Journal articles on the topic 'Saint Assumption'

In this paper, we first introduce an abstract viscous hyperbolic problem for which we prove exponential decay under appropriated assumptions. We then give some illustrative examples, like the linearized viscous Saint-Venant system. In order to achieve the optimal decay rate, we also perform a detailed spectral analysis of our abstract problem under a natural assumption satisfied by various examples. We finally consider the boundary stabilizability of the linearized viscous Saint-Venant system on trees.

Beam theory plays an important role in structural analysis. The basic assumption is that initially plane sections remain plane after deformation, neglecting out-of-plane warpings. Predictions based on these assumptions are accurate for slender, solid, cross-sectional beams made out of isotropic materials. The beam theory derived in this paper from variational principles is based on the sole kinematic assumption that each section is infinitely rigid in its own plane, but free to warp out of plane. After a short review of the Bernoulli and Saint-Venant approaches to beam theory, a set of orthonormal eigenwarpings is derived. Improved solutions can be obtained by expanding the axial displacements or axial stress distribution in series of eigenwarpings and using energy principles to derive the governing equations. The improved Saint-Venant approach leads to fast converging solutions and accurate results are obtained considering only a few eigenwarping terms.

The paper presents the outcomes of the field research oriented towards studying the usage of urban space by female labor migrants from Uzbekistan and Tajikistan in Saint Petersburg in comparison with the practices that they have developed in their places of origin. The paper is based on the sociology of everyday life. The authors focus on the migrants’ transnational practices and a scope of their integration into the host society, as well as the perception of the urban space of Saint Petersburg in comparison to the migrants’ homelands. The informants for the study were 28 legal transnational labor migrants. The methods of the research are in-depth interviews in combination with mental maps. The hypothesis of the study includes two assumptions. The first is that migrant women from Uzbekistan and Tajikistan have transnational practices that indicate their inclusion in the social networks of both the country of origin and the host society, while their everyday life will be characterized by a rather low degree of integration into the host society. The second assumption is that the mental maps of St. Petersburg that were drawn by the informants are detailed and diverse compared to the mental maps of the place of residence in their homelands. These assumptions were partly confirmed. Results of the inquiry raise new research questions that demand further research of migrant workers to be answered.

This article provides a detailed analysis of character construction in the fifth century passio Caeciliae (Bibliotheca Hagiographica Latina 1495 – 1495a – 1496). Our analysis sets out to challenge the general assumption that character construction in the late antique passions can correctly be described in terms of stereotypes. The passio Caeciliae appeals to and inverts reader expectations based upon traditional patterns in erotic narrative. We also argue that it individuates the different characters (Caecilia and her fellow martyrs) by documenting one specific area of their representation, namely rhetorical ability. In this thematic area, Caecilia is set apart from her husband Valerianus: unlike him, she displays elaborate rhetorical aptitude which allows her to obtain the dominant position in the marriage and to achieve her aims. But the art of rhetoric is also a skill that can be learned as is shown by the character of Valerianus whose rhetorical approach changes in the course of the passion. Our analysis suggests that this passion from a literary point of view constitutes a more interesting text than is generally assumed.

SynopsisThe equilibrium equations for elastic deformations of an infinite strip are considered. Under the assumption of sufficiently small strains along the whole body, it is shown that all solutions lie on a six-dimensional manifold. This is achieved by rewriting the field equations as a differential equation in a function spaceover the cross-section, the axial variable taken as time. Then the theory of centre manifolds for elliptic systems applies. Thus the local Saint-Venant's problem is solved. Moreover, the structure of the finite-dimensional solution space is analysed to reveal exactly the two-dimensional rod equations of Kirchhoff. The constitutive relations for this rod model are calculated in a mathematically rigorous way out of the constitutive law of the material forming the strip.

This paper presents a new method to conveniently calculate the stress intensity factors for the cracked flattened Brazilian disks under mixed-mode loading. The finite-element method is employed to confirm an assumption that the formula of the stress intensity factors for the cracked Brazilian disk subjected to pressure can be directly used to calculate the stress intensity factors for the cracked flattened Brazilian disk. The calculated results show that the assumption is valid and reliable. The calculated results also confirm that the Saint-Venant’s principle is still valid in fracture mechanics. In addition, the present paper proposes a concept of optimum load distribution angle.

