Relevant bibliographies by topics / Santa Maria degli angioli (Monastery)

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  2. Dissertations / Theses
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Academic literature on the topic 'Santa Maria degli angioli (Monastery)'

Author: Grafiati
Published: 29 July 2024
Last updated: 30 July 2024

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Journal articles on the topic "Santa Maria degli angioli (Monastery)"

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Batista, E., and J. Hernandez. "The drainage of lake ‘L'Estany’ in Spain." Water Supply 18, no. 1 (June 6, 2017): 151–59. http://dx.doi.org/10.2166/ws.2017.105.

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Abstract In the 18th century, the practice of drying up the wetlands, marshy or stagnant water areas expanded throughout Europe in order to avoid the malaria fevers that the population periodically suffered and to recover land for farming. This communication describes the current knowledge about the history of the process of drying in various hydrological basins as well as the works in the endorheic lake close to the village of L'Estany, located in the district of the Moianès (Catalonia), in the northeast of Spain. The drying began in the 16th century with drainage channels driven by the Monastery of Santa Maria de L'Estany, and culminated in the 18th century with the construction, using the dry stone technique, of a 425 m long, 2.14 m high and 1.20 m wide drainage mine that diverted water to the basin of the Llobregat River. Now the mine and the canals are conserved for use in times of rain as well as a touristic objective that complements the cultural and religious concerns of the Monastery of Santa Maria with its magnificent Romanesque cloister.
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De la Peña, J. L., M. De la Peña, M. Salgot, and Ll Torcal. "The Water in the Royal Monastery of Santa Maria De Poblet, Tarragona, Spain." Water Supply 7, no. 1 (March 1, 2007): 261–67. http://dx.doi.org/10.2166/ws.2007.030.

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The history and water-related features in the Poblet Cistercian Monastery, located in Tarragona province, Spain are described. The study is undertaken with the main purpose of obtaining data for the establishment of an integrated water management system inside the walls of the abbey, which is suffering water scarcity due to increasing demands and the prevalent semiarid conditions.
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Amendola, Adriano. "The warrior collector." Journal of the History of Collections 32, no. 1 (January 18, 2019): 13–24. http://dx.doi.org/10.1093/jhc/fhy064.

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Abstract The essay focuses on the military commander Giovanni Battista Castaldo (1493–1563), aiming to reconstruct this figure as a collector and patron. The author analyses the reasons that led Castaldo to found the monastery of Santa Maria ad Montem in Nocera de’ Pagani, where can still be found his portrait bust, here attributed to Annibale Fontana. In the monastery was exhibited the Madonna d’Alba by Raphael, here identified for the first time as the source of a work by Dirk Hendricsz, the presence of Raphael’s canvas in Nocera clarifies the pivotal role played by the painting for the artists working in the Spanish Viceregno.
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Zerlenga, Ornella. "Renewed spirituality in cloistered architecture in Naples." Resourceedings 2, no. 3 (November 27, 2019): 154. http://dx.doi.org/10.21625/resourceedings.v2i3.652.

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The object of study is the cloistered architecture with particular attention to the cloisters of Santa Maria della Sanità and San Severo in Naples. Among the different environments that characterize a convent or monastery, the cloister is the main element of religious life, the central nucleus of the activities carried out collectively. Typologically, the distinctive features of the cloister can be identified in the following: position within the religious complex; presence of porch, garden, well; variety of shape and planimetric dimension. The cloister of Santa Maria della Sanità has an unusual ovate shape. This cloister was severely tampered with by the construction of the bridge of Sanità in the French decade. This intervention brought the cloister into oblivion and decay like that of San Severo. Recently the cloisters have been restored to new social use to promote inclusion and diversity.
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Beltran, Meritxell, Elisabet Playà, Montserrat Artigau, Pau Arroyo, and Ander Guinea. "Iron patinas on alabaster surfaces (Santa Maria de Poblet Monastery, Tarragona, NE Spain)." Journal of Cultural Heritage 18 (March 2016): 370–74. http://dx.doi.org/10.1016/j.culher.2015.09.001.

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Nocentini, Serena. "Architectural Painting: Giorgio Vasari's Altarpiece for the Monastery of Santa Maria Novella in Arezzo." Explorations in Renaissance Culture 39, no. 1 (December 2, 2013): 49–58. http://dx.doi.org/10.1163/23526963-90000438.

