Buddhist monasteries in the Sikkim region have conserved and portrayed the art of Tibetan and Chinese architectural style through centuries. These historic structures have sustained varied degrees of ...damage due to earlier earthquakes. Their performance in the recent Sikkim earthquake of M 6.9 on 18 September 2011 shows their high seismic vulnerability. A quick seismic assessment using certain simplified indices suggests higher vulnerability of damage for these heritage structures. A post-earthquake ambient vibration test established these monastery temples as short-period structures with fundamental period of 0.23 to 0.37 s. A finite element analysis of one of these temples has been done to study its dynamic behaviour. The response spectrum and static nonlinear pushover analysis highlighted vulnerable portions of stone masonry walls and provided useful insights for proper retrofitting to mitigate damage in future earthquakes.
Monasticism initiated in Egypt and has spread worldwide. It introduced a new self-sustained architectural innovation called "monasteries". Monasteries can be considered as homogeneous self-sustained ...settlements through history. This paper aims to document the origins of monasticism, leading to the development of self-sustained monasteries: conceptually, economically, and architecturally. It relies on observations, maps, and historical references. The main challenges in collecting data for this paper were the lack of published references about origins of monasticism. Most of the resources are rare documents stored in the Coptic Clerical and Theological College of Cairo, and libraries of monasteries. Thus, the paper analysis present monasteries as self-sufficient, self-sustained settlements that survived through history since the fourth century to the current state through: (zoning, architectural elements, building materials, and buildingtechniques. The architectural analysis shows that the architectural solutions of monasteriesevolved in respect to the geographical location, and context. Monasteries architecture relies on trials and errors, until it reached an applicable architectural model.
The only cars passing by these days are those heading up Skyline Drive to the top of the mountain, where an observation center offers views in all directions of hills and valleys with few signs of ...habitation» Once in a while members of a monk's family turn left halfway up the mountain, drive another half mile, and park beside a small structure outside the monastery walls where they may visit a son or brother who has joined the order and committed to silence» Such visits may happen only a few days per year» St» Bruno, who founded the Carthusians in 1084, was clear about the eremitic way; the Statutes of the order insist on isolation and silence» At all times, they say, monks must "diligently keep themselves strangers to all worldly news»" They cite the model of Jacob, who didn't see God face to face until he had sent his retinue forward and walked alone» Moses, Elijah, and John the Baptist also sought solitude, while the prophet Jeremiah advised: "It is good for a man to await the salvation of God in silence»" Jesus was led by the Spirit into the desert for forty days, making him, the Statutes continue, "the first exemplar of our Carthusian life." Pope Benedict himself asserted in a 2011 homily delivered in Serra San Bruno, the monastery where St» Bruno died in noi, "by withdrawing into silence and solitude, human beings, so to speak, 'expose' themselves to reality in their nakedness » » » in order to experience instead Fullness, the presence of God»" The Carthusians own the road to the summit» An outside management team hired by the monastery charges cars $25 to enter, which thousands do, especially in the fall when leaves are turning» Like the twenty-one other Charterhouses around the world, the Transfiguration house has to sustain itself» Only at the Mother House is the famed Chartreuse liqueur made and sold (130 Alpine herbs and flowers go into the four-hundred-year-old recipe, which is known by only two monks at any given time)» In Vermont, the Carthusians allow a local firm to tap ten thousand maple trees at an annual charge» They also sell excess electricity produced by a small dam on the property, donating another portion of its output to a school nearby» It is, indeed, silent here-no traffic noise, no voices in the hallway» Snow blankets the mountainsides today» The only sound I hear outside the room during our first interview, which lasts three hours, is a bell at the end calling us to Vespers» While we speak in a reception parlor just inside the gate, the rest of the fathers are in their cells praying» The Carthusian brothers may have work assignments at that hour of the day-cooking, cleaning, repairing-but they finish them in silence, then return to pray in their own cells» My hosts take me to a cell, pointing out an empty cabinet installed in the wall to the right of the portal before we go inside» The door to the cabinet is open, and I can see that in the back of the space is a matching door» It's a delivery system. Everything else he needs is already there: a cot, woodstove, oratory, and a shelf that holds Scripture, the Statutes, and books of the monk's choice taken from the monastery's library, which offers theology, history, philosophy, literature, art, tales of the Desert Fathers and the saints, reflections on monasticism (I spotted an entire shelf of Thomas Merton), and lots of "Carthusiana." Dorn André Poisson, Prior of the Grande Chartreuse a generation ago, declared the cell "an extraordinarily efficacious instrument,., the vehicle of grace, so long as we give ourselves up to it," The cell has two "countenances," the monks in Vermont tell me: the Tender Mother and the Harsh Teacher, When a "retreatant" arrives for an initial trial, a honeymoon phase begins, The retreatant has been accepted after undergoing a physical and psychological appraisal done by a professional sympathetic to the ways of the order, Only genuine candidates for vocational discernment are admitted; the Carthusians do not run de-stressing furloughs for wound-up professionals, One of the fathers tells me that an implicit question hangs in the air: "Are you prepared to be useless?" (A habit and hair shirt are given only at the later novice stage,) When he steps inside and the door shuts, every secular thing he wished to flee is gone-other people, too, which may have been the worst part of life outside, or at least the most distracting, If it is escape from the world that has motivated him to enter, the cell answers with a resounding silence, and he relaxes, The Tender Mother gives protection and comfort, Hours pass, days and weeks, relief deepens, but a change is inevitable, The routine is set:
A pivotal period in Russian history, the Time of Troubles in the early seventeenth century has taken on new resonance in the country's post-Soviet search for new national narratives. The historical ...role of the Orthodox Church has emerged as a key theme in contemporary remembrances of this time—but what precisely was that role? The first comprehensive study of the Church during the Troubles, Orthodox Russia in Crisis reconstructs this tumultuous time, offering new interpretations of familiar episodes while delving deep into the archives to uncover a much fuller picture of the era. Analyzing these sources, Isaiah Gruber argues that the business activity of monasteries played a significant role in the origins and course of the Troubles and that frequent changes in power forced Church ideologues to innovate politically, for example inventing new justifications for power to be granted to the people and to royal women. These new ideas, Gruber contends, ultimately helped bring about a new age in Russian spiritual life and a crystallization of the national mentality.
