Bibliographies thématiques / Westminister Palace (London, England)

Littérature scientifique sur le sujet « Westminister Palace (London, England) »

Auteur : Grafiati

Publié le 26 juillet 2024

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Articles de revues sur le sujet "Westminister Palace (London, England)"

Jordan, Elizabeth T. « Inigo Jones and the Architecture of Poetry* ». Renaissance Quarterly 44, n^o 2 (1991) : 280–319. http://dx.doi.org/10.2307/2862711.

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Architecture in England Remained a fledgling science until Inigo Jones's Italianate classicism burst forth in London in the first decades of the seventeenth century. His 1622 Banqueting House at Whitehall with its masterful double-cube interior astounded Londoners accustomed to the rabbit warren of Elizabethan apartments making up the surrounding Whitehall Palace; its rhythmic, subtly articulated marble façade clashed with the eclectic exteriors of neighboring buildings.

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Richmond, Colin. « Jan van Eyck at London in 1428 ». Common Knowledge 27, n^o 2 (1 mai 2021) : 171–75. http://dx.doi.org/10.1215/0961754x-8906117.

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Abstract On the basis of reports that Jan van Eyck visited England (he was well traveled in the service of Philip the Good, duke of Burgundy), this essay speculates freely on what the diplomat and painter actually did in and around London for three weeks in 1428. The essay claims, for example, that van Eyck went to the village of Foots Cray to buy watercresses to use as models when painting greenery on the Ghent Altarpiece of the Mystic Lamb (which he completed in 1432). The recently erected gateway to the palace at Greenwich is said likewise to be the model for a towered gateway depicted on the altarpiece. After providing local detail about relevant parts of England in 1428, the essay closes with speculation (although the author writes, “The facts are known”) about the origin of a harp, of a purportedly Welsh variety, appearing on the altarpiece in the hands of an angel. The author argues that it was the instrument of an itinerant Breton musician whom van Eyck had heard in recital at the Poor Clares convent of the Holy Trinity at the Minories in Aldgate. The harpist subsequently murdered his Stepney landlady and was himself killed by enraged local housewives. Van Eyck is said to have purchased the man's harp when his worldly goods were posthumously sold.

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Rhodes, J. T. « Syon Abbey and its Religious Publications in the Sixteenth Century ». Journal of Ecclesiastical History 44, n^o 1 (janvier 1993) : 11–25. http://dx.doi.org/10.1017/s0022046900010174.

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Syon Abbey was a royal foundation established by Henry v in 1415. It was situated at Isleworth on the Thames, just across the river from the royal palace of Richmond and the Charterhouse of Sheen, and some three hours rowing time upstream from London Bridge. It was the only Bridgettine foundation in England. It was a double house consisting of sixty nuns and twenty-five men, of whom thirteen were to be priests; the abbess ruled over the whole establishment, but the confessor general, one of the priests, had spiritual jurisdiction. From the time of its foundation until its dissolution in 1539, the prestige of Syon stood high. The nuns included daughters of many well-connected families; many of the monks, like William Bonde and John Fewterer, had previously been fellows of Cambridge colleges or, like Richard Whitford, had served as chaplains to prelates and noblemen. The royal foundation and its wealth, the convenient situation close to a royal palace and within easy reach of London, the social status of the nuns and the intellectual calibre of the priests, and its high standard of religious observance all contributed to the abbey's prestige.

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Hawkins, Alfred R. J. « The Peculiar Case of a Royal Peculiar : A Problem of Faculty at the Tower of London ». Ecclesiastical Law Journal 24, n^o 3 (septembre 2022) : 345–63. http://dx.doi.org/10.1017/s0956618x22000345.