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Mursia, Antonio. "Signorie e monasteri nella Sicilia normanna." Quellen und Forschungen aus italienischen Archiven und Bibliotheken 103, no. 1 (November 1, 2023): 167–82. http://dx.doi.org/10.1515/qufiab-2023-0010.

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Abstract This essay reflects on the role of monasteries in the process of defining the structure of the aristocracy in Norman Sicily, with the aim of contributing to scholarship on this theme on the island in the 12th century. The topic is addressed starting from an analysis of the political and devotional choices made by the Aleramici, the most important Sicilian lords of the 12th century, within their domains, where they founded or restored churches and monasteries linked to the Benedictine order and to Palestinian shrines. This made it possible to examine the processes underlying the establishment of the monastery of Santa Maria di Licodia in 1143, on the initiative of Simone del Vasto. As can be deduced from the study of the privilege issued by the island lord, this foundation had a multiplicity of motivations, principally religious and devotional, but also linked to the control and management of the vast Aleramic lordship. Established as a family monastery, this cenoby was granted by Simone to the abbey of Sant’Agata in Catania, one of the most important monastic and episcopal sees of Sicily in the 12th century. The extent of the lands assigned by the Aleramico, the rights granted to goods and men, combined with the initiative shown by the priors of the monastic community of Licodia, must have allowed Santa Maria to become an abbey in the early thirteenth century. Over the following centuries, it thus became one of the most important meeting places for the Sicilian aristocratic élite.
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Miller, Stephanie R. "The Incarnation of the Word: Andrea Della Robbia’s Annunciation and Adoration Altarpieces at La Verna." Religions 12, no. 8 (August 10, 2021): 624. http://dx.doi.org/10.3390/rel12080624.

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On the mountainous crest of the Apennines are several buildings comprising the monastic site of La Verna where St. Francis received his stigmata in 1224. Described in 1493 as another Jerusalem in the West, the monastery’s Chiesa Maggiore, Santa Maria degli Angeli, and the Chapel of the Stigmata house its most prominent images, Andrea della Robbia’s five altarpieces (c. 1476-c. 1493). This essay explores the beholder’s experiences before Andrea’s earliest two altarpieces at the Observant Franciscan monastery, the Annunciation and Adoration. The history and function of this monastery are considered in light of the themes of these altarpieces and their theological significance. Of relevance are the inscriptions on the altarpieces, which rather than simply identifying the accompanying images, propose interesting interpretations and influences for the altarpieces and which suggest interactive involvement between beholder and the altarpieces in the monastic spaces. Taken together, these works reveal a sensitivity to the specific needs of the Franciscan audience, context, and location and an awareness of Renaissance devotional practices.
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Saccheri, Paola, and Luciana Travan. "The limping nuns. Two cases of hip dislocation in a medieval female monastery." Italian Journal of Anatomy and Embryology 126, no. 1 (September 21, 2022): 81–91. http://dx.doi.org/10.36253/ijae-13633.

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We observed the upward displacement of the femoral heads in the skeletal remains of two females unearthed from the medieval cemetery of the monastery of Santa Maria in Valle, in Cividale del Friuli (North-Eastern Italy). Examination of bone vestiges suggests the diagnosis of hip dislocation as the consequence of developmental dysplasia of the hip. In addition, in the youngest subject the first sacral vertebra appears lumbarized and shows the unilateral defect of the right pars interarticularis. Developmental dysplasia of the hip is one of the most common congenital diseases of the musculoskeletal system in newborns. Findings suggest that the skeletons belong to two nuns, who perhaps enter monastic life precisely because of their pathology.
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Leardini, Chiara, and Gina Rossi. "Accounting and power in religious institutions: Verona’s Santa Maria della Scala monastery in the Middle Ages." Accounting History 18, no. 3 (June 25, 2013): 415–27. http://dx.doi.org/10.1177/1032373213487336.

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Dissertations / Theses on the topic "Santa Maria degli angioli (Monastery)"

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Eusébio, Marina Laidley Gomes Marques. "Mosteiro de Santa Maria de Seiça." Master's thesis, Universidade de Lisboa, Faculdade de Arquitetura, 2017. http://hdl.handle.net/10400.5/13953.

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Martins, Cátia Filipa Alves. "The accounting system of the Hieronymite Monastery of Santa Maria de Belém circa 1833." Master's thesis, NSBE - UNL, 2010. http://hdl.handle.net/10362/10350.

