Frauenkirchhof (Dresden)

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Plan, around 1750, westerly

The Frauenkirchhof was the oldest known cemetery in Dresden . It has existed since the first building of the Frauenkirche , which is dated to the 10th or 11th century. Until the 16th century, the Frauenkirchhof was the main burial place for the residents of Dresden , who, due to the large family tombs, often buried their dead in the cemetery for several generations . Above all richly decorated and painted candle arch tombs were of art historical value . The cemetery was initially reduced in size several times by new buildings at the Frauenkirche and finally, despite protests from the population, in the course of the construction of the Bährschen Frauenkirche, it was secularized until 1727 . Epitaphs and gravestones have been preserved from the cemetery . During archaeological excavations since the 1980s, grave goods, including several skulls , have been recovered.

The old Frauenkirche with its churchyard, in the left foreground you can see candle arches

history

Until the beginning of the 18th century

Church and churchyard (colored) around 1529, south-facing map (with the old Elbe bridge below)

Since the construction of the first Frauenkirche, which research places at the end of the 10th or the beginning of the 11th century, the churchyard has been used as a burial place. Excavations carried out in 1987 on the former Frauenkirchhof uncovered remains of graves, presumably from the 11th or early 12th century.

In the late Middle Ages, the Frauenkirche increasingly lost its importance as a town church to the Kreuzkirche , but enjoyed the highest reputation as a burial place; For reasons of space, no cemetery could be created around the Kreuzkirche and burials inside the Kreuzkirche were also forbidden, as the church should be "kept clean" as a meeting place. Otherwise the late Middle Ages only monasteries and hospitals were allowed to bury their dead in a private cemetery - except the woman cemetery existed at that time, only the cemetery of St. Bartholomew's Hospital . Other permanent cemeteries, such as the Annen- and Johanniskirchhof , did not emerge until the second half of the 16th century. While funeral ceremonies took place in Dresden in the Kreuzkirche, the funeral procession followed through the city to the Frauenkirche, where the short burial ceremony took place. Since the Reformation in 1539, the Frauenkirche and its churchyard have been used exclusively for burials for 20 years.

The Frauenkirchhof was structurally enclosed on all sides from the middle of the 16th century. It was reduced in size for the first time through the development of the area between Augustusstrasse , Töpfergasse , An der Frauenkirche and Neumarkt . The church was no longer enclosed by the churchyard, but was directly on a row of houses to the west. The churchyard was also made smaller towards the Neumarkt. The churchyard was given a wall in 1561. The churchyard could now be entered via four entrances: from Pirnaische Gasse on Neumarkt, from where the corpses were brought to the churchyard, from Jüdenhof , from Töpfergasse and from Rampische Gasse . Two side doors connected the Maternihospital and the Kirchner apartment with the cemetery.

Anna herself, presumably from the Anna altar in the ossuary

The Frauenkirchhof could no longer be expanded due to the wall edging and the extensive development. The grave sites were therefore relocated at relatively short intervals. The excavated bones were not destroyed, however, but kept in a deep vault in the so-called ossuary in the churchyard. The previous building of the ossuary was possibly a small chapel in the churchyard, which was dedicated in 1373, 1375 and 1388 and dedicated to the Trinity and St. Anne . Presumably it was torn down and replaced by the ossuary completed in 1514. On April 24, 1514, the ossuary was consecrated by Bishop Johannes von Meißen . The stonemasons and masons donated an altar of St. Anne, the four crowned martyrs and the Holy See of Peter to the ossuary on the Frauenkirchhof in 1514. In 1558 the ossuary was removed above ground, whereby the underground vaults were preserved. They were still to be found in 1714 "completely filled with bones and kept with an iron door". A memorial stone was placed above ground between two linden trees around 1714 . A wooden statue of St. Anne has probably been preserved from the Anne's altar in the ossuary. She is shown as Anna herself, the third , as an older woman who holds Mary and Jesus in her arms. The 131 centimeter high statue, made of linden wood, is estimated to have been made in 1510. The back of the sculpture is hollowed out; the statue used to be painted. It is in the sculpture collection of the Staatliche Kunstsammlungen Dresden .

At first only clergymen were buried in the Frauenkirche itself. Later, nobles and court officials were able to purchase a grave in the church for high fees. The Frauenkirche was popular as a burial place, so that the potential graves in the church fell far short of the number of interested parties. From 1561 to 1562 the master mason Voitt Grohe erected candle arches on the church wall and later on the entire cemetery wall. In addition, stonecutters and masons were at work; Lewin Lehmann covered the candle arches from 1564 to 1565. This resulted in 112 exclusive hereditary burial sites that citizens and nobles could purchase on the cemetery wall and the church. Four guilders had to be paid for a chapel-like Schwibbogen with a deep crypt, which was around 11.5 square meters. Around 30 people could be buried in a flying buttress.

