Construction Of Temple Research Articles

SYSTEM OF PROPORTIONALITY OF THE SAVIOR TRANSFIGURATION CATHEDRAL IN PERESLAVL- ZALISSKYI

Transfiguration Cathedral in Pereslavl-Zalessky is the oldest white stone church of pre-Mongol Kievan Rus' that survived to this day in its original form. The power of its emotional impact on the viewer was noted by the famous American architect of the XX century Luis Kahn, who travelled around cities of the Golden Ring of Russia in 1973. At the end of this trip, he stated that he was most impressed by the Transfiguration Cathedral.
 We explored the emotional potential of this unique creation of ancient Russian masters using a distinctive theoretical and information model based on the laws of visual perception. Determining the amount of visual information contained in dimensions of the structure, we found that relations between these dimensions belong to a specific proportional system or sequence of numbers.
 We have proposed a mechanism for measuring the strength of the proportional relationship of dimensions that could belong to one structural level or several at once.
 The method of identifying the proportional correlation and strength of proportional relationships is based on determining the information modularity of relations and the values of information modules in the information content of individual relations.
 During the process of information analysis of the Transfiguration Cathedral, it was found that the vast majority of the ratios belong to the two proportional systems: the golden ratio, with a base of 1,618 and the proportional sequence (progression) with a base of 1,477.
 According to the findings of the Russian neurophysiologist P.V. Simonov, a member of the Russian Academy of Sciences, the exact numbers were found in relations between the extreme characteristics of the encephalogram of the human brain. These ratios of frequencies, according to Simonov, correspond with the human emotional states of "aesthetic perception" and "creative act". 
 It is a well-known fact that Leonardo da Vinci and his associate Luca Pacioli developed the golden ratio theory in the early XVI century. This makes us wonder how the ratio of 1,618 and its derivatives came to be used in Kievan Rus in the XII century?
 The construction of temples in Kievan Rus was based mainly on the "time will tell" principle. Keeping that in mind, we suggested that the perfection of the proportional construction of the Transfiguration Cathedral was achieved because of the architects' sharp sensitivity to the visual perception of proportions, supported by various sacred religious practices.
 The presence of the ratio of "aesthetic perception" and the ratio of "creative act" in the proportional structure of the Transfiguration Cathedral explains the strength of its emotional effect on the famous connoisseur of beauty Louis Kahn.

Architectural knowledge and the ‘Dravidian’ temple in colonial Madras Presidency

In around 1912 Gabriel Jouveau-Dubreuil, a young science teacher from French colonial Pondicherry in South India, visited the nearby town of Cuddalore in order to inspect the construction of a new Hindu temple. Since arriving in South India in 1909 he had been travelling to many temples and archaeological sites in order to understand the history of South Indian art. The modern temple that he visited in a suburb of Cuddalore at Tiruppappuliyur was not in fact new but a wholesale renovation of a nine-hundred-year-old shrine on a site sacred to Tamil Shaivas. This was just one of the many temples substantially rebuilt from the 1890s to the 1930s under the patronage of a wealthy merchant community, the Nattukkottai Chettiars, at a time of religious revival and growing Tamil cultural nationalism. The Nattukkottai Chettiars came from the villages and towns of Chettinadu, an arid region in southern Madras Presidency. This region was significant not only for being the provenance of the most prolific patrons of South Indian temple architecture in colonial Madras Presidency but also their builders, for many of the architects and craftsmen working on the temple at Tiruppappuliyur were from villages in Chettinadu. One of these men, M. S. Swaminathan of Pillaiyarpatti, was Jouveau-Dubreuil’s chief informant, one of the many ‘natives’ who were a critical and inextricable element of colonial knowledge production. The understanding of formal composition and terminology that Jouveau-Dubreuil learnt from contemporary architects and craftsmen and his observations of the evolution of architectural design contributed towards the first study of the Tamil temple for both a scholarly and wider public audience from the very earliest monuments of the seventh century through to those currently under construction. This article explores this architectural ‘renaissance’ in colonial Madras Presidency under Chettiar patronage and evaluates modern temple design through the pioneering scholarship of Jouveau-Dubreuil and his contemporaries.