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A Work Project, presented as part of the requirements for the Award of a Masters Degree in Finance from the NOVA – School of Business and Economics
Accounting History can be seen as a source of data and a tool for economic history. This project aims to present the accounting system of the Monastery of Santa Maria de Belém in its last reporting period (1833). After a brief characterization of the monastery, the research follows with the analysis of its Inspection Book of Expenses and Receipts. The Monastery accounting did not use the double-entry system, neither the accruals concept. Instead, it adopted a cash basis accounting and the charge and discharge system. Accounts are organized by activity centers which proved to be useful for economic analysis.
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Tereso, Maria Gomes. "Mosteiro de Santa Maria Vallis Misericordiae. A definição da morfologia arquitectónica cartusiana desaparecida." Master's thesis, Universidade de Évora, 2016. http://hdl.handle.net/10174/31076.

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O Mosteiro de Santa Maria Vallis Misericordiæ, erigido em Laveiras, entre [1598 – 1746], foi o segundo e último mosteiro da Ordem Cartusiana a ser construído em Portugal. Apesar de se enquadrar numa ordem religiosa com características arquitectónicas específicas, a sua história e morfologia permaneceram em grande parte desconhecidas, devido à escassez de fontes documentais e, possivelmente, ao papel de menor relevância do mosteiro dentro da Ordem da Cartuxa (por ser uma casa pequena e de edificação incompleta). Com este trabalho pretende-se analisar a evolução morfológica arquitectónica deste mosteiro ao longo do seu período de funcionamento como edifício religioso ([1598] – 1834), fazendo conjuntamente o seu enquadramento no panorama da Ordem Cartusiana e relacionando-o com tipologias de diversos mosteiros desta ordem implantados pela Europa. Alguns dos documentos que contribuem indelevelmente para esta análise são inéditos, sendo o mais importante a Crónica Origo Cartusiæ Ulyssiponensis (cuja transcrição integral está englobada nesta dissertação), existente no Arquivo Nacional Torre do Tombo; Monastery of Santa Maria Vallis Misericordiæ . Definition of disappeared carthusian architectural morphology Abstract: The Monastery of Santa Maria Vallis Misericordiæ was erected in Laveiras, between [1598 – 1746]. It was the second and last monastery of Carthusian Order to be built in Portugal. Although it settles in a religious order with specific architectural characteristics, its history and morphology remained largely unknown, due to scarcity of documental sources and, perhaps, to its less relevant role inside the Carthusian Order (as a small house with incomplete edification). Thus, this investigation work intends to analyze the architectural morphological evolution of this monastery along its running period as religious building ([1598] – 1834), also doing its contextualization on the panorama of the Carthusian Order and relating it to typologies of several carthusian monasteries, implanted across Europe. Some documents that contribute indelibly to this analysis are unpublished and the most important one is the Chronicle Origo Cartusiæ Ulyssiponesis (which full transcription is encompassed in this dissertation), existent in the Arquivo Nacional Torre do Tombo.
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Silva, Inês Gonçalinho. "Da memória à reabilitação do património." Master's thesis, Universidade de Lisboa, Faculdade de Arquitetura, 2019. http://hdl.handle.net/10400.5/19238.

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Dissertação de Mestrado Integrado em Arquitetura, com a especialização em Arquitetura apresentada na Faculdade de Arquitetura da Universidade de Lisboa para obtenção do grau de Mestre.
O presente trabalho pretende sustentar uma proposta de reabilitação dos espaços da antiga estrutura do Mosteiro de Santa Maria de Seiça, em Paião, através da criação de uma Pousada. É também realizada uma requalificação na área envolvente do mesmo, bem como na ligação com a Capela de Santa Maria de Seiça, o primeiro elemento a ser erguido no vale. O objetivo da investigação passa pela necessidade de entender os valores do património religioso português e de ativar através da proposta arquitetónica uma relação com a cultura, a natureza e o turismo. Ao abordar o conceito de memória, pretende-se a compreensão de toda a história do Mosteiro Cisterciense de Seiça, no sentido de propor uma nova vida que valorize e preserve a pré-existência. Isto impõe o estudo de temáticas como a identidade, o património e a reabilitação, de forma a que a proposta arquitetónica não descaracterize a memória de uma herança do século XII. Em suma, propõe-se definir um projeto onde a arquitetura e o turismo concorrem para a ressignificação da pré-existência e, em simultâneo, para a dinamização do lugar de Seiça.
ABSTRACT: This report intends to propose the rehabilitation of the monastery of Santa Maria de Seiça, in Paião, by converting it into an hotel. It is also proposed performing a requalification of the surroundings as well as a connection with the Santa Maria da Seiça’s Chapel, which was the first building built in the valley. The goal of this investigation is to understand the values of the Portuguese religious heritage, and through an architectural proposal link its culture, nature and tourism. By approaching the concept of memory, it's intended a global understanding of the monastery history, by proposing a new life that enhances and preserves its pre-existence. To accomplish such project, it is mandatory to study themes such as identity, heritage and rehabilitation, so that the architectonic proposal does not change the characteristics of a 12th century memory inheritance. Therefore, it is proposed to define a project where architecture and tourism contribute to the re-signification of the pre-existence and, simultaneously, the dynamization of the place of Seiça.
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Jones, Elizabeth A. "Convent Spaces and Religious Women: A Look at a Seventeenth-Century Dichotomy." Ohio : Ohio University, 2008. http://www.ohiolink.edu/etd/view.cgi?ohiou1197995026.

