Now, when we, in the course of our discussions about the, come with me, when we started our discussion on the building program, or no, when we were very much involved and all kinds of ideas were crisscrossing and some wise man said, oh yes, but we have never started with the ideal plan without any regard to anything existing. Now, The ideal plan, we have thought of that, and maybe it's good at the beginning, you see, just to remind ourselves a little. The main idea of a monastic building is that it is under one roof with the chapel, you know, I mean, it's all the tabernaculum dei,

[01:11]

and an extension, the monastery itself, an extension of the chapel, which in the west then led to the classical form that we have the church in the north facing with the altar towards the east. This is the east. The entrance to the chapel and maybe an atrium in front of it to prepare the visitor to the west. Then we have in closest contact with the choir in the east, the dormitory and monastery track. This monastery tract had the dormitory upstairs, the sacristy and the chapter room downstairs, and the cloister walk with the reading, you know, with the little library here, the reading cloister on this side, that facing towards the east.

[02:35]

The north with the mass of the basilica was practical because it protected then the rest of the monastery also in a certain way as far as the climate is concerned. Then towards the south we have the refectory and towards the west we have what we may call the working area. the tools and the storage and the whole. And there was the very simple plan for the vita communis as St. Benedict has explained it in and organized it in his rules. Now, in the West, therefore, this idea here was of having the whole monastery under one roof, but the chapel was in its concrete form, very much determined by the basilica form.

[03:46]

Basilica as, for example, Mariala, you know, basilica, West, East. The strange thing is that this basilica here was reserved for the monks. Usually, therefore, this nave here was empty. Or later, when in the Cistercian times the labour, the movement started, This here was used for the lay brothers. And in that way, perhaps, the basilica form received that matter for the monastery and as a monastic church a certain meaning. The Presbyterium with the choir in the east and the rest of the church, as one can see that, for example, in Portugal, Bateria, or other places, then reserved for the lay brothers. Now, in the therefore strongly basilical idea.

[04:47]

In the East, we have then some examples, as for example on Mount Athos, with a, let us say, more central church, let us say, Greek cross or, you know, the Greek cross form, with building, monastery buildings surrounding it. as, for example, on Mount Athos. However, the architecture may also have been influenced by the idea that these monasteries were a fortress. So that is therefore the important thing. The chapel is part of the house, the single part, and the house, the monasterium, is dominated by the chapel, either as the classical form in the West, this northern position of the chapel,

[05:54]

with the altar and the choir towards the east, with the entrance towards the west, and then the other community areas for community activity, then towards the south, the eastern side, the, let us say, monastery buildings for community building, the sleeping area and the reading area, in the south, the eating area, in the west, the working area. And then perhaps in the east, you know, the central idea. Now, in our chapel, and that, I think, is the important thing, is not the Pacifica. But our chapel is central. Now the original position of the chapel was thought to be a southern hub of a diamond-shaped cloister.

[07:08]

That would have had the, let us say, the meaning that here in this, here at the south, these lines, you know, would receive, let's say, that would be the hub of the whole building, and the monastery in some way would grow out, as it were, of this central, of this octagon in the south. However, in discussing this original plan, we have found that it is, for many reasons, quite impractical, and that it really, for the future, that would not recommend itself. Because, as we found out, you know, the logical place, let us say, for an entrance would be the north, but nobody comes from there. In the south, you know, the chapel would be kind of thrown into everybody's face.

[08:21]

Then one would look, you know, maybe on the wrong side, now where's the entrance to the monastery? Is it there? People look for there. No, it's there, you see. Then one would come here and there's a little side door and that would be the entrance. And then there would be parlours, and lo and behold, before one knows, all the visitors, you know, and so on, are right in the, let us say, in the real monastic area, and so on. I mean, all kinds of difficulties. And then of course also the question of the relation to existing buildings here, which we thought might be done by extending and making a form like this. and then maybe here a pottery and all kinds of things, but then one didn't know what to make with this triumvirate, and it just didn't work. It also didn't work in harmony and in the whole setting of this entire area, as it is, let us say, constructed geologically.