Public Sentiment on Ayodhya Verdict by the Supreme Court of India

Social media has become one of the most important sources in understanding opinion of people regarding important and trending topics. One such topic was the Supreme Court’s verdict on almost seven-decade old Ayodhya land dispute case. On 9th November 2019, the apex court ordered that the disputed land in question be used for construction of Ram Temple. As it was one of the most anticipated judgements in India’s history, Twitter, was buzzing long before the date of verdict. To perform sentiment analysis, around 70,000 tweets pertaining to the verdict were collected from 26th Oct 2019 to 23rd Nov 2019. The dataset was then divided into three phases i.e., pre-verdict, on day of verdict and post-verdict and NRC Lexicon has been used to analyze the results and extract positive, negative, and neutral tweets. Sentiment analysis of each phase indicates that the verdict has been accepted by the public.

Units of Length in 17th – 18th Century Bengal Temples: Context Bishnupur

Shubhankari is an almost-forgotten mathematical treatise of Bengal that was widely used in the pre-colonial era. It consists of verses, called arjyas, which deal with everyday computations like weights and measures, land measurement and so on. The arjyas list various units of length measures, like the angula (finger), muth (fist), hath (hand) and the relation among these units. The same types of units have been found in Monu Mistiri’s handbook on construction of temples, of which only a few pages survive. The author conducted in-depth research and realised that these units of length were used in India since the Harappan times and have been mentioned in ancient treatises of architecture like Arthashastra, Brihatsamhita, Mayamata, Manasara and Bhubanapradipa. These units of length also matched the units used in the ancient world viz. the cubit and the digit. To find out whether the ek-ratna temples of Bishnupur were constructed using these length measures, the author measured ten such temples and collected on-site data. These dimensions were then converted to hath-angula units and matched with the Shubhankari system of measurements. The results showed that there was a very good match, establishing that these units of length were used in the 17th–18th century temples of Bishnupur.

Исихазм в культуре Московской Руси XIV–XV вв.

The “hesychast disputes” that unfolded in Byzantium and influenced other Orthodox countries came to be the critical event of the 14th century for the Christian world. The doctrine of synergy, the theory of the “deification” (“theosis”) of a person and the metaphysics of light, developed by the hesychast Gregory Palamas, were creatively reworked in the consciousness of Muscovite Rus’ in the 14th–15th centuries. As a result, the original Old Russian Hesychasm emerged, transforming the doctrine of synergy into the veneration of the Holy Trinity. For the young Orthodox state, which was in the process of establishing its statehood, the Holy Trinity became the personification of national unity and breaking dependence on the conquerors. The doctrine of St. Sergius of Radonezh about the Trinity, the Trinity concept of Epiphanius the Wise, the growing popularity of the Trinity theme in icon painting, the special celebration of the Trinity Day, the construction of Trinity temples act as evidence of the strong consolidation of the cult of the Holy Trinity in Moscow culture. Another important theme for the Old Russian culture of the 14th–15th centuries was the concept of “deification” of a person as the highest form of his creativity. It found its theoretical form in the teachings of Gregory Palamas, while its visible expression became the iconography of Andrei Rublev and Dionysius. Old Russian icon painters were able to convey the moral ideal of hesychasm — the ideal of the transformed man who achieves a new ontological status of existence through deification. The doctrine of deification was intimately connected with the hesychast metaphysics of Tabor light, reflected in the Old Russian aesthetics of light and color.