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McMullin, Julia Alice Jardine. "The Artistic and Architectural Patronage of Countess Urraca of Santa María de Cañas: A Powerful Aristocrat, Abbess, and Advocate." BYU ScholarsArchive, 2005. https://scholarsarchive.byu.edu/etd/423.

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Countess Urraca Lope de Haro was the daughter of the noble Lord Diego Lope de Haro, friend and advisor to King Alfonso VIII of Castilla-León and granddaughter of Lord Lope Díaz de Haro and Lady Aldonza Ruiz de Castro, aristocratic courtiers as well as popular monastic patrons. As a young and wealthy widow, Countess Urraca took monastic vows at the Cistercian nunnery of Santa María de Cañas founded by her grandparents. Within a short time of uniting herself to this monastery, she was chosen as its fourth abbess in 1225, a position she held for thirty-seven years until her death in 1262. Following the tradition of monastic patronage established by her noble family members, Countess Urraca expanded the monastery's small real estate holdings, oversaw extensive building projects to create permanent structures for the nunnery, and patronized artistic projects including statuettes of the Virgin Mary and St. Peter in addition to her own decorative stone sarcophagus during her term as abbess. This thesis examines the artistic decoration and architectural patronage of this powerful woman and the influences she incorporated into the monastic structures at Cañas as she oversaw their construction. In dating the original buildings of the monastery at Cañas to the period of Countess Urraca's leadership, the predominant architectural features and decorative details of female Cistercian foundations in northern Spain are discussed. Comparisons with additional thirteenth-century Cistercian monasteries from the same region in northern Spain are offered to demonstrate the artistic connections with the structures Countess Urraca patronized. In addition, this thesis examines Countess Urraca's obvious devotion to the Virgin Mary and St. Peter by considering the medieval monastic world in which she lived and the strong emphasis the Cistercian Order placed on such worship practices. The potent spiritual connections Countess Urraca made by commissioning images of essential, holy intercessors testifies to her devotion to them and the powerful salvatory role she herself played in the lives of the nuns for whom she was responsible. As a nun and abbess, Countess Urraca was urged to emulate Mary's mothering, nurturing qualities, and, as she did so was simultaneously empowered by the Virgin's heavenly authority as administrator of mercy. Indeed, through studying her art it is clear that she saw herself as an intercessor on behalf of the nuns for whom she was responsible. Furthermore, discussion of the imagery displayed on Countess Urraca's decorative stone sarcophagus demonstrates not only a similar message of salvation through intercessors such as Peter and Mary, but also testifies of Abbess Urraca's aristocratic lineage. Through this artistic commission, the Abbess creates another direct, personal link between herself and the Virgin by including the symbol of the rosary throughout the iconography of her tomb. Such a symbol represents her devotion to Mary as Queen of Heaven and simultaneously empowers Countess Urraca as an intercessor herself. All of these architectural and artistic commissions confirm that she was a powerful woman who wielded a great deal of influence.
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CONCA, ELENA MARIA. "Il monastero di San Raimondo in Piacenza. La storia di un'istituzione claustrale, educativa ed apostolica." Doctoral thesis, Università Cattolica del Sacro Cuore, 2010. http://hdl.handle.net/10280/672.

