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Books on the topic 'Two temples'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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1

Schackt, Jon. One God, two temples: Schismatic process in a Kekchi village. Dept. of Social Anthropology, University of Oslo, 1986.

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2

Numrich, Paul David. Old wisdom in the New World: Americanization in two immigrant Theravada Buddhist temples. University of Tennessee Press, 1996.

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3

Hyder, Qurratulain. My temples, too: A novel. Women Unlimited, 2004.

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4

My temples, too: A novel. Women Unlimited, 2004.

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5

Stein, Emma Natalya. Constructing Kanchi. Amsterdam University Press, 2021. http://dx.doi.org/10.5117/9789463729123.

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This book traces the emergence of the South Indian city of Kanchi as a major royal capital and multireligious pilgrimage destination during the era of the Pallava and Chola dynasties (circa seventh through thirteenth centuries). It presents the first-ever comprehensive picture of historical Kanchi, locating the city and its more than 100 spectacular Hindu temples at the heart of commercial and artistic exchange that spanned India, Southeast Asia, and China. The author demonstrates that Kanchi was structured with a hidden urban plan, which determined the placement and orientation of temples aro

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6

Tudengjiayangliexuedanbeijiancanbeirongbo. Ge tuo jin gang si zhi =: Gatuojinganhsi zhi. Min zu chu ban she, 2002.

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7

Yungang shi ku yan jiu yuan., ed. 2005 nian Yungang guo ji xue shu yan tao hui lun wen ji. Wen wu chu ban she, 2006.

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8

Yungang shi ku yan jiu yuan., ed. 2005 nian Yungang guo ji xue shu yan tao hui lun wen ji. Wen wu chu ban she, 2006.

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9

Beijing tao yuan guan qian feng pai yan jiu: Beijing taoyuanguan qianfengpai yanjiu. Zong jiao wen hua chu ban she, 2013.

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10

The painted earth temple: Book two of The White Buffalo Woman trilogy. Atria Books/Beyond Words Pub., 2006.

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11

shi, Juexing, "Jue qun" bian ji wei yuan hui., and Shanghai Yu fo chan si., eds. Du shi zhong de fo jiao: Shanghai Yu fo chan si ji nian jian si 120 zhou nian yan tao hui lun wen ji. Zong jiao wen hua chu ban she, 2004.

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12

Tsutomu, Minakami. The temple of the wild geese: And Bamboo dolls of Echizen : two novellas. Dalkey Archive Press, 2008.

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13

Tsutomu, Minakami. The temple of the wild geese: And Bamboo dolls of Echizen : two novellas. Dalkey Archive Press, 2008.

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14

William, Whitney K. Two strange beasts: Leviathan and Behemoth in Second Temple and early rabbinic Judaism. Eisenbrauns, 2006.

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15

Bede. Bede: On the Temple. Liverpool University Press, 1995.

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16

Peter, Hauge, ed. The temple of music. Ashgate, 2010.

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17

Hurowitz, Victor. I have built you an exalted house: Temple building in the Bible in the light of Mesopotamian and North-West semitic writings. Sheffield Academic, 1991.

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18

Satchidanandan. How to go to the Tao temple and other poems. Har-Anand Publications, 1998.

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19

Sansa ŭi mi rŭl chʻajasŏ: Sasaek kwa hyanggi e chʻwihanŭn tto tarŭn sesang. Tarŭn Sesang, 1999.

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20

Paṇḍita, Parākrama. Siṃhaḷa thūpavaṃsaya: Găṭa pada vivaranạ sahitayi. Ratna Pota Prakāśakayō, 2004.

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21

Swan, Marshall Wilbur Stephen. Thacher's woe and Avery's fall: Two tales of the tempest of 1635. Sandy Bay Historical Society & Museum, 1985.

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22

1952-, Boelmann Günther, ed. Tibet: Der weisse Tempel von Tholing. Melina-Verlag, 1994.

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23

Temple, Francis Leonard. Two Birmingham brothers: A selection of some original work by Francis Leonard and Herbert Temple. [s.n.], 1989.

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24

Halladay, James R. Shaolin-do: Secrets from the temple. Kendall/Hunt Pub. Co., 1995.

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25

Jesus and Israel: One covenant or two? W.B. Eerdmans, 1995.

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26

Alice, Boner, Rath Śarmā Sadāśiva 1921-, Bäumer Bettina 1940-, Dāsa Rājendra Prasāda 1930-, Das Sadananda, and Indira Gandhi National Centre for the Arts., eds. Śilpaprakāśaḥ. 2nd ed. Indira Gandhi National Centre for The Arts and Motilal Banarsidass Publishers, Delhi, 2005.

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27

Kexiang, ed. Qi ta bao en wen hua lun tan: Du shi si yuan yu he xie she hui yan tao hui lun wen ji. Xi ling yin she chu ban she, 2011.

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28

Li shi, kong jian, shen fen: Luoyang qie lan ji de wen hua lun shu. Li ren shu ju, 2007.

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29

George, Herbert. The temple: The poetry of George Herbert. Paraclete Press, 2001.

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30

Whitfield, Roderick. Cave temples of Dunhuang: Art and history on the silk road. Getty Conservation Institute and the J. Getty Museum, 2000.

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31

Susan, Whitfield, and Agnew Neville 1938-, eds. Cave temples of Dunhuang: Art and history on the silk road. British Library, 2000.

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32

Two concepts of allegory: A study of Shakespeare's The tempest and the logic of allegorical expression. Yale University Press, 2007.

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33

Freiberg, Stanley Kenneth. Blake and Beethoven in The tempest: A two-act play with a prologue and an epilogue. Newport Bay Pub., 1997.