Программа росписей Покровского собора г. Барнаула как элемент иеротопического проекта

The article presents the analysis of the program of monumental painting of Pokrovsky Cathedral of the city of Barnaul. The need in the detailed analysis of paintings of the temple lies is explained by the fact of their unsatisfactory state. Especially it can be seen in the southern nave where some of the images have been strongly damaged. The analysis was carried out from the point of view of an hierotopy - the concept of the organization of sacral spaces. The studies of the spatial imagery of the temple was carried out at three levels: the theological idea of the temple, the substantial plan of the images, and definite factors, such as customer's wishes, the value of church, samples for iconic imitation. The time of formation of the isographic ensemble of Pokrovsky Cathedral of the city of Barnaul, the periods of reconstruction and renewal of separate picturesque elements and compositions is designated. It is established that a considerable part of picturesque fund of the temple represents the imitational works of the Russian orthodox isographists of the second half of the 19th century, in particular, of painters of a Vasnetsov's circle. Religious plots intertwine with historical events, creating the complete art ensemble representing narrative icon-ographic space. During the research the scheme of the placement of the paintings of Pokrovsky Cathedral of the city of Barnaul has been made. According to the narrative-theological logic, the programs of monumental painting of three naves - Central, Southern and Northern and also the altar niches - an altar, consecrated in the memory of of the miracle of the Protection of the Theotokos, a side-altar of the Saint Great martyr Panteleymon and a side-altar of the Saint Blessed prince Alexander Nevsky are described (nowadays the Icon of the Mother of God “Consolation of All Who Sorrow”). The semantic, the liturgical and the theological loading of each site of isographic ensemble of the temple is defined. Paintings of the arch, walls and columns are described. The key motives which have formed the basis of each isographic program are designated. The space of the central nave is devoted to the history of Russian Orthodox Church, the Southern nave narrates about the events of the Manifestation of Christ to His disciples. Communication of separate art elements with the theurgical project of the temple as with the spatial icon, their correlation, creating complex isographic “sounding” which, in turn, defines the dynamics of the liturgical action is revealed. The hi-erotopical analysis in studying of art and liturgical space of the temple will help as with the restoration of orthodox church art culture, and with the creation of new harmonious theurgi-cal systems in construction of new temples.

CANONICAL STRUCTURE OF CONSTRUCTION OF ORTHODOX CHURCHES

Abstract. The Orthodox Church in a number of other Christian denominations is characterized by the stability of dogma and rituals, which in turn determines the symbolic significance of the subject environment of the church, the canonization of church paraphernalia and iconography. Thus, the canon, created on the requirements of the liturgy — the main action in the church, determines the structure of the church and the purpose of its premises. The article considers the creation of modern Orthodox churches based on the use of traditions and the formation of temple action in them as a synthesis of arts. Gaining Independence of Ukraine, the growth of self-awareness and the restoration of religious life put forward a number of major architectural tasks of building new, reconstruction of destroyed and restoration of temples adapted to other functions in the period of "militant atheism". Serious typo­logical problems are faced by architects who design modern sacred buildings and structures, as well as by urban planners, as this process has a significant impact on the urban situation in cities and villages, changes the public microclimate and infrastructure in the vicinity of temples areas. Despite the fact that the construction "boom" of the 90s of the twentieth century-calmed down a bit, the issues of typology and imagery of modern temple building remain relevant. The new urban policy on the development of spirituality and meeting the needs of religious orga­nizations is carried out in accordance with the Law of Ukraine "On Freedom of Conscience and Principles of Democracy" of April 23, 1991. № 988 (as amended in 1992–2019). Temple construction, as a special, but at the same time once significant part of the architectural activity of architects of Ukraine (pre-October period), is being restored. But this is a very complex process, based on the still insufficient practice of designing and building modern Orthodox churches, which requires the improvement of their typological and figurative solutions. On the basis of the author's research, practice of design and construction of sacred buildings and structures will be prepared the third edition of the design manual "Cult houses and buildings of different denominations", the provisions and requirements of which will contribute to the development of modern Ukrainian church building.