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La tesi si apre con un capitolo introduttivo, che tiene presente l’arco cronologico compreso tra i secoli XII e XIX. L’ampiezza di questo periodo storico è giustificata dall’antichità delle istituzioni antecedenti al monastero cassinese di San Raimondo in Piacenza: una canonica agostiniana (secoli XII-XIV), dedicata a Santa Maria dei Dodici Apostoli, un ospedale di tipo medievale (secoli XII-XVI) e un monastero cistercense femminile (1414-1810). Si è cercato di mettere in luce che le vicende di queste istituzioni sono parte integrante della storia dell’attuale monastero. Dopo un accenno alle soppressioni napoleoniche e alle loro conseguenze per le religiose, la parte centrale della ricerca (comprendente gli altri tre capitoli) riguarda il monastero di San Raimondo in Piacenza nel suo periodo benedettino cassinese. L’erezione canonica è avvenuta nel 1835, in seguito all’iniziativa della fondatrice Teresa Maruffi (1780-1855), monaca piacentina. Nel lavoro si è cercato di mettere in luce l’influsso dell’istituzione anche in campo sociale ed educativo. Il monastero di San Raimondo, infatti, tenendo fermo il carattere contemplativo-claustrale della comunità che vi risiede, ha svolto e svolge tuttora un importante ruolo dal punto di vista scolastico-educativo ed apostolico in campo pastorale e sociale.
The thesis opens with an introductory chapter that considers the chronological period between XII and XIX centuries. The wideness of this historical period is justified by the antiquity of the institutions prior to the “cassinese” monastery of San Raimondo in Piacenza: an Augustinian presbytery (XII-XIV centuries), dedicated to Saint Mary of the Twelve Apostles, a medieval hospital (XII-XVI centuries) and a Cistercian convent (1414-1810). They have tried to point out that the events of these institutions are an integral part of the history of the present-day monastery. After a reference to the Napoleonic dissolution and to its consequences for the nuns, the central part of the research (including the other three chapters) concerns the monastery of San Raimondo in Piacenza during the Benedictine “cassinese” period. The monastery was founded in 1835 on the initiative of Teresa Maruffi (1780-1855), a nun from Piacenza. In the research they have tried to point out the influence of the institution in social and educational field. Actually, the monastery of San Raimondo, preserving the cloister-contemplative character of the community that resides there, has played and still plays an important role both from an educational point of view and an apostolic point of view in pastoral and social field.
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CONCA, ELENA MARIA. "Il monastero di San Raimondo in Piacenza. La storia di un'istituzione claustrale, educativa ed apostolica." Doctoral thesis, Università Cattolica del Sacro Cuore, 2010. http://hdl.handle.net/10280/672.

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La tesi si apre con un capitolo introduttivo, che tiene presente l’arco cronologico compreso tra i secoli XII e XIX. L’ampiezza di questo periodo storico è giustificata dall’antichità delle istituzioni antecedenti al monastero cassinese di San Raimondo in Piacenza: una canonica agostiniana (secoli XII-XIV), dedicata a Santa Maria dei Dodici Apostoli, un ospedale di tipo medievale (secoli XII-XVI) e un monastero cistercense femminile (1414-1810). Si è cercato di mettere in luce che le vicende di queste istituzioni sono parte integrante della storia dell’attuale monastero. Dopo un accenno alle soppressioni napoleoniche e alle loro conseguenze per le religiose, la parte centrale della ricerca (comprendente gli altri tre capitoli) riguarda il monastero di San Raimondo in Piacenza nel suo periodo benedettino cassinese. L’erezione canonica è avvenuta nel 1835, in seguito all’iniziativa della fondatrice Teresa Maruffi (1780-1855), monaca piacentina. Nel lavoro si è cercato di mettere in luce l’influsso dell’istituzione anche in campo sociale ed educativo. Il monastero di San Raimondo, infatti, tenendo fermo il carattere contemplativo-claustrale della comunità che vi risiede, ha svolto e svolge tuttora un importante ruolo dal punto di vista scolastico-educativo ed apostolico in campo pastorale e sociale.
The thesis opens with an introductory chapter that considers the chronological period between XII and XIX centuries. The wideness of this historical period is justified by the antiquity of the institutions prior to the “cassinese” monastery of San Raimondo in Piacenza: an Augustinian presbytery (XII-XIV centuries), dedicated to Saint Mary of the Twelve Apostles, a medieval hospital (XII-XVI centuries) and a Cistercian convent (1414-1810). They have tried to point out that the events of these institutions are an integral part of the history of the present-day monastery. After a reference to the Napoleonic dissolution and to its consequences for the nuns, the central part of the research (including the other three chapters) concerns the monastery of San Raimondo in Piacenza during the Benedictine “cassinese” period. The monastery was founded in 1835 on the initiative of Teresa Maruffi (1780-1855), a nun from Piacenza. In the research they have tried to point out the influence of the institution in social and educational field. Actually, the monastery of San Raimondo, preserving the cloister-contemplative character of the community that resides there, has played and still plays an important role both from an educational point of view and an apostolic point of view in pastoral and social field.
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Lagoa, Maria João dos Santos. "Alimentação no Mosteiro de Santa Maria da Vitória nos Séculos XVIII e XIX." Master's thesis, 2019. http://hdl.handle.net/10316/93399.

