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Journal articles on the topic 'Fire temple'

Author: Grafiati

Published: 3 June 2025

Last updated: 31 July 2025

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1

Singh, Ipsit Pratap. "7 Century Hawan Kund (Fire Altar) of 13 hast (166.38 cubic feet) capacity at Jageshwar Temple in Kumaon Range of Himalaya." Interdisciplinary Journal of Yagya Research 5, no. 1 (2022): 30–38. http://dx.doi.org/10.36018/ijyr.v5i1.83.

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From Vedic times to even modern times, Yagya is an essential part of social and spiritual life in India. All kinds of worship in temples have Yagya as an essential portion. This was true even in the medieval time of India. Jageshwar Dham is a place 34 kilometers away from Almora, in the Kumaon Range of Himalaya in Uttarakhand state of India containing 125 big and small temples and 174 sculptures, dating back to circa century and having Shiva as the main deity of the temple complex. Among them, 100 temples are dedicated to Lord Shiva; the oldest of them are Jageshwar Temple and Maha-Mrityunjaya

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Khozhabekovich, Khakimniyazov Jolmurza. "Zoroastrian Temple Of Fire Of The South Aral Sea Region Or Temple Of Fire Zhambas Kala." American Journal of Social Science and Education Innovations 02, no. 11 (2020): 328–31. http://dx.doi.org/10.37547/tajssei/volume02issue11-56.

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3

Haynes, Theresa Abell. "Voices of fire." Nordisk judaistik/Scandinavian Jewish Studies 32, no. 1 (2021): 30–45. http://dx.doi.org/10.30752/nj.102389.

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Early followers of Jesus and later rabbinical Jews, two divergent branches of Judaism emerging respectively from the Second Temple and Post-Second Temple eras, both drew upon the cultural memory of Sinai to establish their identity. This article examines how the author of Acts used the Sinai imagery of theophanic fire in the Pentecost narrative of Acts 2 to reinforce a continuation of Judaism and offer an inclusive expansion of it to gentile believers. Then it looks at how later rabbinic sources used Sinai images of fire and multiple languages to reinforce the authority of the Torah and their

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Oktaviani, Firdausa Marshanda, and Ressi Maulidina Delijar. "Upaya Umat Kelenteng Poo An Kiong Kota Blitar dalam Menghadapi Perubahan Sosial Pasca Kebakaran: Kajian Perspektif Struktural Fungsional." Ideas: Jurnal Pendidikan, Sosial, dan Budaya 10, no. 3 (2024): 491. http://dx.doi.org/10.32884/ideas.v10i3.1842.

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A Chinese temple is a sacred building used for worship and also a place to preserve Chinese ethnic culture. However, the fire disaster that befell the Poo An Kiong Temple in Blitar City had an impact on the process of carrying out worship and various other activities at the temple. This research purpose is to study how the temple devotees tries to maintain social balance when experiencing social change due to the fire that occurred at the Poo An Kiong Temple, Blitar City. The method used in this research is descriptive qualitative study. Data are collected through observation, documentation, i

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5

Chelysheva, Irina P. "The Goddess Spitting Fire: Myths and Reality of the Kangra Temple." Oriental Courier, no. 1-2 (2021): 191. http://dx.doi.org/10.18254/s268684310015822-2.

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The paper focuses on one of the most popular Hindu pilgrimage centers — Jwalamukhi temple, based in the Kangra district of the North-Western state of India, Himachal Pradesh. The temple is unique due to the absence of the main image. At the same time, people worship the deity as women’s energy Shakti in the form of a fire. The author draws attention to peculiar analogies traced by some research scholars between this temple and the fire temple named Surakhan Ateshgah near Baku in Azerbaijan. Considering this subject, the author analyses different versions of the origin of the fire temple in Aze

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Mehr Afarin, Reza, and Zahir Vasegh-e Abbasi. "Karkooy, Firouzbahram Fire Temple in Sakestan." Parseh Journal of Archaeological Studies 1, no. 1 (2017): 75–86. http://dx.doi.org/10.30699/pjas.1.1.75.

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Suputra, I. Gede Mas. "Hidden Gem for Tourist in Central Part of Bali : Kehen Temple in Bangli." Bali Tourism Journal 6, no. 1 (2022): 5–8. http://dx.doi.org/10.36675/btj.v6i1.70.