Scholars agree that European Christians in the thirteenth century were enthusiastically devoted to the Virgin Mary. Even when they debated Mary's immaculate conception or her assumption body and soul into heaven, medieval Christians are not thought to have wavered in their desire to rely on her intercessory powers. While today some argue that Mary's virginal maternity set an impossible ideal for women and that her place below the Trinity sanctioned women's subordinate role within Christianity, medieval women supposedly did not assess Mary negatively. Given these widely held assumptions about thirteenth-century attitudes toward Mary, any uncertainty about honoring Mary warrants investigation. Any thirteenth-century Christian who rarely sought Mary's direct intercession but instead asked Christ to intercede with Mary deserves study. Attention especially ought to be given when questions about devotion to Mary are found in an unexpected place: the writings of a female saint renowned for her orthodoxy.

Saint Sampson, whose feast is celebrated on June 27, was depicted among holy physicians. However, his images were not frequent. He was usually accompanied with Saint Mokios (in Saint Sophia in Kiev, the Transfiguration church in the Mirozh monastery and the church of the Presentation of the Holy Virgin in the Temple in the monastery of Saint Euphrosyne; possibly also in Saint Panteleimon in Nerezi and Saint Demetrios in the village of Aiani near Kozani; furthermore, in the church of Saint Nicholas in Manastir and, afterwards, in the katholikon of the Vatopedi monastery). In a later period, he was usually shown in the vicinity of Saint Diomedes (in the churches of Saint Achillius in Arilje, Saint George in the village Vathiako on Crete, Saint Nicholas Orphanos in Thessaloniki, the Annunciation in Gracanica, the narthexes of the Hilandar katholikon and the church of the Holy Virgin in the monastery of Brontocheion at Mistra, the katholicon of the Pantokrator monastery and the church of Saint Demetrios in Markov Manastir). There are no substantial data regarding the identity of the saints depicted next to him in the metropolitan Church of Saint Demetrios at Mistra, while in a number of cases the image of the saint shown next to him has not been preserved (e.g. Saint Irene in the village of Agios Mamas on Crete, Gregory?s Gallery in the church of Saint Sophia in Ohrid and the church of the Holy Virgin (Panagia Kera) near the village Chromonastiri on Crete). On the other hand, in the church of the Holy Virgin in Mateic, Saint Sampson is, exceptionally, depicted among bishops, while in the church of the Holy Archangels in Prilep and the chapel of the Holy Anargyroi in Vatopedi, he is, as usual, surrounded by holy physicians but his mates are not featured - neither Saint Mokios, not Saint Diomedes. The earliest known commemorative text dedicated to him is the extensive hagiography - Vita Sampsonis I, composed in the seventh or the early eighth century. Other hagiographies, which mostly date from the tenth century, are completely based on the earlier writing. Such a composition can be found in the Synaxarion of the Church of Constantinople. In the extensive text (Vita Sampsonis II), Symeon Metaphrastes added a part that included detailed descriptions of a number of posthumous miracles, mostly healings; all these events are also mentioned in the short Hagiography. Finally, in the late thirteenth century, Constantine Akropolites wrote the still unpublished Hagiography (Vita Sampsonis III), in which he presented an account of events from the later history of the Saint?s hospital. The hagiographies inform us that Sampson was a Roman by birth and a kin of Emperor Constantine. He inherited a fortune, which he distributed to the poor. Then, he departed for Constantinople, where he found a modest home. Patriarch Menas ordained him a priest. Relying on the medical knowledge, Sampson was saving the sick and he even cured Emperor Justinian from an incurable disease. For that reason, the Emperor found a large house, in which he established and fully equipped a xenon (hospital, ?????), whereas Sampson was appointed as the skeuophylax of the Great Church. The Blessed continued to work there until his death. His venerable leipsana, which rested in the church of Saint Mokios, constantly issued the cures. His feast was celebrated in the hospital founded by him. Long time had passed between the period in which the Saint had lived and the epoch in which his earliest hagiography was compiled. During that time, some events could have fallen into oblivion and accounts of other events could have been invented. Accordingly, the results of the researchers of Saint Sampson?s xenon?s history are valuable. The hospital was housed in Sampson?s home, where he provided not only health care, but also food and bed. It was presumably founded in the fourth century. The xenon was burned in the