The first Schwibbogen buyers were aristocrats such as the elector's Oberfeldzeugmeister Caspar Voigt von Wierandt , in whose crypt the Saxon Chancellor Nikolaus Krell, executed in 1601, found his final resting place, the sculptor and Dresden mayor Hans Walther and chamber master Hans Harrer . The electoral coin society had been given a burial place at the sacristy and donated a large crucifix near it.

As early as 1572, the church and churchyard could no longer contain all of Dresden's dead. Elector August therefore ordered that from now on 15 thalers had to be paid for grave sites in the church; Burials in the churchyard cost three talers, children's burials half. Free burials, however, could take place in the Johanniskirchhof, which had been consecrated in 1571. The funeral costs rose in the following years more and more, the greater the lack of space became. In 1671 the fee for a grave in the churchyard doubled to six talers. At the behest of the elector, large gravestones were banned in 1679, with the exception of the graves of "respected persons". The fees were further increased and the number of those who were allowed to be buried in the cemetery were further restricted: court servants, citizens and servants had to be buried in the Johanniskirchhof, even if they could afford the fees for a grave in the cemetery.

Otto Richter said in 1895: “All in all, the Frauenkirche and its surroundings formed a true museum of venerable works of art and historical memories. On the other hand, given the dilapidation of the building itself and the neglected condition of many hereditary burials, the overall appearance of the building may not have been a magnificent one. "

Reduced size and demolition from 1714 to 1727

Easted floor plan of the Frauenkirche and the church courtyard with drawn candle arches; Engraving by Moritz Bodenehr , 1714

In January 1714, the Dresden City Council first became aware of plans to demolish the cemetery. The plan was to build a newer, much larger main guard in place of the old Corps de Garde. This meant that not only the water houses and fish stalls that stood on the outside wall of the churchyard, but also some candle arches and graves had to be removed by the town clergy. In the same year, Elector Friedrich August I expanded his demolition plans to include the entire cemetery, on November 21, 1714, prohibited further burials in the Frauenkirchhof and gave instructions to reburied corpses that were still undecomposed. Although the entire cemetery was not closed, the demolition of individual graves began in 1715 for the construction of the main guard , despite complaints from the senior consistory under the leadership of superintendent Valentin Ernst Löscher . It was created from 1715 under the direction of Johann Rudolph Fäsch . Field Marshal Jacob Heinrich von Flemming wrote to the city council, which had turned to him with a request to prevent the tombs from being torn down:

"Sometimes it is usually because of the fact that in residences and fortresses churchyards are not suitable, and where the like are, these are gradually abolished [...] the current enterprise [...] has no other end purpose than just that, to introduce what is customary in other residences and fortresses, whereby at the same time the city is put out of danger from worrying infections, which can easily arise from the opportunity of the churchyards. "

- Jacob Heinrich von Flemming, Warsaw, July 10, 1715.
The Frauenkirchhof during the dissolution around 1727

First 16 hereditary burial sites southwest of the church were removed for the construction of the main guard. The churchyard remained closed in the following years. It was not until 1721 that new discussions began to secularize the churchyard for the construction of a new church. This time, the city council supported the secularization of the cemetery, as it advocated a new church building instead of the dilapidated old Frauenkirche. He also turned against the bourgeoisie, who did not want to give up their well-documented hereditary burial sites in particular - 97 candle arches were still preserved in 1724 and some were richly decorated.

In July 1724, henchmen began removing tombstones. The demolition of the candle arches also began. The senior consistory ordered that the individual families could arrange for the buried to be reburied - in cases where this was not possible, the city council took over the costs of reburial in the then Johanniskirchhof. Other corpses were transferred to the Elias cemetery. From 1725 the Frauenkirchhof served as a storage facility for building materials for the new church.

The cemetery wall and candle arches were first removed from the side of the Maternihospital so that the ground work for the new Frauenkirche could begin there, as the Dresden City Council decided at its meeting on June 27, 1726. In the period that followed, up to 1727, henchmen repeatedly dug up corpses and reburied them. Grave goods such as gold and silver rings and chains were delivered in exchange for tips. At the time there were still many epitaphs on the outside wall of the church, so that the transport bills from February 1727 recorded “30 loads of epitaphs from the church in front of the Wilsdruffer Thor ”. The demolition work on the old Frauenkirche and the churchyard continued until the end of April 1727. Only the west wall of the church and the immediately adjoining church courtyard wall were probably preserved at the end of April to protect the construction site. They were finally dismantled in August, so that the demolition of the old Frauenkirche and the secularization of the churchyard were completed in August 1727.