MODERN CONSTRUCTION TECHNOLOGIES AS A TOOLKIT OF THE TRANSITION FROM TRADITION TO MODERNISM IN CHURCH ARCHITECTURE

Purpose. Consideration and analysis of twentieth-century church architecture in which the modernist style and their modern building technology was applied, using nine churches from different countries as examples. Methodology. The use of critical analysis of scientific and methodological literature of architectural modernism of churches, virtual analysis of architectural and construction projects of modernism and their use in the construction of churches, the method of systemic, structural and activity approach. Findings. The scientific formation of the concept of architectural and church modernism has been performed. The main components of architectural and church modernism and the use of the latest architectural and construction technologies are revealed. Reasonable reasons for the slow use of Architectural Church Modernism in modern times. Examples of twentieth-century architectural church modernism are provided. Originality. An analysis of the use of twentieth-century architectural-church modernism in the world is offered. An analysis of the use of architectural and church modernism in the architectural and structural design of churches has been conducted. Practical value. The rationale for the use of architectural and church modernism in the architectural and structural design of churches has been carried out. The components of church modernism are disclosed. The result is the creation of conditions for the harmonious interaction of customers-churchmen and executors-architects in the use of modernism. There were many arguments about what the temple and temple complex should be – modern or a copy of the canonical model – it all depends on the views of the customer and the architect, their views on religion and its purpose in modern life. The dispute can be long, but creativity is unstoppable, and in the world of temple construction has always kept up with current trends in architecture and construction, using new materials, designs and technology. Understandably, there are concerns that innovations in architecture may be followed by undesirable changes in the whole church tradition, but there is no stopping the new thinking. The new generation must step forward to embrace new trends, architectural modernism of churches, also search for new trends and embody them.

Architectonics of domed temples of modern Ukraine

The article highlights some results of scientific work conducted by the Institute of Architecture and Design of Lviv Polytechnic National University, Department of Fine Arts and Design, Ternopil Pedagogical University, Department of Design Architectural Environment Lviv National Agrarian University and Art TheoryVasyl Stefanyk Precarpathian National University.Scientists study the art of temple building on the territory of Ukraine. The analysis was conducted based on reliable sources - archival, publications of leading scientists, their own field research. The method of field inspections included visual inspection of sacred complexes, architectural measurements, photography, sketches, etc. The aim of the scientific work is to study the genesis of the architectural and constructive creation of the sacral dome space through the tradition of Ukrainian shrines and the development of modern trends in temple building. Tradition is one of the most important components and means of creating Ukrainian church architecture. It is an expression of national features and characteristics, its identification. The most canonical type of Ukrainian churches is the cross-domes churches, which is associated with the adoption of Christianity. This tradition is closely connected with the liturgical process and is based on a combination of Eastern and Western building traditions. In figurative and compositional expression, the dome is dominant, and tectonic accent. The architecture of dome temples depends on the capabilities of structures and building materials, which are important factors in the formation process. The authors explore the traditional ways of erecting cross-dome temples on the territory of Ukraine, which are indicative and expressive features of Ukrainian temples. An important group of dome temples are buildings created in the modern period, when architects were looking for signs of Ukrainian national style. Particularly valuable is research related to the construction of neoukrainian traditional and neoteric temples designed by Ukrainian architects. Their planning and spatial decisions directly depend on new construction materials and design solutions. Some temples are described, which are an example of innovation, but at the same time are based on national traditions. Thus, the article examines the genesis of the creation and architecture of the Ukrainian cross-domed temples. Defined peculiarities of the search for national features and identification in the Ukrainian temple building in the interwar period was determined. Highlighted contribution of modern architects and designers to the process of revival of temple building in Ukraine.

Историко-архитектурная самобытность бурятских храмовых сооружений

The article deals with the peculiarities of the architecture of the Buryat Buddhist datsans of ethnic Buryatia. The author identifies the features of the constructive, decorative and ornamental elements of the external decoration, which are an important component of temple structures. The stylistic features of the cult architecture of Buryat monasteries are revealed in comparison with the samples of Buddhist architecture in Mongolia and Tibet. The author concludes that architectural ensembles of temples in Buryatia combine individual forms, elements of Russian church cult architecture and local traditions, schools and works of individual masters and concludes that Buddhist temple construction reached its peak at the beginning of the 20th century.