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Tourist visits drastically fell for several months in Kehen Temple, as The Bangli Regency Tourism and Culture Office reported. From January-May 2021, the number of tourist visits to tourist objects and attractions in Bangli Regency reached 57,417, dominated by foreigners. However, there was nil visitor to the temple. Before the COVID-19 pandemic, tourism objects and attractions in Bangli Regency were packed with tourists from July to August. The most exceptional temple in Bangli, Kehen Temple, is a museum in disguise that display ancient remnants of old Balinese culture. The researcher presume

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Shenkar, Michael. "Temple Architecture in the Iranian World before the Macedonian Conquest." Iran and the Caucasus 11, no. 2 (2007): 169–94. http://dx.doi.org/10.1163/157338407x265423.

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AbstractThe article offers a survey of temple architecture in the Iranian world before the Macedonian conquest. Despite the observations that ancient Iranians worshipped in the open air, structures of cultic significance have been discovered in some areas of Eastern Iran. While the attribution of the earliest, second millennium temples to the Iranian tribes is still disputable, Iranians definitely had temples before the Achaemenids. The earliest temples found in the Iranian settlements are the ones from Tepe Nush-i Jan (for Western Iran) and Dahān-i Ghulāmān (for the Eastern). However, it seem

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முனைவர், செ. சாந்தி /. Dr. S. Santhi. "பூசலார் நாயனார் சிவ பக்தியும் கோயில் கட்டுமானமும் / Siva Bhakthi of Pusalar Nayanar and the Construction of the Temple". Pandian Tamil Journal of Temple Studies 4, № 2 (2024): 1–10. https://doi.org/10.5281/zenodo.12471664.

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<em>The ancient Tamil people worshipped the sun, the moon and the fire that helped them to create and destroy. As a result of the development of civilization, aesthetic sense and devotion occupied the mind of the man who took pleasure in nature such as mountains, clouds, trees, plants, flowers, seas and other supernatural matters that he visited in his mind. They built towers and developed religious ideas with artistic sensibilities. Tamil people of the earlier times were very pious and the present-time old temples are testimonies of their devotion to the Lord. That includes building temples a

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Sudhakar, K. "Maariyamman Vazhipaadu Kannaki Vazhipaadu." Shanlax International Journal of Tamil Research 4, no. 4 (2020): 63–78. http://dx.doi.org/10.34293/tamil.v4i4.2398.

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It is said that in Silappathikaram, the Paththini goddess Kannaki had made a pilgrimage to a temple in many countries. After worshipping Kannaki, it was rain-filled, the poorness and the diseases were not there. The purpose of this article is to bring out that Kannagi temple, which had been raised for rain in that period, is now changed to Mariamman temples. Neem leaves are very special term for Mariamman. Tuesdays, Fridays and Sundays are the best times to worship this Amman. They make pongal, the lamp and the tender coconut, to worship Mariamman. They will also walk in fire, take kavadi etc

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Kornacka, Maja. "An Ivory Plaque from Mele Hairam, Turkmenistan." Ancient Civilizations from Scythia to Siberia 13, no. 3-4 (2007): 183–91. http://dx.doi.org/10.1163/092907707x255755.

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AbstractThe exploration works at the Partho-Sassanian fire temple at Mele Hairam, southern Turkmenistan, have yielded a fragmentarily preserved double-faced ivory plaque in relief. Although the secular character of scenes depicted excludes the possibility of the plaque playing any role in the fire cult, it might have served as a valuable donation to the temple. The alien nature of the scenes indicates a foreign provenience of the plaque and may be linked to the ivory and bone items belonging to the so-called Begram Treasure or Hoard, and, more specifically, to local Bactrian workshops. Neither

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Wen, I. Jyh, and Ming Jyh Lee. "The Appropriate Fire Prevention Technology for Historic Buildings." Applied Mechanics and Materials 284-287 (January 2013): 1373–78. http://dx.doi.org/10.4028/www.scientific.net/amm.284-287.1373.