Archaeological research in the present

In the 1980s, the area of ​​the old Frauenkirchhof was archaeologically examined for the first time. The reason was the new construction of the Hotel Dresdner Hof (later Hilton Dresden ) on the corner of Töpferstrasse and Münzgasse , where trenches were dug for pipes and cables and the former churchyard wall was also cut. The next investigations extended to the west side of the former Frauenkirchhof on the edge of the then rubble mountain of the Bährschen Frauenkirche and took place in 1987. The cut was 40 meters long. During the exploration, closely spaced tombs and graves were found both inside the church walls and outside in the churchyard, even if the examined churchyard section was very small and the main interest of the excavation was the old church building.

A second archaeological excavation took place from October 1994 to August 1995 during the reconstruction of the Dresden Frauenkirche. Outside the church building, cloakrooms and other rooms were to be created underground, which meant that areas of the former Frauenkirchhof that had not previously been archaeologically examined had to be destroyed. During the rescue excavation on the north-east, east and, in small parts, south-east of the Bährschen Frauenkirche, around 300 grave sites were documented, mainly tombs on the old cemetery wall. During the excavation, grave sites of different occupancy layers were documented. Among the finds was the Kegeler family crypt from the early 17th century with a tombstone and the skeletons of the two buried in front of it. In the graves, fragmentary remains of clothing can be found. Various pieces of jewelry were also recovered.

Long-term archaeological investigations, including in the area of ​​the former Frauenkirchhof, took place from the mid-1990s to the mid-2000s due to the rebuilding of Dresden's Neumarkt . During various excavations in the (south) west of the churchyard, around 700 burials were documented, with the majority of the graves being destroyed. The destruction resulted from the reclamation of the graves until the 18th century, but also happened through new buildings or the laying of lines after the cemetery had been secularized. During the investigation, grave sites were uncovered in layers, whereby individual grave pits could only be identified in the deepest excavations. The majority of the skeletons found came from older children and adolescents, who were usually buried lying on their backs with their arms crossed in front of their chests. Squeezed shoulders in some finds indicate that the pits were very narrow at the time of burial. Wooden crosses were found in the clay soil as grave goods. Eight simple wooden coffins were also uncovered. "Overall, less than a tenth of those who were buried were buried in coffins," was the conclusion of the archaeological excavation. In contrast to the grave area investigated in 1994, which was to the east of later excavations, there were no baroque grave goods such as death wreaths in the investigated area. Therefore, it is likely to be a section of the cemetery that was no longer used for burial in the 18th century.

In 2005, art historian Heinrich Magirius summarized the aspects according to which the Frauenkirchhof gained importance in the past and present: “For [Johann Gottfried] Michaelis, the […] still legible inscriptions on monuments were the focus of interest, the art historians of the 20th century primarily interested them artistically valuable grave monuments, while the archaeologists of today are mainly interested in burial forms and rites. "

Preserved tombstones and epitaphs

Stored tombstones in the Lapidarium Zionskirche

During the secularization of the cemetery and the demolition of the Frauenkirche, some of the grave slabs and epitaphs were salvaged from the families of the deceased. However, the high cost of moving it and re-erecting it in another cemetery meant that numerous works of art in the cemetery were lost.

Over 90 grave slabs and epitaphs from the Frauenkirchhof have been preserved, and the preservation is often due to “lucky circumstances”. During the secularization of the churchyard, fragments of epitaphs that were considered “unusable” were brought to the city poorhouse and stored there. Johann Georg Ehrlich asked for "the old stone works" for the reconstruction of the collegiate church of the Ehrlich peninsula , which was consecrated in 1738. The middle field of the epitaph Christoph von Taubenheim served in the collegiate church, for example, as an altar plate, whereby protruding sculptural works were knocked off. Around 1888 five reliefs had been preserved, whereby the Last Supper relief from the basement of the epitaph Christoph von Taubenheim, which was located on the gallery of the collegiate church, was hit and damaged by a cannonball during the Battle of Dresden on August 26, 1813.

