Ispaniyadagi monastirlar - Monasteries in Spain - Wikipedia

Ispaniyadagi monastirlar boy badiiy va madaniy an'analarga ega va Ispaniyaning vasiyatidir diniy tarix va siyosiy -harbiy tarix, dan Visigot davri uchun O'rta yosh. The monastirlar taraqqiyot davrida va undan keyin nasroniy zodagonlari tomonidan olib borilgan yollashda muhim rol o'ynadi Reconquista, natijada pasayish bilan Musulmon janubi ning yarim orol.

Yarim orolda ularning mavjudligi asrlarning dastlabki asrlariga to'g'ri keladi Nasroniylik, asl nusxada zohid hayot diniy jamoalarning shakllanishiga va VI-VII asrlarda ispanlar tomonidan kichik monastirlar qurilishiga sabab bo'ldi. Ushbu binolarning aksariyati an'anaviy uslubni aks ettiradi Mozarabik.

Ning kelishi bilan ikkinchi bosqich ishlab chiqildi Benediktinlar ning Kluni, Reconquista paytida va shu vaqtning o'zida ishlab chiqilgan bir nechta yangi buyurtmalar: Tsister, harbiy buyurtmalar, Premonstratensian, Carthusians, Jeromes, Avgustinliklar, Kamaldolcha va tilanchilar.

Har xil o'lchamdagi monastir jamoalari paydo bo'ldi Kataloniya ga Galisiya; ushbu inshootlarning bir qismi qoladi, boshqalari esa tashlab yuborilgan yoki yo'q qilingan. Monastirlarning aksariyati Ispaniya O'rta asrlarda mintaqaning tarixiy nutqiga muvofiq shimoliy yarmida taqsimlanadi. Monastirlar janubda juda kam sonli, Andalusiya va Kanareykalar orollari.

O'rta asrlarda monastirlarning tashkil etilishi ijtimoiy va madaniy nuqtai nazardan muhim ahamiyatga ega bo'lib, san'at va qishloq xo'jaligi.

The Camino de Santyago Ushbu monastir buyurtmalarining joylashishidagi muhim omilni isbotladi, chunki ko'pincha qo'llab-quvvatlash muhim maqsad edi ziyoratchilar ushbu yo'nalish bo'ylab sayohat qilish.

Ispaniyadagi monastirning xususiyatlari va rivojlanishi

Ispaniyadagi monastirga birinchi murojaat maktubda bo'lgan Avgustin uchun abbat monastiri Kabrera, 398 yilda yozilgan. 410 yilda rohib Bakuiario birinchi marta bu atamani qo'llagan monastir ichida yozilgan matnda Ispaniya. U, a rohib va Egeriya, va rohiba Eteriya, ehtimol yanada to'g'ri a muqaddas qilingan bokira, ismlari ma'lum bo'lgan diniy uylarning birinchi bunday a'zolari edi.

Birinchi monastirlar to'rtinchi asrda paydo bo'lgan va qadrdon mahalliy xalqning qabrlari yoki qabrlariga bag'ishlangan ma'badlar soyasida qurilgan kamtar binolar edi. shahidlar. Ushbu monastirlarning aksariyati trogloditlar yoki g'orlarda yashovchilar edi, chunki keyinchalik monastir madaniyati uchun namuna bo'lib xizmat qilgan zohidlar yoki ruhoniylar boshpana yoki ziyoratgoh sifatida jihozlangan g'orlarda yashashni afzal ko'rishgan. Monastirining kelib chiqishi mana shunday San-Milan-de-Kogolla g'orni muqaddas joy sifatida saqlaydi Aemilianus, shuningdek, Millan nomi bilan tanilgan, yashagan. G'orlar ushbu avliyoning shogirdlari uchun turar joy bo'lib xizmat qilgan. Dunyodan tashqarida yashash amaliyoti monastirlarga tegishli rohiblar tomonidan o'zgartirildi; garchi ular jamoalarda yashagan bo'lsalar ham, jamiyat ichidagi shaxslar o'zlarini saqlab qolishdi astsetik amaliyot, ko'pincha cho'lda, uzoq joyda yashash.

Miqdoriy muvaffaqiyati monastirizm Visgotika davrida dunyoviy ruhoniylar bilan to'qnashuvlarga olib keldi va ular bu nizoni keltirdilar Toledo kengashlari. Ushbu mojaroning aksariyati monastir hayotining imtiyozlari sifatida berilgan ijtimoiy va iqtisodiy manfaatlardan kelib chiqqan. Sohasidagi kabi ba'zi hollarda El-Bierzo kabi monastirlar Tarkib va Ruphianensi monastiri, butun oilalarni qabul qildi. Asoslari bo'lib xizmat qilgan boshqalar Braganing Fruktuusi haqiqiy qishloqlarning ko'rinishiga ega edi. Boshqa sohalarda, masalan, Andalusiyada, monastirlar jinsi bo'yicha ajratilgan. Ba'zi manbalar, shuningdek, zohidlar harakatining yanada keskin xususiyatlarini, masalan, ijtimoiy norozilikni, zohidlar harakatining yanada keskin xususiyatlariga, xususan, masalan Burgos, Alava va Logrono. Bu boshqa diniy harakatlar bilan parallel ravishda bid'atchi priskillianist, Galitsiya va boshqa hududlarda VI asrga qadar saqlanib qolgan.

Keyingi asrlarda Ispan monastirlari paydo bo'ldi va kengayib, o'zlarining o'xshash xususiyatlarini rivojlantirdilar, faqat Ispaniyalik badiiy uslub bilan. XI asrda Kluni rohiblari kelishi bilan va Sankt-Benedikt buyrug'i va ularning hukmronligini kuzatuvchilar Ispaniya monastiri majmuasi yangi ahamiyat va ta'sirga ega bo'ldi. Bu quintessential monastir hayoti va taniqli binolar davri. Ushbu binolarning ko'pi zamonaviy davrga qadar turli xil ta'mirlash holatlarida saqlanib qolgan, garchi ko'plari hozir monastirizm bilan bog'liq bo'lmagan maqsadlarda foydalanilmoqda. Kluni siyosiy roli va uning bilan aloqasi monarxiya va olijanob uylar hal qiluvchi edi Evropalashtirish materikdagi nasroniy qirolliklari va shakllanishi feodal jamiyati Ispaniyada.

Benediktin monastirlarining ijtimoiy va iqtisodiy roliga kelsak, klassik materialistik talqinlar - monastirni boshqaruvchi va yaratuvchi feodal lordning talqinlari - so'nggi paytlarda tarixshunoslik. Ushbu tadqiqot jamoalarning boshqa jihatlarini, masalan, metodikasidan foydalangan holda, huquqiy va sotsiologik tarmoqlarga qo'shilishini o'z ichiga oladi madaniy antropologiya va mikrohistory.

Kluni tezlashgandan so'ng, Cistercians yangi asarlar va islohotlar bilan, keyin esa karfuziyaliklar keldi. XIII asrda Frantsiskanlar va Dominikaliklar, Premonstratensian va Iezuitlar, keldi. Ushbu guruhlarning ba'zilari juda monastir bo'lib qolishgan. XVI-XVII asrlarda ko'plab monastirlar va ibodatxonalar paydo bo'ldi, masalan Yiqilgan vodiysi.