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Historic buildings and Monuments in the precious historical and cultural heritage plays an extremely important position, with the characteristics of the rare, special and historical value. Over the years in Taiwan, The fire management deficiencies, Cause a fire to become the biggest killer on the destruction of historic monuments. In this study, Explore by referencing and comparing the major fire prevention regulations for historic buildings active and passive fire protection technology around the world, We can find more Active fire protection equipment is widely used . And the use of the supe

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13

MARUYAMA, Toshiaki. "THE FIRE FIGHTING BY TEMPLE FIREMAN IN KYOTO." Journal of Architecture and Planning (Transactions of AIJ) 73, no. 626 (2008): 845–50. http://dx.doi.org/10.3130/aija.73.845.

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Trisnawathi, Ida Ayu Adi. "Panca Wali Krama 2019; through fire of Mount Agung Eruption to Overloaded Morgue crisis." Bali Tourism Journal 3, no. 1 (2019): 10. http://dx.doi.org/10.36675/btj.v3i1.28.

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Balinese people hold Yadnya ceremony Panca Wali Krama every ten years. Panca means Five, represents five elements that compose the universe Panca Maha Bhuta, while Bali or Wali means offering or ceremony. In this year, the ritual was considered exceptional due to it took place twice, the first in Lempuyang Luhur Temple and the second in the largest temple in Bali, Besakih Temple. Hindu communities from all regions in Bali came to participate in the event, as their symbol of faith toward the God Almighty. This ten-year event took place for more than twenty days in Lempuyang Luhur and thirty-sev

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15

Ron, Zvi. "Antecedents of the Hanukkah Oil Story." Review of Rabbinic Judaism 18, no. 1 (2015): 63–74. http://dx.doi.org/10.1163/15700704-12341277.

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When the rabbis in the Babylonian Talmud (Shabbat 21b) recounted the miracle of the oil’s lasting for eight days as the etiology of the festival of Hanukkah, they were basing themselves on biblical antecedents, in which the dedication of the Temple/tabernacle was accompanied by the descent of heavenly fire. Although there is no trace of the legend of the oil in any source before the Talmud, an analogous story is found in 2 Maccabees 1 in relation to Nehemiah, whose dedication of the Second Temple was accomplished through the fire of the First Temple, which had in the meanwhile liquefied into n

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M, Balamurugan, and Amudha K. "Saiva devotees and Pancha Bhoota Temples Worship." International Research Journal of Tamil 4, S-6 (2022): 1–8. http://dx.doi.org/10.34256/irjt22s61.

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Devotional literature helped to spread the vegan and Vaishnava religions during the period when Palki was growing in Tamil literature. Devotional literature considered the Pancha Bhootas to be a form of deity. It is said that the Lord is the Panchaputra. In the Twelve Trimesters the messages that the Lord has the attributes of the five elements of land, water, air, fire, and sky are subtly highlighted. The Saiva devotees went to the Pancha Bhootas site and worshiped the Lord. These temples were the backdrop for the construction of the temples. The gist of this article is that it highlights the

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17

Kim, Dong-Hun. "The distribution and significance of Buddhist remains in Central Asia." Central Institute of Cultural Heritage 45 (October 31, 2024): 91–116. http://dx.doi.org/10.20292/jcich.2024.45.91.

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Buddhist remains in Central Asia are found in five regions: Bactria-Toharistan region in southern Uzbekistan and in southwestern Tajikistan, Fergana region in eastern Uzbekistan and Sogdiana region in central Samarkand, Merv region in eastern Turkmenistan, and Semirechiye region in north-eastern Kyrgyzstan. They are dated from around the 1st century to the 9th and 10th centuries. Most of the Buddhist remains in the northern part of Bactria-Toharistan region are Buddhist temples, but there are only stupas remained without temple buildings such as the Jurmala Stupa and Airtam Stupa. The Karatepa

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18

Setio Setoto, Muniifah Zahraani, and Previari Umi Pramesti. "Evaluasi Jalur Evakuasi Bencana Kebakaran pada Vihara Prajna Chan." Jurnal Sipil dan Arsitektur 1, no. 1 (2023): 43–57. http://dx.doi.org/10.14710/pilars.1.1.2023.43-57.

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Vihara is a public building that is used to serve the needs of the general public as a meeting building for worship. Worship buildings must have comfort and security in every situation that can protect the facilities and visitors inside, including in the case of fire disaster rescue. At the Prajna Chan Temple, the fire disaster evacuation routes are still not fully met. Therefore, it is necessary to carry out an evaluation to determine the effectiveness of its use in accordance with the requirements of Minister of Public Works Regulation no. 26 of 2008, SNI 03-1735-2000, SNI 03-1746-2000, and

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Yukhimenko, Elena. "VYGOVSKY ZION: UNDERSTANDING THE EVENTS OF 1787–1788 IN THE CONTEXT OF BIBLICAL HISTORY." Проблемы исторической поэтики 20, no. 2 (2022): 247–63. http://dx.doi.org/10.15393/j9.art.2022.10964.