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Her Majesty's Royal Palace and Fortress the Tower of London, less formally known as the Tower of London or simply ‘the Tower’, was the seat of royal power in England for several centuries following its construction by William the Conqueror in 1078. While now a popular tourist attraction, it remains the home of the Crown Jewels, is a working barracks and maintains many ceremonial traditions of state. Two chapels are located within its walls. Foremost of these is the late eleventh-century chapel of St John the Evangelist (St John's), located within the White Tower, noted as a rare surviving example of early Anglo-Norman ecclesiastic architecture. To the north-west, the Chapel of St Peter ad Vincula (St Peter's) has an equally remarkable history and is a building of singular importance even within the Tower complex. Its origins may be traced, like many London parish churches, to a small, private house-church in the ninth century, before being subsumed within the boundaries of the fortress. The chapel, the latest of three documented iterations, was constructed between 1519 and 1520 and is the burial place of many notable figures, including the sixteenth-century queens Anne Boleyn, Catherine Howard and Lady Jane Grey, together with Cardinal John Fisher and the former Lord Chancellor Sir Thomas More, both now venerated as martyrs and saints in the Roman Catholic Church.

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Warren, Vincent. « Yearning for the Spiritual Ideal : The Influence of India on Western Dance 1626–2003 ». Dance Research Journal 38, n^o 1-2 (2006) : 97–114. http://dx.doi.org/10.1017/s0149767700007403.

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Europeans have imagined India as a land of fabulous riches and exotic legends since the time of ancient Greece. In Greek mythology Dionysus, the god of passion and wine, was said to have come from India, and Alexander the Great's proudest achievement was arriving at the banks of the Indus. When, after 1498, explorers from Portugal, Holland, England, Denmark, and France began to establish trade links with the subcontinent, it seemed the legends were true; rare spices, silks, gold, and precious stones were transported to Europe and added fuel to already inflamed imaginations. The very name of the city of Golconda became a synonym for unimaginable wealth. There was confusion between all things exotic or “oriental.” Turks, Africans, Persians, American “Indians,” and Caribbeans were all from the same imaginary region, “the Indies,” which existed more in the poetic fantasies of Europeans than on a geographical map.As early as 1626 at the court of Louis XIII, king of France, the mysterious figure of Asia appeared in the Grand Bal de la Douairière de Billebahaut, a ballet danced by the king and his noble companions. In 1635 The Temple of Love, a court masque (as le ballet du cour was known in England), was presented at Whitehall Palace in London. In this spectacle, Persian youths voyaged to India to encounter Indamora, Queen of Narasinga, danced by Queen Henrietta Maria herself in a costume designed by Inigo Jones. Back in France, a Sanjac Indien represented the continent of Asia in another court ballet, Les Entretiens de la Fontaine de Vaucluse (1649).

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Tēraudkalns, Valdis. « Cerību laiks : LELB kontakti ar Anglijas baznīcu arhibīskapa Gustava Tūra darbības laikā (1946–1968) ». Ceļš 71 (15 décembre 2020) : 103–35. http://dx.doi.org/10.22364/cl.71.07.

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The purpose of this article is to analyse relationships of the Evangelical Lutheran Church of Latvia (ELCL) with the Church of England during Gustavs Tūrs’ time as archbishop. Special attention is given to his visit to U.K. in 1955 as a member of the delegation of Soviet clergy. These contacts are placed in various contexts – theological, socio-political, personal relationships. “Voices” from various sources are placed face to face and confronted with each other. The author has explored materials previously unused in scientific circulation in Latvia – the archive files stored at the Lambeth Palace Library (London). Contacts between the two churches is a continuation of relationships maintained before the Second World War. Delegations of the Lutheran Churches in Estonia and in Latvia had meetings with representatives of the Church of England in 1936 and in 1938. These negotiations resulted in agreement on intercommunion that because of the war was never ratified but respected by the involved parties. The first years after Stalin’s death was a “thaw”, when repression and censorship in the Soviet Union was relaxed. The renewed interest of Soviet leadership in using religious organizations for Soviet foreign politics was used by churches to further their own aims. They tried to reap additional benefits from the Soviet-inspired “parade ecumenism” – theological studies abroad, exchange visits, etc. However, it was not achieved without compromises. Here pops up a theme of collaborationism, which still is sensitive in post-Soviet countries. It may seem easy to evaluate this phenomenon from today’s perspective, whereas for people having no hope that situation would change in their lifetime, adjusting to the political realities was the only option they had. Of course, the question remains what kind of concessions they made to the Soviet system. Contacts between the churches in U.K. and Latvia helped to exchange information; they paved the way to membership in international organizations like the World Lutheran Federation. For Anglicans, the main emphasis during the visit of the delegation of Soviet clergy in 1955 was on Orthodox-Anglican relationships. It is related to the fact that the High-Church movement at that time was at its zenith of influence in the Church of England. The attitude of the Latvian Lutheran Church in diaspora was negative, because it did not recognize ELCL as legitimate, nevertheless, this attitude was not consistent, because the leadership of diaspora church simultaneously tried to maintain personal contacts with the colleagues in Latvia.

