The basilica at Shilda is a relatively large example of the "three church" type and represents a simple variant of the form. It has three windows on the east end and the north aisle is truncated because the eastern end forms a pastophorion only accessible from the central nave of the building, as encountered elsewhere in places such as Eniseli and Dubi. The central nave is a great deal higher than normal and this is the result of a substantial rebuilding in the eighteenth or nineteenth centuries, almost certainly as the result of a Lezghin (Dagestani) raid. At the same time as the roof was raised, windows were added at the clerestory level to the north, south and west and doors were added from the central nave to the aisles and from the aisles to the exterior on both the north and south sides. The only two slight departures from this common form of basilica type that are original are the fact that the whole building is tied together - the aisles are tied into the central nave - rather than separate as a precaution against seismic activity and both the north and south aisles are considerably wider than is standard.
This late antique basilica of the three church type is moderate in size and falls in between the other two churches at Areshi mentioned on this site in dimension. As with the smaller basilica, it has not been conserved and has suffered as a result - in this case being overgrown and having tree roots compromise the integrity of the standing remains. In the case of this church, a chapel was added and other alterations were carried out in the High Middle Ages, around the twelfth century.
Dvin, also sometimes referred to as Duin, was the late antique/early medieval capital of Armenia and today is located in Ararat Province. It is a pivotal location for this research project as it was at the Third Council of Dvin (609-610) that there was a formal parting of the ways between the Armenian and Georgian Churches. This was the culmination of a series of post-Chalcedon debates on the nature(s) of Christ and ultimately ended with the Armenians remaining steadfast in their opposition to the Christological definition promulgated at Chalcedon, whilst the Georgians decided to join with Constantinople in upholding the Chalcedonian definition of orthodoxy. Today there is little sign of the former significance of the site and parts of the ruins have been overtaken by the modern village, however excavations are still ongoing in parts of the ancient site and a significant Islamic complex is currently being uncovered.
See the entry on Dzalisa for the history of the site and the excavated part of the Roman settlement.
Currently excavations are continuing each summer on the edge of the village burial ground where a significant late antique tomb was uncovered in 1988. In the last year a large mud brick complex - believed to be a temple - has been discovered and research by the National Museum of Georgia is ongoing in this sector of the site.
Views of the garden of the National Museum in Damascus that is used to display primarily Classical and Late Antique sculpture, sarcophagi and architectural elements.
Photographs taken of Halabiyeh in December 1992.
The village of Qirq Bizeh photographed in December 1992.
These pictures were taken on a visit to Resafa in December 1992.
Gremi in Kakheti is best known today for its extremely well-preserved complex of seventeenth century buildings, preserved from the time when the city was the regional capital. However beside the citadel lie the remains of an older city at the site and this includes three adjoining small early churches that have been built abutting each other and clumsily linked physically and given additional elements such as a dome in later periods.
This limestone carving is a funerary effigy for an unknown man.