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The article analyzes for the first time the work of Andrey Borisov, a writer, an Old Believer, and a representative of the Vyg literary school. The work is dedicated to the restoration of the main cathedral chapel of the male Vyg community on July 16, 1788 after the fire. A lengthy Word has been preserved in the draft autograph, which testifies to the author's careful work on the text, and in the handwritten lists representing two editions of the text. The Word of Andrei Borisov describes thoroughly and emotionally the disaster that befell kinovia. The article provides valuable historical evid

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20

Oh, Hyundok, and Kwanghwi Han. "Scientific Review of a Lightning Strike on the Wooden Pagoda of Jeseoksa Temple in Iksan through Magnetic Survey." Korean Archaeological Society 134 (March 31, 2025): 35–57. https://doi.org/10.47439/jkras.2025.1.035.

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According to the ancient Chinese text Guanshiyin yingyan ji (Records of Miraculous Responses of Avalokitesvara), there was rainfall and a thunderstorm at Jeseoksa Temple in Iksan in the 11th month 639, which resulted in the temple being destroyed by fire. Excavations at the Jeseoksa Temple site revealed that there had been a fire in the past, and the central base stone was found split in two due to an unknown reason. The contents of the literature suggest a high likelihood of a lightning strike. However, no direct evidence of a lightning strike from such a long time ago could be found. Lightni

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21

Nithya, S. "Select Copper-Plate Inscriptions of Sri Arunachaleswarar Temple, Tiruvannamalai - A Layman’s Perspective." Shanlax International Journal of Arts, Science and Humanities 12, no. 1 (2024): 60–64. http://dx.doi.org/10.34293/sijash.v12i1.7622.

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Sri Arunachaleswarar temple at Tiruvannamalai is one of the Pancha Bhuta sthalas or the five abodes of Lord Siva each representing one of the five elements of nature. Arunachaleswarar is the Agni lingam representing the fire element of nature. The temple is located at the foothills of the mountain Arunacala/Annamalai which itself is considered as the ‘Tejo-linga’, the aniconic form of Lord Siva. The bustling temple town is well known for the famous Karttikai dipam festival and the giripradakṣina (circumambulation of the hill) during the full-moon days. The administrative structure, variety of

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Idedhyana, Ida Bagus, and Made Mariada Rijasa. "Interpretation of the Bedawang Nala ornament located on the base of Pura Pabean in Buleleng Regency Indonesia." ARTEKS : Jurnal Teknik Arsitektur 7, no. 2 (2022): 249–58. http://dx.doi.org/10.30822/arteks.v7i2.1721.

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Pura (temple) is a sacred place for the Hindus in Bali, such as Pura Pabean, which is included in pura kahyangan jagat (temple for all people). Pura Pabean is located on the northern part of the main Singaraja-Gilimanuk road, Banyupoh Village, Gerokgak Sub-district, Buleleng Regency, Indonesia. The area also extends into the ocean and is positioned on steep rocky terrain. Unlike other Pura in Bali, this temple stands on the base of an ornament, as a Bedawang Nala (cosmic tortoise) with two dragons (serpents) wrapped around the body. The embodiments of the tortoise and the two dragons are the e

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Introvigne, Massimo. "Ordeal by Fire: The Tragedy of the Solar Temple." Religion 25, no. 3 (1995): 267–83. http://dx.doi.org/10.1006/reli.1995.0023.

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FULLER, C. J. "The renovation ritual in a south Indian temple: the 1995 kumbha¯bhiseka in the Mi¯na¯ksi¯ Temple, Madurai." Bulletin of the School of Oriental and African Studies 67, no. 1 (2004): 40–63. http://dx.doi.org/10.1017/s0041977x04000035.

