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                <text>Martvili</text>
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                <text>The ecclesiastical complex at Martvili is considered one of the most important groups of Christian architecture in Georgia and is believed to date back to the seventh century. One element of this group is a 'stylite' dwelling. However, as mentioned elsewhere on this site, in Georgia 'stylites' lived in tower houses rather than standing on exposed columns as in Syria and these houses were often in the vicinity of monasteries or churches.</text>
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                  <text>The Early Christian Architecture of Georgia</text>
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                  <text>This collection of photographs was initially based upon pictures taken during fieldwork in May-July 2013, with the addition of some material from earlier research trips. The information gathered at this time has been added to and expanded over the course of the project fieldwork, most notably during long periods spent in Georgia in 2016 and 2017. The aim of the resource is to make available a range of images of early Georgian churches in order to study their form, function and architectural evolution, as well as to act as a record of their state of preservation at this particular moment in time. The fashion for rebuilding ecclesiastical monuments post-Communism is currently a serious threat to the architectural heritage of Georgia and these images record sites that are so far untouched as well as others that have already been modified.</text>
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                  <text>Emma Loosley&#13;
Peter Leeming</text>
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                <text>Katskhi pillar is the most well-known 'stylite' site in Georgia. In fact rather than being a column, as in Syria, in this case the 'pillar' is a pinnacle of rock that houses a chapel and some monastic cells on its summit. Although originally believed to date back to the sixth century, archaeological exploration suggests that it was inhabited no earlier than the ninth century and it has been pointed out that this manner of monasticism is closer to the monasteries of Meteora in Greece than it is to the Stylites of Syria. However, Katskhi remains fixed in Georgian opinion as the home of an ancient Stylite and there has thus far been little discussion as to the exact relationship between these variant interpretations of the practice of Stylitism.</text>
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                <text>https://www.academia.edu/16868993/Katskhi_Pillar</text>
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                  <text>This collection of photographs was initially based upon pictures taken during fieldwork in May-July 2013, with the addition of some material from earlier research trips. The information gathered at this time has been added to and expanded over the course of the project fieldwork, most notably during long periods spent in Georgia in 2016 and 2017. The aim of the resource is to make available a range of images of early Georgian churches in order to study their form, function and architectural evolution, as well as to act as a record of their state of preservation at this particular moment in time. The fashion for rebuilding ecclesiastical monuments post-Communism is currently a serious threat to the architectural heritage of Georgia and these images record sites that are so far untouched as well as others that have already been modified.</text>
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                  <text>Emma Loosley&#13;
Peter Leeming</text>
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                  <text>Metadata and all media released under a Creative Commons BY-NC-SA International licence unless otherwise indicated</text>
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                <text>Martqopi is monastery in the Kvemo Kartli region of Georgia to the north east of Tbilisi. As with several other ancient monasteries, the village named Martqopi is now some kilometres distant from the monastery of that name as the monastery and accompanying settlement have divided over time and the monastery is known as &lt;em&gt;Gvtaeba&lt;/em&gt;. The site is named for St. Anton Martqopeli, believed to have been one of the Thirteen (As)Syrian Fathers and who is believed to have brought the Holy Tile of Edessa (the&amp;nbsp;&lt;em&gt;Keramidion&lt;/em&gt;) to Georgia. Although the&amp;nbsp;&lt;em&gt;Keramidion&amp;nbsp;&lt;/em&gt;is believed to be a miraculous imprint made on a tile by the&amp;nbsp;&lt;em&gt;Mandylion&lt;/em&gt;, the miraculous cloth that Christ left an imprint of his face on and therefore a secondary icon after the&amp;nbsp;&lt;em&gt;Mandylion&lt;/em&gt;, in Georgia this story has become confused and St. Anton is now often said to have brought the&amp;nbsp;&lt;em&gt;Mandylion&lt;/em&gt; itself to Georgia. The saint is often referred to as a 'Stylite' as he repudedly lived alone in a tower above the main monastery for some years. This building is now closed to visitors but is referred to interchageably as a '&lt;em&gt;koshki&lt;/em&gt;' (tower) or '&lt;em&gt;sveti&lt;/em&gt;' (pillar or column). As at Ubisa this dwelling resembles a tower house rather than the Syrian-style column found at Qal'at Seman and Semandağ. There is also a modern tomb at this site reorted to be that of St. Anton, replicating the situation across a number of sites associated with the Thirteen (As)Syrian Fathers where relatively recent shrines have been constructed.</text>
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Peter Leeming</text>
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