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Vilniaus miesto planai. Sudarytoja Birutė Rūta Vitkauskienė, rengė Ingrida Tamošiūnienė, Birutė Rūta Vitkauskienė, Aušrinė Žilevičiūtė. Vilnius: Lietuvos nacionalinis muziejus, [2016], 430 [2] p. ISBN 978-609-8039-96-2

100%

Valionienė O.

Lietuvos istorijos metraštis

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2019

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issue 1

231-235

2

Pirmosios Vilniaus šventyklos tyrimų problema

100%

Valionienė O.

Lietuvos istorijos metraštis

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2017

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issue 1

5-21

LT

Pirmosios šventyklos lokalizavimas ir datavimas – turbūt viena populiariausių ir kartu kontroversiškai vertinamų temų Vilniaus tyrimų istorijoje. Šiuo metu egzistuoja kelios hipotezės apie jos buvimo vietą, vaizdą, konfesinę priklausomybę. Šio straipsnio tikslas – išnagrinėti ir palyginti įvairių tyrėjų teiginius apie tai, kokia buvo pirmoji Lietuvos sostinės šventykla ir kokios informacijos ji gali suteikti apie viduramžių Vilniaus urbanistinę aplinką. Taip pat analizuojamos senojo mūrinio pastato, stovėjusio šiandieninės Vilniaus arkikatedros vietoje, konstrukcinės ypatybės, bandant paaiškinti, kokia buvo funkcinė paskirtis Vilniaus arkikatedros pamatuose atrastų vadinamųjų „kvadratinio pastato laiptų“, kurie kelis dešimtmečius istoriografijoje yra siejami su pagoniška šventykla.

3

Lietuvos miestų sakralinės erdvės struktūra viduramžiais ir naujaisiais laikais

100%

Valionienė O.