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This article is a description and analysis of the twelve-day renovation ritual or kumbha¯bhiseka (‘water-pot bathing ritual’) celebrated in the Mi¯na¯ksi¯ Temple in the south Indian city of Madurai in 1995. After briefly discussing the historical background, the article describes the priests' division of labour at the kumbha¯bhiseka, the preliminary rituals—including the transfer of the deities' power from their images into water-pots—and the most crucial rituals: the series of ya¯gapu¯ja¯ (‘sacrifice-worship’) rituals, which mainly consisted of fire-sacrifices to enhance the power in the wate

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Kim, Hwan-Hee. "Changes in Tiled Roof Landscape of Jeseoksa Temple Site in Iksan." Central Institute of Cultural Heritage 42 (October 31, 2023): 1–24. http://dx.doi.org/10.20292/jcich.2023.42.1.

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This study focused on the fact that the main role of roof tiles is the finishing material of the roof, and looked at the shape of the roof that functions as a series of components by combining large-scale objects in terms of tile roof scenery. First, the technical and morphological properties of various roof tiles excavated from the site and abandoned ruins were analyzed. In the case of a convex roof-end tile with curved lotus design are prevalent, and they are classified into six types according to detailed properties. A convex roof-end with curved lotus design 1, 3, 5, and 6 were ident

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Eng, Irene, and Yi-Min Lin. "Religious Festivities, Communal Rivalry, and Restructuring of Authority Relations in Rural Chaozhou, Southeast China." Journal of Asian Studies 61, no. 4 (2002): 1259–85. http://dx.doi.org/10.2307/3096442.

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The fifth day of the Lunar New Year marks the beginning of six weeks of religious festivities in the rural area of Chaozhou, a distinct dialect region in Southeast China. Scheduled on separate dates, processions of local deities are staged by different villages. On the morning of the chosen day, villagers flock to the main village temple, where wooden statues of the divine occupants are congregated with those from other local temples. Each family sets up a table in the courtyard, lights incense and candles, and presents its offerings (of chicken, duck, goose, fish, rice, wine, fruits, cakes, a

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Yuriy, Guguev K., Artur I. Taymazov, and Askerhan K. Abiev. "ARCHAEOLOGICAL RESEARCH ON THE TERRITORY OF THE ZNAMENSKAYA CHURCH IN KHASAVYURT." History, Archeology and Ethnography of the Caucasus 15, no. 3 (2019): 496–532. http://dx.doi.org/10.32653/ch153496-532.

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The article is devoted to the results of exploratory archaeological research on the territory of the Znamenskaya Church in Khasavyurt. To identify and explore the cultural layers we created three test pit a total area of 12 sq. m. Archaeological research revealed the presence in this territory of late cultural layers. Inside the Church (pits # 2 and # 3) they belong to two stratigraphic periods. Chronologically, the first period lasted from the time of the construction of the temple in 1902-1907 gg. before the fire of 1943, the Second period covers the time from the fire of 1943 to the present

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Li, Yupeng, Sokyee Yeo, Weihan Zou, and Shibing Dai. "Assessing the Fire Properties of Various Surface Treatments on Timber Components in Ancient Chinese Buildings: A Case Study from the Xianqing Temple in Changzhi, Shanxi, China." Coatings 14, no. 10 (2024): 1326. http://dx.doi.org/10.3390/coatings14101326.

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Traditional and modern coatings play a key role in enhancing the fire resistance of ancient Chinese buildings. However, further comparative analysis is needed on the fire properties of the two coatings and their effects on different timber structural components. This study focuses on the main hall of the Shanxi Changzhi Xianqing Temple, a typical traditional column and beam construction built between the Song and Jin periods. Firstly, the combustion characteristics of various timber structural component samples with different surface treatments (traditional “Yi-ma-wu-hui” and modern flame reta

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Khalifa-zadeh, Mahir. "Sasanian Imperial Ideology: From Anāhītā Fire in Pārs to Ādur Gušnasp Fire Temple in Ādurbādagān." International Journal of History 7, no. 1 (2025): 23–28. https://doi.org/10.22271/27069109.2025.v7.i1a.344.

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Yana, I. Wayan Wirta, I. Wayan Kondra, and I. Dewa Putu Gede Budiarta. "Tampiog Dance Tradition as a Source of Inspiration for Painting Works." CITA KARA : JURNAL PENCIPTAAN DAN PENGKAJIAN SENI MURNI 3, no. 2 (2023): 252–60. http://dx.doi.org/10.59997/ctkr.v3i2.3008.