Ispaniyada qurilgan va qurilgan so'nggi monastirlar:

  • Santa-Mariya-de-Viyasli monastiri (Kobreces, Kantabriya ), aka-uka Manuel va Antonio Bernaldo de Kiros hamda Pomar va Tsistercian fondi tomonidan 1909 yilda targ'ib qilingan va homiylik qilingan.
  • San-Lorentsoning monastiri O'nati, Gipuzkoa, 1928 yilda
  • 1940–1958 yillarda Pedro Muguruza va Diego Mendezlar loyihasi ostida Fallen Vodiysi monastiri (Fallen Vodiysidagi Muqaddas Xoch Abbeysi).
  • Dominikalik Otalar Ma'naviyat Uyi (Kaleruega, Burgos), 1952 yil.
  • Roll monastiri (yoki Beg'ubor Kontseptsiya monastiri) Salamanka 1961 yil, me'mor Antonio Fernández Alba tomonidan yaratilgan.
  • Santa-Mariya-de-las-Shallots monastiri (Hornachuelos, Kordova ), 1986

Jamg'arma

Ushbu sohadagi monastirlarga tarixan asosan asos solingan shohlar, episkoplar va zodagonlar. Shaxslar monastirni topishning bir qancha sabablari bor edi, asosan o'zlariga xizmat qiladiganlar: zaxiraga olish dafn qilish u erda, asoschilar ruhi nomidan rohiblar tomonidan doimiy ibodatlar bilan kelgan, boshpana bergan malika, beva ayol, turmush qurmagan yoki Ablah, podshohlarga nisbatan. Ba'zan ma'lum bir monastirni tashkil etish yoki himoya qilish uchun siyosiy sabablar bo'lgan; himoya qilgan ko'plab diniy uylar, masalan, janglar tez-tez bo'lib turadigan chegara hududlarida joylashgan Kastiliya va Leon yoki Navarra Matallana monastiri xuddi shunday bo'lgan Valyadolid ) yoki Bujedo-Navarre. Yepiskoplar, ayniqsa feodal davrida o'z hokimiyatini amalga oshiradigan monastirni qurishdan manfaatdor edilar, chunki bu daromadni kafolatlaydi. Zodagonlar o'zlari va oilasi uchun najotni, shuningdek, ushbu buyuk ishlardan biriga homiylik qilish orqali siyosiy ta'sir ko'rsatishni xohladilar. The monastir qasamyodlari (qashshoqlik, iffat va itoatkorlik ) samimiyligidan yoki boshqacha bo'lishidan qat'i nazar, kichik o'g'il bolalar uchun mos kasb deb qaraldi kasb, to'ng'ichning merosiga oid nizolarni ehtimolini kamaytirish uchun, keyin esa institutiga binoan bo'linmagan mulklarga ega bo'lish primogenizatsiya. Ikkala imtiyozli tabaqa ruhoniylari va zodagonlar o'rtasidagi ushbu yaqin identifikatsiya O'rta asrlar va O'rta asrlar davomida doimiy aloqa sifatida saqlanib qoldi. Zamonaviy asr antik rejimning oxirigacha.

Boshqa monastirlar ziyoratgoh atrofida jamoat paydo bo'lganda, yuqorida qayd etilgan jamiyat a'zolarining aralashuvisiz paydo bo'lgan. Bu monastirga tegishli San-Xuan de Ortega dastlab avliyo tomonidan yodgorliklarni saqlab qolish uchun asos solgan kamtar cherkov edi Bari avliyo Nikolay Vaqt o'tishi bilan, rasmiy jamoani shakllantirishni talab qiladigan ma'badga g'amxo'rlik qilish uchun etarli odamlar keldi. Yoki zohidlardan, ba'zi hollarda ikki baravar ko'payib, har qanday qoidaga amal qilishlari kerak edi Santa-Mariya-de-Vallbonaning qirollik monastiri (Vallbona de les Monges ), Santo Domingo de Okanya monastiri (Toledo ) XVI asrning voizlariga yaqin bo'lishni istagan qo'shnisi tomonidan asos solinishi xususiyati bor.

Yigirmanchi asrning so'nggi poydevorlari mavjud, ularning maqsadi boshidanoq aniq, 1952 yilda Dominikan Kaleruega Otalari (Burgos) ma'naviy jamoati ma'naviyat monastiri-maktab-uyiga mo'ljallangan. Farishtalar xonimining monastiri Palma de Mallorca, 1914 yilda diniy ma'rifat uyi sifatida kiritilishi mumkin, chunki u asosiy yo'nalish sifatida o'ylab topilgan seminariya, Novitiate House, Ekumenik markaz kolleji va muntazam ravishda evangelist protestantlarni lyuteran nemislari bilan ta'minlash.

Birinchi Ispan monastirlari

Oltinchi va ettinchi asrlarda Ispaniyalik Visgot madaniyatlari qadimiy urf-odatlar hali ham rivojlanib ketgan va rohiblarning o'zlari monastir boshqaruvini qo'llab-quvvatlagan monastir jamoalarining boyligidan dalolat beradi. Bu davrda ko'plab monastirlar paydo bo'lgan.

Ba'zi manbalarda Asanning Avliyo Viktoriya monastiri (yilda.) Sobrarbe, Ueska viloyati ) Ispaniyada tashkil etilgan birinchi monastir sifatida, lekin, ehtimol, avvalgi monastirlarga havolalar mavjudligini hisobga olgan holda, cherkovlar asosini yaratish bo'yicha birinchi tashabbus Visigot qiroli tomonidan boshlangan. Gesalec 506 yilda. Boshqa mumkin bo'lgan ilhomlarga tegishli Shvabiyaliklar shimoli-g'arbda, San Martin de Dumio faoliyati bilan, dan Pannoniya. San-Donato singari boshqa asos solgan avliyolar Afrika Jativadan kelgan. San-Fruktuoso de Braga VII asr boshlarida Compludo monastiriga va Galitsiyadan Andalusiyaga qadar bo'lgan boshqa yigirma poydevorga asos solgan. Xuddi shu asrda, San-Leandro va uning ukasi Sent-Isidor o'zlarining monastir qoidalarini tuzdilar.

Morfologik jihatdan Ispan monastirlari ikkita tushuncha bilan aniq ajralib turadi:

  • Klaustra nomi bilan tanilgan jamoani qamrab olish
  • Iloji bor domus deb nomlangan birliklar.

Monastir monastirni va uning aholisini ajratib turadigan va himoya qiladigan to'siq edi, bu o'stirilayotgan diniy hayot uchun juda muhimdir. Bir bobda San-Isidoro qoidasida shunday deyilgan: "The tegirmon Monastirning binolarida faqat bitta eshik va bitta eshik bor qaldirg'och bog'ni tark etish. "

Keyinchalik shahar monastirdan ajralib turishi va bu ajralishni hurmat qilishlari tavsiya qilindi. Bu monastir binolari va bog'larini o'rab turgan devor yoki devor qurishni nazarda tutadi. Bu birinchi monastir kassa yoki klozet deb nomlanadi.

Ikkinchi tushuncha domusga, ya'ni monastirni tashkil etadigan uylar guruhiga tegishli. Hujjatlar monastirlardagi ikki xil joyni anglatadi: domus domorum yoki cherkov binosiga ishora qiluvchi so'nggi uy va maior domus bo'lib xizmat qiladi yotoq xonalari va jamoat faoliyati. Omon qolgan tavsif va izohlarga ko'ra, maior domus yuqori me'moriy sifat va katta hajmga bog'liq bo'lib, cherkov yonida, balandlikda atrium.

Umuman olganda, killa kabi bir necha zarur uy-joylar bor edi, hamshiralik, jazo kamerasi, yangi boshlovchi, darvozabonning boshpanasi. Nima deyiladi bob uyi asrlar o'tib, Benediktinlar orasida bu vaqtda Ispaniyaning dastlabki monastirlarida konferentsiya xonasi deb nomlangan. Ko'pgina hujjatlarda ushbu makon va uning foydaliligi haqida so'z boradi, ammo tarixchilar uning qaerda joylashganligini aniq bilishmaydi. Ma'lumki, rohiblar yig'ilishlarida kichik sonlar mavjud edi xor.

Ushbu dastlabki Ispan monastirlarining hujjatlari juda ko'p va tavsiflidir. Biroq, faqat bir nechta kloistlar saqlanib qolgan; qolgan joylar yo'qolgan va arxeologik dalillar natijasiz.

Monastirlarning ko'payishi

O'ninchi asrda ko'plab monastirlar shu paytgacha unumsiz bo'lgan hududlarda qayta tiklangan erlarda, hech kimning erlari yoki havzasidagi tashlandiq joylarda paydo bo'lgan. Duero Leonda va Bierzo. Monastirlar yangi yoki kichik binolar qurishi mumkin cherkovlar yoki ilgari yangi rohiblar monastirga bog'liqliklarni o'zgartirgan va to'ldirgan buzilgan va e'tiborsiz bo'lganlarni qayta tiklash. Ko'pgina hollarda, bu hududlarda kichik guruhlar, chorvadorlar va fermerlar o'z erlariga biriktirilgan.

