Explore the vast range of titles available.

Relics were everywhere in medieval society. Saintly morsels such as bones, hair, teeth, blood, milk, and clothes, and items like the Crown of Thorns, coveted by Louis IX of France, were thought to bring the believer closer to the saint, who might intercede with God on his or her behalf. In the first comprehensive history in English of the rise of relic cults, Charles Freeman takes readers on a vivid, fast-paced journey from Constantinople to the northern Isles of Scotland over the course of a millennium. InHoly Bones, Holy Dust, Freeman illustrates that the pervasiveness and variety of relics answered very specific needs of ordinary people across a darkened Europe under threat of political upheavals, disease, and hellfire. But relics were not only venerated-they were traded, collected, lost, stolen, duplicated, and destroyed. They were bargaining chips, good business and good propaganda, politically appropriated across Europe, and even used to wield military power. Freeman examines an expansive array of relics, showing how the mania for these objects deepens our understanding of the medieval world and why these relics continue to capture our imagination.

On the night of March 18, 1655, two Spanish friars broke into a church to steal the bones of the founder of their religious institution, the Order of the Most Holy Trinity. This book investigates this little-known incident of relic theft and the lengthy legal case that followed, together with the larger questions that surround the remains of saints in seventeenth-century Catholic Europe. Drawing on a wealth of manuscript and print sources from the era, A. Katie Harris uses the case of St. John of Matha’s stolen remains to explore the roles played by saints’ relics, the anxieties invested in them, their cultural meanings, and the changing modes of thought with which early modern Catholics approached them. While in theory a relic’s authenticity and identity might be proved by supernatural evidence, in practice early modern Church authorities often reached for proofs grounded in the material, human world—preferences that were representative of the standardizing and streamlining of sixteenth- and seventeenth-century saint-making. Harris examines how Matha’s advocates deployed material and documentary proofs, locating them within a framework of Scholastic concepts of individuation, identity, change, and persistence, and applying moral certainty to accommodate the inherent uncertainty of human evidence and relic knowledge. Engaging and accessible, The Stolen Bones of St. John of Matha raises an array of important questions surrounding relic identity and authenticity in seventeenth-century Europe. It will be of interest to students, scholars, and casual readers interested in European history, religious history, material culture, and Renaissance studies.

To obtain sacred relics, medieval monks plundered tombs, avaricious merchants raided churches, and relic-mongers scoured the Roman catacombs. In a revised edition ofFurta Sacra, Patrick Geary considers the social and cultural context for these acts, asking how the relics were perceived and why the thefts met with the approval of medieval Christians.

This study proposes a 3D reconstruction method based on 3D Gaussian Splatting (3DGS) for cultural relics, such as root carvings and paper-based relics, which are characterized by fine fiber structures and complex surface details. A consumer-grade smartphone was used to capture multi-view images of the root carvings and paper-based relics. Subsequently, the FFmpeg tool was employed to extract image frames, which serve as input images. COLMAP software was utilized to perform feature matching, Structure from Motion (SfM) computation, and camera pose estimation. This process generated a sparse point cloud, which was used as the initialization data for the 3D Gaussian distribution. This workflow produced high-quality reconstruction of the micro-details of paper materials (such as fiber textures and carved indentations). Comparative evaluations were conducted against Neural Radiance Fields (NeRF) and Instant Neural Graphics Primitives (Instant-NGP). The proposed 3DGS framework achieved superior performance. Compared with NeRF, the average PSNR increased by 39.60%, SSIM by 65.84%, and LPIPS by 90.57%, while the reconstruction time was shortened by 68.89%. Compared with Instant-NGP, the framework achieved an increase of 31.56% in average PSNR, 42.58% in SSIM, a decrease of 89.21% in LPIPS, and a reduction of 48.15% in reconstruction time.