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The Tampiog Dance tradition literally means kicking fire in its implementation involving the youths, undagi and stakeholders as participants and witnessed directly by village krama around the village of Manukaya Let. This shows that the Tampiog organizational culture that is formed in a system called Pekraman village is able to move each other to make the implementation of its activities successful. The Tampiog Dance Tradition (Kicking Fire) is a mythology that has been accepted as an inheritance by the people of Manukaya Let Village for generations. This tradition sounds and looks unique and

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Mir-Babayev, Mir-Yusif. "First mentions of Azerbaijani oil (on the 155th anniversary of the first study of chemical nature of Baku oils; 1870–2025)." Azerbaijan Oil Industry, no. 01 (January 15, 2025): 50–58. https://doi.org/10.37474/0365-8554/2025-01-50-58.

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Oil has been known since ancient times: already in ancient Persia, pagan priests extracted it from wells for the sacred fire. And the building material for the construction of Babylon and Nineveh was asphalt (mountain or mineral) resin, which was formed as a residue from the evaporation of oil produced on the Ise River, a tributary of the Euphrates. According to the ancient Greek historian Plutarch, who described the campaigns of Alexander the Great (Makedonian), already in the 4th century BC, his warriors used oil from the Absheron peninsula for lighting, transporting it in wineskins or clay

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Li, Siming. "Analysis of fire risk and fire prevention of architectural heritage: A case study of mount wutai in China." Applied and Computational Engineering 26, no. 1 (2023): 137–44. http://dx.doi.org/10.54254/2755-2721/26/20230815.

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As precious historical and cultural heritages in China, ancient architecture belongs to non-renewable resources. However, in recent years, fires in ancient buildings occurred from time to time, causing irreparable losses to Chinas precious historical and cultural heritage. In order to explore the existing problems of fire safety in ancient buildings and better prevent fire accidents, this paper starts with an introduction of the structural characteristics of ancient buildings in China, and then, on the premise of combining the characteristics of geographical culture, architectural structure, a

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KAIM, Barbara. "Bone Reliefs from Fire Temple at Mele Hairam, South-West Turkmenistan." Iranica Antiqua 45 (June 30, 2010): 321–35. http://dx.doi.org/10.2143/ia.45.0.2047124.

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Gunawarman, Anak Agung Gede Raka. "KONSEP DESAIN MITIGASI BENCANA KEBAKARAN PADA BANGUNAN PURA BERATAP IJUK." Jurnal Arsitektur ZONASI 2, no. 1 (2019): 25. http://dx.doi.org/10.17509/jaz.v2i1.15058.

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Abstract: The use of Palm-Fiber roof on sacred buildings in Balinese Temples still preserved well, however case of fire disasters becoming a threat in temple existence nowadays. Fire disasters could start with some sparks on roof section. Palm fiber and thatched roof are building materials that very vulnerable to fire disasters and when fire disaster happens because of this materials,it could easily spread out the fire on other building next to it. This article was an article created by purposed to give an idea or innovation in fire disasters mitigation especially in temples or “palinggih” wit

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Tjampan, Kesya Marcella, and Saptono Nugroho. "Persepsi Pengunjung Domestik Terhadap Wisata Entertainment di Daya Tarik Wisata Kawasan Luar Pura Uluwatu." JURNAL DESTINASI PARIWISATA 8, no. 2 (2020): 376. http://dx.doi.org/10.24843/jdepar.2020.v08.i02.p28.

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The strategy forming tourist attraction to attract repeating guest is by developing entertainment tourism which offers sense of pleasure, satisfaction, and valuable experience. Uluwatu Kecak Fire Dance in Outer Area Uluwatu Temple was recognized as the most famous entertainment forms by domestic visitors. This aim of study is to identifying characteristics and measuring perception of domestic visitors to Uluwatu Kecak Fire Dance based on seven operational dimensions of entertainment tourism (Learning, Enjoyment, Escape, Refreshment, Novelty, Involvement, and Local Culture). The research used q

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Park, Byoung-Do. "Disaster Victims and Buddhist Temple in Early Modern Japan : The Great Fire of Meireki in 1657 and Temple Ekōin." Korean Association For Japanese History 57 (April 30, 2022): 77–112. http://dx.doi.org/10.24939/kjh.2022.4.57.77.