Bunday monastirni yaratgan rohiblar ikkala janubdan (ayniqsa, Kordobadan) kelgan nasroniylarni ta'qib qilish o'sha shaharda) va Shimolda, o'zlarining kelib chiqishi mintaqasining ta'sirini olib kelishadi, ammo an'anaviyni unutmasdan Ispan-gotika shakllari. Arxitektura merosi qariyb ikki asr davomida saqlanib qolganiga qaramay, odamlar tark etib, odamlar tomonidan qayta tiklanadi. Duero vodiysi erlari X-XI asrlarda neo-visigotika me'morchiligining tiklanishiga guvoh bo'ladi, birinchi Romanesk binosi esa Kataloniya erlarida 1000 yilda boshlangan. Bu kichik cherkovlarda namoyish etilgan, monastirlarning yagona qoldiqlari. bugungi kungacha (2008) saqlanib qolgan o'sha davr.

Ushbu diniy binolarning aksariyati Visigot davridan omon qolganlardan foydalangan va masjidlar, ayniqsa Aragon birinchi bo'lib, keyinroq, Andalusiya.

Qurilish komponentlari va bezaklari

Ushbu asrdagi binolarning umumiy jihatlari juda ko'p, shuning uchun elementlar haqida ba'zi umumlashmalar qilish mumkin qurilish va bezak.

Birlamchi materiallar moloz, tosh va yog'och. Devorlar devor yoki tosh bloklardan qurilgan. Ikkinchisi, yaqin atrofdagi karerlar joylashgan joylarga xosdir shifer tez-tez keng tarqalgan joyda ishlatiladi. Bino qachon devor, lintellar, burchaklar va derazalar tosh bloklar bilan mustahkamlanadi.

Kasblar, tomlar, kamarlar va ustunlar ko'pincha muammo keltirib chiqardi. Quruvchilarning maqsadi shiftga tosh qurish edi bochkadan sakrash, lekin bu ish kuchining yuqori narxi yoki boshqa texnik qiyinchiliklar tufayli bo'ladimi, har doim ham mumkin emas edi. Juda oz sonli binolar bino bo'ylab barrellardan yasalgan tonozlardan foydalanishga muvaffaq bo'lishdi; tosh sakrash ko'pincha faqat ishlatilgan apses va binoning qolgan qismida yog'och ramkalar ishlatilgan. Kichik cherkovlar sakrashga harakat qilishdi, ammo tufa toshi, g'isht va devor kabi sifatsiz materiallar bilan tejashga majbur bo'ldilar.

The taqa kamari qabrlarning dizayni an'anaga ko'ra Asturiya me'morchiligi ba'zi ta'sir bilan Visgotika san'ati va ba'zi hollarda Mozarabik Cordoba ta'siridan keyin. Kordoba san'atining ushbu binolarga ta'siri qovurg'ali tonozlar.

Santyago de Penalba Mozarabichning namunasidir alfiz kamarlar.

Bu kamar keng tarqalgan me'moriy dizayndir, ammo Moorishlarning taqa kamari Ispaniyalikdan farq qiladi, chunki u nisbatning 2/3 qismiga yaqin bo'lishi mumkin emas Ba'zan bir bino ikkala uslubni ham o'z ichiga olishi mumkin, chunki San-Migel-de-Eskalada.

Ustunlar odatda boshqa binolarda va uslublarda qo'llaniladigan usullardan foydalanadi Rimliklarga. Quruvchilar tomonidan kashf etilishi, egalik qilish va tashish haqiqat va odatiy katta qulaylikdir. Ba'zan so'nggi manzildan uzoq joylardan kelishadi. A) quyidagi bino uchun maxsus ishlab chiqilgan ko'plab poytaxtlar ham qayta ishlatiladi Korinf o'ziga xos bo'yinbog'ini torli (masalan, gulchambar Asturiya kabi) chizish an'anasi.

Dekorativ me'morchilik katta rivojlanmadi. Eaves bezatilgan va derazalarning teshiklari chiroyli tosh panjaralar bilan to'ldirilgan. Ko'p marta eshiklar va derazalar alfiz bilan o'ralgan. Ammo dekorativ dekorativ sifatida juda ko'p yozuvlar mavjud, ular har xil; dafn marosimi, muqaddas marosim, poydevor va boshqalar yaxshi qo'l yozuvi va yaxshi materiallar asosida yoziladi, odatda marmar.

Rassomlik

Rassomlik cherkov qurilishidagi so'nggi qadam edi; devorlar ichki va tashqi tomondan bo'yalmaguncha bino tugatilgan deb hisoblanmagan. O'tgan asrlar davomida bo'yoqlarning faqat bir nechta izlari saqlanib qolgan, vaqt o'tishi bilan nafaqat eng chidamli dekorativ element, balki o'n to'qqizinchi asrdagi restavratsiyalar ham olib tashlangan yoki bu devor rasmlarini yashirgan. Agar tashqi qismi gips bilan ishlangan bo'lsa, unda shuvalgan narsalar ko'pincha qirib tashlanib, asosiy material aniqlangan. Ushbu tendentsiya yigirmanchi asrda davom etdi va yigirma birinchi asrda ham davom etdi.

Binolar ko'pincha ma'lum bir ohang bilan bo'yalgan va kamar, pervazlar, poytaxtlar, impostlar va boshqa me'moriy qismlarning tafsilotlari boshqa rangda tanlangan bo'lar edi. Ma'lumki, Santyago de Penalba cherkovi bo'yi 73 sm, ham tashqi, ham ichki tomondan qizil rangga bo'yalgan poydevorga ega edi.

Populyatsiya cherkovlarining geografik joylashuvi

  • Kordobadan kelgan abbat tomonidan asos solingan Leon provinsiyasidagi San-Migel-de-Eskalada Monasterio o'sha paytda mavjud bo'lgan. Alfonso III. Bu San-Migelga bag'ishlangan qadimiy ma'bad edi. Monastir 913 yilda Astorga episkopi Gennadiy tomonidan muqaddas qilingan.
  • Valladoliddagi San-Cebrian-Mazote Monasterio, San-Cebrianning Mazote shahridagi shahar, hukmronligi davrida tashkil etilgan. Ordoño II Kordobadan kelgan rohiblar tomonidan.
  • San-Roman-de-Hornija monastiri. Bu hujjatlardan ma'lum, Chindasvinto 653 yilda vafot etgan va bu erda mavjud bo'lgan monastirga dafn etilgan. XII asrda bu Leónning Bierzo mintaqasidagi San Pedro de Montes monastirining priori edi.

Ispaniyada Kluni

Santa Mariya de Piyaska cherkovi (Kantabriya ) - Kluniak monastiri tartibiga xizmat ko'rsatishning eng muhim yo'nalishlaridan biri Sahagun.

Kataloniyada abbat Oliba bilan mustahkam aloqalar o'rnatgan Kluni Abbeysi, lekin bu qat'iyan ma'naviy munosabatlar edi va hech qanday huquqiy ma'noga ega emas edi. Ushbu abbat orqali shoh Navarraning Sancho III abbat bilan aloqalarni o'rnatdi Sankt-Odilon-de-Kluni natijada Kluniak ruhoniysi San-Xuan de la Pena monastiriga mas'ul etib tayinlandi. Ushbu harakat natijasida Cluniac ta'siri Sancho III domenlarida bo'lgan monastirlar orqali tarqaldi. Kluni abbatligi bilan ruhiy munosabatlar Sancho III avlodlari bilan hukmronlik davriga qadar davom etdi Qirol Alfonso VI ular bilan munosabatlar sof ma'naviy xayrixohlikdan iqtisodiy aloqalar va siyosiy va diniy ta'sirga ega bo'lganga aylandi. Sahagun monastiri Leon markaziy edi, chunki u klyunak rioya qilishning eng katta targ'ibotchisi edi. Alfonso VI Kluni markaziga aylandi va uning himoyachisiga aylandi. U "Ispaniyalik Kluni" deb nomlangan, manastr 100 ga yaqin monastirga ega bo'lgan Leon va Kastiliya qirolliklarida kuchliroq bo'lgan. Alfonso dan boshlab erning egasi edi Kantabriya dengizi uchun Duero daryosi. Sahagun XI-XII asrlarda Ispaniyada markaziy ta'sirga ega edi.