[09:34]

So that was a futile attempt And it was really in the whole development, I think, a very important step when we came about, of course, through Father Davids, going to Cornell and thinking it over. and getting the, let us say, certain leading ideas about how such a monastery in this site and with this setting should architecturally be organised. And I think it really was an important... step when the it became clear to us that this diamond shape or the lines following the diamond shape would just is a rather formal approach and doesn't really proceed from the inner say the essential inner organization of our life

[10:46]

and with its various areas. So, therefore, it was an important step when we first resolutely abandoned this preconceived idea of the diamond-shaped cloister. and adapted our thinking to the realities of the site, to its lines, existing buildings, and so on, in a fresh approach. Now, the general idea then, in those considerations, turned to the East-West orientation, which fell more easily in line, for example, with St. Joseph's, the existing guesthouse. It also then allowed the establishment of a pottery at some kind of a logical place. You remember how that developed, you see, the chapel here on this side, then

[11:54]

cloisters or walks, you know, going here, there, and then in some way, let us say, the pottery here and this side maybe with things and a connection with St. Joseph and so on. So that this here for one time was thought of maybe as the place where people would be challenged, you know, to approach the whole thing from here. and that here were various elevations and so on, and so one would then finally come here after a preparation through the central thing, through the best thing that we had to offer to the chap. This idea was then later on abandoned because in one way there is that strong logical fact, you know, of the southern approach, you know, people simply come from this side now to channel them all, you know, away from the chapel and force them to go there.

[13:05]

They maybe channeled them through a long passage on this side, or channeled them through a passage on that side, and still they would always somehow get on up to the wrong side of the chapel and so on, and offered many problems. Here on this side was the farm, and the farmers were afraid that the whole public would be channeled up here, it would interfere with the quiet of the cows. And the public would snoop around, and all that was thought to be very desirable, although it is kind of a more logical thing. That was, of course, the advantage that we became aware, you know, let us say, of the logic of things, slowly. but also the pottery somewhere behind St Joseph and so on. It had many pockets.

[14:06]

So, in the course of the discussion, the idea of having the pottery here, channelling all people around and letting them come from there, was then abandoned, and then the third idea appeared, then in some way, you know, would repeat, you know, the chapel here, leave this open and have a, now let us say, have in some way longer, have two areas, you know, two things there, have a, you know, quiet area here have a string of now in father david's last suggestion this somehow change maybe priest quarters down here but of course in a one-story thing and then with the connection to earth and the earth

[15:13]

common room and the refectory here as outstanding buildings in a certain balance to that. And then a connection, the kitchen, like I say, down here in connection with St. Joseph and the guest house, you know. And then maybe extending St. Joseph, then building it down here. And finally, we come to the pottery down there. Now, I just do that because you know very well how it is, how we thought of it. Now, this scheme that we arrived at there also has, naturally, certainly also its difficulties. it was thought, and one of the attractions of this plan is that it would afford the possibility of a modest beginning.

[16:24]

First of all, The logic was people come up here, this road, this is the first place where they hit the monastery area, therefore that is the logical place for the pottery. Now that has something in its favour, there's no doubt about it. Then it was also thought that this place here is the only place which controls the entire area. therefore also controls the farm area, so that from here people can be directed, you know. And maybe in parking here, leaving the cars and walking up this way, to the Pine Grove there and then being approaching it from there would give a kind of now, how would I say, formal approach to the chapel.

[17:25]

Then it was also, you know, as we thought that this here would be a kind of a scheme which would offer a good first building stage. considering the small number of the community. the necessity should be avoided, you know, to put up buildings which are very difficult to maintain and at the same time are too big, you know, for the community so that these poor 20 people would kind of slot around, you know, in big areas which were only a burden but really didn't serve any function. So therefore this here as a kind of a little cloister by itself, you know, with a... kind of a courtyard and a linden tree in it, you know, and so on, the trees, a nice little area, which in an easy way would provide the present community with a monastic cloister and so on.

[18:45]

Naturally, the difficulty remains that the chapel is very far. Now, therefore, that was the last stage. Now, the question, you know, which, of course, which immediately concerning the whole side presents itself to my mind is, that still somehow in this scheme the chapel is considered in some way as one side, let us say, of an area which extends west-east. And that seems to me is one of the main weaknesses. The chapel doesn't, to my mind, in this shape have

[19:48]

a logical central dominating position. It remains, you know, more or less hanging at the outer side. There are areas which are not, let us say, in an immediate contact, you know, with the chapel, let us say. The ear cloisters here and so on in the back, maybe also here in this area here and so on. So it seems to me that in this scheme perhaps there is or constitutes a kind of confusion, an unconscious confusion between the Basilica shape or the basilica cloister, you know, applied, you know, to the octagonal and essentially centrally conceived chapel. If perhaps, you know, if one... And also, you know, of course, the difficulty is that the monastery in this way has kind of two directions.