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Moradi, Yousef, and Edward J. Keall. "The Sasanian Fire Temple of Gach Dawar in Western Iran: New Evidence." Iran 58, no. 1 (2019): 27–40. http://dx.doi.org/10.1080/05786967.2019.1566761.

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Shokoohy, Mehrdad. "The Zoroastrian fire temple in the ex-Portuguese colony of Diu, India." Journal of the Royal Asiatic Society of Great Britain & Ireland 13, no. 1 (2003): 1–20. http://dx.doi.org/10.1017/s135618630200295x.

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AbstractThe ex-Portuguese town of Diu on the island with the same name off the south coast of Saurashtra, Gujarat, is one of the best-preserved and yet least-studied Portuguese colonial towns. Diu was the last of the Portuguese strongholds in India, the control of which was finally achieved in 1539 after many years of futile struggle and frustrating negotiations with the sultanate of Gujarat. During the late sixteenth and seventeenth century Diu remained a main staging post for Portuguese trade in the Indian Ocean, but with the appearance of the Dutch, and later the French and British, on the

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Kim, Kyung-mi. "The Study on the Style and Value of Stone Buddha Statue of Hoeamsa Temple in Yangju." Korean Journal of Art History 312 (December 31, 2021): 109–39. http://dx.doi.org/10.31065/kjah.312.202112.004.

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This study focus on the characteristics and of the Fragment of Stone Buddha of Hoeamsa Temple(檜巖寺). As is well known, this temple had been developed rebuilding by supporting of the royal family from the late of Korea Dynasty to the early of Joseon Dynasty(朝鮮). The Hoeamsa Temple Site in Yangju(陽州) is believed to have been destroyed in a fire in the late 16th century, and various artifacts have been excavated after several excavations since 1999. This Temple has been excavated a variety of Fragment of Stone Buddha statues. The Buddha statue of Hoeamsa Temple in Yangju has a hole on top of high

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Toki, Kenzo. "Protection of Cultural Heritage from Post-Earthquake Fire." Journal of Disaster Research 6, no. 1 (2011): 4–10. http://dx.doi.org/10.20965/jdr.2011.p0004.

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The cultural property protection field is wide and varied, with the problem of natural disaster alone often being overlooked, especially in seismic hazard measures. Cultural property preservation field experts recognize that fire-prevention measures, for example, having focused on accidental fires and arson within shrine and temple precincts that have been ineffective in preventing fires from spreading to historical buildings during simultaneous fire outbreaks in surroundings of concern during earthquakes. In 2003, the Japanese government recognized the importance of cultural heritage disaster

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Chen, C. H., S. W. Chien, and M. C. Ho. "A study on fire spreading model for the safety distance between the neighborhood occupancies and historical buildings in Taiwan." ISPRS - International Archives of the Photogrammetry, Remote Sensing and Spatial Information Sciences XL-5/W7 (August 11, 2015): 73–78. http://dx.doi.org/10.5194/isprsarchives-xl-5-w7-73-2015.

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Cultural heritages and historical buildings are vulnerable against severe threats from fire. Since the 1970s, ten fire-spread events involving historic buildings have occurred in Taiwan, affecting a total of 132 nearby buildings. Developed under the influence of traditional Taiwanese culture, historic buildings in Taiwan are often built using non-fire resistant brick-wood structure and located in proximity to residential occupancies. Fire outbreak in these types of neighborhood will lead to severe damage of antiquities, leaving only unrecoverable historical imagery. This study is aimed to inve

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Wu, Yunfa, Sarula Chen, Dongzhe Wang, and Qiang Zhang. "Fire Risk Assessment of Heritage Villages: A Case Study on Chengkan Village in China." Fire 6, no. 2 (2023): 47. http://dx.doi.org/10.3390/fire6020047.

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Fire risk assessment is important in heritage-village risk management and cultural relics protection. This study aims to establish a fire risk assessment system and model to assess fire safety for heritage villages. Given the complexity and openness of the heritage village system, the nonlinearity of the driving factors, and the dual attributes of residence and tourism, this paper constructs an index system of three aspects: cultural relic value sensitivity, village fire hazard, and evacuation accessibility. Based on ANP and the Bayes algorithm, a hybrid intelligent model is developed, and the

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Wada, Takuya, Daisuke Ogura, Chie Sano, Shuichi Hokoi, and Chiemi Iba. "Study of the conservation and exhibition of burned wall paintings in the main hall of the treasure house at Horyu-ji Temple." E3S Web of Conferences 172 (2020): 15005. http://dx.doi.org/10.1051/e3sconf/202017215005.