Ispaniyadagi tsisterlar

The Moreruela monastir (Zamora) - bu birinchi tsisterian anklavi Iberiya yarim oroli; 1133 yilda hukmronligida tashkil etilgan Alfonso VII, undan keyin Fitero 1140 yilda, Santa Mariya de Sobrado, 1142, (yilda.) Sobrado dos Monxes, La-Korunya ) va monastiri Poblet (1150) Kataloniyada homiylik qilgan "Barselona" ning graf Ramon Berenguer IV. Moruela tarkibiga kirgan buyuk Cistercian abbatlik guruhining bir qismi edi Clairvaux (Absinthe vodiysida, Frantsiya ), Buyuk o'rmon (yilda.) Languedoc ), Fontfreda (yaqin Narbonne ) va Poblet. Ayollar uchun birinchi kloster Santa Mariya de la Karidadnikidir Tulebralar (Navarra). Ushbu monastirdan rohibalar jamoalarni tashkil etish uchun jo'nadilar Perales (Palensiya ), ning Gradefes, Kanas (La Rioja ), Trasobares yilda Saragoza, Vallbona, Lleida va Las-Xuelgas Burgosda. Cistercian monastirlari, ham ayol, ham erkak, yarim orolga tarqaldi.

Mendikant buyruqlar monastirlari

The mendikant buyurtmalar (va'zgo'ylar deb ham ataladi) Dominikanlar va Frantsiskanlar bilan XIII asr boshlarida paydo bo'lgan. Ular qachonlardir zarur bo'lgan ruhiy javob sifatida paydo bo'lgan monastir buyurtmalari me'yorlar va xatti-harakatlarni yumshatgan edi. Ushbu mendikant buyruqlar viloyatlarga bo'linishga asoslangan sodiq va tashkiliy tizimga qaratilgan to'g'ridan-to'g'ri harakatlarga asoslangan yangi harakat uslubini taklif qildi. Ushbu rohiblarning ibodatxonalari va monastirlari har doim shaharlarga juda yaqin yoki uning ichida bo'lgan. Ular, shuningdek, yo'llar bilan birga joylashtirilgan, ayniqsa Camino de Santyago, sayohatchilarga g'amxo'rlik va qo'llab-quvvatlash maqsadida.

Mendikant guruhlari uchun ishlatiladigan binolarning majmuasi odatdagi monastir uslubiga mos keladi, ammo farqlar bu rohiblarning ehtiyojlari va ishlariga qarab paydo bo'ladi. Ko'pgina poydevor binolari ozmi-ko'pmi jamiyat hayotiga moslashtirilgan uylarning xayr-ehsonlari edi. Cherkovlar monastirlar jamoasi uchun maxsus qurilgan yoki ba'zi hollarda mavjudlarini kengaytirgan cherkov yoki ziyoratgoh ), o'ziga xos xususiyatlarga ega. Binoning akustikasi qurilishda asosiy mezon edi, chunki sodiq kishilar bilan va'zlar va suhbatlar odatiy holdir. Cherkovlar ikki qismga bo'lingan, biri massaga tashrif buyuruvchilar uchun, boshqalari esa rohiblar binolari uchun. Ushbu cherkovlar o'ziga xos uslubni davom ettirmadi, balki hozirgi moda va geografik ehtiyojlarga moslashtirildi. Cistercian cherkovlaridan farqli o'laroq qanotlarda cherkovlarning kamligi yana bir xususiyat edi. Buning sababi shundaki, qoidalar har bir rohibni har kuni Massani aytishga majbur qilmaydi, aksincha. Assisiyadagi Frensis Umumiy bobda "Rohiblar istiqomat qiladigan joylarda kuniga bir marta [...] lekin agar biror joyda ruhoniylar ko'p bo'lsa, xayr-ehson qilish bilan boshqasining massasini tinglashdan xursand".

Qurilish materiallari odatda kambag'al, bir nechta qattiq jabhada haykallar, katta deraza teshiklari bo'lgan ko'pburchak apse. Monastirlar mahalliy qurilish an'analarini jamoat ehtiyojlariga moslashtirgan va o'zlashtirgan, shuning uchun cherkovlar geografik joylashuviga qarab o'zgarib turadi. Ispaniyada ikkita model mavjud edi: binolari Lotin xochi va bitta binoli binolar nef o'rtasida cherkovlar bilan tayanch tayanchlari.

Navarrada Shampan davrida mendikant konventsiyalar ko'paygan, ayniqsa Theobald II bosh homiysi va himoyachisi sifatida belgilangan. Kastilya va Leonda ko'plab konvensiyalar bo'lgan, ammo XXI asrga qadar saqlanib qolganlarning aksariyati yomon ahvolga tushib qolgan.

Juft monastirlar

Erkaklar va ayollar jamoatlari tomonidan birgalikda qurilgan monastirlar juft bo'lib qurilgan monastirlar O'rta asrlarning yuqori asrlari katta ahamiyatga ega bo'ldi. Ushbu monastirlar monastirlardan kelib chiqqan bo'lib, butun oilalar diniy qoidalardan bahramand bo'lishga qaror qilgan oilaviy uylarga aylandilar monastirlar jamoasi a'zolari qolgan kunlarini uydan chiqmasdan o'tkazdilar. Bu o'ziga xos yuksak moda edi, keyinchalik diniy rahbarlar tomonidan tanbeh berilishi uchun xato va ortiqcha narsalarga yo'l qo'yildi. Ushbu monastirlar uchun yozilgan Regula Communis matni mavjud edi. Ushbu qoida jamoalarning birlashishi uchun zarur bo'lgan me'moriy dizayndagi o'zgarishlarni aniq ko'rsatib berdi: barcha bo'shliqlar ikki baravar bo'lishi kerak, shunda ayollar jamoasi erkaklardan ajralib turishi kerak; ular faqat bobni baham ko'rishlari mumkin, lekin alohida o'tirishlari kerak. Yotoq xonalariga kelsak, ular nafaqat ajratilganligini, balki bir-birlaridan uzoqroq bo'lishlarini ham buyurdilar.

Vaqt o'tishi bilan bu monastirlar rasmiy ravishda olib tashlandi, ammo baribir XII asrda o'ttiz bitta rohibalar laqabli guruh tuquinegras himoya qilish kerak bo'lgan va jangarilar nomi bilan mashhur bo'lgan ko'plab rohiblar bilan yashagan. Ushbu monastir jamoalaridan cherkovlardan boshqa hech qanday bino saqlanmagan.

Harbiy buyruqlar monastirlari

The Harbiy buyurtmalar o'zlarining monastirlarini qurdilar, ular mudofaa qal'asi bo'lib xizmat qilishdi, aks holda uylar boshqa monastirlar singari monastir binolariga ergashdi. Ushbu turdagi monastirlarga odatiy misol Calatrava la Nueva, qarorgohi Kalatrava buyrug'i Fitero Abbot tomonidan Raymond tomonidan Kastiliya qiroli Sancho III buyrug'i bilan tashkil etilgan bo'lib, u erda tiklangan hududni himoya qilish uchun Musulmonlar. Boshqa buyurtmalar Santyago ordeni, Templar ritsarlari va Muqaddas qabr kanonlari ziyoratchilarni himoya qilish va ularga g'amxo'rlik qilish uchun o'zlarining ko'p harakatlarini bag'ishladilar Camino de Santyago.