Lietuvos istorijos metraštis

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2014

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issue 2

5-34

EN

The article analyses the spatial structure of sacral objects located in the cities and towns of Lithuania. Six objects were subjected to analysis: grave field of the 15th (14th)–16th century at Latako str. 2, Vilnius; cemetery of the Church of St. Stephen in Vilnius (17th century); grave field of the 17th century at Subačiaus str. 7, Vilnius; Kernavė church cemetery of the 15th–17th century; grave field of the 13th–14th century in Kriveikiškės; and grave field of the early 15th–early 18th century in Alytus. The sacral space was analysed from two perspectives – as a unique structure formed by Christian rituals and as an integral part of the city whose development is determined by common principals applicable to all urban structures. The bestknown Christian ritual which had an effect on the formation of the sacral space was the orientation of objects in the eastwest direction utilized both – in the construction of temples and when burying the dead. Analysis of spatial relations within the sacral objects presented in this article is aimed at estimating the effect of the said ritual – the relation between the orientation of the Christian temple and burial sites, the effect which the liturgical requirements and factual environment had on the space, and the reasons behind the occurrence of church and burial site orientations alien to Christianity. The second approach which analyses the sacral space as an integral part of the city is relevant to the research of most urban structures. Sacral objects are very small and highly dynamic structures as they are formed by the parameters of the human body and the constant change of generations within a community. Grave fields which are in use are in the constant process of development, therefore they are sensitive to changes of the environment and may provide much more information than any other structure in the city. Analysis of their spatial relations allows to distinguish the organizational principles behind the “chaotic” or in other words – “organic” – plan of the city, define their relations with Christian rituals and establish the links between the sacral space and the environment of the city. Analysis of grave orientation and chronological clusters revealed that certain identical properties were characteristic of all the analysed objects. Despite the seemingly chaotic arrangement of the burial sites, they at all times form obvious clusters. One or several dominant directions towards which all the rest are aligned are clearly visible. Usually each dominant direction is accompanied by an “antipode”, i.e. a group of burial sites with an opposite vector. Based on these properties two types of grave fields can be distinguished – ordered with a narrow amplitude of orientation and those where the limits of orientation are rather wide. Orderly orientation of graves is characteristic of church cemeteries. There the direction of most graves corresponds to that of the temple and surrounding structures. However, usually the relation “temple” – “grave field” is not absolute. The structure is formed gradually rather than as a result of a single project, and at different time it may be affected by different landmarks, such as the relief of the location or environment of the city. The wide amplitude of the orientation of burial sites is characteristic of objects with no pronounced landmark (nonchurch cemeteries, located outside the territory of the town, military or epidemic burial sites) and complex structures (large grave fields utilized for a long period of time or subjected to spatial reconstructions). In the former cases nonconcentrated clusters with large amplitude of azimuths and without the dominant group of burial sites are observed. In the latter case the large amplitude of orientation is formed as a result of the overlapping clusters of similar direction, when data of neighbouring groups appear in one sector. The structure of such objects is examined with the help of spatial analysis (Alytus grave field serves as an example of such structure in the article). Comparison of data derived from the analysis of the grave fields and Catholic as well as Orthodox churches in Lithuania in the 14th–19th century with the results of inquiries carried out in the neighbouring countries led to the conclusion that the orientation of the sacral object meets the requirements of the Christian rites when its azimuth is within the limits of the solar arc with the error not exceeding ±10°. In Lithuania the full scale of values is between 36° and 143°. The opposite orientation of the object, for example, the direction of the head of the dead person falls within the values from 216° to 323°. The space of the medieval sacral objects is characterized by strict orientation within the limits of the solar arc. Unconventional directions of temples and burial sites start appearing in the 16th century following the Reformation. Various prohibitions, departure from rituals, social upheaval and conflicts as well as weakening of the dogma which accompanied the process were consistently reflected in the structure of sacral spaces. Objects of abnormal directions were intentionally introduced in the structure of grave fields. They align with the same landmarks as the main structure but are perpendicular to it, thus together making a single regular network. In the initial stages, when planning the grave field, out of the four possible methods of regular orientation the one which best meets the ritual requirements is chosen. However, when the ideological factor is in decline, the demand for comfort naturally gains the upper hand. Then the alignment of the objects is mostly subject to the environment and easy access. In summary, it can be stated that the sacral space, as the rest of the city’s structures, was purposely planned, thus making it possible to decipher it. Regular planning is the most common and at the same time optimal method of space organization based on strict economy of space. It can be considered one of the key characteristics of the urban spatial structure and viewed as the basis of its layout. This order is generated by the need of individuals to streamline their environment and is based not only on the aesthetic but also on other – much more important – assumptions which include the necessity to economically utilize space and material resources as well as their efficient administration and control. In real life the topography of a location distorts forms of large objects, thus facilitating the formation of local networks. The number of methods for space organization increases in the zone which falls under the influence of several landmarks, e.g. intersections of streets. The structure becomes complex and with time it expands and transforms. This results in the semblance of chaos characteristic of cities with the organic layout. Regular arrangement of objects in respect of one another indicates spatial links to one landmark, joint development and functional bonds which allows the analysis of the said objects as a part of a system. In this context the orientation of burial sites is not only a reflection of the ritual, but also the key characteristics of a sacral structure which relates the inner space with the urban environment.

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3 Lietuvos istorijos metraštis

3 Valionienė O.

1 2019

1 2017

1 2014

Vilniaus miesto planai. Sudarytoja Birutė Rūta Vitkauskienė, rengė Ingrida Tamošiūnienė, Birutė Rūta Vitkauskienė, Aušrinė Žilevičiūtė. Vilnius: Lietuvos nacionalinis muziejus, [2016], 430 [2] p. ISBN 978-609-8039-96-2

Pirmosios Vilniaus šventyklos tyrimų problema

Lietuvos miestų sakralinės erdvės struktūra viduramžiais ir naujaisiais laikais