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34

Deliang, Wei, ed. Wulin fan zhi. Hangzhou chu ban she, 2006.

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35

Wulin fan zhi. Xin wen feng chu ban gong si, 1987.

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36

Mae, Hisao. Kokenchiku no kiso chishiki /Mae Hisao. Mitsumura Suiko Shoin, 1986.

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37

Beshears, David R. Serpent's Keep Two: The Six Temples. Greybeard Publishing, 2018.

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38

Numrich, Paul David. Old Wisdom in the New World: Americanization in Two Immigrant Theravada Buddhist Temples. University of Tennessee Press, 1999.

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39

Caton, Richard. Temples and Ritual of Asklepios at Epidauros and Athens: Two Lectures Delivered at the Royal Institution of Great Britain. University of Cambridge ESOL Examinations, 2014.

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40

Moodie, Deonnie. A Religious Institution Goes Public. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190885267.003.0003.

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In the mid-twentieth century, Kālīghāṭ became a site that middle-class actors could not only write about but also act upon in an official capacity. Because Kālīghāṭ was never royally patronized, East India Company and British official bodies did not take over the role of departing royal powers there as they did at other temples across India. Instead, middle-class actors took it upon themselves to modernize Kālīghāṭ’s management system in the mid-twentieth century. One Brahmin temple proprietor brought a complaint against 84 others to a district court in the 1930s, alleging that his brethren ha

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41

Nissinen, Martti. Prophets and Temples. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808558.003.0006.

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This chapter collects evidence of temples as venues of the prophetic performance, prophets among the temple personnel and as advocates (sometimes even critics) of temple worship at Mari and in Assyria, in Greek sanctuaries, and in Jerusalem. The chapter discusses prophets and temples (institutions of religious worship)—the function and significance of temples and cult places varied according to their size, location, wealth, and status; their legitimacy and symbolic significance provided an identity for the community they served and the maintenance of their symbolic universe. The most important

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42

Moralee, Jason. Learning from the Capitol’s Destruction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190492274.003.0007.

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Chapter 6 asks what Christians were supposed to learn from the Capitol’s cycle of destructions. When temples were destroyed in antiquity, through either the violence of nature or violent intentional acts, invariably the event was seen as a portentous disaster. The Temple of Jupiter Optimus Maximus was destroyed three times, in 83 BCE, 69 CE, and 80 CE. Christian intellectuals simplified the Capitol’s history of destructions by equating them with those of other famous temples, such as the Jerusalem Temple and the Temple of Apollo at Delphi. No matter the time or the place, temple destructions h

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43

Temple Of The Two Jaguars. Merln & Associates, 2008.

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44

Moodie, Deonnie. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190885267.003.0001.

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This chapter introduces the temple and the contours of the most recent modernization projects imposed upon it through the voices of devotees, renovators, temple Brahmins, and beggars at Kālīghāṭ. This material is drawn from ethnographic fieldwork. In this way, I show—rather than tell—what kinds of resonances the temple has for actors of various class backgrounds today and the kinds of modernist idioms the middle classes apply to the temple. I further situate my work in scholarly conversations, including those focused on temples, India’s middle classes, multiple modernities, notions of the “pub

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45

Yarker, John. Two Ancient Legends Concerning the First Temple Termed Solomon's Temple. Kessinger Publishing, LLC, 2004.

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46

Howlett, David J. Conclusion. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038488.003.0011.

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This concluding chapter argues that individuals “build” sacred sites through varied discourse on what a site means. Indeed, each pilgrim and each site guide are best seen as building the Kirtland Temple and contributing to its collective meaning. Despite the relatively fixed location of the site, the agents who build the Kirtland Temple are actually in the process of constructing confessional and ideological sites rather than a singular site, temples rather than a singular temple. The physical temple itself simply provides the finite set of terms out of which groups have created many different

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47

Howlett, David J. A “House of the Lord” in Kirtland, 1831–1844. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038488.003.0002.

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This chapter argues that early Mormons created temple spaces to gain special blessings of God's spirit beyond the conversion experience. The Kirtland Temple fulfilled this function but remained in infrequent use after most of the Saints in northern Ohio left the area in 1838. New temples were built by subsequent Mormon communities in places like Nauvoo, Illinois, and later in the intermountain West. New theologies of human redemption were enacted in these spaces that went well beyond the neo-evangelical Mormon theology of the Kirtland era. No early Latter Day Saint systematized the emerging te

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48

Moodie, Deonnie. The Making of a Modern Temple and a Hindu City. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190885267.001.0001.

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This book is about what temples do for Hindus in the modern era, particularly those who belong to India’s diverse and evolving middle classes. While many excoriate these sites as emblematic of all that is backward about Hinduism and India, many others work to modernize them so that they might become emblems of a proud heritage and of the nation’s future. I take Kālīghāṭ Temple, a powerful pilgrimage site dedicated to the dark goddess Kālī, in Kolkata (formerly Calcutta) as a case study in the phenomenon by which middle-class Hindus work to modernize temples. At the height of the colonial era i

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49

The Mice Templar Part Two. Image Comics, 2010.

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50

Howlett, David J. The Destroyer and the Peacemakers, 1984–1990. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252038488.003.0006.

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This chapter explores the 1980s Reorganized Church of Jesus Christ of Latter Day Saints' schism by the ways individuals mapped the Kirtland Temple within their sacred universes. Such mapping involved revelations about temples, conferences at or near the building, the construction of worship spaces near the temple, the creation of eschatological maps about the temple and its role in the end of history, and the creation of collective memories through commemorative rituals. In this, Reorganized Church of Jesus Christ of Latter Day Saints members followed practices that had helped establish their

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