- 1500 CE - 1699 CE (7)
- 1700 CE - 1799 CE (7)
- 500 CE - 1499 CE (4)
- 8000 BCE - 499 CE (3)
- 1850 CE - 1899 CE (3)
- 1800 CE - 1849 CE (2)
- 1950 CE - 2010 CE (2)
- 1900 CE - 1949 CE (1)
- Early church & Eastern churches
- Christian organization, social work & worship (10)
- Public worship (10)
- Arts & recreation (2)
- Christianity & Christian theology (1)
- Christian practice & observance (1)
- Use of art in Christianity (1)
- History & geography (1)
- Liturgies (6)
- Orthodox Eastern Church (5)
- Prayers (5)
- Catholic Church. Maronite Patriarchate of Antioch (Syria) (3)
- Cathedrals (2)
- Divine office (2)
- Monasteries (2)
- Orthodox churches (2)
- Prayer (2)
- Religious articles (2)
- Slides (2)
- Architectural decorations and ornaments (1)
- Architecture, Byzantine (1)
- Biography (1)
- Canon law (1)
- Cathedral of Saint Sophia (Kiev, Ukraine) (1)
- Churches (1)
- Councils and synods, Ecumenical (1)
- Dwellings (1)
- Icons (1)
- Kirill Belozerskiĭ, Saint, 1337-1427 (1)
- Living quarters (1)
- Saints (1)
- Synaxarion (1)
- Syrian Orthodox Church (1)
- Tombs and sepulchral monuments (1)
- Varangians (1)
- Volga-Baltic Waterway (1)
Type of Item
Art of Ancient Rus’-Ukraine
This book is a short history of the art of Ancient Rus’, the medieval polity centered on Kiev, which flourished from the 9th to the 13th centuries, and which formed the basis for much of later Russian and Ukrainian culture. Topics covered include the influences of the Varangians and of Eastern Orthodoxy, the importance of Christianity, wooden architecture, churches and monasteries in Kiev, art and architecture in the historic city of Chernigov, and the arts of enamel and icon painting. Particular attention is paid to Saint Sophia Cathedral in Kiev ...
Monastery, Cathedral of the Transfiguration of the Savior (1558-1566), Northwest View with Gallery (1602), and Church of St. Nicholas (1832-1834) Solovetskii Island, Russia
This photograph of the central ensemble of the Transfiguration-Solovetskii Monastery was taken in 1998 by Dr. William Brumfield, American photographer and historian of Russian architecture, as part of the "Meeting of Frontiers" project at the Library of Congress. Located on Large Solovetskii Island, part of an archipelago in the White Sea, the monastery was founded as early as 1429 by the monk Savvatii. Following his death in 1435, the enterprise was revived by the monk Zosima in 1436. After decades of tenuous existence, the remote monastery greatly expanded in the ...
The Festive Maronite
This Maronite prayer book was copied in 1888 by the self-styled “wretched, lazy scribe” Yūsuf Dib. The text is partly in Syriac, partly in Garshuni (Arabic written in Syriac letters). Instead of rubrication—indicating titles and important words in red ink—purple ink is mostly used for this purpose. The manuscript provides a fine example of a carefully written and well-preserved text. The Maronite Church is an Eastern Catholic Church in communion with the Holy See in Rome. Centered in Lebanon, the church takes its name from Saint Marun (died ...
The Divine Office for Lent
This late 17th century manuscript, copied by a deacon named Jacob, contains the Maronite Divine Office for Lent in Syriac. The numeration, using Syriac letters, is in pages rather than folios. The colophon is in Garshuni (Arabic written in Syriac letters). The Maronite Church is an Eastern Catholic Church in communion with the Holy See in Rome. Centered in Lebanon, the church takes its name from Saint Maron (died 410), a Syrian monk whose followers built a monastery in his honor that became the nucleus of the Maronite Church.
The Unique Explanation of the Secrets
This manuscript contains a work in Garshuni (Arabic language written in Syriac script) on the sacraments. At the beginning of the manuscript, the work is called The Unique Explanation of the Secrets (i.e., the sacraments), but in the colophon the book is called The Treasure House of the Secrets. The manuscript was copied by Stephen (Isṭifānūs), a monk of the St. Antony Monastery. The colophon mentions the date of completing the manuscript as the 11th day of Tammuz (July), 1740. The work has numerous marginal annotations, also in Garshuni.
Sepulchre of the Venerable Kirill. Kirillo-Belozerskii Monastery, Kirillov, Russian Empire
At the beginning of the 20th century, the Russian photographer Sergei Mikhailovich Prokudin-Gorskii (1863–1944) used a special color photography process to create a visual record of the Russian Empire. Some of Prokudin-Gorskii’s photographs date from about 1905, but the bulk of his work is from between 1909 and 1915, when, with the support of Tsar Nicholas II and the Ministry of Transportation, he undertook extended trips through many different parts of the empire.
Syr Darya Oblast. Orthodox Churches. One in Khodzhend.