Camino-de-Santyagodagi monastirlar

Garchi ko'plab monastirlar paydo bo'lgan bo'lsa-da Camino de Santyago, ba'zilari umuman g'oyib bo'ldi. Monastirlarning sayohatchilarga yordami odatda o'ttiz ikkitadir kasalxonalar yoki xospislar turli xil buyruqlarga mansub rohiblarning kichik birlashmasi tomonidan boshqariladi, ammo bu yo'nalishdagi ko'plab monastirlar ham o'zlarining kasalxonalarini biriktirishgan. Ushbu yo'nalishning eng muhim monastirlari ro'yxati:

Ueska

Navarra

  • Leyre monastiri, Benediktin, Reconquista va Navarra shohlari va yepiskoplarining panohi. U biriktirilgan Mehmonxona ziyoratchilar uchun.
  • Konvento-de-Santo-Domingo (Estella ), 1259 yilda Navarraning Theobald II asos solgan.
  • Yo'l bo'ylab emas, balki aylanma yo'lda joylashgan Qirollik Irache xonim monastiri Ayegui. Bu Navarradagi eng qadimiy Benediktin monastirlaridan biri; ehtimol bu Visigoth dizayniga tegishli. Kasalxona tomonidan tashkil etilgan Garsiya Sanches III Navarre 1051 yilda.

La Rioja

  • San Anton monastiri Navarrete, ulardan faqat xarobalar qolgan.
  • Santa Mariya la Real de Najera monastiri, asos solgan Garsiya I Leon ziyoratchilar uchun kasalxona bilan birga. Alfonso VI, Najera episkopiga qarshi bo'lib, hajni targ'ib qilish uchun 1079 yilda Kluni monastiriga qo'shildi. Calahorra norozilik sifatida. Ushbu monastir maqbaradir Navarra qirollari. Uni 1895 yildan buyon fransiskalik frialar boshqarib kelmoqdalar.
  • Kanas monastiri (uyi Santo Domingo de Silos ). Ayol tsisterian abbatligi 1170 yilda tashkil topgan.

Burgos

  • Tog'dagi San-Feliks de Oka monastiri San-Felis bu to'qqizinchi asrga tegishli. 1049 yilda unga ilova qilingan San-Milan-de-Kogolla. An'anaga ko'ra, Burgos shahrining asoschisi Diego Porcelos bu erda dafn etilgan. Apsis - bu monastirlarning qolgan yagona tuzilishi.
  • San-Xuan de Ortega monastiri. San-Xuan-de-Ortega monastirga emas, ziyoratchilar shifoxonasiga o'xshash joy uchun asos solgan. 1170 yilda Alfonso VIII shifoxonani Burgos yurisdiksiyasidan voz kechdi va 1432 yilda Burgos cherkovi Avliyo Jerom ordeni oldi.
  • Monastiri San-Xuan Evangelista Burgosdan tashqarida, sobiq kasalxona majmuasi, Alfonso VI 1091 yilda Benediktin Abbeyining himoyasi ostida boshlagan. Chayz-Dieu ichida Yuqori-Luara, San Lesmes bilan avvalgidek. Monastirdan faqat bobxona va monastir qolgan, cherkov monastirining faqat jabhasi qolgan.
  • Alfonso VI tomonidan ziyoratchilar nomidan tashkil etilgan Qirol kasalxonasini boshqargan Las-Uelgas monastiri.
  • Rokamadorning Benediktin monastiri xayriya va imtiyozlarga bog'liq edi Kastiliya Alfonso XI. Hornillos del Camino o'rtasida qiyin o'tish yo'li bilan ziyoratchilarga yordam berish uchun tashkil etilgan Kastrojeriz.
  • San-Anton-Kastrojeriz monastiri. Ushbu monastir tomonidan tashkil etilgan Leon va Kastiliya Alfonso VII 1146 yilda Sankt-Entoni ordeni, frantsuz kelib chiqishi. XIV asrda monastir xarobalarga aylangan edi, bundan mustasno Gotik kamar buyuk portalning chap tomonida, uning ostidan yo'l o'tgan.
  • Kastrojerizning Cistercian monastiri Count tomonidan asos solingan ziyoratchilar kasalxonasi bilan birgalikda paydo bo'ldi. Nuño Peres de Lara va uning rafiqasi Tereza. Bu Fitero ko'prigi (Pons Fiteria) daryosi yaqinida edi Pisuerga.

Palensiya

  • Benediktin monastiri, 1035 yilda shahar hokimi tomonidan tashkil etilgan Fromista, ulardan faqat XII asr Romanesk me'morchiligining yaxshi namunasi bo'lgan San-Martin cherkovi bo'lib qolmoqda.
  • Santa Klara monastiri (Carrión de los Condes ), XIII asrda tashkil etilgan.
  • Avvalgi Santa-Mariya-de-Benevrivening abbatligi, XII asr. Faqat xarobalar qoldi.
  • San-Zoilo monastiri, Carrión de los Condes yaqinidagi Carrión daryosida, ziyoratchilar uchun ajoyib panoh markazi; Carrión Infantes maqbaralari bu erda joylashgan.
  • XI asrda tashkil etilgan Santa-Mariya-de-las-Tiendas monastiri Santyago buyrug'i, Tiendas yaqinida. Hozirgi ferma uyi ichiga olgan monastirdan qolgan qoldiqlar.

Leon

  • Kuniak rohiblari 1080 yilda kelgan San Benito el Real de Sahagun monastiri. Bu asosiy narsa edi abbatlik Yarim orolda ziyoratchilar uchun o'z kasalxonasida 60 o'ringa qadar kengaytirilgan.
  • In San Agustin monastiri Mansilla de las Mulas, g'oyib bo'ldi va Pilgrim ko'chasi yonida faqat San-Agustin Arco-ni qoldirdi.

Lugo

  • Samos monastiri, Benediktin, ziyoratchilar uchun yuqori darajadagi boshpana. Omma abbatlikning alohida uylariga joylashtirildi.
  • Magdalena monastiri, yilda Sarria, Avgustin ordeni bilan italiyalik ikki ruhoniy tomonidan tashkil etilgan. 2007 yildan boshlab, bu monastir Orden de la Mercedga tegishli ruhoniylar uchun mas'uldir va an'anaviy ravishda ziyoratchilarni xush kelibsiz. Ularning qo'shimcha kasalxonasi ziyoratchilarga g'amxo'rlik qilish bilan mashhur edi.
  • Santa Mariya de Loio monastiri, kichik Loio Lugo qishlog'ida. Zohidlar turar joyi Limerik ismli rohib tomonidan tiklangan. Bu tug'ilgan joy edi Santyago ritsarlari 1170 gacha. Uning asl joylashuvidan deyarli hech qanday iz qolmagan.
  • Vilyar-Donas monastiri, Ligondé deb nomlangan joydan o'tib, bu erga borish uchun yo'ldan burilish kerak. Dastlab bu Arias oilasi a'zolari uchun kichik bir monastir edi Monterroso 1184 yilda esa Santyago buyrug'iga tegishli edi. 2007 yilda faqat XIV asr rasmlarini joylashtiradigan cherkov tik turibdi.

La-Korunya

  • San Martin Pinario monastiri yilda Santyago de Kompostela, sobiq Benediktin monastiri, hozirda katta seminariya.
  • Kaaveiro monastiri, ichida Fragas - Eume.
  • Sancti Spiritus monastiri (Melide ) Melide kasalxonasining oldingi kirish qismida. Sakkizinchi asrga tegishli bo'lgan Santa Mariyaning Romanesk cherkovi qolmoqda va hozirgi cherkov.
  • Avgustin monastiri (Arzua ) Arzua shahridagi o'z kasalxonasi bilan; Magdalena cherkovi va shifoxona to'qimalarining bir qismi qoladi.

Monastirlardagi saroylar

Qirollik saroy ushbu muassasada Ispaniya monastirining xususiyatlaridan biri.