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Kuran, Aptullah. « Gülru Necipoğlu. Architecture, Ceremonial, and Power : The Topkapı Palace in the Fifteenth and Sixteenth Centuries. Cambridge (Massachusetts) and London (England) : The Architectural History Foundation, Inc. New York and the MIT Press, 1991, X+336 pp. » New Perspectives on Turkey 11 (1994) : 183–87. http://dx.doi.org/10.1017/s0896634600001035.

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Caborn, J. Maurice. « The Fragmented Forest : Island Biogeography Theory and the Preservation of Biotic Diversity, by Larry D. Harris, with a foreword by Kenton R. Miller. University of Chicago Press, 126 Buckingham Palace Road, London SW1W 9SD, England, UK : xviii + 211 pp., 72 figs, 21.5 × 14 × 1.25 cm, hard cover, £28.75 (paperback, $13.75), 1984. » Environmental Conservation 13, n^o 1 (1986) : 90. http://dx.doi.org/10.1017/s037689290003616x.

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Loomie, S.J., Albert J. « London's Spanish Chapel Before and After The Civil War ». Recusant History 18, n^o 4 (octobre 1987) : 402–17. http://dx.doi.org/10.1017/s0268419500020687.

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IN THE mid-seventeenth century the chapel of the Spanish embassy caused considerable concern to the authorities at Whitehall since they were frustrated in preventing scores of Londoners from attending it for masses and other Catholic devotions. This was a distinct issue from the traditional right of a Catholic diplomat in England to provide mass for his household or other compatriots,’ and from the custom of Sephardic Jews to gather in the embassy for Sabbath worship when they desired. While the practice of Londoners to attend mass secretly at the residences of various Catholic diplomats had developed early in the reign of Elizabeth and occasional arrests at their doors had acted as a deterrent, late in the reign of James I sizeable crowds began to frequent the Spanish embassy. John Chamberlain commented in 1621 that Gondomar had ‘almost as many come to his mass’ in the chapel of Ely House as there were attending ‘the sermon at St. Andrewes (Holborn) over against him’. Although Godomar left in 1622 and subsequently the embassy was closed for five years during the Anglo-Spanish War, it was later, from 1630 to 1655, that the Spanish chapel acquired not only a continuous popularity among Catholics of the area but also an unwelcome notoriety in the highest levels of government. This paper will suggest two primary factors which led to that development: the persistent ambition of the resident Spanish diplomats to provide a range of religious services unprecedented in number and character, and their successful adaptation to the hostile political conditions in the capital for a quarter of a century. The continuous Spanish diplomatic presence in London for this long period was in itself both unexpected and unique for it should be recalled that, for various reasons, all the other Catholic ambassadors, whether from France, Venice, Portugal, Savoy or the Empire, had to leave at different times and close their chapels. However, the site of the Spanish residence during these years by no means permanent since, as with other foreign diplomats, a new property was rented by each ambassador on arrival. There is, moreover, a wider significance in this inquiry because of the current evidence that by the eve of the Civil War the king was considered in the House of Commons to have been remiss in guarding his kingdom from a ‘Catholic inspired plot against church and state’, for while it has been well argued that a public disquiet over Henrietta-Maria's chapels at Somerset House and St. James's palace had by 1640 stimulated increasing suspicions of a Popish Plot, there were other protected chapels, particularly the Spanish, where scores of Londoners were seen to attend. Indeed, after the closure of the queen's chapels at Whitehall in 1642, the Spanish remained for the next thirteen years as silent evidence that Catholics seemed to be ‘more numerous’ and were acting ‘more freely than in the past’.