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Horyu-ji Temple is the main temple and Buddhist monument in the Horyu-ji area designated a UNESCO world heritage site since 1993. In 1949, the main hall in the Horyu-ji Temple, Nara prefecture, Japan, suffered a fire. Paintings on the burned walls are now stored with other cultural property in the treasure house which has no air conditioning, and doors and windows that are always closed. There is a fear of mold and pest generation due to high relative humidity in the room, so the environment must be controlled to protect the wall paintings from biological damage. Furthermore, Horyu-ji is consi

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Wagener, Martin. "Lessons from Preah Vihear: Thailand, Cambodia, and the Nature of Low-Intensity Border Conflicts." Journal of Current Southeast Asian Affairs 30, no. 3 (2011): 27–59. http://dx.doi.org/10.1177/186810341103000302.

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In 1962, the International Court of Justice ruled that the Preah Vihear temple lies within Cambodian territory. The status of the 4.6 km2 of land surrounding the temple, however, remained unclear. When UNESCO declared the Preah Vihear temple a Cambodian World Heritage Site in July 2008, the situation was exacerbated. Several firefights between October 2008 and April/May 2011 claimed at least 34 lives. The border dispute became a rollercoaster ride along the way: Talks between Thailand and Cambodia were regularly interrupted by exchanges of fire, only to be resumed a little later. This prevente

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Osthaus, Carl R., and David S. Heidler. "Pulling the Temple Down: The Fire-Eaters and the Destruction of the Union." Journal of American History 82, no. 2 (1995): 732. http://dx.doi.org/10.2307/2082270.

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Walther, Eric H., and David S. Heidler. "Pulling the Temple Down: The Fire-Eaters and the Destruction of the Union." Journal of Southern History 62, no. 1 (1996): 142. http://dx.doi.org/10.2307/2211236.

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Norcini, J. G., J. H. Aldrich, and J. M. McDowell. "Flowering Response of Bougainvillea Cultivars to Dikegulac." HortScience 29, no. 4 (1994): 282–84. http://dx.doi.org/10.21273/hortsci.29.4.282.

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Foliar spray application of dikegulac at 1600 mg·liter-1 during production of Bougainvillea glabra Choicy `Mauna Kea White', and Bougainvillea `Raspberry Ice', `Royal Purple', `Summer Snow', and `Temple Fire' in 4.5-liter hanging baskets (25.4 cm in diameter) was investigated in relation to flowering. The effect of foliar-applied dikegulac at 0, 400, 800, 1200, and 1600 mg·liter-1 on bracteole size of `Mauna Kea White' was also determined. Liners of `Temple Fire' pruned at transplanting (0 weeks) and sprayed with dikegulac at, 0 and 4 weeks had increased flowering and a slightly more compact,

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Mironowicz, Antoni. "Najstarsze dzieje parafii mielnickich." Elpis 23 (2021): 147–53. http://dx.doi.org/10.15290/elpis.2021.23.18.

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The oldest history of the Orthodox parishes in Mielnik shows that they were closely related to the history of the city. The first brick temple was built in the Ruthenian stronghold in the 13th century. The tradition of the thirteenth-century temple was related to the wooden church of the Nativity of the Blessed Virgin Mary built in 1431 at Drohicka Street, and then another one erected on the Ruthenian hill in 1614 and the present one built in the years 1821-1823. The Orthodox Church of the Resurrection of Christ situated on Brzeska Street at the beginning of the 16th century was of great impor

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Othuman Mydin, M. A., N. A. Agus Salim, N. Md Sani, and Y. Y. Khaw. "Evaluation of Imminent Fire Hazards of Inheritance Ancestral Temple and Mansion in Georgetown, Penang." E3S Web of Conferences 3 (2014): 01030. http://dx.doi.org/10.1051/e3sconf/20140301030.

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Wang-Riese, Xiaobing. "The Market and Temple Fairs of Rural China: Red Fire by Gene Cooper (review)." Journal of Chinese Religions 41, no. 2 (2013): 150–51. http://dx.doi.org/10.1353/jcr.2013.0018.

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