Schänis Abbey was founded in the 9th century. According to the report of a monk from Reichenau Abbey the founder was believed to be Count Hunfried of Chur-Rhaetia, who was said to have promised Charlemagne to make the foundation for the worthy safekeeping of a precious reliquary cross containing a fragments of the True Cross, as well as an onyx vessel containing some of the Blood of Christ. Such evidence as is available does indicate that the abbey was founded at about that time, possibly as a daughter foundation of St. Stephan's Abbey in Strasbourg, but the foundation at Schänis soon fell into obscurity.
After many years Ulrich I, Count of Lenzburg, restored the abbey to prosperity and a sound economic footing by numerous gifts of property. Also, by exchanges of land and rights of patronage he created a stable and unified ecclesiastical and parochial structure in the foundation's immediate vicinity. It was presumably at this time that the dedication was altered from the 'Holy Cross' to Saint Sebastian.
In 1045 Emperor Henry III granted Schänis Abbey royal immunity and free election of its abbesses. Despite several attempts at reform Schänis remained a free secular canonry with relatively relaxed rules. In the 14th century it lost its estates in Vorarlberg and the Rhine valley.
The Vögte generally came from the greater aristocracy of the region. By inheritance from the Lenzburgs the Vogtei passed first to the counts of Kyburg, then later to the Habsburgs and the Counts of Toggenburg. By the transfer of the lordship of Windegg to the cantons of Glarus and Schwyz in 1438 the abbey passed, as part of the common overlordship of Windegg, to the Old Swiss Confederacy. Although the German Kaiser confirmed the abbey's rights in 1442, the connection to the Holy Roman Empire was broken; Glarus and Schwyz considered themselves from that point onwards as successors to the royal Vögte.
Nevertheless the abbess continued to bear the title of Princess of the Holy Roman Empire. Despite further attempts to reform the abbey's monastic life, there was no compulsion to take vows and only women of the aristocracy were accepted as community members. Applicants were initially obliged to prove descent from four grandparents of the higher aristocracy, but later from 16 great-great-grandparents of the same rank. In this way Schänis became a place of care for the unmarried female offspring of the higher nobility of southern Germany.
During the Reformation the abbey was briefly suspended in 1529, but reinstated in 1531 after the re-Catholicisation of the Linthgebiet. In 1585 and again in 1610 it burnt down, with the destruction of all the ancient deeds and privileges. At the same time there were increasing conflicts with the protecting powers, Glarus and Schwyz, who felt the foundation to be an alien body and treated it accordingly.
In 1782 the community buildings and the church were refurbished in the Rococo style. After the end of the Old Swiss Confederacy in 1798 Schänis Abbey, by the operation of the Act of Mediation of 1803, lost all its feudal rights and was gradually forced to dispose of all possessions outside the canton of St. Gallen. In 1811 the Great Council of the canton dissolved the abbey. The community buildings were sold at auction and the church was taken over for the use of the parish.References:
The Holy Trinity Column in Olomouc is a Baroque monument built in 1716–1754 in honour of God. The main purpose was a spectacular celebration of Catholic Church and faith, partly caused by feeling of gratitude for ending a plague, which struck Moravia between 1713 and 1715. The column was also understood to be an expression of local patriotism, since all artists and master craftsmen working on this monument were Olomouc citizens, and almost all depicted saints were connected with the city of Olomouc in some way. The column is the biggest Baroque sculptural group in the Czech Republic. In 2000 it was inscribed on the UNESCO World Heritage Sites list.
The column is dominated by gilded copper sculptures of the Holy Trinity accompanied by the Archangel Gabriel on the top and the Assumption of the Virgin beneath it.
The base of the column, in three levels, is surrounded by 18 more stone sculptures of saints and 14 reliefs in elaborate cartouches. At the uppermost stage are saints connected with Jesus’ earth life – his mother’s parents St. Anne and St. Joachim, his foster-father St. Joseph, and St. John the Baptist, who was preparing his coming – who are accompanied by St. Lawrence and St. Jerome, saints to whom the chapel in the Olomouc town hall was dedicated. Three reliefs represent the Three theological virtues Faith, Hope, and Love.
Below them, the second stage is dedicated to Moravian saints St. Cyril and St. Methodius, who came to Great Moravia to spread Christianity in 863, St. Blaise, in whose name one of the main Olomouc churches is consecrated, and patrons of neighbouring Bohemia St. Adalbert of Prague and St. John of Nepomuk, whose following was very strong there as well.
In the lowest stage one can see the figures of an Austrian patron St. Maurice and a Bohemian patron St. Wenceslas, in whose names two important Olomouc churches were consecrated, another Austrian patron St. Florian, who was also viewed as a protector against various disasters, especially fire, St. John of Capistrano, who used to preach in Olomouc, St. Anthony of Padua, a member of the Franciscan Order, which owned an important monastery in Olomouc, and St. Aloysius Gonzaga, a patron of students. His sculpture showed that Olomouc was very proud of its university. Reliefs of all twelve apostles are placed among these sculptures.
The column also houses a small chapel inside with reliefs depicting Cain's offering from his crop, Abel's offering of firstlings of his flock, Noah's first burnt offering after the Flood, Abraham's offering of Isaac and of a lamb, and Jesus' death. The cities of Jerusalem and Olomouc can be seen in the background of the last mentioned relief.