记忆和聚会的地方:Sourb Karapet在一个来自波兰的亚美尼亚旅行者的证词17世纪

Petra Košťálová
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摘要

ukht或神圣朝圣的长期传统-多方面的现象,当然不仅出现在亚美尼亚使徒教会-在采用基督教后的第一个世纪就出现了,在整个中世纪在亚美尼亚,西里西亚和世界各地的侨民中发展,最终达到了普及的顶峰,随后在16和17世纪出现了一定的下降(根据当代资料来源的证词,波兰的Simeon)。Simeons的旅行记录显示,亚美尼亚人对罗马和圣地亚哥德康波斯特拉等传统地点的朝圣有所衰退,一方面是由于安纳托利亚和利凡特地区的政治不稳定,另一方面是由于缺乏中央权威(1375年西里西亚王国的灭亡,1441年天主教的转移回到大亚美尼亚,17世纪初亚美尼亚天主教的“伊斯法罕俘虏”等)。然而,像耶路撒冷这样的圣地或像Mush镇或凯撒利亚附近的圣卡拉佩特(圣先驱)这样的地方避难所的朝圣者地位保持不变。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Lieux De Memoire Et Les Lieux De Rencontre: Sourb Karapet Dans Le Temoignage D’un Voyageur Armenien De La Pologne Du Xviieme Siecle
Long-standing tradition of ukht or sacred pilgrimage – multifaceted phenomenon which appeared not only in Armenian Apostolic Church of course – emerged already in first centuries after adoption of Christianity, developed throughout Middle Ages both in Armenia, Cilicia and worldwide Diaspora and finally reached its peak of popularity, followed by a certain decline (according to testimony of contemporary sources as Simeon of Poland) during 16th and 17th centuries. Simeons’ Travel Accounts show a certain decay of Armenian pilgrimmage to traditional sites as Rome and Santiago de Compostella, caused on the one hand by political instability in the region of Anatolia and Levant, on the other hand by lack of central authority (the fall of Cilician Kingdom in 1375, the transfer of Catholicosate back to Great Armenia in 1441, the „Isfahan capture“ of Armenian catholicoi at the very beginning of 17th century etc.). Nevertheless, the pilgrim status of sacred places as Jerusalem or more local sanctuaries as saint Karapet (Holy Precursor) near the town of Mush or Caesarea remained unchanged.
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