THE RELATION OF MAJAPAHIT TEMPLES WITH VASUSASTRA-MANASARA

Abstract- Vastusastra is a text which discusses Indian architecture which is published in several books, included Manasara. Vastusastra contains guidline for building Indian construction, including religious building such as temples. Although the narrative was made for the construction of temples in India, it turns out that there are some elements in vastu that also found in Mataram Kuno temples. This raises questions about the relationship of Indian architecture with Majapahit, which was the era after Ancient Mataram, given the Hindu-Buddhist influence still existed in the Majapahit era. To find out this, vastusastra-Manasara was used as a benchmark to find out the elements of the Majapahit temple which was influenced by India, especially South India which was thought to have a more dominant influence than North India on temple architecture in Indonesia.
 This study uses a descriptive method with a qualitative approach by describing the figure and mass-space layout of Majapahit temples that have been selected as the object of research and compared with vastusastra-Manasara's narrative using reference objects to facilitate analysis in order to find out the relations of the Majapahit era temples with vastusastra-Manasara narrative.
 Based on the results of the study, it was found that the temples of the Majapahit era still have relations with vastusastra-Manasara narrative when viewed in terms of figure and mass-space layout. But the relationship between the two can be said to be increasingly decreased. The re-domination of the original culture of Indonesian society in the Majapahit era and the influence of other cultures such as China is thought to be the cause of the waning influence of India on the architecture of the Majapahit temple. This led to the fusion of culture in the Majapahit temple and resulted in variations of new temples that had never existed before.
 
 Key Words: candi, majapahit, temple, vastusatra, manasara, relation

Переходные обряды в додинастическом и раннединастическом Египте

Mythopoetic thinking operates on a binary principle, classifying all the phenomena of the macro- and microcosm. The opposition between cosmos and chaos, in other words, between life and non-being, was fundamental. Spaces assimilated by culture, an ordered world, symbolized by various images: a pillar, a mountain, a temple, a dwelling, was conceived as the center of the universe, which was opposed by chaos that threatened order. These ideas about the world order were actualized in the sphere of ritual, designed to preserve the order created in the first times by the ancestors and gods. The repetition of the original myth in the ritual was supposed to restore, renew the world order in the cyclical movement of time. This applied both to the general Egyptian holidays, such as the New Year, and to the initiations that members of society took place at one stage or another of the development of Ancient Egyptian culture. Transitional rites had two aspects: age and social. When passing the initiation, the members of the collective increased their social status, became initiated, moving from adolescence to marital relations, increasing their status in the collective. A special position was occupied by leaders and kings, who confirmed their high position in society during the holiday sd. Funerals were also considered transitional rites. Transitional rituals united ideas about such opposites as life and death, which was equated with the loss of a person's previous social status. An indispensable attribute of rituals was sacrifice, and not only bloody of animals, but also sacrifice with ancient ritual objects during the construction of temples on the site of ancient sanctuaries. Notable examples have been associated with the kings in charge of the prosperity of Egypt.

Urban realm and temple construction of the russian orthodox church on the cusp of 19th and 20th centuries (based on photographic documents of kostanay city)

The article is devoted to considering church construction on the territory of Kostanay city, which broadly speaking includes building of churches, church government, and administrative organization. The investigations have led to a conclusion that the main factors contributing to soaring church construction in rapidly growing Kostanay city on the cusp of 19th and 20th centuries were active migration processes resulting in movement of significant number of orthodox people from European part of Russia, as well as development of missionary activities among native population. On the basis of photographic documents, the authors have characterized orthodox temple architecture, as well as subdivided churches according to institutional principle, composition and spatial dynamics, and style of space-planning decisions. It was found that a greater number of churches in Kostanay were the parish ones, prayer halls of temples had a single or five-domed top, the following architectural styles were distinguished in the temple construction: eclecticism, elements and techniques of provincial Baroque and classicism, national Russian style combined with the techniques of the brick style. Within church construction, the government was tasked with designing living environment in general, rather than religious buildings. The urban realm balanced all aspects of confessional life, included its physical, functional_ pragmatic, social, as well as emotional and artistic parameters. After Orthodox temples were built and given certain functions, there were changes in the social structure of the society, the parish was growing, the number of priests was increasing, which led to changes in the urban realm. The environment is connected with the main elements of the urban system, having stability and variability, respectively, which resulted in a set of individual and collective creative acts. The Russian Orthodox Church had a great influence on education and the moral state of urban dwellers. A network of parochial schools was formed at each church and each temple. Such schools pursued not only educational, but also missionary goals.