When the church was demolished, the fragments came to the Jakobikirche around 1900 and when it was demolished in 1947 they were stored in the basement of the Kreuzkirche in Dresden. The fragments obtained in this way include the part of the epitaph Christoph von Taubenheim, for example, an essay by Caspar von Ziegler († 1547), which, according to Walter Hentschel, was made at least ten to 15 years after the epitaph and added later.

Various simpler grave slabs were used as stone material in the construction of the Bährschen Frauenkirche. The first grave slabs used in this way were recovered from security work on the Frauenkirche between 1924 and 1930. The then leading master builder Karl Pinkert documented and photographed them. The documentation and the grave slabs were stored in the cellar of the Frauenkirche, where they were buried when the Frauenkirche collapsed as a result of the bombing of Dresden in February 1945. The stones and parts of the documentation were recovered when the church was cleared from 1994 to 1995. In addition, when the Frauenkirche was cleared of rubble in the 1990s, further tombstones and tombstone fragments were recovered. A large part of the stones, some of which have been severely damaged by being used as stone as well as by the fire in the church, are stored in the Zionskirche lapidarium . Other gravestones that were found during excavations in the 1990s are located in the State Office for Archeology of Saxony . More valuable epitaphs found their way into churches and museums.

Individual gravestones

Paper relief from the epitaph shepherd
Recovery of Ecce homo from the flying buttress of David Peifer
Copy of the grave slab of Caspar Voigt von Wierandt in the Piatta Forma in Dresden

The most outstanding surviving epitaph is a life-size Ecce homo . It belonged to the grave of Chancellor David Peifer , who was buried in the Schwibbogengrab number 64. The Schwibbogen grave with ceiling paintings was one of the most precious in the cemetery; the Ecce homo was originally surrounded by tablets and other decorations. After the cemetery was secularized, the figure was stored in the catacombs of the new Frauenkirche, where it was forgotten. It was rediscovered in 1893 on a bricked-up cellar staircase in the Frauenkirche and, after a restoration in the same year, was erected not far from the altar of the Frauenkirche opposite the pulpit. Apparently, the figure's original console was also preserved at the time. In the course of the renovation of the interior of the Frauenkirche in 1941/42, the Ecce homo was also given. a new color version. During the Second World War, the figure was stored without the console in a vault under the chancel, where it survived the collapse of the church unscathed; the console was destroyed. The figure was recovered in September 1945 and came to the Annenkirche via the Oskar Seyffert Museum , where it was placed to the right of the altar. After the reconstruction of the Kreuzkirche, it was placed in the vestibule in 1955; it has remained there until the present.

The preserved epitaph of Hieronymus Schaffhirt is a specialty . He was the owner of the Dresden paper mill and found his final resting place in 1578 in the 24th Schwibbogen of the Frauenkirchhof. His grave was adorned with a relief of the crucifixion of Christ made from paper dough. The paper relief, which was originally painted, first became the property of the Maternihospital and before 1900 it came to the Dresden City Museum . It is part of the permanent exhibition on the history of Dresden .

The epitaph of Hans von Dehn-Rothfelser came into the possession of the old church in Leuben . It was first stored in the Leuben churchyard, where it was found in 1876 and restored the following year. Initially erected in the old Leuben parish church, it was installed in 1901 on the altar square in the Ascension Church , where it has been preserved. Walter Hentschel described it in 1963 as the “only almost complete work” of the cemetery.

The memorial plaque for Caspar Voigt von Wierandt is in the Dresden City Museum; a copy of the plate has been in the Piatta Forma Museum under the Brühl Terrace since the end of 2004 .

The middle section of the epitaph of Ernst von Miltitz is at Siebeneichen Castle in Meißen; von Miltitz was the owner of the castle. The Annenkirche in Dresden owns fragments of the epitaph Christoph von Taubenheim, which was created in 1556 and is therefore the oldest datable tomb in the Frauenkirchhof .

The middle relief of the epitaph Heinrichs von Schönberg (1575) with a crucifixion scene was first transferred to the Elias Cemetery and used there as a grave monument for the Martiensen-Benads family at the beginning of the 19th century. It is now owned by the Dresden City Museum. Among other things, an alabaster relief from the epitaph by Günther and Sarah von Bünau from 1562 as well as the essay from the epitaph of Caspar von Ziegler depicting the resurrection of Christ (second half of the 16th century) are also in the possession of the Dresden City Museum, but not part of it the exhibition on the history of Dresden.

