The present thesis analyzes the special group of verbs occurring in the German liturgical text that was written down in the Dominican monastery in České Budějovice. The first part provides information on the Dominican monastery in České Budějovice and the manuscript itself. It is followed by the editorial process of the manuscript. The main part focuses on the analysis of these groups of verbs: Präteritopräsentien, Wurzelverben, kontrahierte Verben and a verb wollen and werden. Attention is also paid to the dialect features of the text since the manuscript was affected by the Bavarian dialect as demonstrated and proved by the analysis of the verb forms.

À l’ombre des grands temples d’Angkor, la découverte en 1920 d’un petit édicule à stèle nommé Prasat Ong Mong dut paraître un peu anecdotique à son auteur, Henri Marchal. Pourtant, les travaux de George Cœdès, de Georges Trouvé et plus tard de Christophe Pottier allaient montrer que ce petit édifice appartenait à une fondation bouddhique importante, le Saugatāśrama, l’un des quatre grands āśrama fondés par Yaśovarman Ier à la fin du IXe siècle et, que loin d’être isolé, il était implanté au sein d’une vaste enceinte rectangulaire.Curieusement, bien que les textes comme les dimensions du site laissaient présager qu’il s’agissait d’une fondation importante et dynamique, en l’absence de fouille, nous n’en avions jusqu’à présent qu’une vision très partielle. Le culte des divinités, le logement et l’approvisionnement d’une communauté, l’enseignement, la copie de manuscrits, etc. sont pourtant autant d’activités nécessitant un équipement et des infrastructures nombreuses et diversifiéesEn reprenant les archives, en proposant une nouvelle analyse des inscriptions et en confrontant ces sources aux données que nous avons collectées au cours de trois campagnes de fouille, nous nous proposons de faire la lumière sur ce Saugatāśrama. Nous essayons notamment de déterminer les activités qui y prenaient place, les infrastructures qui le caractérisaient et les différentes phases de son occupation, tout en le comparant aux autres Yaśodharāśrama d’Angkor afin de vérifier s’ils suivaient le même plan, quelle que soit leur obédience.Ce travail constitue une étape indispensable pour la compréhension des āśrama de Yaśovarman Ier, grande fondation royale répétitive entreprise au moment de l’installation de la capitale à Yaśodharapura / Angkor et pendant une période charnière pour la constitution de l’empire khmer. / In the shadow of the great temples of Angkor, the discovery in 1920 of a small stela aedicule named Prasat Ong Mong must have seemed trivial to Henri Marchal, the scholar who first documented the shrine. However, the works of George Cœdes, Georges Trouvé and later Christophe Pottier demonstrated that this small building formed part of an important Buddhist foundation, the Saugatāśrama, one of four great āśramas founded by Yaśovarman I at the end of the ninth century. Far from being an isolated shrine, the aedicule was constructed within a vast rectangular enclosure.Although the texts and large dimensions of the site suggested that it served as an important and dynamic foundation, in the absence of excavation, our understanding of the complex remained woefully incomplete and partial. The worship of divinities, the housing of devotees, the amassing of provisions to sustain the community, religious instruction, and the copying of manuscripts, along with other activities, all required a wide range of equipment and supporting infrastructures.By reexamining the archives, proposing novel interpretations of the inscriptions, and comparing these sources with the archaeological data we collected during three excavation campaigns, the dissertation sheds important new light on the Saugatāśrama. More specifically, we attempt a reconstruction of the activities that took place within the āśrama, the infrastructure that defined the hermitage, and its different phases of occupation. This course of analysis was complemented and enriched by comparing the Saugatāśrama with the other Yaśodharāśrama of Angkor in order to test whether they followed the same plan, regardless of their religious denomination.This work constitutes an essential first step in better understanding the āśrama of Yaśovarman I, a large, royal foundation consisting of numerous and seemingly standardized hermitages established at the time of the capital’s installation in Yaśodharapura / Angkor during the pivotal period of the consolidation of the Khmer Empire.