This photograph of a Russian Orthodox church in the ancient city of Khodzhent (Khujand, in Tajik) comes from Turkestan Album, one of the richest sources of visual information on the cultural monuments of Central Asia as they appeared in the 19th century. This multi-volume edition was produced in 1871-72 under the patronage of Konstantin P. von Kaufman, a Russian army general and the empire's first governor-general of Turkestan. Kaufman held that position from 1867 to 1886, during which time he played a major role in establishing Russia's dominant ...
Chambers of Bishop Joseph Zolotoy (1764-69), East Facade, Vologda, Russia
This photograph of the chambers of Bishop Joseph Zolotoy in Vologda was taken in 1995 by Dr. William Brumfield, American photographer and historian of Russian architecture, as part of the "Meeting of Frontiers" project at the Library of Congress. Before the founding of St. Petersburg in 1703, Russia depended on a northern route through the White Sea for trade with western Europe. One of the main centers on this route was Vologda, whose importance is reflected in architectural monuments such as this distinctive structure. Located in Archbishop's Court adjacent ...
This late-17th-century volume in Arabic is a Euchologion, the prayer book and book of ritual for the Byzantine Rite. The text includes Arabic and Greek prayers side by side, along with extra notes and instructions in Arabic. Not surprisingly, there are a number of Greek loanwords in the text, for example: qundāq, from the Greek kontakion, referring to the liturgical book itself; aghrubnīya, from the Greek agrupnia, meaning “vigil”; and afšīn, from the Greek euchēn, meaning “prayer.” The Byzantine Rite is the liturgical rite used by the Eastern Orthodox churches ...
This liturgical manuscript is the daily office (Šḥimto) of the Maronites, partly in Syriac, but with some of the prayers in Garshuni (Arabic in Syriac letters). Each page has the text blocked off in red ink. At the end of the manuscript, the ink has bled through in several places, and within the text, several folios have missing pieces (for example, folio 144v). The Maronite Church is an Eastern Catholic Church in communion with the Holy See in Rome. Centered in Lebanon, the church takes its name from Saint Marun ...
Collection of Canons
This Armenian manuscript is a collection of canons (regulations or dogma as laid down by a church council). It is dated 1710 and exhibits the script known as nōtrgir (late minuscule). Each page has a clear border and 25 straight lines in one column. The manuscript is in good condition throughout, but some evidence of text repair can be seen on page 261. There are very many page decorations, human representations, and birds. Nōtrgir, a later minuscule script dominant in Armenian from the 17th century, differs from Armenian uncial ...
This 18th-century manuscript, dated 1733 in the colophon, is called an Al-Sinkisār (Synaxarion), meaning a collection of brief biographies of the saints, mostly used in the Orthodox Church. The account of the life of a saint is read as a lesson when that saint’s day is celebrated in church. Each day of the year is marked in this synaxarion with red ink, and then follows a brief narrative for the particular saint or saints celebrated that day. The text is Garshuni (Arabic written in Syriac script). Garshuni Arabic is ...
This 17th-century manuscript is a liturgical book in Arabic. It includes the prayers for vespers and matins, as well as the Eucharistic repetitions written by two early fathers of the Christian church, Saint John Chrysostom (circa 347–407) and Saint Basil the Great (circa 330–379). The manuscript is written in a clear Naskh script with rubrication. While there is some damage from worms, very little of the text is lost. Decorative circular designs adorn the front and back covers. The manuscript is from the library of the Monastery of ...
This late-16th-century manuscript is what is called in Arabic a Qundāq (from the Greek word kontakion), that is, a liturgical book. The text is partly in Arabic, partly in Syriac, a dialect of Aramaic once spoken in many of the lands of the Fertile Crescent. The manuscript is extensively rubricated, but the black ink has bled in many places. Of special interest here is that the Syriac script in this codex is of the variety known as Melkite, which is rather more angular than the more commonly seen Serto script ...
Liturgy of John Chrysostom
This 18th-century manuscript contains the Liturgy of John Chrysostom, one of the early church fathers and archbishop of Constantinople, who lived circa 347–407. Directions for the priest and deacon are in Arabic, while what is read aloud is given in parallel columns of Greek and Syriac. The Syriac script is of the variety known as Melkite, which is rather more angular than the more commonly seen Serto script. The decorative title page has ornate writing in black, red, blue, and gold ink. Throughout the manuscript, the black ink has ...
Commentary on the Divine Eucharist
This 18th-century Arabic manuscript contains a commentary on the Orthodox liturgy. The work was compiled from earlier ecclesiastical authors by Yūḥannā Nāṯānā'īl, presumably an Arab monk about whom little is known. A chart at the beginning of the codex presents basic information on the first seven ecumenical councils, which took place between the years 325 and 787 in the cities of Nicaea (325), Constantinople (381), Ephesus (431), Chalcedon (451), Constantinople (553), Constantinople (680), and Nicaea (787). The text, which is in Arabic, is rubricated throughout. There are many water ...