Viruses shape microbial communities, food web dynamics, and carbon and nutrient cycling in diverse ecosystems. However, little is known about the patterns and drivers of viral community composition, particularly in soil, precluding a predictive understanding of viral impacts on terrestrial habitats. To investigate soil viral community assembly processes, here we analyzed 43 soil viromes from a rainfall manipulation experiment in a Mediterranean grassland in California. We identified 5,315 viral populations (viral operational taxonomic units [vOTUs] with a representative sequence ≥10 kbp) and found that viral community composition exhibited a highly significant distance–decay relationship within the 200-m2 field site. This pattern was recapitulated by the intrapopulation microheterogeneity trends of prevalent vOTUs (detected in ≥90% of the viromes), which tended to exhibit negative correlations between spatial distance and the genomic similarity of their predominant allelic variants. Although significant spatial structuring was also observed in the bacterial and archaeal communities, the signal was dampened relative to the viromes, suggesting differences in local assembly drivers for viruses and prokaryotes and/or differences in the temporal scales captured by viromes and total DNA. Despite the overwhelming spatial signal, evidence for environmental filtering was revealed in a protein-sharing network analysis, wherein a group of related vOTUs predicted to infect actinobacteria was shown to be significantly enriched in low-moisture samples distributed throughout the field. Overall, our results indicate a highly diverse, dynamic, active, and spatially structured soil virosphere capable of rapid responses to changing environmental conditions.

The Daitokuji Old Collection’s 500 Luohans Paintings 五百羅漢圖, painted by Southern Song Mingzhou 明州 artists Lin Tinggui 林庭珪 and Zhou Jichang 周季常, have become a focal point in recent studies on the Chinese Buddhist material culture of the Song Dynasty. Among the 500 Luohans series, five paintings are related to the ancient Indian legend of Emperor Aśoka’s creation of 84,000 stupas. These paintings include “Building a Stupa” (No.78), “King Aśoka Stupa Emitting Light” (No.79), “Precious Stupa on the Rock” (No.80), and “Miracle of Light-Emitting Relics” (No.81), which are currently housed in the Daitokuji 大德寺 in Kyoto, Japan, and “Luohans Watching the Relics’ Light” (B5), which is housed in the Museum of Fine Arts in Boston, the US. However, the way in which the “King Aśoka Stupa” 阿育王塔 and “Relics’ Light” 舍利光 series were integrated into the overall visual narrative of the 500 Luohans in the Daitokuji and Boston collections, as well as the profound meanings and social-cultural contexts embedded in these images, have been rarely studied in depth. The introduction of the miraculous relics theme into the Daitokuji Old Collection’s 500 Luohans Paintings originates from an earlier version by the monk Fa Neng. However, Fa Neng’s version recorded by the Northern Song literati Qin Guan 秦觀 does not mention the King Aśoka Stupa. The artists had considerable freedom in depicting miraculous relic phenomena and King Aśoka Stupa. The specific details of King Aśoka Stupa’s background in Tiantai Mountain 天台山, such as rock bridges, waterfalls, and rock caves, as well as the craftsmanship of King Aśoka Stupa, reflect particular contemporary ideas. The vivid depictions of the “King Aśoka Stupa” and “Relics’ Light” in the Daitokuji Present Collection and the Boston Collection of the 500 Luohans may indicate a close connection between the creation of these images and the fervent Relics Worship at King Aśoka Temple 阿育王寺 in Mingzhou during Southern Song. This paper synthesizes these images, ancient Chinese and Japanese manuscripts, and fieldwork insights to interpret the sources and significance of these images.