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Mitchell-Thomé, Raoul C. « Geography, Resources and Environment, Edited by R.W. Kates & ; I. Burton. Volume I : Selected Writings of Gilbert F. White. University of Chicago Press, 126 Buckingham Palace Road, London SW1W 95D, England, UK : xiv + 471 pp., figures, tables, 23 × 15 × 3 cm, US $74.75 cloth or 28.75 paper, 1986. Volume II : Themes from the Work of Gilbert F. White. University of Chicago Press, idem : xvi+376 pp., figures, tables, 23 × 15 × 2.5 cm, US $51.75 cloth or US $21.75 paper, 1986. » Environmental Conservation 15, n^o 1 (1988) : 89. http://dx.doi.org/10.1017/s0376892900028782.

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Thèses sur le sujet "Westminister Palace (London, England)"

Gillin, Edward John. « The science of Parliament : building the Palace of Westminster, 1834-1860 ». Thesis, University of Oxford, 2015. http://ora.ox.ac.uk/objects/uuid:65863190-6063-4320-813e-e60dd1a11fb2.

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This thesis examines science's role in the construction of Britain's new Houses of Parliament between 1834 and 1860. Architecturally the Gothic Palace embodies Victorian notions of the medieval and romanticized perceptions of English history. Yet in the mid-nineteenth century, the building not only reflected, but was involved in, the very latest scientific knowledge. This included chemistry, optics, geology, horology, and architecture as a science itself. Science was chosen, performed, trusted, displayed, contested, and debated through the physical space of government. Parliament was a place where science was done. Not only was knowledge imported to guide architectural construction, but it was actively produced within the walls of Britain's new legislature. I argue that this attention to science was not coincidental. Rather, it was a crucial demonstration of the changing relationship between science and politics. Science was increasingly asserted to be a powerful form of knowledge, and to an institution struggling to secure authority in the uncertainty of reformed British politics, it appeared a valuable resource for credibility. Contextualizing the use of science at Parliament in the political instability of the 1830s and 1840s emphasizes how the use of new knowledge was a potent practice of constructing political authority.

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Livres sur le sujet "Westminister Palace (London, England)"

Reeves, Graham. Palace of the people. (Bromley) : Bromley Library Service, 1986.

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Hoey, Brian. Buckingham palace. [London] : Pitkin Pictorials, 1990.

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Hayes, John T. Kensington Palace. [London] : Dept. of the Environment, 1985.

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Hoey, Brian. Buckingham palace. [London] : Pitkin Pictorials, 1990.

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Brino, Giovanni. Crystal Palace : Cronaca di un'avventura progettuale. Genova : Sagep, 1995.

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Martin, Robinson John, et Royal Collection Enterprises, dir. Buckingham Palace : [official guide]. London : Michael Joseph in association with Royal Collection Enterprises, 1994.

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Morton, Andrew. Inside Kensington Palace. Bath : Chivers, 1988.

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Inside Kensington Palace. (Sevenoaks) : New English Library, 1988.

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Historic Royal Palaces (Great Britain), dir. Whitehall Palace : The official illustrated history. London : Historic Royal Palaces in association with Merrell, 2008.

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McKean, John. Crystal palace : Joseph Paxton and Charles Fox. London : Phaidon, 1994.

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Chapitres de livres sur le sujet "Westminister Palace (London, England)"

Jeffery, Sally. « From England to Scotland in 1701 : the Duchess of Buccleuch Returns to Dalkeith Palace ». Dans The Architecture of Scotland, 1660-1750, 213–32. Edinburgh University Press, 2020. http://dx.doi.org/10.3366/edinburgh/9781474455268.003.0012.