The tombstone room

In the lower church of the Frauenkirche, which was completed in 1996, Chapel G was set up to the northeast, which is known as "The Tombstone Room". Thirteen tombs, some of which have only been preserved in fragments, from the holdings of the Lapidarium Zionskirche were selected and restored for the room. The sandstone works were attached to the walls. These are the following gravestones:

  • Tomb of a stranger, 17th century, sandstone (inventory number of the archaeological rubble removal F 10077)
  • Tomb of Anna Margaretha Brehme, wife of Christian Brehme , 1652 (F 10080)
  • Double grave of Michael and Christina Haupt, 1678 and 1709 (F 10079)
  • Gravestone Margaretha Helmert, 1664 (F 10065)
  • Grave of Daniel Voigt, 1657 (F 10094)
  • Tomb of an unknown person, 1678 (F 10084)
  • Tomb of an unknown person, 17th century (F 10073)
  • Tomb of Khilian Richter, 1649 (F 10081)
  • Tomb of Maria von Sütphen, 1651 (F 10085)
  • Tomb of an unknown person, 17th century (F 10091)
  • Tomb of an unknown person, 16th century (F 10082)
  • Tomb Johanna Sophia Dornblüth, 1704 (F 10078)
  • Tomb of Anna Maria Schmidt, 1700 (F 11519)

Grave goods

In archaeological excavations from October 1994 to August 1995 around 300 graves and tombs were examined. Various grave goods were recovered, including around 70 gold rings and 40 silver crucifixes. Jewelry rings set with precious stones, gold bracelets and, in addition to chains made of amber and glass beads, also a golden pectoral were found . Crypts contained book binding remains and book fittings that may have come from Bibles or hymn books. In addition, parts of funeral clothing and mourning clothing were found in the graves. Remnants of fabric and parts of leather shoes were also found. Investigations of a grave of an eleven to fifteen-year-old girl recovered in the block also showed that some of the dead were buried in colorful everyday clothes.

Around 50 death crowns were recovered from tombs and richly furnished funerals . Until then, skulls in Dresden had only been found during archaeological excavations at the Sophienkirche . The dead crowns were in a different state of preservation, so crowns from burials were rather poorly preserved. Better-preserved crowns came from burial tombs and were partially almost completely preserved apart from slight deformations. Individual crowns have been restored. They are made of copper or iron and are decorated with silk flowers and pearls (possibly the pearl mussel ).

During excavations in the early 2000s, simple wooden crosses were found. Some of the findings from the Frauenkirchhof excavations , including restored skulls, were presented to the public in 2005 as part of the exhibition Excavations at Dresden's Neumarkt - At the feet of the Frauenkirche .

reception

Johann Gottfried Michaelis

Even Anton Weck recognized in 1680 in his chronicle that the epitaphs should be received in the cemetery and in the church for posterity by a description. In his chronicle of the city of Dresden he limited himself to a listing of the noble families who were buried in the Frauenkirche and in the churchyard. Johann Gottfried Michaelis , Kirchner der Frauenkirche, finally recorded all 1351 grave monuments and inscriptions in the cemetery and in the church and published them in 1714 in his work Dreßdnische Inscriptiones und Epitaphia . The aim was that "these still existing epitaphs and monuments may be preserved through public pressure / and preserved from an early demise." As early as 1714, the oldest graves in the churchyard were only from around 1550; The grave of Hieronymus Emser , who died in 1527, had also not been preserved. Michaelis also noted that "a lot of epitaphs cannot be recognized due to age / many grave stones can no longer be read".

Michaelis' work was divided into three books: Liber I dealt with the epitaphs and tombstones in the Frauenkirche, Liber II dealt with the buttressing arches on the church and church wall and Liber III described the graves in the churchyard. Each grave site was described in its location, Michaelis cited the grave inscription and certain material and the thematic representation on the grave or briefly described the grave decorations. Walter Hentschel called Michaelis' work in 1963 "thankful"; its content goes beyond a purely statistical or family history significance, since "preserved works [...] allow us at least an approximate idea of ​​the shape of the monuments he describes [...]." Other art historians emphasized the work because it is based on the a precise description of the epitaphs and gravestones enables the identification of traditional works and reminds us of the cultural and historical loss that went along with the secularization of the cemetery.

Presumably in the 1960s, 13 drawings of epitaphs of different sizes were found in the Dresden Kupferstichkabinett , of which Walter Hentschel identified twelve as depictions of grave monuments from the Frauenkirche. The drawings were made with Indian ink and washed with gray paint. Hentschel suspected that the pictures were intended to complement Michaelis' work and set the date of origin to be the first third of the 18th century. The epitaphs shown are those of Ernst von Miltitz, Wolf von Schönberg, Caspar von Ziegler, Christoph von Taubenheim, Antonius von Ebeleben, Haugold Pflug, Heinrich von Schönburg, Heinrich von Schönberg, Balthasar von Worm, the double epitaph Georg von Zschieren and Margarethe von Kalckreuter, the double epitaph Christoph and Maria von Ragewitz and the epitaph from Eustachius von Harras . The discovery of the images made it possible to identify numerous surviving epitaph fragments.

