. He returned to his homeland in Oirat to make the contribution of expanding the religion, and building monasteries.”
[1]
[1]: (Dorj 2020: 32) Dorj, Lkhagvasuren. 2020. “History and Contemporary Situation of Oirat Buddhist Monasteries in Western Mongolia”. Doctoral Dissertation, Budapest: Eötvös Loránd University. https://www.zotero.org/groups/1051264/seshat_databank/items/AH2RCMNY |
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Churches, cathedrals, abbeys etc.
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Churches. “The funeral of Kamehameha III was held on January 10, 1855. On the following day occurred the formal inauguration of Kamehameha IV in an impressive ceremony in Kawaiahao Church.”
[1]
“By 1870, when the Hawaiian Evangelical Association observed with a great jubilee celebration the fiftieth anniversary of the coming of the first group of missionaries, there were fifty-eight churches in the association, with a membership of 14,850, approximately one-fourth of the whole population of the kingdom.”
[2]
[1]: (Kuykendall 1938: 34) Kuykendall, Ralph Simpson. 1938. The Hawaiian Kingdom. Honolulu: University Press of Hawaii. http://archive.org/details/hawaiiankingdom0002kuyk. https://www.zotero.org/groups/1051264/seshat_databank/items/QJ4Z7AAB [2]: (Kuykendall 1938: 100) Kuykendall, Ralph Simpson. 1938. The Hawaiian Kingdom. Honolulu: University Press of Hawaii. http://archive.org/details/hawaiiankingdom0002kuyk. https://www.zotero.org/groups/1051264/seshat_databank/items/QJ4Z7AAB |
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Churches, monasteries, chapels, cathedrals.
[1]
“But there is a growing recognition that fifth-century Britain did remain comparatively Romanized in some respects, and that a characteristically Late Antique elite survived, at least in some parts of the old diocese. While elite residences were certainly changing, many villas, churches and even some other urban buildings may have been retained in use significantly later than the latest artefacts to be deposited, even if the nature of that use was altering.”
[2]
[1]: Yorke 1990: 20, 25 [2]: (Higham 2004: 3) Higham, Nick. ‘From Sub-Roman Britain to Anglo-Saxon England: Debating the Insular Dark Ages’, History Compass 2, no. 1 (2004). https://doi.org/10.1111/j.1478-0542.2004.00085.x. https://www.zotero.org/groups/1051264/seshat_databank/items/XZT7A79K |
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Churches, cathedrals, abbeys etc.
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Churches, cathedrals, abbeys, synagogues etc.
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Kivas – a built space used for ceremonies, rites, political meetings, or spiritual gatherings – began to be present by the mid-1100s, when the connection to peoples in the area now known as Mexico weakened and they were trading and influenced more by their Pueblo neighbours.
[1]
[1]: Barnhart 2018: 144. https://www.zotero.org/groups/1051264/seshat_databank/items/VPVHH2HJ |
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Churches, cathedrals, abbeys etc.
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Mosques.
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Saint Basil’s Cathedral: Officially known as the Cathedral of the Intercession of the Most Holy Theotokos on the Moat, this iconic church is located in the Red Square in Moscow. It was built from 1555 to 1561 on orders from Ivan the Terrible and is one of the most recognizable symbols of Russia.
[1]
[1]: “Покровский Собор,” accessed December 13, 2023, https://en.shm.ru/museum/hvb/. Zotero link: KC49NTK6 |
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Saint Basil’s Cathedral: Officially known as the Cathedral of the Intercession of the Most Holy Theotokos on the Moat, this iconic church is located in the Red Square in Moscow. It was built from 1555 to 1561 on orders from Ivan the Terrible and is one of the most recognizable symbols of Russia.
[1]
[1]: “Покровский Собор,” accessed December 13, 2023, https://en.shm.ru/museum/hvb/. Zotero link: KC49NTK6 |
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e.g. monuments. [Jackson 0]
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The cathedral in Mainz and the abbey church at Fulda, which served as symbols of the Carolingian and Ottonian legacy. [Wickham 2010]
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