Miracle tales are almost the sole source for the investigation of the emergence and spread of the relic cult in the early phase of Chinese Buddhism. The earliest excavated relic casket dates back to 453 CE, over four centuries after Buddhism was introduced to China. Through a critical textual analysis of Ji Shenzhou Sanbao Gantonglu, it is evident that the initial form of relic veneration was based on miraculous responses. Legends about imperial relic worship before the 3rd century are all later fabrications. Two archeological finds—the alleged relic murals in a Han tomb at Horinger, Inner Mongolia, and the stūpa-shaped bronze vessel in Gongyi, Henan—are not directly related to relic veneration. Based on the available evidence, it is tentatively concluded that relic worship first emerged around the 3rd century in the vicinity of Luoyang, the capital of the Western Jin, and later spread to the south of the Yangtze River after the Yongjia chaos. The early worshippers included both monks and lay Buddhists, such as merchants and lower-ranking officials. Royal interest in relics did not arise until the 5th century. The rise of relic veneration in China occured two or three centuries later than that in Gandhāra, from which Chinese Buddhism was significantly influenced. Compared to the cult of images or scriptures, relic veneration also emerged relatively late in China. The reluctance to adopt relics as worship objects can be partly explained by (the mahāyāna) Buddhist doctrines and the Chinese cultural mentality.

Disparities between small-scale observations and the ΛCDM model raise questions about the cold dark matter candidates e.g . WIMPs. A particularly promising substitute for WIMP is self-interacting dark matter (SIDM), which meets the large-scale ΛCDM predictions while also mitigating the small-scale abnormalities. If SIDM freezes out in the radiation-dominated era, it produces under-abundant relic. By adding a heavy scalar to the early Universe, we assume a non-standard expansion history in this work. This results in an amplified thermal relic because SIDM freezes out at an earlier epoch. Then, prior to big bang nucleosynthesis, the heavy scalar decays into both visible and dark sectors. We obtain the right relic abundance for SIDM by combining SIDM generation with entropy dilution caused by decay of the heavy scalar. We determine the feasible parameter space for a general SIDM model while accounting for pertinent experimental and phenomenological restrictions.

By employing Tsallis’ extensive but non-additive δ-entropy, we formulate the first two laws of thermodynamics for gravitating systems. By invoking Carathéodory’s principle, we pay particular attention to the integrating factor for the heat one-form. We show that the latter factorizes into the product of thermal and entropic parts, where the entropic part cannot be reduced to a constant, as is the case in conventional thermodynamics, due to the non-additive nature of Sδ. The ensuing two laws of thermodynamics imply a Tsallis cosmology, which is then applied to a radiation-dominated universe to address the Big Bang nucleosynthesis and the relic abundance of cold dark matter particles. It is demonstrated that the Tsallis cosmology with the scaling exponent δ∼1.499 (or equivalently, the anomalous dimension Δ∼0.0013) consistently describes both the abundance of cold dark matter particles and the formation of primordial light elements, such as deuterium 2H and helium 4He. Salient issues, including the zeroth law of thermodynamics for the δ-entropy and the lithium 7Li problem, are also briefly discussed.

The museum system is exposed to a high risk of seismic hazards. However, it is difficult to carry out seismic hazard prevention to protect cultural relics in collections due to the lack of real data and diverse types of seismic hazards. To address this problem, we developed a deep-learning-based multi-source feature-fusion method to assess the data on seismic damage caused by collected cultural relics. Firstly, a multi-source data-processing strategy was developed according to the needs of seismic impact analysis of the cultural relics in the collection, and a seismic event-ontology model of cultural relics was constructed. Additionally, a seismic damage data-classification acquisition method and empirical calculation model were designed. Secondly, we proposed a deep learning-based multi-source feature-fusion matching method for cultural relics. By constructing a damage state assessment model of cultural relics using superpixel map convolutional fusion and an automatic data-matching model, the quality and processing efficiency of seismic damage data of the cultural relics in the collection were improved. Finally, we formed a dataset oriented to the seismic damage risk analysis of the cultural relics in the collection. The experimental results show that the accuracy of this method reaches 93.6%, and the accuracy of cultural relics label matching is as high as 82.6% compared with many kinds of earthquake damage state assessment models. This method can provide more accurate and efficient data support, along with a scientific basis for subsequent research on the impact analysis of seismic damage to cultural relics in collections.