[21:00]

One is to the south, the porteries to the south, the chapel opens to the south, and generally out of the buildings goes on and west-east. in a west-east direction, and the chapel remains, let us say, outside, you know, the extreme west, you know, of one of these areas. So the... Therefore, there is a certain ambiguity, it seems to me, in this plan, which may result from the fact that one doesn't take the central character of the chapel seriously enough. And that was the idea which struck me especially when Joe Shanley came with the idea that why not make the chapel the centre of the entire building, the centre of the monastery building, not one side of it, but the centre.

[22:09]

And in that way, you know, have, as it is here the case, the altar in the centre of the chapel, but not only in the centre of the chapel, but of the entire, let us say, proper monastery building. And that is the idea which I wanted to explain. That seems to me is the question. One should not resolutely extend the basic idea of the chapel to the whole monastery. The central shape of the chapel, as you know, has been chosen to give the altar a central position and enable the community and those who gather around this nucleus to celebrate the Holy Mysteries as one festive assembly. And we departed from the Basilica scheme. because that basilica scheme is conceived on the idea of a street, a way, a street of the heavenly Jerusalem, still a way on which the possession of the worshippers moves from the west to the east, from the world to the kingdom, with the kurios, the Lord, in the absence.

[23:31]

This is the scheme of the ordinary parish church. The parishioner moves from the west, from the world, through the narthex, the place for the penitents, passing very often the baptismal font, through the aisle then to the altar at the end in the east. Now a monastic community witnesses in the church to the bios angelicos. It has its civil rights in heaven. We are dwellers in the tabernacle, as St. Benedict proclaims that to Somerley in the prologue of his rule. Therefore, the pattern of the monastic life is a constant return from the periphery, the sloth of disobedience, into the centre, the saving obedience. From there, Roundabout in every direction is holy of holies and is the pattern of the camp of the Israelites when they are resting in the desert.

[24:40]

But to us it represents the fullness of the spirit in the messianic age, the spirit of the eighth day or the serpents. St. Benedict ideas him to move in the same direction. To him, the altar is the center, the focus of all holiness in the entire monastic camp. As for the Israelites, the tabernacle with the Ark of the Presbyter. However, this idea has not been expressed architecturally in the West because of the traditional, strong, firmly entrenched form of the Basilica in the Latin Church. The West, I find, is influenced by the Latin world. The Semitic monasteries are already different. We have, however, examples of monasteries, as I said before, in the east on Mount Ephesus.

[25:41]

Now, it seems, however, logical for us, having the chapel the way it is, to make the altar as much as possible the centre of the whole monastic camp. Now, that was the thought which struck me first when I was confronted with the scheme suggested lately by George Shanley and Knight Sturges. which architectural form this general idea may take, that is another question. And the remarks that I try not to try to give, just to help on the way how the architectural realisation of it is in detail, of course, I will. Now, considering the nature of the site, you will remember that an important, we always had, all members of the community the feeling that the southern approach is simply an inescapable fact, considering the whole sun. Now this approach is simply for the south, but it seems to me that now this approach, as it is now, is not too happily organised by the present world.

[26:56]

which cuts rather rudely into the layout of the land, and its ladder stretches too steep, and then the turn to the left is very abrupt. But it is rather the road really leading to the farm more than to the monastery, and therefore I would not advise to take that present road as the absolute and as the only possible approach, but I would leave open the possibility of cutting a new road which turns off the present road to the left and rises slowly along the hillside in a half circle until it reaches the present parking space this way. I think that that would give to the whole monastery a much better approach. You know very well that on dedication days, on days on which there's really... It's very difficult on this road, you know, two, three, four cars to pass one another and so on.

[28:07]

Perhaps there also could be alleviated by cutting a road, which, by the way, was an idea which Shoshani suggested in one of our first meetings years and years ago, if that were not possible, because it would, in this way, as you know, the road here makes a kind of a turn, the chapel is lost out of sight, that may have its advantages too, but if the cars and the approach were through this, On this way, it really would, it seems to me, open the beauty of the site in a completely new and in a much better way than it does now. Now, that is one reason, you see, which I said. Now, let us maybe think of it not to make this the only possible approach, but let us also take this here into consideration.