Ba'zan allaqachon qurilgan binolar o'z xohishlari bilan saroyga aylantirilgan. Tordesillalarning ishi, Miraflores va Paular. Boshqa hollarda, monastir o'zlarining Reconquista bilan bog'liq masalalar bo'yicha yoki Kastiliya va Aragon sudlarining sayohatlarini kuzatib borish uchun qirolga yoki dvoryanlarga yashash joyini taklif qilgan. Ba'zi monastirlarda saroy qarorgohi Poblet monastirlari singari, bino ichida yangi bino qurishni talab qilar edi. Karracedo va Yuste. Monastiri El eskaliy boshidan rohiblar va podshoh va uning saroyi uchun maxsus arxitektura va inshootlar majmuasi bilan o'ylab topilgan.

Monastirlar saroy sifatida

Uyni qurish uchun ko'plab Ispaniya monastirlari noldan qurilgan maqbaralar qirol oilalari yoki dvoryanlar a'zolari. Shu maqsadda homiylar er, pul va erkaklar uchun katta miqdordagi xayr-ehsonlar qildilar. O'rta asrlarda va Uyg'onish davri, rohiblar ibodatxonalarida cherkovlarda, cherkovlarda yoki qabristonlarda dafn etilgan marhumlarning xotirasini yodda tutishlari va bu nafaqat qalblarni qutqarish uchun muhim, balki kelajak avlodlarga abadiy eslatma sifatida ko'rib chiqilishi muhim ahamiyatga ega deb hisoblangan. dafn etilganlar muhim edi. Buyuk monastirlar orasida olijanob yoki qirollik bor edi maqbaralar ular:

  • San-Xuan-de-la-Pena va San-Pedro el-Viejo Ueska Aragon podshohlari Aragon Kataloniyaga qo'shilguncha dafn etilgan. Yuqorida aytib o'tilgan monastirda shohlar Pamplona qirolligi hudud Navarraning bir qismi bo'lganida, dafn etilgan.
  • Santes Kreyus va Aragon tojining podshohlari Poblet.
  • Ripoll, ning soni bilan "Barselona", Aragon bilan birlashmasidan oldin.
  • Najera va Leyre, Navarra sulolalari tomonidan saylangan monastirlar.
  • San-Isidoro-de-Leon Leonning ko'plab shohlari dafn etilgan.
  • San-Salvador-de-Oya (Burgos), XII asrning ikkinchi yarmida guberniya va mintaqaviy qabristonga aylantirildi.
  • Las Huelgas Reales de Burgos, Kastiliya monarxlari tomonidan tanlangan.
  • Burgujadagi Cartuja de Miraflores, qaerda Kastiliyalik Xuan II dafn qilishni tanladi, ikkinchi xotini va o'g'li Alfonso bilan birga.
  • Madridda sotuvchilar, qaerda yolg'on gapirishadi Fernando VI (asoschisi) va uning rafiqasi Braganza shahridagi Barbara.
  • Dafn marosimining prototipi sifatida qaraladigan El Escorial, ammo bu eng zamonaviy hisoblanadi. Qirol oilalarining maqbaralari bor Xabsburg va Burbon.
  • San-Roman-de-Hornija, dastlab Chindasvinto Visigot tomonidan o'z dafn marosimi va uning rafiqasi Reciberga (yoki Reciwerga) tomonidan tashkil etilgan monastir bo'lgan Valladolidda.

Monastirlar, qabristonlar va dvoryanlar oilasini dafn etish orasida quyidagilar mavjud.

  • Loeches Dafn etilgan monastir Olivares graf-gersogi va uning avlodlari Alba knyazlari. Bu yon cherkov.
  • Infantado knyazlari qurgan San-Frantsisko-de-Gvadalaxara crypt.
  • San Jeronimo de Granada, uning asoschisi Grand Master, u erda dafn qilinishdan bosh tortdi.
  • San Jeronimo de Cotalba yilda Alfaxuir, (Valensiya), unda go'daklar Don Xuan va Dona Blanka de Aragon ko'milgan.
  • Parral monastiri Segoviya Markiz de Villena maqbarasini saqlaydi.
  • Santa Paula monastiri Sevilya, Markiz de Montemayor bilan.
  • Santa María la Real de Najera, which has an important pantheon of the Knights.
  • Porta Coeli monastery in Valladolid, in which is buried its promoter and benefactor Rodrigo Kalderon, Oliva grafigi, favorite of the Lerma gersogi.
  • Monastery of San Pedro de Cardena, where El Cid was buried and where his wife and daughters took refuge during his exile). In Mustaqillik urushi, the monastery was sacked by the French army and his grave desecrated.

Monasteries (or convents) as a learning center

Some religious communities have ta'lim as their main activity. The agencies and the religious way of life is no different from other monasteries, only instead of cultivating the land, their work is channeled to instruction and education. Examples of such religious houses are the Convent of Santo Domingo as the Orihuela universiteti (known as the Colegio de Santo Domingo) and the convent of San Esteban de Murcia.

The major universities (Salamanka universiteti, Valladolid Universidad va Alkala universiteti ) were closely linked to the regular clergy by religious orders who controlled their schools, mostly Dominicans and Augustinians, and the Jesuits from the sixteenth century. Yilda universitet shaharchalari, there were important monastic or conventual foundations, such as the Dominican Convent of San Esteban de Salamanca.

Urbanised Monasteries or Convents

Some monasteries and convents are located within developed areas; these tend to belong to the so-called mendicant orders, but should not be taken as a general rule. Occasionally, religious houses were built adjacent to communities, neither inside the community or in the countryside, such as Benedictines and Cistercians, and occasionally small zohidlar.

These urban monasteries are similar to traditional monasteries but have their own architectural characteristics. The buildings are not in most cases surrounded by a wall or fence that isolates, the only walls being those that encircle the bog ' yoki bog '. The windows look out onto the streets of the city so it is necessary to protect those inside with blinds. Secular residents of the surrounding community have direct access to the building of the church inside of which there is a closed off area for the monks or nuns. Inside the church, the minbar becomes a central element because these congregations have as a main goal to instruct and speak directly to the faithful.

There are other elements that distinguish convents from monasteries Female convents there are other elements that characterize them, as the existence of a wheel, the only element of contact the religious residents of the community have with the outside. The church building sometimes has an elevated choir and a choir under the feet or a choir under the side of the kansel, separated by a communion rail.

Most of these urban monasteries proliferated during the sixteenth and seventeenth centuries throughout the Spanish territory.

Decline of the Spanish monasteries

Many of the Hispanic monasteries were abandoned, forgotten and lost, over time. The medieval monasteries were maintained, although some were plundered and burned, to recover from these tragedies only with new reconstructions.

The nineteenth century was crucial for the conservation of these monastic buildings. The Spanish War of Independence brought many calamities; French soldiers were quartered in the buildings in some cases the churches were turned into stables or kitchens. Fires were set for heating and cooking, with the inevitable consequences. Many of the tombs were desecrated in search of possible treasures or for the mere pleasure of destroying, apart from talonchilik va o'g'irlik of works of art in wartime. In some cases, it was believed that the destruction would bring about social transformation, as was the case with the demolition of thirty-seven convents in Madrid and the convent of San Francisco (Valladolid).

After years of peace, and of building restoration and recovery of scattered pieces, monasteries were again involved in the events of the Carlist urushlari, the identification of the Carlist and the clergy, most notably the burning of convents and monasteries in 1835, which included a qirg'in rohiblarning. Finally, in this century, the various confiscations ended with the realized heritage of most medieval monasteries. Many of their churches were spared because they took on a new life by becoming parishes. In some cases, other provincial institutions and individuals came forward to museums with recovered pieces, including parts of the churches' architecture. The monastic ruins went on to become a commonplace instance of romantizm, and poets and musicians seeking inspiration in them; notable artists include Frederik Shopin va Jorj Sand ichida Cartuja de Valldemossa and the Bécquer brothers Gustavo va Valeriano in the Cistercian Monastery Veruela (Zaragoza).

In the last quarter of the nineteenth century, with the Restoration, there was a siyosiy iqlim more favorable to the founding of new religious orders and the restoration of the old. Some monasteries were able to revive the monastic life.