Queen Aadahasounthary with Three Breasts or the Third Breast Identified with Personalities

Myth of Queen with three breasts, Aadahasouthary of Batticaloa is an element in the history of Batticaloa, Sri Lanka. Her faith is different from Saivism and later she adopted to Saivism because of her new partner Kulakottan, a South Indian prince enter into Eastern Part of Sri Lanka and engaged in constructing a temple for lord Sivan.
 Queen aadahasounthary was angry with the intrusion and waged a war against the prince Kulakottan who was engaged in the temple construction without permission.
 When the Queen met the prince her third breast was disappeared and she lost her valour and became a “conventional woman” and fell in love with the prince as mentioned to her by a sage.
 Queen Aadahasounthary, now without the third breast lost herself and the place she managed once to her new guardian in the guise of a man king, prince kulakottan.
 This paper discuss the politics of women body in the gaze of men and the new status of the Queen and the place she managed earlier in the hands of a man as husband as well as ruler.

A Lexical Analysis of Zechariah 6:1-8

Zechariah 1:1-6 summarizes a speech to the people that reports the failure of the previous generations to heed the message of the prophets who God has sent while successfully challenging the current generation to turn to YHWH. The eight visions of the second block (1:7-6:15) share common compositional elements, but they also show evidence of later reworking. The third block, Zechariah 7-8, constitutes a collection of short sayings dated approximately two years after temple construction began. 
 Zechariah 6:1-8 could be divided into two sections. First is disclosure of the vision (6:1-4) and the last one is the disclosure and explanation of the vision (6:5-8). Particularly, in this first subparagraph, Zechariah seems to present his thoughts in chiasmus. This chiasmus has a structural function which often a chiastic couplet is used to both open and close a stanza or poem. Zechariah introduced his eighth vision with four verbs, which are thematic words.

Roman History

After a focus on social and cultural history in the last issue, this issue's offerings return us to more traditional subjects – political institutions, and historiography. That spring review ended with religion, which is where we start here: an apposite reminder that religion pervades all aspects of the Roman world. It is precisely that principle which undergirds our first book, Dan-el Padilla Peralta's Divine Institutions. Padilla Peralta is interested, at root, in how the Roman state became such through the third and fourth centuries bce. That is a story usually told – in a tradition going back to the ancient historians themselves – via a swashbuckling tale of successive military campaigns. Padilla Peralta, however, sets that anachronistic narrativization aside, and instead builds a careful case that between the siege of Veii and the end of the Second Punic War ‘the Roman state remade and retooled itself into a republic defined and organized around a specific brand of institutionalized ritual practices and commitments’ (1). Specifically, he shows that the construction of temples and the public activities they facilitated were a key mechanism – one as important as warfare – by which the consensus necessary to state formation was generated: the Republic more or less stumbles into a bootstrapping formula that proves to be unusually felicitous: high visibility monumental enterprises are paired with new incentives for human mobility in ways that dramatically and enduringly reorganize the rhythms of civic and communal experience. (17–18) In particular, Padilla Peralta argues that output was greater than input; that the genius – whether accidental or deliberate – of this formula was that it facilitated a confidence game whereby the res publica appeared more capable – via the apparent support of the gods whom its visible piety secured – than was in fact the case.