[29:09]

if that approach to the monastery would, to my mind, take full advantage of the layout of the country and of the mountain character of Mount Saphir. And it would also put an end to the present ambiguity which is caused by the fact that the present rote makes this very sudden abrupt turn to the right before it swings then brusquely to the left again so that one always approaches the chapel now from the side instead of approaching it from the front, which would be the logical thing. Now, if one does that, you see, then, of course, the logical thing would be to have the pottery somewhere here, because this here, the present parking space, would be then, as I say, the logical parking space for people to come.

[30:11]

Probably also later on when we start building, this area, you know, will still be probably extended because all the dirt, you know, much dirt will probably have to be moved down here. And as in the past, this was... in some way, a godsend, that one could dump the whole stuff, you know, very close, you know, and in the same time gain a very nice area here, so that the pottery would be at this place, you know. See, if one takes that, then the Annals of Mars was one of the very fruitful, to my mind, ideas which we have worked on in the past, that is the idea of the areas and the circulation. And the ideas of the areas could be, in a good way, I think, and in a very simple way, could be applied to the side and could be organised if we take this southern approach seriously.

[31:16]

Then this here would be, let us say, this whole area. I would say, if we think of areas, we should do it in this way. There is what we may call a public area. A public area. This public area is outside, in front of the portal. That is this area. In our case, this public area would, for example, also take in, and that is the advantage, it seems to me, St. Peter's, and in a certain way also St. Joseph's. I'll explain that later. St. Peter, you know, would then remain, for example, a natural good place for a shop because we said, you know, to have a shop, you know, right, the first thing that you get into a monastery and then you face the shop, you know, now. But here, you know, in St. Petersburg, at the present place, very good. Also still a good place, it seems to me, because occasionally that will always be needed.

[32:24]

The ladies play a great part in religious things. And to have a ladies' dining room there, you know, in the public area, not a bad idea at all. And this here would then be, as I say, that public area. Now then, the next thing, the next area was what we call the visitor's area and the guest area. Now, in this plan, as you remember, the visitor's area would be towards the east and the special guest area would be towards the west, so the two areas would be separate. Then belongs also to this, let us say, a... We see to this whole visitor's area, which is here, which also has some offices where people come, you know, to, let us say, several and so on to discuss things.

[33:34]

I mean, people on the outside, salespeople and so on. here and in this area here also the service area this road I would keep open by all means and maybe extend it in this direction so that it here is a service area which however is protected because you see as soon as we conceive of the monastery surrounding the chapel, then of course many difficulties that we had before, for example the contact with St. Joseph and so on, are very easily solved. The monastery itself comes with its visitor area already naturally very close to St. Joseph without doing much about it. And then here towards north, then the other as I explain it later.

[34:36]

This here would be then the, let's say, the guest area and the visitors area. This here would be the thing which this area here is an in-between area which serves both the guests and the monastery, which the monastery area which is up there in the north. And here in the east you have then, for example, the kitchen. The kitchen is the place which serves both, serves the guests and serves the monks. And at the same time, of course, in the Crestile kitchen, it's another question, you see, what do they do? It isn't too far from it either. Now, the other areas, the other things there, for example, would be the heating area, you know, which is also an important thing, and which, by its nature, you know, should be in a central position.

[35:46]

And then towards the, it would then lead up, you know, here, this kitchen, maybe also the laundry, which serves, you know, the whole complex, the inside and the outside. Perhaps also, I don't know, it depends on what place one has there. For example, the storage area, you know, a storage area would be there. because here are the offices, therefore the depot and so on may be desired to be here. All that serves, let us say, both areas. Then you have on this side, you have the mixed area. That was the other thing which came more clearly to our thinking, the area where the guests and the community meet. And there, I would say, as far as that can be done, to ideally put the chapter, the chapel and the refectory are the places where the two guests and the monks meet.

[36:58]

Then you have here, in the back, you have the monastic area. That monastic area, I explain it later. Then we have here, you see, this whole area with the parking space, as I say, is public area. Now behind it here, in this direction, you have a service area. Behind that service area, this here, this area would be, let us say, call it roughly the working area. By working area, I mean a logical area between the monastery and the farm, which has, for example, the garden, which I think in the future is an important consideration. This here is a good place for it. Then you have, for example, we have to think of the possibility, necessity, maybe, of a greenhouse.