Myths

Various myths have grown up around the Frauenkirchhof. The most famous myth is that of the so-called monk stone . It was a gravestone from 1388, on which a life-size monk was depicted and which was still near the entrance to Rampische Gasse in 1680. As early as 1714 it was no longer preserved. Cornelius Gurlitt suspected that this stone was found in 1471. This year the stonemasons received beer, "do sy denn leichstein zu der sonnenn". The inscription on the monk stone was illegible. Michaelis wrote that people "are said to have had a lot of superstition with [the stone]".

It was said of another grave in the cemetery that the woman Perpetua Geißin, who was buried there, rose again and later became a mother of seven. She was "awakened" by the gravedigger who wanted to pull the gold rings off the fingers of the supposedly deceased.

Personalities who were buried in the Frauenkirchhof

Epitaph Dehn-Rothfelser
Ecce homo from the epitaph of David Pfeifer

Heinrich Schütz , Christian Schiebling and Johannes Cellarius , among others , found their final resting place in the Frauenkirche .

literature

  • Jens Beutmann: The excavations on the Dresden Neumarkt - Findings on city fortifications, suburban development and cemetery. In: State Office for Archeology with State Museum for Prehistory (Hrsg.): Work and research reports on the Saxon soil monument preservation . Volume 48/49, 2006/2007. DZA, Altenburg 2008, pp. 155–243 (therein: Friedhof. Pp. 197–201).
  • Cornelius Gurlitt : The Frauenkirche. In: Cornelius Gurlitt (arrangement): Descriptive representation of the older architectural and art monuments of the Kingdom of Saxony. 21st issue: City of Dresden . CC Meinhold & Sons, Dresden 1900, pp. 41–79.
  • Johann Gottfried Michaelis : Dreßdnish Inscriptiones and Epitaphia. Which monuments of those who rest in God are buried here in and outside of the Church to Our Lady… . Schwencke, Alt-Dresden 1714. (digitized version)
  • Otto Richter : The Frauenkirchhof, Dresden's oldest burial place. In: Dresden history sheets. No. 2, 1894, pp. 124-134.
  • Edeltraud Weid: “No poor souls”. The excavation at the Frauenkirchhof in Dresden . In: archeology currently in the Free State of Saxony . No. 3, 1995, pp. 223-225.