In the first third of the twentieth century, political and social critical junctures brought back to light the old Spanish antiklerikalizm which culminated in Fojiali hafta in Barcelona in 1909. In 1910, the Law of the lock prevented the establishment of new religious congregations. In 1931, shortly after the proclamation of the Ikkinchi Ispaniya Respublikasi, came a new burning of convents, but much more serious was the destruction during the Ispaniya fuqarolar urushi, with thousands of victims among the clergy.

In the last quarter century, both the Spanish state and companies became aware of the great ruined monastic heritage was lost, great buildings abandoned or poorly maintained but still remained standing part of its me'morchilik and began the quest to give them a meaning and relevance, such as rehabilitation for muzeylar, cultural centers, or schools.

The architectural complex of Spanish monasteries

The monastery and its dependencies eventually consolidated with the Benedictine Order of Cluny in Romanesque period in the erta o'rta asrlar. The monks of Cluny spread throughout Evropa and founded the monasteries whose architectural structure would henceforth be an example to follow, with minor variations in some monastic orders, taking into account possible regional differences.

External Signs of buildings

In many monasteries and convents it was traditional to construct a transept and small chapels that served as a shrine, located in the vast expanse of the garden. Favvoralar va quduqlar which is usually open in the center or side of the courtyard.

A common image was that of the homiysi avliyo of the warrant or the title holder of the church. Sometimes the title is kept original to the foundation of the monastery and sometimes switches to receive the relics of a saint local or foreign.

Sculptural decoration shields were common, signifying the monastic order as appropriate, those of kings or noble founders or sponsors, episkoplar (where applicable) and the arms of the city. It is also common to see figures representing the founder.

An important addition is the tower or steeple with a bell serving as the municipal clock. The language of the bells was very important during the Middle Ages and Renaissance as well as representing the time, as was the town crier announcing events.

Cherkov

The churches of the monasteries have some features that differentiate them from those of dunyoviy ruhoniylar, especially in regard to the chorus, yeleklar and penitential cells. In all other respects, they follow the same rules and practice space is dedicated to the liturgiya, with the center of spiritual life and religious communities.

Churches are always oriented to the east, like other Christian churches (except in cases where the place names force a placement). Its plan is a Latin cross transept va apsis or apses. They usually have three gates: the main foot, which gives access to outdoor and one in the side wall to access the cloister, used exclusively by the monks, and a third located in the transept, which leads to the sacristy.

Side chapels and shrines

Monasteries placed several chapels or simple qurbongohlar in small spaces due to the requirement that the monks had to say daily Mass each. However, in the convents, this need did not exist because there was only one ruhoniy for the entire community. This reasoning applies to the muqaddas, which were more spacious in monasteries than convents.

Presbiyeriya

The altar would be placed in this part of the church. Placement of the altar was usually connected with a sculpture of the patron saint of the monastery. In some religious houses, this image is tucked into a niche suitable for pilgrims to visit, such as the monastery of the Guadalupaning bokira qizi.

Xor

The choir was customarily located in the middle of the nave in the Spanish monasteries, separated from the chancel by the transept. It might also be located in the apse behind the main altar, surrounded by a circular wall. The choir in the middle of the church is an enclosed space that is usually surrounded by a screen. Inside, it is furnished with seating with ornamentation used to instruct artists. Both armrests and backs are profusely decorated with carvings that are iconographic animal symbols, mifologiya, tashbehlar, genre scenes and so on. In the center of the choir is lectern furniture that supports the great liturgical xor musiqasi book, written in large characters that can be read from afar by the monks. The organ was placed in a lateral.

Monastir

The quintessential medieval Spanish cloister is the Benedictine whose pattern spread throughout Christian Europe. Its construction consists of four galleries called pandalar, one of them attached to the south or north nave of the church. One gallery is dedicated always to the chapter house and another small unit. The west gallery houses usually the cilla and laymen, and the gallery border to the church has the refectory and kitchen calefactory. In some monasteries, the profundis room is replaced by the refectory where the monks chant Zabur "De profundis ad te Dominum clamavi ..."Zabur 130 (129)

Infirmaries, herbal medicine and herb garden

One of Saint Benedict's foremost edicts concerned caring for the ill indigent residents around the monasteries. To this end, the monasteries established hospitals both inside the monastery grounds and elsewhere in the community. Inside the monastery, there was an infirmary which treated the friars themselves and on occasion, ill visitors. As a complement to this infirmary, monasteries often had stores of herbal or botanic medicines, supplied by the monastery's garden. In some cases, this infirmary and associated medical stores might expand beyond the needs of the monastery and the surrounding community. This is true of the monastery of Santo Domingo de Silos, which was founded in 1705 at the request of the town of Siloslar. It became a famous chemist and recognized in the region, which is today quite well preserved; it is a museum for those who wish to study what these infirmaries were like. One particular display is that of a collection of jars produced in Talavera de la Reyna, for the center, with the coat of arms of the monastery.

There are many documents about these aromatic gardens cultivated by the monks. In the monastery of Santa Maria de Matallana in the province of Valladolid, reconstruction of the ruins revealed the space that monks had devoted to this garden, growing plants. Another major herbarium was the monastery of San Julián de Samos in the province of Lugo.

The aptekalar were served by the monks, themselves specialized. They carried out all relevant tasks for the manufacture of dorilar, malhamlar, and spirits both medicinal and otherwise. Many of these pharmacies have conserved tools such as the stills used for distillash.

Scriptorium and library

In the High and Oxirgi O'rta asr period, much learning and literature was in the hands of the monasteries. It was there that knowledge was preserved, books were copied and translations made. Many of these monasteries had a stsenariy in addition to a library, furnished with benches, desks and shelves and equipped with pens, parchment, inks and other tools needed for writing and painting miniatures. Judging by the illuminated manuscripts preserved in Catalonia, there is evidence that desks were abundant. The Royal Monastery of Santa María de Vallbona had not only a significant library but some furniture of the period.

The library of the monastery of Montserrat has 400 incunabula, despite the ravages of time, and the Real Monasterio de Nuestra Senora de Rueda in Aragon still retains its scriptorium space.

Another significant library of the period was that of Santa Mariya de Huerta, Soria, built in the twelfth century and decorated in the seventeenth. Monastirda Valvanera, the rich library survives, in which there are records which refer to the Polyglot Bible Valvanera, which Filipp II removed to El eskaliy where it was destroyed in a fire. In Galicia, the famous monastery of San Julián de Samos had a great library that was burned in a fire in the late twentieth century.

Cemetery for monks

Usually the monks were buried in the cloisters' crypt. The Cistercian monks were buried directly in the ground (without a tobut ) and face down. The abbots were buried in the chapter house.

Boshqa birliklar

One of the most important areas in a monastery is the bog ', large or small. It supplied both food and a place for monks to come do penance or for spiritual retreats. The large monasteries had similarly large gardens with all kinds of facilities, from fountains, kanallar and wells. In some minor orders, the gardens had simply small chapels or oratoriyalar.

Ba'zan mehmonxonalar were built outside the closure area. Over time and with the growing authority of the abbot, the religious houses were wont to build their own house, where the abbot might receive important guests.

Larger monasteries provided not only the means for the monks' subsistence but for a strong local economic base, with workshops, foundries, mills, potteries, wineries, and other small businesses.

Meros

Despite the great vicissitudes suffered by the Spanish monasteries—fire, theft, plundering, confiscations, laziness—there still remains still a considerable heritage of artistic furnishings.

The monasteries tried to move away from the heritage of austerity required of astsetika, without exhibiting any external signs of wealth. Maintaining this position was virtually impossible because of the desire of lay founders, sponsors and donors that their gifts be visible as indications of their power, generosity and position. All these monasteries developed a rich collection of art, and this display did not escape the strictest order in this regard, the Carthusian ordeni.

In the Renaissance and Barok davri, the great chapel altars and those of smaller subsidiary chapels, following the new concept of post-Counter liturgical life. Thus arose the sculpted altarpieces, such as that by Damian Forment in the monastery of Poblet, which resulted in such an extravagant expenditure that the monks rebelled against the abbot. Another example of a huge altarpiece was in the monastery of San Benito el Real de Valladolid, a masterpiece of Berruguete Alonso, which is kept at present at the Milliy haykaltaroshlik muzeyi shaharda.