[38:04]

we have to think of the possibility of certain shops as, for example, a carpenter's shop. We also have to think, I don't know what Brother John is planning, but I'm a little concerned about the pay. And that's made, you see, the monastery extends in this way. Here an area with these also with certain shops, you know, greenhouses. a carpenter shop and things like that, erode at the same time too from the farm still extending here in this direction. I think that it is important to keep the monastery easily accessible from the east. because we also have to think, you know, of the, say, the possibilities or danger of fire, things like that, which should have, therefore, the possibility of an easy access, you know, in that, from that direction.

[39:12]

So the working area which would be to say from the monastery towards the east between the monastery and the farm and then you have towards the north or towards the west from here you have what I would call the recreation area recreation area with the garden and with the possibility of volleyball and throwing horseshoes and so on. That is according to the taste of the community. So, in this way, you see, I just indicate that in kind of roughly the details I shall immediately explain. This here would, of course, mean that the monastery building arranged around the chapel, with the orator as the real centre of the whole business, would maybe provoke the doubt or the criticism that it is certainly more compressed, more closed,

[40:38]

But is this greater compactness not maybe pressing the areas too closely in so that one area would disturb the other? Now, as far as economy of building and economy of maintenance are concerned, compactness is a good and desirable thing. But it is a strong... That is, to my mind, is a very weighty objection against the east-west plan with the pottery on the far south-eastern corner. It presents not only a great circulation problem but also a maintenance problem because things seem to be spread out over a very wide area. But compactness naturally should not be such as to interfere with the monastic quiet.

[41:43]

Now the compact plan, the south-north can, would have the pottery in the southern centre, the guest rooms for priests or monks towards the west, and the parlours and the offices towards the east. that therefore constitutes the visitor and the guest area respectively. Now it is difficult to predict the amount of noise coming say from the parking space or from the pottery into the guest rooms or also perhaps into the chapel. Certainly the separation of visitor and guest areas keeps the guests already in a good way to a good degree protected from the going and coming of visitors. Then I would imagine, but I mean all these things of course are thoughts that I just throw in, but I would imagine that the pottery has a heavy door separating those who come

[42:57]

to inquire from the outer cloister. That is, you know, usually the way I think of it, you know, would be in this way. You have the southern, let us say, the southern wing. Maybe that southern wing would look a little like this, you know. Maybe that the pottery here would jump out of it here in the centre. However, it would provide a certain possibility. We found that really very good in Mariala. The pottery was here, and the people who come, you know, can be, you know, there was that exciting moment when I first arrived in Mariala, and that little window was there, and that lay brother appeared, you know, with the beard, and they would come out from the side.

[44:09]

So there's not, for everybody who comes, right away this thing is open. But at first, for example, things can be, perhaps can be drawn and can be talked about here outside. Here in, for example, a place like Mariela, this here is closed by a door. and that door, of course, opens easily, just with an electric push, you know, and it opens, and then water comes in. So that seems to me is a good way of avoiding, you see, it may be much unnecessary noise, making the access and not, let us say, too informal. That is, of course, in this whole business is a very important thing. Those who want to enter the chapel are admitted individually by the porter. They can, it seems to me, much more easily be kept under control

[45:11]

than is now the case when the chapel is in the open field, so to speak. I think that the passing through the pottery will make the access to the chapel much more formal and solemn, and the duty of keeping silence could be impressed more easily. People really get the feeling that they approach the tabernaculum altissimi, that they are being led into the sacred precinct. And this is, of course, the meaning and the advantage of an atrium. which is so necessary, always seen to be considered necessary in church architecture in the East, as in Norway, the atrium as a preparation for entering, and in our case especially, entering the monastic church. And I would emphasize that very much. Our monastic church is not a pilgrimage church.

[46:17]

is a strictly monastic church, neither parish nor pilgrimage church. And therefore the entrance court, which results then naturally from the south-north plan, Could be, for example, could be made, you know, too, I think, could be made quite attractive, you know, for example, an atrium in the old days always had a, for example, a fountain in the centre. Now, not that I would think we have a great abundance of water, but maybe a fountain can keep going, you see, also with a relatively small amount of water. And then there is also an important thing, which is this, that in this scheme there would result somehow here – that's of course necessary – a kind of a hole. After one passes through the door, here is a kind of a hole. That hall is an important thing in the economy of monastic building, also of the chapel.