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Dissertação de Mestrado em Alimentação: Fontes, Cultura e Sociedade apresentada à Faculdade de Letras
Based on books of Expense, Receipts, Expenses, Recipes and Inventories of the Monastery of Santa Maria da Vitória (Batalha), preserved in Torre do Tombo, I proposed to collect and interpret a set of data to help explain the eating habits of the monastic population, as well as of lay people, visitors and servants linked to the monastery in the eighteenth and nineteenth centuries. In my work I also analyze the spaces inherent to food, raw materials, utensils, agricultural crops and tools. At this point, I discriminate against the different products that the friars and their guests had access to, such as meat, fish, vegetables, fruits, cereals, seadonings, sweeteners, fats, beverages and other foods. As the universe of the table transposes the simple enumeration of foods, in order to contextualize, I resorted to the crossing of information already studied in works and studies of reference and, whenever possible, I compared it with other orders and monasteries. Finally, supported by studies and cookbooks of the time, I created, that is, I designed examples of dishes and meals. The Batalha Monastery is an important pole of development in the region, maintaining trade with Lisbon, Torres Novas, Alcobaça, Évora, Vieira de Leiria and Porto de Mós, among other places. The analysis of food influences contributed to a deeper knowledge of the Batalhinas culture and society of the years under study. It should be said that it has been proved that in the Monastery, the friars maintain a diet guided by sharing with the poorest. The food serves to nourish the body, and on the table, regulated and simple, come mainly fish, bread and rice pudding. Pilgrims and visitors who stay in the inn find, however, some "pampering" that distinguishes them from the daily life of the religious. In this regard, I can mention that they eat beef, sirloin, broken cod, accompanied by bread, and drink generous wine from the monastery. For dessert, there are Flemish cheeses, fresh cheese, Alentejo and Rabaçal cheese, fruit and chila jams, and "pudim d`ovos". Special mention should be made of the passage of Miguel I, in 1830, when he dined in the convent, turkey, roast suckling pig, kid, capado and hams, all washed down with Port wine and finished with sweets from the convents of Cós and Santa Ana.
Com base em livros de Despesa, Recibos, Gastos, Receitas e Inventários do Mosteiro de Santa Maria da Vitória (Batalha), conservados na Torre do Tombo, propus-me recolher e interpretar um conjunto de dados que ajude a explicar os hábitos alimentares da população monástica, e, bem assim de leigos, visitantes e serviçais ligados ao mosteiro no século XVIII e, sobretudo, no XIX. No trabalho, também, analiso os espaços inerentes à comensalidade, matérias-primas, utensílios, culturas agrícolas e fainas. Neste ponto, discrimino os diferentes produtos a que os frades e seus comensais tinham acesso, como a carne, o pescado, as hortaliças, as frutas, os legumes, os cereais, os temperos, os adoçantes, as gorduras, as bebidas, entre outros. Como o universo da mesa transpõe o simples enumerar de alimentos, para contextualizar, recorri ao cruzamento de informações já estudados em obras e estudos de referência e, sempre que possível, comparei com as outras ordens e mosteiros. Por último, apoiada em estudos e livros de receitas da época, criei, ou seja, projetei exemplos de pratos e refeições.O Mosteiro da Batalha é um importante polo de desenvolvimento na região, mantendo trocas comerciais com Lisboa, Torres Novas, Alcobaça, Évora, Vieira de Leiria e Porto de Mós, entre outros locais. A análise das influências alimentares contribuiu para um conhecimento mais aprofundado da cultura e da sociedade batalhinas dos anos em estudo.Diga-se que ficou provado que, no Mosteiro, os frades mantêm uma alimentação pautada pela partilha com os mais pobres. O alimento serve para nutrir o corpo, e, na mesa, regrada e simples, entram principalmente peixes, pão e arroz-doce. Os peregrinos e visitantes, que pernoitam na hospedaria, encontram, no entanto, alguns “mimos” que os distinguem do quotidiano dos religiosos. A este propósito, posso referir que comem carne de vaca, lombo, bacalhau desfeito, acompanhado de pão, e bebem vinho generoso do mosteiro. À sobremesa, têm ao dispor queijos: fresco, flamengo, do Alentejo e do Rabaçal, compotas de fruta e chila, e pudim de ovos. Merece uma alusão especial a passagem de D. Miguel I, em 1830. Ao jantar, no convento, pode comer, perua, leitão assado, cabrito, capado e presuntos, tudo regado com vinho do Porto, e à sobremesa doces dos conventos de Cós e Santa Ana.
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10