O trabalho tem, como tema, o estudo do sagrado na sociedade contemporânea, observando um importante fenômeno social: a retomada do sagrado. A produção artística do beneditino Carlos Eduardo Uchôa, inserida neste contexto, é considerada um exemplar, ao tangenciar este fenômeno. Para o procedimento desta pesquisa será empreendido um estudo do sagrado na sociedade atual, a partir de uma análise que estabelece as relações entre o sagrado e o profano. Desta forma, estes estudos apontam o surgimento de novos elementos simbólicos ritualísticos e míticos, provocando o desencadeamento de uma crise no sagrado. Por outro lado, as investigações comprovam, em diversos setores, a instauração de uma nova situação emblemática percebida através de um comportamento e de uma mentalidade vigentes no mundo contemporâneo. Uma pesquisa sobre a questão do espaço-tempo no aspecto da historicidade e no âmbito do Sagrado, igualmente serão perscrutados. Todos esses fatores serão observados à luz da produção artística do artista, respaldado em seu histórico de vida. Os aspectos socioculturais serão privilegiados, através de sua formação artística, acadêmica e literária até 1996 e após este período, quando ingressa para a vida monástica. Portanto, esta pesquisa será desenvolvida a partir da análise e reflexão sobre o ideário conceitual e imaginário do artista e monge beneditino Carlos Eduardo Uchôa, com a sua produção artística adensada por este contato com o mundo do sagrado refletido em sua poética. Este é o foco central da dissertação: estudar o sagrado na obra do artista que converge para a sua arte na sociedade atual. Contudo, através dos tempos, o sagrado se mantém vivo e atuante, resistindo e permanecendo até os dias atuais. / The work has, as in the subject, the study of the sacred in contemporary society, observing an important social phenomenon: the resumption of the sacred. Artistic production of Carlos Eduardo Benedictine Uchôa, inserted in this context, it is considered a copy, to lightly brush this phenomenon. For the procedure of this research will be undertaken a study of the sacred in current society, from an analysis that establishes the relationship between the sacred and the profane. In this way, these studies point to the emergence of new symbolic ritual and mythical elements, causing the triggering a crisis in the sacred. On the other hand, the investigations prove, in several sectors, the establishment of a new flagship situation perceived through a behavior and mindset prevailing in the contemporary world. A research on the issue of space and time in the aspect of historicity and under the Holy, will also be searched. All of these factors will be seen in the light of production artist, supported in its life history. Socio-cultural aspects will be privileged, through his artistic training, academic and literary until 1996 and after this period, when he enters to the monastic life. Therefore, this research will be developed from the analysis and reflection on the conceptual ideas and imagination of the artist and Benedictine monk Carlos Eduardo Uchôa, with their artistic production thickened for this contact with the sacred world reflected in his Poetics. This is the central focus of the dissertation: study the sacred work of the artist that converges to its art in current society. However, through the ages, the sacred remains alive and active, enduring and remaining until the present day.

Os Trapistas no Brasil é o objeto do nosso trabalho. A primeira experiência trapista no Brasil ocorreu no início do século XX no Vale do Paraíba Paulista. Monges Trapistas franceses deram início ao Mosteiro Nossa Senhora de Maristela, na cidade de Tremembé, estado de São Paulo. Passou a ser também a primeira Trapa da América do Sul. Com esse mosteiro, houve o início da vida e da tradição monástica cisterciense no Brasil. No Vale do Paraíba, revolucionaram a agricultura com modernas técnicas agrícolas, principalmente na rizicultura, e prestaram também relevantes serviços no campo socioeclesial. Posteriormente, com o regresso destes para Europa, houve, em 1977, a fundação do Mosteiro Trapista Nossa Senhora do Mundo, no estado do Paraná. A relação entre o primeiro Mosteiro Trapista no Brasil, fundado no início do século XX, e o segundo Mosteiro, Nossa Senhora do Novo Mundo, iniciado em 1977, mostra que o passado e presente caminham nessa relação: a ponte entre história e memória. O passado e a sua relação com ele são elementos centrais da identidade da Ordem Cisterciense da Estrita Observância / The Trappists in Brazil is the aim o four assignment. The first Trappist experience in Brazil happened in the beginning of the XX century in the region of Paraíba Valley. French Trappist monks started the Monastery of Our Lady Maristela, in Tremembé city state of São Paulo. It also became the first Trapa of South America. With this monastery, we had the beginning of Cistercian monastic life and tradition in Brazil. In the region of Paraíba Valley, modern agricultural techniques were revolutionized, especially in rice growing; they also provided relevant relevant services in the church social field . Later, with the return of these to Europe in 1977, we had the foundation of the Trappist Monastery of Our Lady of the New World, in the state of Paraná. The relationship between the first Trappist Monastery in Brazil, founded in the early twentieth century, and the second Trappist Monastery of Our Lady of the New World, which started in 1977, shows that the past and present walk together, the bridge between history and memory. The past and its relationship with it are core elements to the identity of the Cistercian Order of Strict Observance

Die vorliegende Studie befaßt sich mit einigen ausgewählten Aspekten des Musiklebens im Kloster Osek (Ossegg) während des 18. und 19. Jahrhunderts. Musikwissenschaftliche Forschungen zur Thematik und die in diesem Zusammenhang erschienenen Aufsätze - insbesondere aus der ersten Hälfte des 20. Jahrhunderts von Paul Nettl und Emilián Trolda - brachten bisher nur lückenhafte Ergebnisse.