[47:26]

You remember how difficult it is now for us, for example, on the Easter Vigil, and the Easter Vigil is an important event in the monastic life, liturgical life, or karaoke life, and have a setup, you know, which makes, for example, the blessing of the fire possible in our climate. we are here now ten years and i think we never had the possibility of having the fire outside in front of the chapel the climate just doesn't permit even on palm sunday the procession, you see, through the open, from the outside into the chapel, what really should be done, but we can't at the present time, we can't do it, there just isn't, you know, we cannot do it with the present climate. I was thinking, you know, maybe if the blessing of the fire could take place in such a hall, which is a dignified thing, it is in a relatively very short distance, you know, from the chapel.

[48:35]

Maybe that there is a possibility, the same also for Palm Sunday, maybe also at other opportunities, for example, candle mass, you know, or... for things like you know if you have on dedication day the sacramental blessing you know given to a great amount of people you know now maybe that could be done in such a courtyard in even in a very dignified way we probably will never have tremendous crowds you know to take care of but nevertheless and it also affords of course a protection against the wind you know you know very well that our sight is terribly exposed to the wind and that is one of our difficulties also for possessions and liturgical functions and since we are Speaking of wind, I would like to add, you know, that a central plan would give really much greater protection to the chapel with its relatively thin walls.

[49:47]

And this is also one of the aspects on which one might appreciate a two-story tract north of the chapel. But I wouldn't say that as an absolute, you know, talk. But such an arrangement would have a beneficial effect, you know, on the cloister walks inside. But still greater, seems to me, is the spiritual advantage derived from the fact that the chapel so completely dominates the entire scene by day and by night. Some people might be afraid that some noises could disturb the quiet of the chapel. but much more important maybe is the fact that the singing in the chapel rings out into the whole circumference. I would say that this thing doesn't work only one way, but one could consider it works two ways, you know, and maybe in the whole thing

[50:50]

greater advantage is that the chapel is able to dominate this thing which is around it and impress its presence which a much greater emphasis you know because the noise of the of the let us say of the Portary or maybe some offices, you know, could be heard here. Now, I would say, thank God, the singing from the chapel can be heard there too, and that may be not so bad at all. So the whole atmosphere of the chapel of the monastery could be more... pronounced you know also for example during the night when the chapel windows throw their light into the surrounding cloister with little effort seems to me Christmas night as well as Easter night could receive a really beautiful setting which could be enjoyed by all without the fear that for example the wind would blow down

[52:00]

any time, you know, let's say the Christmas tree, one has erected the entrance, these are just little things, you will understand them. And there are many other reasons, of course, which also make, of course, the vicinity or closeness of the pottery to the chapel a desirable thing. because we often, for example, have had the case when children started crying in the chapel, and some may be accident, which you know will be imminent now, a fast flight to a closed place may not be so bad. Do not decide, but I just throw them in for your enjoyment. As I said before, one of the most profitable lights which have developed from our discussions so far instead of the order of areas. Now, this order of areas, I would say, distinguish the public area, the public area is the parking space, it is the shop and so on, and the ladies place and so on.

[53:15]

Then you have the visitors area and the more, let us say, special guests area. then you have those also that are in some way on the periphery, in some way, of the monastic life, which, for example, would be the sick, and also, as is evident from the rule of Saint Benedict, the novices. Then you have the mixed area. That means, first, the mixed area, I would say, has two aspects, you know, one area which serves both guests and not, which would be, for example, the kitchen, or the depot, or the laundry, or the heating, the service area, the offices. Then the other aspect of the mixed area are places where monks and guests meet. As I said before, chapel, refectory and chapter, perhaps also the cemetery would come into that section.

[54:25]

And then the cloister of monks. And in the cloister of monks, the areas also, that I think is an important thing that we should think over very well. sleeping area, reading area, work area, and recreation area. Now, these various areas, in their application to our south-north, to the south-north plan, would then be the pottery in the south center, perhaps a little protruding. Then to the southeast, the parlours on the south side, offices on the north side, the Port of Sill, and the going C2, and that is an important thing to me in this whole plan, that also here, for example, I say this comes to about 20 to 30 feet from St Joseph's, this building here.