Objectius: aquest estudi analitza la procedència dels llibres de la col·lecció adquirida per Eduard Toda a Anglaterra, que van ser traslladats a la seva residència del Castell Monestir d'Escornalbou. ...És un cas singular de llibres adquirits a Londres i arribats a Catalunya entre 1912 i 1918, que van quedar-se a la casa després del trasllat de Toda a Poblet. Finalment, l'any 1983, la casa va passar a ser propietat de la Generalitat de Catalunya i després de la Diputació de Tarragona. Els llibres van ser catalogats per la Biblioteca de Catalunya i són en dues sales formant part del recorregut turístic de l'edifici. Aquí se n'analitzen les característiques i els exlibris amb la finalitat de posar-los en valor en un futur nou disseny museogràfic de la casa. Metodologia: l'estudi s'ocupa d'analitzar els llibres anteriors a 1901 inclosos al Catàleg Col·lectiu del Patrimoni Bibliogràfic de Catalunya, amb la finalitat de tenir una visió global de la col·lecció. A continuació es fa l'anàlisi d'una selecció dels exlibris i de les marques de propietat que es conserven al Castell Monestir d'Escornalbou. L'estudi de les marques identifica les utilitzades per Eduard Toda i les dels antics posseïdors dels llibres, tot detectant casos significatius de col·leccionistes anglesos des del segle XVIII fins a inicis del segle XX. També s'han pogut identificar alguns catàlegs de venda d'aquestes col·leccions que han permès precisar la procedència d'alguns exemplars venuts per Sotheby's i altres cases de subhasta. Resultats: els llibres anteriors a 1901 són un total de 2.529 obres. La majoria d'ells, un 87 %, són llibres del segle XIX, i un 11 % del XVIII; aquests dos segles reuneixen el 98 % de la col·lecció. L'interès d'Eduard Toda va estar clarament orientat a la cultura europea contemporània, i adquiria llibres en anglès i francès. Li van interessar els llibres en anglès, el 49 % del total, i en francès, el 41 %. Una part dels exemplars reunits per Toda provenien de polítics, parlamentaris i diplomàtics anglesos amb llargues carreres professionals i importants biblioteques, com ara Jean-Sylvain Van de Weyer (1802–1874), polític belga i diplomàtic a Londres. Altres antics posseïdors que van reunir notables biblioteques van ser advocats i militars, com ara el jutge James Lewis Knight-Bruce (1791–1866).
This paper identifies the Galician monasteries with real estate in the Kingdom of Portugal between the 12th and 15th centuries and analyses and characterizes such property. The policy of Portuguese ...monarchs regarding such property is also analysed while paying particular attention to political relations between Portuguese and Spanish kings. The ecclesiastical relations between Galician monasteries and the neighbouring kingdom are also subject of study: basically, the existing data at the archbishop's see of Braga –metropolitan see up to the Western Schism – and the pontifical authorization granted to Galician abbots to intervene in Portuguese affairs. Finally, a brief reference is made to the cultural and spiritual role of Galician monasteries in the neighbouring kingdom.
Poetry representation seeks to highlight the image that impressed the poet as a result of what he witnessed with a live visual painting that is present in front of his eyes of the beauty of the ...Christian monasteries; as a result of its breathtaking geographical location, and the efforts of its monks to remain in the best form in front of its followers of Christians, poets and others, until it became the right for the learners of literature to be called the literature of Monasteries; because of its distinctive poems that departed from its old perspective in the paintings of the atlases and the description of the camel, and became verses that radiate comfort, humanity and pleasure, which was the cause of his poetry or poetry systems; to paint the image of the monastery hidden in the mind of the recipient
between its lines, by means of its semantics and delicate verbal images that served its purpose, by consolidating the image of the Christian religions and their beauty and their monasteries, psychological and psychological illiteracy in the mind of the reader, and remained circulating in history, geography and literature with the same importance.
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