L'abbaye de la Casedieu (v. 1135-1790) a été le premier établissement de l'ordre prémontré en Gascogne et la tête d’une circarie éponyme dans le sud de la France et le nord de l'Espagne. L'archéologie du mobilier dispersé et l'étude documentaire permettent de restituer en partie l'histoire riche et complexe d'une grande abbaye disparue qui fonda une trentaine d'abbayes-filles et prieurés.La documentation écrite permet également de restituer un réseau dense de granges agricoles, formées aux XIIe et XIIIe siècles, qui ont évolué pour se transformer en bastides ou en terres affermées à partir du XIVe siècle. Les prémontrés disposaient également de deux prieurés-filles, d'un réseau d'églises paroissiales et de moulins qui fonctionna jusqu'au XVIIIe siècle.L'étude des bastides fondées par les prémontrés montre aussi la capacité d'évolution économique des chanoines, qui implantent des " maisons des abbés " à but résidentiel et commercial et tentent de s'opposer à l'installation des ordres mendiants.L'adaptation aux crises de la fin du Moyen Âge permet également d'observer le rôle, souvent positif, des abbés commendataires, la mise en défense militaire de l'abbaye ou encore la participation aux collégiales de bastides, avant les destructions des guerres de Religion. / The abbey of la Casedieu (ca 1135-1790) was the first monastery of the premonstratensian order in Gascony and the head of a circarie in the south of France and the north of Spain. Archeological artefacts and original documents help to partly recreate the rich and complex history of a disappeared abbey which that has founded over thirty abbeys and prioriesThe written documentation also helps to reveal an extensive network of barns called granges, founded during the 12th and 13th century, thereafter converted into settlements called bastides or converted into rented lands (from 14th century). Premonstratensian also had two priories and an intricate network of churches and mills, which continued working up until the 18th century.Study of the bastides founded by the canons also shows their capacity for economic growth : they built « abbey houses » for commercial and residential use ; they tried to stop the settlement of mendicant orders.Likewise, the adaptation of the premonstratensian to the crises at the end of the Middle Ages help to understand the role of commendatory abbots, the setting up of the military defence of the abbey or the involvement in collegiale churches, before the destructions during the Religious wars.

The main goal of this work is to apprise readers with one part of our national cultural heritage which is exposed at the National Technical Museum in Prague in the astronomy exposition. This heritage is the planetarium from P. Engelbert Seige from 1791. The first chapter endeavours to delineate under what circumstances the planetarium was originated, and it also includes the life of its creator Engelbert Seige and the history of the Ossegg monastery, where Seige lived and worked. The second chapter is devoted to a detailed description of the astronomical functions of the planetarium and a description of its dials and mechanisms, including pictorial documentation. In the third chapter is briefly described the development of time measurement and clock production, as well as contemporary watchmaking and scientific advances and discoveries. It also describes some contemporary clockworks of other watchmaking masters, namely Jan Klein, Eise Eisinga and Philipp Matthäus Hahn, again including their pictorial documentation. The fourth chapter describes other, but unfinished models of Engelbert Seige.

Die Arbeit beschäftigt sich mit den Anfängen der historischen katholischen Jubiläumskultur im Kloster- und Ordensbereich während des 17. und 18. Jahrhunderts. Ein Schwerpunkt liegt dabei auf dem hundertjährigen Ordensjubiläum der Jesuiten im Jahr 1639/40, welches die Initialzündung für die katholische Jubiläumskultur schlechthin bildete. Im zweiten Teil wird die Verbreitung des historischen Jubiläums exemplarisch für die Klöster des süddeutschen Raumes untersucht.:I. Einleitung II. Traditionsstränge und Entwicklungslinien III. Das hundertjährige Gründungsjubiläum des Jesuitenordens 1639/40 IV. Klosterjubiläen im süddeutschen Raum im späteren 17. und 18. Jahrhundert V. Resümee VI. Anhang

Changes to the Interior of the Basilica of St. Margaret's Monastery Břevnov St. Margaret's Church, which is part of Břevnov monastery of Benediktines, was built under the supervision of abbot and builder Otmar Zinke in the beginning of the 18th century. As all the architectonical works, even building of this great dome of radical Baroque came through its development. The earliest changes were done by the architect Pavel Ignác Bayer in the beginning of forming the plans. His successor was Kryštof Dientzenhofer. He changed even the basic masonry and the building as a single nave. According to the archival records there were some changes concerning the iconographical programme. The interior was gradually completed and changed partly too. The main changes concerned the paintings, arranging of the liturgical area and the Baroque organ case reconstruction as well as new organ.

The thesis deals with selected baroque paintings that hang in the cloister of the Cistercians monastery and in the monastery's church of the Virgin Mary's Ascension in Osek. It aspires on approaching the paintings of less known baroque artists of Václav Antonín Lihm, Gerard Angelmayer and Benedikt Kern. It also aspires on setting their artistic production into the situation at the monastery. The first part describes the monastery in Osek as an important clerical centre that has ineffaceably inscribed itself into the landscape of Northern Bohemia as well as into the history of Czech Art by its baroque reconstruction. The thesis then introduces individual painters in their relation to the monastery as well as their other production. What follows is the description of respective paintings from the church and the cloister. Particular attention is paid to the scenes from the life of Saint Bernard of Clairvaux and to other saints of Cistercian Order. Graphic artworks that may be used for paintings are also included. Identified findings are summarised at the end of the thesis. Keywords Benedikt Kern, Gerard Angermayer, Václav Antonín Lihm, monastery in Osek