Cunha, Jénifer Cruz. "Reabilitação do Mosteiro de Santa Maria de Seiça Polo de Investigação e Estimulação para Pacientes com Demência." Master's thesis, 2021. http://hdl.handle.net/10316/97242.

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Dissertação de Mestrado Integrado em Arquitetura apresentada à Faculdade de Ciências e Tecnologia
Encontramos no concelho da Figueira da Foz, em Paião, o Mosteiro de Santa Maria de Seiça, fundado em 1162, que sofreu ao longo do tempo várias alterações, expansões e, infelizmente, destruições irreparáveis.Numa abordagem inicial, identificamos as funções dos Monges de Cister na comunidade local e no desenvolvimento do país, sendo estes Monges reflexo e expressão da época em que se inseriram, e uma peça fulcral no desenvolvimento agrícola, cultural, social e político da época.Na doutrina vivida por esta ordem era pregada a pobreza, obediência e oração, mas também a promoção da educação religiosa e a obrigação de assistir aos pobres e doentes.Os seus mosteiros encontravam-se, assim, em locais isolados, perto de linhas de água e terrenos férteis, de forma a serem autossuficientes. E, eram assim, não só templos religiosos, mas também templos de sabedoria, onde era promovida a educação de cariz religioso e a solidariedade para com o próximo.Desta forma surge, com naturalidade, a criação de um programa solidário que reflita os valores desta ordem. Aliado a este conceito, a sua localização isolada mas próxima de grandes centros (Figueira da Foz e Coimbra), proporciona a proposta para a criação de um Centro de Estimulação para Residentes com Demência, associado a um polo de investigação, dedicado à mesma patologia.Este equipamento revela-se de enorme utilidade e oportunidade à luz da realidade nacional de envelhecimento da população nacional e europeia e do número, cada vez maior, de pessoas com Demência.Para superar esta realidade propomos a dinamização de um novo espaço agregador de várias gerações. O espaço é, assim, dinamizado através da incorporação de várias gerações, criando postos de trabalho especializados e atraindo população jovem para uma região com baixa densidade populacional e, ao mesmo tempo, potenciar melhor qualidade de vida aos residentes.
In the county of Figueira da Foz, in Paião, we find the Monastery of Santa Maria de Seiça, founded in 1162, which has suffered over time several changes, expansions and, unfortunately, irreparable damage.In an initial approach, we identified the functions of the Cistercian Monks in the local community and in the country's development, as these Monks are a reflection and expression of the time in which they were inserted, and a key part in the agricultural, cultural, social and political development of the time.In the doctrine lived by this order, poverty, obedience, and prayer were preached, but also the promotion of religious education and the obligation to assist the poor and sick.Their monasteries were founded, in isolated places, close to water lines and fertile land, to be self-sufficient. And they were not only religious temples, but also temples of wisdom, where education and solidarity with others prevailed.In this way, the creation of a solidarity program that reflects the values of this order comes naturally. Allied to this concept, its isolated location, but closeness to major centers (Figueira da Foz and Coimbra), leads to the creation of a Stimulation Center for Residents with Dementia, associated with a research center dedicated to the same pathology.This equipment proves to be of enormous utility and opportunity, considering the national panorama of aging and the increasing number of people with Dementia.The space is brought together by several generations, creating specialized jobs, and attracting young people to an area with low population density, while helping its residents improve their quality of life.
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Books on the topic "Santa Maria degli angioli (Monastery)"

1

Gutiérrez, Eduardo Corredera. Santa Maria de Mur: Cronologia. Tremp: Garsineu Edicions, 2003.