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This chapter reveals new detail about the Duchess of Buccleuch’s return to Scotland after her long residence in England, including the preparations for her journey, her progress from London to Dalkeith in 1701, and the fitting out of Dalkeith Palace, which had been designed by the architect James Smith. Rich furnishings from her homes in London and Moor Park (Hertfordshire), were packed up and moved; new items in the latest fashion were made in England and transported to Dalkeith; and goods were commissioned in Scotland and elsewhere.

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Lynch, Kathleen. « ‘Letting a Room in London-House’ ». Dans Church Life, 63–81. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198753193.003.0004.

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This chapter considers Reasons Humbly Offered in Justification [ … ] of Letting a Room in London-House unto Certain Peaceable Christians, Called Anabaptists (?1647). Written by a Presbyterian elder, possibly Richard Coysh, this anonymous tract defends the decision to rent a room in the Bishop of London’s palace to Baptists led by Henry Jessey and William Kiffin. It signals a key moment in the formation of religious identities and allegiances during the English Revolution, when the disestablishment of the Church of England made available ‘waste’ rooms for Dissenters to occupy, even within the grounds of St. Paul’s Cathedral. This chapter brings into focus some unexpected causes and consequences for religious toleration in seventeenth-century London, and considers afresh the jurisdictions and protective authorities as well as the architectural forms and features of an urban landscape that affected Dissenting ‘church life’ and its accommodation in a time of ecclesiastical renewal, contest, experimentation, and opportunism.

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Kennedy, Michael. « The Land Without Music ? » Dans The Works of Ralph Vaughan Williams, 1–10. Oxford University PressOxford, 1992. http://dx.doi.org/10.1093/oso/9780198163305.003.0001.

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Abstract When Ralph Vaughan Williams was born at Down Ampney on 12 October 1872, English music was still drifting down the years of the Victorian era, leaderless and bereft of a sense of purpose. Music in England, on the other hand, was thriving. August Manns, at his Crystal Palace concerts, and Charles Halle, at his Manchester concerts, were introducing new works and had changed the nature of symphony concerts from a miscellaneous selection of music of varying types into a more selective and substantial evening’s listening. Christine Nilsson, Emma Albani, Trebelli, Santley, Reeves, and Tietjens-these were among the singers at festivals and the opera. London was still a vital port of call for all the great celebrities of the day. Joachim, von Bulow, and Rubinstein were among the frequent visitors from the ranks of the virtuoso instrumentalists. Anton Bruckner played at the inauguration of the Royal Albert Hall organ. If the Germans’ jibe that England was the land without music ever had any truth it can only have accurately referred to the state of our native creative production. To understand the background of Vaughan Williams’s youth, it is necessary to look closely at the generation of composers which preceded him.

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Hanioğlu, M. Şükrü. « Petty Intrigue and Conspiracy : The CUP, 1898-1900 ». Dans The Young Turks In Opposition, 110–41. Oxford University PressNew York, NY, 1995. http://dx.doi.org/10.1093/oso/9780195091151.003.0005.

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Abstract Although the Young Turks viewed the Contrexeville agreement an “armistice” and a “change in opposition style,” outside observers saw the movement as terminating except for the work of Ahmed Riza and his comrades in Paris. Salim Faris tried to exploit the situation and to dominate the movement by claiming that his “was the only opposition journal in Europe published in Turkish.” To destroy the Young Turk movement in England, the palace launched a campaign against the opposition groups in London, resulting in negotiations that effected withdrawal of Salim Faris from the movement and the closure of Hürriyet.Under these conditions Ahmed Riza decided to revitalize the movement. His friends sent letters to French newspapers refuting claims reported in those dailies that Murad Bey and his associates were the legitimate representatives of the Young Turk movement. Ahmed Riza also published an open letter to French deputies and senators to promote the aims of the movement. The stalwartness of his views earned him wide support among the Young Turks, even among members of Murad Bey’s faction who had decided to return to the country. Some members wrote that in their eyes “there is no difference whether one uses the years 108, 1312, or 1896.

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