Individual evidence

  1. ^ A b c Reinhard Spehr : excavations in the Frauenkirche of Nisan / Dresden. In: Judith Oexle (ed.): Early churches in Saxony. Results of archaeological and architectural studies. Konrad Theiss, Stuttgart 1994, p. 211.
  2. ↑ a b c Otto Richter : The Frauenkirchhof, Dresden's oldest burial place. In: Dresden history sheets. No. 2, 1894, p. 126.
  3. ^ Heinrich Magirius : The Dresden Frauenkirche by George Bähr . Deutscher Verlag für Kunstwissenschaft, Berlin 2005, p. 25.
  4. ↑ Stadtmuseum Dresden, Frauenkirche Dresden Foundation (ed.): The Frauenkirche zu Dresden. Become - work - rebuild. Exhibition catalog . Sandstein, Dresden 2005, p. 21.
  5. ↑ Otto Richter: The Frauenkirchhof, Dresden's oldest burial place. In: Dresden history sheets. No. 2, 1894, p. 125.
  6. ↑ Heinrich Magirius: The Church "Our Dear Women" in Dresden - The predecessor of the Frauenkirche George Bährs. In: The Dresden Frauenkirche. Yearbook 2002. Hermann Böhlaus Nachhaben, Weimar 2002, p. 63.
  7. ^ Johann Gottfried Michaelis : Dreßdnische Inscriptiones und Epitaphia. Which monuments of those who rest in God are buried here in and outside of the Church to Our Lady… . Schwencke, Alt-Dresden 1714, pp. 23/678. .
  8. ↑ Otto Richter: The Frauenkirchhof, Dresden's oldest burial place. In: Dresden history sheets. No. 2, 1894, p. 130.
  9. ↑ Quoted from Otto Richter: The Frauenkirchhof, Dresden's oldest burial place. In: Dresden history sheets. No. 2, 1894, pp. 131-132.
  10. ↑ Gitta Kristine Hennig: The course of construction activity at the Frauenkirche in the years 1724–1727. In: The Dresden Frauenkirche. Yearbook on its history and its archaeological reconstruction. Volume 1. Schnell and Steiner, Regensburg 1995, p. 103.
  11. ↑ Reinhard Spehr: Excavations in the Frauenkirche of Nisan / Dresden. In: Judith Oexle (ed.): Early churches in Saxony. Results of archaeological and architectural studies . Konrad Theiss, Stuttgart 1994, p. 207.
  12. ↑ Reinhard Spehr: Excavations in the Frauenkirche of Nisan / Dresden. In: Judith Oexle (ed.): Early churches in Saxony. Results of archaeological and architectural studies . Konrad Theiss, Stuttgart 1994, p. 212.
  13. ↑ See overall plan with partial results of the excavations in 1994/1995 in: Edeltraud Weid: “No poor souls”. The excavation at the Frauenkirchhof in Dresden . archeology currently in the Free State of Saxony . No. 3, 1995, p. 224.
  14. ↑ Edeltraud Weid: “No poor souls”. The excavation at the Frauenkirchhof in Dresden. In: archeology currently in the Free State of Saxony . No. 3, 1995, p. 223.
  15. ↑ a b c Cornelia Rupp: Wedding at the grave - The crowns of the dead from the Frauenkirchhof. In: archeology currently in the Free State of Saxony . No. 3, 1995, p. 226.
  16. ↑ a b Edeltraud Weid: “No poor souls”. The excavation at the Frauenkirchhof in Dresden. In: archeology currently in the Free State of Saxony. No. 3, 1995, p. 225.
  17. ↑ a b c Jens Beutmann: The excavations on the Dresden Neumarkt - Findings on city fortifications, suburban development and cemetery. In: State Office for Archeology with State Museum for Prehistory (Hrsg.): Work and research reports on the Saxon soil monument preservation . Volume 48/49, 2006/2007. DZA, Altenburg 2008, p. 198.
  18. ↑ Jens Beutmann: The excavations on the Dresden Neumarkt - Findings on city fortifications, suburban development and cemetery. In: State Office for Archeology with State Museum for Prehistory (Hrsg.): Work and research reports on the Saxon soil monument preservation . Volume 48/49, 2006/2007. DZA, Altenburg 2008, p. 200.
  19. ↑ Jens Beutmann: The excavations on the Dresden Neumarkt - Findings on city fortifications, suburban development and cemetery. In: State Office for Archeology with State Museum for Prehistory (Hrsg.): Work and research reports on the Saxon soil monument preservation . Volume 48/49, 2006/2007. DZA, Altenburg 2008, p. 201.
  20. ^ Heinrich Magirius: The Dresden Frauenkirche by George Bähr . Deutscher Verlag für Kunstwissenschaft, Berlin 2005, p. 28.
  21. ^ A b Dorit Gühne: Tombs in the lower church of the Dresden Frauenkirche. In: The Dresden Frauenkirche. Volume 14. Schnell and Steiner, Regensburg 2010, p. 27.
  22. ↑ Dorit Gühne: Evidence of the sepulkral art and cultural history of the old Dresden Frauenkirche and its churchyard. In: The Dresden Frauenkirche. Yearbook 2005. Hermann Böhlaus successor, Weimar 2005, p. 205.
  23. ^ Paul Göhler: From the Jacobi community . Naumann, Dresden 1888, p. 15.