The vestries were enriched not only with the necessary furniture but adorned with works of famous painters, often in valuable frames. Also paintings of kings and nobility often hung on the walls of the churches or cloisters as symbols of or to attract their patronage.

Many monasteries have liturgical pieces, and large pieces of zargarlik buyumlari displayed in glass cases along with textile items, such as vestments and clothing. Some monasteries are by themselves a veritable museum of art, like the Descalzas Real in Madrid. Others have opened up within its walls (taking advantage of old farms) where to place a museum and recovered missing pieces, such is the case of Poblet whose museum occupies the area that was the Palace of King Martin the Humane in Poblet. Counted among their treasure are valuable books.

Some notable monasteries

Some monasteries have historical significance or are simply interesting. The short listing here does not imply that these monasteries are the best or most important, but simply interesting histories.

Monastery of San Benito el Real de Sahagún

This monastery was important enough that it was referred to as the Spanish Cluny. It was the most powerful and influential Benedictine monastery of the Middle Ages in the Leon qirolligi. It was protected and promoted by King Alfonso VI which, among other privileges granted to preserve the protected Urraca also gave the monastery the right to mint its own currency and the Jews of the town as vassals by King Alfonso VII. Its heritage spanned the provinces of León, Valladolid, Palencia, Zamora and Cantabria, thus counting a far larger number of subjects under their jurisdiction than the holdings of other important figures of the time. From the religious point of view, Sahagun was the center from which sprang at the behest of Pope Gregory VII the new Roman liturgy which replaced Spanish Mozarabik marosimi. Father Sandoval and Father Yepes listed fifty to sixty monasteries and a large number of churches which depended on Sahagún. The monastery's influence stretched from Toledo and from Cantabria Rioja to Galicia.

Monastery of San Benito el Real Valladolid

Its founding in 1389 brought a new reform of the Benedictine order under the royal protection of Xuan I va marhamati Papa Klement VII; the "black monks" had relaxed their strictures, forgetting Saint Benedict's strictures so far as to sleep outside the monasteries. This monastery instilled its members with a respect for the example of Saint Benedict. The cloister was the property of the monastery, not only from the spiritual perspective but the physical, with a double gate installed in the entries. The principle was established with toughness and authority of perpetual abstinence, fasting and severity in the monk's practice and in their habitations; it also enforced generosity to the needy in the form of sharing food, money and fuel. Valladolid took the lead in the fifteenth century reforms of the Benedictine orders in Spain, and other Benedictine monasteries became dependent on it Valladolid, as did the Congregation of San Benito de Valladolid, after the papal bull of Papa Aleksandr VI. To this end, many chapters drafted the relevant constitutions.

Poblet monastiri

Poblet was founded by the Count of Barcelona Ramon Berenguer IV. It was one of the four great Cistercian abbeys of Xristian olami, along with Clairvaux, in Absinthe, France; the Great Forest, in Languedoc; and Fontfreda, near Narbonne). In 1340, Peter ordered the crypts for royalty and nobility to be created, which became an important center for burial. The abbots of Poblet became a very powerful part of the clergy who participated in Parlament; one abbot even became president of the Generalitat. The involvement of the abbots in Catalan wars became apparent.

Monastery of La Rabida

This is a Franciscan monastery in the town of Palos de la Frontera, in Huelva province. This was an important place in the history of Spain since its participation in the negotiations which took place between the friars and Fray Antonio de Marchena Friar Juan Perez and Colon during the four visits he made. The monks helped and supported Columbus to the Catholic Monarchs, and as such the monastery is part of what is termed "Columbus's Places" in Andalusia.

Monastery of San Millán de la Cogolla

In this small and humble monastery were first written the annotations or glosses called Emilian Glosses written in "romance", a little- studied form of Castilian derived from Latin, and two or three in Euskera. It is considered the cradle of these languages.

Monastery of Guadalupe

It had a famous scriptorium which produced a series of illuminated books, many of which are preserved in the museum of the monastery. The medieval image of the Virgin of Guadalupe which was taken by the discoverers of Ekstremadura Amerikaga. This images is particularly venerated in Mexico.

Many well known historical figures passed through the monastery as pilgrims: Xristofor Kolumb, Ernan Kortes Shoh Portugaliyalik Sebastyan, Teresa de Jesus Buenfil, Lope de Vega va Papa Ioann Pavel II (in 1982.)

Monastery of Santo Toribio de Liebana

Founded in the sixth century in the Cantabrian region of Liebana, this monastery held from the eighth century a relic of the Haqiqiy xoch, supposedly the largest fragment preserved. At the same time, the monk Liebananing biti wrote two works of great significance: the Commentary on Revelation, of which several valuable illuminated illustrated copies are held, and the refutation of heresy that had spread among Mozarabic Christians under Muslim occupation and Elipando, bishop of Toledo. The monastery regularly celebrated a Jubilee or Holy Year Liebana.

Monastery of San Salvador de Tabara

This was a two-part monastery of monks and nuns in the Visigothic tradition, founded by Abbot Froila, under the patronage of Alfonso III and located 43 km northeast of Zamora. The excavations brought to light two columnar towers and an arch that led to the lower room of the tower. In this tower was the scriptorium where the monk Emeterio finished illuminating the Beatus miniatures Tabara, initiated by his master, Magio. Emeterio himself writes the following account:

"Oh Tábara tower, high tower of stone! It's there in the top and into the first room of the library, where sat Emeterio and hunched over his homework, over 3 months, and all the members crippled by the work of the pen. 52 was finished this book 6 of the Kalends of August, the year 1008 was Hispanic, 53 to the facet hour."

This phrase, along with an illustration of the tower workplace, have been highly valued for depicting how such work was in the monasteries.

Monastery of El Palancar

Tomonidan tashkil etilgan San Pedro de Alcantara Acim Pedroso (Kaseres (viloyat) ) in 1557, this was considered the world's smallest religious house. Subsequently extended, it retained the original area under the name of the convent. In a tiny space, were built several structures a chapel for the offices large enough to fit only the officiant and an acolyte, to which is attached the founder's cell, which describes Santa Teresa de Jezus this way:It seems they were forty years, he told me he had slept one hour and a half between night and day, and it was the greatest work of penance that had in the early to beat the dream and it was always or kneeling or standing. I was sitting and sleeping head leaning against a maderillo he had driven into the wall. Lying, even if I wanted, I could not because his cell as we know, was not longer than four feet and a half.

El Eskaliy monastiri

Designed to be not only a monastery but a royal residence and as a pantheon of kings of the houses of Austria and Bourbon. It is a monastery known and admired worldwide. Herrera architecture was revolutionary in Spanish art, and El Escorial retains great treasures and its library and art gallery spaces are considered to hold very rich and valuable collections.

Monastery of the Valley of the Fallen

Joylashgan Sierra de Guadarrama mountain range near Madrid, this led in the years after its building to a great social impact, not only by the vast proportion its construction but its later role in burials.

Spanish monasteries in the 21st century

Many monasteries have crumbled over the centuries, leaving no trace of their existence. However, some may be described by researchers who have access to related documents. In some cases, these documents only speak of history, but in other cases, contracts or purchases remain fairly accurately related to the buildings. A large number of the monasteries have only the church as a witness of the complex that might be. At other times, ruins remain which are being transformed to a fruitful use. Occasionally buildings which remained intact over the centuries have been converted into a hotel, a school or a restaurant. In none of these cases, has the modern business retained the property the garden or nearby buildings.

Also many of these medieval monasteries have regained their original function and survive as a community of monks or nuns. In the absence of patronage and custom or donations, these religious people adapt to modern life with modern media and subsist on the work undertaken by the community's members: confectionery, wine and spirits, cheese, bee hives, poultry farms, textiles and fiber arts, writing scores, dissertations, obituaries, advanced computing, pottery of all kinds, decorated white porcelain, artisanal food, farming, vestments, textiles, caring for sick and elderly, schools and daycare.

In addition, about 250 monasteries have a guest house for lay people who must follow some basic rules, with minimal cost.

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