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Marquès i Planagumà, Josep Maria, 1939-, Pruenca i. Bayona Esteve, and Santa Maria d'Amer (Monastery : Spain), eds. Diplomatari de Santa Maria d'Amer. Barcelona: Fundació Noguera, 1995.

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Daniel, João. Santa Maria de Alcobaça: Luz e pedra. Lisboa]: ACD Editores, 2012.

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Megli, Samuele. Congregazione di Santa Maria di Vallombrosa dell'Ordine di San Benedetto. Città del Vaticano: Biblioteca apostolica vaticana, 2013.

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Maria Augusta Lage Pablo da Trindade Ferreira. Mosteiro de Santa Maria de Alcobaça: Roteiro = guide = fü̈hrer. Lisboa-Mafra: ELO-Publicidade Artes Gráficas, 2002.

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Salvestrini, Francesco. Santa Maria di Vallombrosa: Patrimonio e vita economica di un grande monastero medievale. Firenze: L.S. Olschki, 1998.

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Albertí, Jordi. Santa Maria de Valldemaria, 1146-1580: El monestir desconegut. Maçanet de la Selva: Editorial Gregal, 2014.

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Tardiu, Joan Papell i. Diplomatari del monestir de Santa Maria de Santes Creus (975-1225). Lleida: Pagès Editors, 2005.

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Laura, Campos García, and Felis Ureña Raül, eds. Les excavacions arqueològiques al Reial Monestir de Santa Maria de la Valldigna, 1991-2005. [Valencia]: Fundació Jaume II el Just, 2007.

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Figueras, LLuís To. El monestir de Santa Maria de Cervià i la pagesia: Una anàlisi local del canvi feudal : diplomatari segles X-XII. Barcelona: Fundació Salvador Vives i Casajuana, 1991.

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Book chapters on the topic "Santa Maria degli angioli (Monastery)"

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Nuvolone, Flavio G. "Une fresque du Mont des Oliviers attribuée au peintre Bernardino Lanino (Lugano, Santa Maria degli Angioli, XVI s.)." In Jerusalem, 83–108. Göttingen: Vandenhoeck & Ruprecht, 1987. http://dx.doi.org/10.13109/9783666539053.83.

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Planells, Ana, Jaume Segura, Arturo Barba, Salvador Cerdá, Alicia Giménez, and Rosa M. Cibrián. "Virtual Acoustic Reconstruction of the Church at the Lost Monastery of Santa Maria de la Murta." In Lecture Notes in Computer Science, 457–64. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-13969-2_37.

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Serrano, P., I. Guillem, and V. Gómez. "Ray Tracing Study of the Effectiveness of Acoustic Intervention in the Church of Santa Maria De La Valldigna Monastery." In Construction and Building Research, 383–89. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-007-7790-3_46.

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"1 Gregory VII grants a privilege to the monastery of Santa Maria at Banzi." In The Register of Pope Gregory VII, 1073–1085: An English Translation. Oxford University Press, 2002. http://dx.doi.org/10.1093/oseo/instance.00250420.

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Vazão, Flávio, Florindo Gaspar, and Hugo Rodrigues. "Survey and Characterisation of Founder’s Chapel Pathologies of the Santa Maria da Vitoria Monastery, Batalha." In Nondestructive Techniques for the Assessment and Preservation of Historic Structures, 143–58. CRC Press, 2017. http://dx.doi.org/10.1201/9781315168685-9.

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Pedroso, Micael, Hugo Rodrigues, Varum Humberto, and António Arêde. "Dynamic Measurements as Support to the Assessment of the Monastery of Santa Maria Da Vitoria, Batalha." In Nondestructive Techniques for the Assessment and Preservation of Historic Structures, 159–71. CRC Press, 2017. http://dx.doi.org/10.1201/9781315168685-10.

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"61. Foundation of a French Monastery in Abruzzo: Santa Maria della Vittoria (1277) introduced by Caroline Bruzelius; translated from Latin by Sean Gilsdorf." In Medieval Italy, 249–53. University of Pennsylvania Press, 2009. http://dx.doi.org/10.9783/9780812206067.249.

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"62. A Contract for Stonework for the Monastery of Santa Maria di Realvalle (near Naples, 1279) introduced by Caroline Bruzelius; translated from Latin by Sean Gilsdorf." In Medieval Italy, 254–57. University of Pennsylvania Press, 2009. http://dx.doi.org/10.9783/9780812206067.254.

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