Jaina and Brahmanical Temples and Political Processes in a Forested Frontier of Early Medieval Southwestern Bengal

In a significant section of available scholarship on pre-Islamic Bengal, a dominant tendency has been to generalize the patterns of historical trajectories of the great river valleys. This has resulted in many discrepancies, particularly in the context of the plateau-like portions of southwestern Bengal, where, unlike other parts of Bengal, Jainism came to have an entrenched presence during the early medieval period (c.600–1200 ce). Through an analysis of the published archaeological data, this paper attempts to study the social history of Jaina and Brahmanical temples and their linkages with the political processes in a forested frontier of early medieval southwestern Bengal: Purulia. This district, marked with an absence of early historical farming cultures, was an extension of the Chhotanagpur plateau of Jharkhand. During the early medieval period, this district witnessed three coeval and interrelated processes: large-scale construction of Jaina and Brahmanical (primarily Saiva) temples, emergence of a local state, and widespread construction of hero stones. The political elites of the major political centre of the local state that emerged in this area seem to have derived their legitimacy by patronizing Saiva temples, but Jaina temples seem to have provided the primary avenue for the legitimation of local heroes after their death, who were immortalized in hero stones.

Associations between Incense-Burning Temples and Respiratory Mortality in Hong Kong

Incense burning is an important topic facing many countries in Asia. As a highly urbanized area, the overlapping of urban functional blocks in Hong Kong has resulted in many temples being located near residential and commercial areas. Therefore, the pollutants emitted by temples’ incense burning could cause severe health problems to the population. This study identified 366 Hong Kong temples and classified them into four categories: open, semi-closed, closed, and non-active, according to their incense burning characteristics. Among them, open temples have the largest average area and least quantity. Principal component analysis (PCA) indicated that building density, greenery density, water density, and temple weight are the most highly influencing factors. The temple weight is the only loading factor with a contributing factor from PC2, especially in 2006 and 2011. Furthermore, the linear regression model has been applied to analyze the correlation between variables. Although this study did not reach conclusive results about the actual impact of each temple type, the model results confirm that the temple is a sub-factor to respiratory mortality. This provides the theoretical foundation for government policy establishment of temple construction planning and community optimization in Asian cities.

Significance of mathematics and geometry-formation of temples in India: The golden era of evolution

Temples are a rich source of powerhouse filled with magnificent effects of acquiring peace and divine knowledge in understanding the oneness of creation and the creator. The entire cosmos reflects in knowing the supreme intelligence of the creator residing in the thoughtful minds of the humankind. Temples in India have always been an epitome of our enriching culture, heritage and ancient history carved beautifully on the walls and ceilings in imparting the principles of glorifying life led during the past which needs to be carried to the future generations. Mathematics has always been at the forefront going hand in hand with temple architecture giving it perfect shape and geometry for the holistic development of society. The present article is an attempt to focus on the geometry involved in the construction of ancient temples which served the purpose of providing the techniques and methods in knowing the divine power spread infinitely among the cosmos. Modernization of humankind globally has been evolving massively in terms of technology, comfort and wealth but is subjected to mental stress, trauma, and depressive life. Keeping in tune with nature and cosmos helps in becoming one with the supreme power. Modern temples being constructed today with archeology need to look at the mastery of mathematics and art with which the ancient temples were built.

A Lexical Analysis Of Zechariah 6:1-8

Zechariah 1:1-6 summarizes a speech to the people that reports the failure of the previous generations to heed the message of the prophets who God has sent while successfully challenging the current generation to turn to YHWH. The eight visions of the second block (1:7-6:15) share common compositional elements, but they also show evidence of later reworking. The third block, Zechariah 7-8, constitutes a collection of short sayings dated approximately two years after temple construction began. 
 Zechariah 6:1-8 could be divided into two sections. First is disclosure of the vision (6:1-4) and the last one is the disclosure and explanation of the vision (6:5-8). Particularly, in this first subparagraph, Zechariah seems to present his thoughts in chiasmus. This chiasmus has a structural function which often a chiastic couplet is used to both open and close a stanza or poem. Zechariah introduced his eighth vision with four verbs, which are thematic words.