  24. ^ Walter Hentschel : Epitaphs in the old Dresden Frauenkirche. In: Yearbook of the State Art Collections. No. 4, 1963/64, p. 118.
  25. ^ Paul Göhler: From the Jacobi community . Naumann, Dresden 1888, p. 17.
  26. ↑ a b c d Walter Hentschel: Epitaphs in the old Dresden Frauenkirche. In: Yearbook of the State Art Collections. No. 4, 1963/64, p. 102.
  27. ^ Walter Hentschel: Epitaphs in the old Dresden Frauenkirche. In: Yearbook of the State Art Collections. No. 4, 1963/64, p. 108.
  28. ^ A b Dorit Gühne: Tombs in the lower church of the Dresden Frauenkirche. In: The Dresden Frauenkirche. Volume 14. Schnell and Steiner, Regensburg 2010, p. 28.
  29. ↑ Dorit Gühne: Evidence of the sepulkral art and cultural history of the old Dresden Frauenkirche and its churchyard. In: The Dresden Frauenkirche. Yearbook 2005. Hermann Böhlaus Nachhaben, Weimar 2005, p. 204.
  30. ↑ a b Otto Richter: The Frauenkirchhof, Dresden's oldest burial place. In: Dresden history sheets. No. 2, 1894, p. 129.
  31. ↑ Heinrich Magirius: On the story of two characters with the depiction of the suffering Christ from the 17th century. In: The Dresden Frauenkirche. Yearbook 2012. Schnell and Steiner, Regensburg 2012, p. 163.
  32. ↑ Heinrich Magirius: On the story of two characters with the depiction of the suffering Christ from the 17th century. In: The Dresden Frauenkirche. Yearbook 2012. Schnell and Steiner, Regensburg 2012, pp. 163–165.
  33. ↑ Stadtmuseum Dresden, Frauenkirche Dresden Foundation (ed.): The Frauenkirche zu Dresden. Becoming - effect - reconstruction . Exhibition catalog. Sandstein, Dresden 2005, p. 23.
  34. ^ Walter Hentschel: Epitaphs in the old Dresden Frauenkirche. In: Yearbook of the State Art Collections. No. 4, 1963/64, p. 117.
  35. ↑ Stadtmuseum Dresden, Frauenkirche Dresden Foundation (ed.): The Frauenkirche zu Dresden. Becoming - effect - reconstruction . Exhibition catalog. Sandstein, Dresden 2005, pp. 24-25.
  36. ^ Dorit Gühne: Tombs in the lower church of the Dresden Frauenkirche. In: The Dresden Frauenkirche. Volume 14. Schnell and Steiner, Regensburg 2010, pp. 29–39.
  37. ↑ Ina Neese: Chic and modern even in death. In: Archeology in Germany. No. 6, 2013, pp. 34-35.
  38. ↑ Cornelia Rupp: Wedding at the grave - The death crowns from the Frauenkirchhof. In: archeology currently in the Free State of Saxony . No. 3, 1995, p. 227.
  39. ↑ Franziska Frenzel, Andrea Tröller-Reimer, Cornelia Bäucker: Buried, forgotten, shining in new splendor: the restoration of a death's crown. In: archeology currently in the Free State of Saxony. No. 3, 1995, p. 228.
  40. ↑ Juliane Lippok: Crowns of the Dead - Signs of Social Representation? In: Archeology in Germany. No. 6, 2013, pp. 36-37.
  41. ^ Exhibition archive on archaeologie.sachsen.de ( Memento from May 19, 2009 in the Internet Archive ).
  42. ↑ Anton Weck : The Chur-Princely Saxon widely-called Residentz and Haupt-Vestung Dresden description and presentation . Joh.Hoffmann, Nuremberg 1680, p. 248.
  43. ^ A b Johann Gottfried Michaelis: Dreßdnische Inscriptiones und Epitaphia . Schwencke, Alt-Dresden 1714, [p. 18].
  44. ↑ a b Dorit Gühne: Evidence of the sepulkral art and cultural history of the old Dresden Frauenkirche and its churchyard. In: The Dresden Frauenkirche. Yearbook 2005. Hermann Böhlaus Nachhaben, Weimar 2005, p. 206.
  45. ^ Walter Hentschel: Epitaphs in the old Dresden Frauenkirche. In: Yearbook of the State Art Collections. No. 4, 1963/64, pp. 101-124.
  46. ↑ Anton Weck: The Chur-Princely Saxon widely-called Residentz- and Haupt-Vestung Dresden description and presentation . Froberger, Nuremberg 1680, p. 254.
  47. ↑ Cornelius Gurlitt: The Frauenkirche. In: Cornelius Gurlitt (arrangement): Descriptive representation of the older architectural and art monuments of the Kingdom of Saxony . 21st issue: City of Dresden. CC Meinhold & Sons, Dresden 1900, p. 41.
  48. ^ Johann Gottfried Michaelis: Dreßdnische Inscriptiones und Epitaphia. Which monuments of those who rest in God are buried here in and outside of the Church to Our Lady… . Schwencke, Alt-Dresden 1714, pp. 35/678. .
  49. ^ Johann Gottfried Michaelis: Dreßdnische Inscriptiones und Epitaphia. Which monuments of those who rest in God are buried here in and outside of the Church to Our Lady… . Schwencke, Alt-Dresden 1714, p. 36/678. .
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Coordinates: 51 ° 3 ′ 6.9 "  N , 13 ° 44 ′ 29.8"  E