[55:28]

It seems to me that if we have the fact that the service area is here, that, for example, these things are just suggestions and thoughts, if they stand up discussion, that I don't know. But, for example, a place, a garage to keep, the car or the cars, you know, in this way, with then towards the north, you know, with the extending this whole wall, you see, but be covered by a passage which would lead by to St. Joseph's on this area. That also, you see, is to me is an important thing that this area here where, for example, the mail comes in. It's not too far from the pottery and from the offices, you know, where, for example, mail is sorted, you know, and things like that.

[56:30]

And also people who go out of the monastery into town, you see, are here in close contact with the pottery setup, you know. That seems to be an important thing. For example, very often people would come here, but very often people would leave from here, but then here say their prayers, so the community would gather together and accompany somebody who is leaving the monastery and so on, so that that place is in close contact, let us say that service area, with the pottery. And then we have up here, as I said before, on this side, let us say, that area which serves both sections, the monks and, let us say, the guests.

[57:32]

And that would be the kitchen and that would be the depot and things like that, you know. And then here on this side, the buffet room. Here on this side, I thought, you know, that this here would be priest guests. I wouldn't, you know, our priest quarters are the way they are conceived, are very well, there are stages and so on. I wouldn't really plan on a special bishop's quarter, you know, as long as these things are good, you know. What I would plan on perhaps is on this side here a chapel, because if priests are living here, a chapel close by would be a good place. The other thought I had would see that here in this close connection with the visitors also would be the infirmary and that the infirmary also would have an easy access then to this chapel so that the same chapel could also be used as an infirmary chapel.

[58:40]

And it would also, seems to me, have the advantage that one doesn't have to extend the infirmary, to have, for example, eight rooms for a monastery of 40 or so monks, and to provide for the cases of an epidemic, seems to me is a little too much. One could cut that down, but if there are any emergencies, you know, really, then, you see, these rooms here will not always, you know, be used. So that an emergency also, probably very often, the whole tract here will be empty. No one will be there. so that one could also use that and has a certain possibility of interchange between three guest rooms and infirmary facilities. And that might, you know, still then leave room, but I don't know that, you know, also for the, for, you know, a shade here, that I would leave that open.

[59:52]

but the fact that if one takes advantage of the site – of course, I don't know how that is architecturally – but if one takes advantage of the site, has the refectory out there and has the chapel room out there, one gains, of course, a great amount of space in the circumference, in the monastic quadrant, to such an extent even that may be here, these areas, you know, would not even be used. Now, I don't know, I leave that open. Then, you see, that would then be the area here of guests, a chapel, infirmary, novices, let's put it that way, and then the chapter room here, I thought, you see, that if the monastic request or walk, you know, goes up this way, it might be.

[61:00]

That is another idea that came to me which I just wanted to mention in this connection. If we had often planned, you know, that maybe the chapel, you know, would have... the extension on these two sides, without leaving and abandoning the general central scheme, still extend maybe the thing into the form of a green cross, maybe, because you realize there is a certain maybe lack of space, once for things, you know, of 14 months and so on, then what things of passing around these walls, now, is there room for that, you know, then there's another thing, that in entering the chapel everybody who enters is kind of right away in the eyes of the public.

[62:05]

Sometimes one wants to be just quiet and the chapel maybe in some way lacks a certain sense of intimacy in that way and maybe an extension here and there. may do that, you know, it also would perhaps take away, you know, a rather awkward situation of, let us say, having a walk here leading into one of these sides, a roof coming down this way, a roof coming down that way, and then a kind of a hole in that wall and, boom, leading into it is a kind of, I don't know. and then but you see you can then have this part here which would not be part of the chapel but which would uh let us say just close you know this cloister and protected from the east and give the access easy access from the refectory to the chapel and from the chapter to the chapel Here would be, to say another piece, a passage, not very long, you know, but that here might even be in front of the chapter room and in front of the repertory.

[63:20]

That may not be a bad thing at all because this kind of thing would form maybe naturally a certain area. For example, we were thinking of an area which has to be very close to the chapter room where people can, after chapter and so on, you see, get together and exchange a word about Berkeley or whatever it is, a certain speaking area. And in front of the refectory we always found

[63:54]

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