Nika riots in 532 and Emperor Justinian had it renovated and expanded. Based on some documents issued in the Empire of Nicaea, it may be concluded that the xenon had vast estates. The Crusaders first sacked it, to subsequently use it for their own needs, as they established the Order of Saint Sampson. The hospital soon received many properties in Constantinople and its environs, Hungary and Flanders. It seems that after the liberation of Constantinople, the activities of Saint Sampson?s hospital were ceased and that there was a monastery at its place in the Palaiologan period. Anyway, the reputation of its holy founder persisted throughout the thirteenth century. Constantine Akropolites wrote the already mentioned Hagiography, and in one of his letters he spoke of the Saint, who was also mentioned in a poem by Manuel Philes (died around 1345). In Constantinople, the veneration of Saint Sampson had two centres - the hospital named after him and the church of Saint Mokios, where his leipsana rested. According to the synaxaria of the Typikon of the Great Church and the Church of Constantinople, the feast dedicated to the Saint was celebrated at his xenon. The former text informs us that the service was held by the Patriarch, whereas Symeon Metaphrastes relates that the vigil on the eve of the feast took place over the relics in the church of Saint Mokios. The Patriarch celebrated the feast dedicated to Saint Sampson with hospital clergy in the church within the xenon, both mentioned by Metaphrastes. It was either this church or a shrine from a later period that housed the iconostasis noted down by Constantine Stilbes, an eyewitness of the Latin capture of the Byzantine capital. Written sources and archaeological finds are consistent in that the hospital was located between the churches of Saint Sophia and Saint Irene. However, the first excavations carried out at the site of the xenon were not properly documented, whereas archaeologists involved in further investigations could not rely on reliable data, though they carefully examined all finds. The question arises why Saint Sampson was at first usually depicted in the company of Saint Mokios, a presbyter who died a martyr?s death in Constantinople (May 11), and later, together with Saint Diomedes, the physician who died in Nicaea (August 16). Therefore, this paper briefly presents the hagiographies of the two saints and the churches in the Byzantine capital where their relics rested - the monastery of Saint Mokios, which did not exist in the mid-fourteenth century, and Saint Diomedes, which was counting its last days in the fourteenth century, reduced to a small monastery. Dobrynja Jadrejkovic (subsequently Antony, archbishop of Novgorod) noted down around 1200 that the saint?s stick, epitrachelion and robes were kept at the hospital of Saint Sampson, whereas in the church of Saint Mokios, under the altar, rested Saint Mokios and Saint Sampson. He also mentioned that water flew from the latter?s grave, as well as that the church of Saint Diomedes was near the Golden Gate and that the relics of Saint Diomedes rested there. However, the Russian pilgrims who visited Constantinople during the Palaiologan period mentioned neither Saint Sampson?s hospital, not the church of Saint Mokios, whereas the church of Saint Diomedes, but not his relics, was noted down only by an unknown traveller who described the pilgrimage undertaken between the late 1389 and the early 1391. The answer to the question of what happened to the leipsana that once laid in these churches is not possible to provide. The fate of the relics of Saint Sampson, previously kept in his xenon, is not known, nor is it known where the commemorations of the three saints were held in the capital during the Palaiologan period. Anyway, the depictions of Saint Sampson accompanied by Saint Diomedes - whose oldest examples are preserved in Arilje - indicate that the connection of these two priest-physicians had already begun by the time when the church was painted (1295/1296), but, judging by the available sources, the only evidence on the process is given by the paintings. Although Saint Sampson founded the hospital which was probably the oldest in Constantinople, and though his leipsana, kept in the church of Saint Mokios, had healing powers, while his relics in the xenon were visited by pilgrims, it seems that the respect for this saint in the Byzantine capital was not reflected in the frequency of his images among holy physicians: he was fairly rarely shown among them. As a matter of fact, the earliest representations of Saint Sampson originated from Constantinople. They can be found on lead seals made for the hospital in the second half of the sixth and during the seventh century. On the other hand, there is no any known preserved depiction of this saint in the mural decoration of the early churches. Accordingly, it may be assumed that the veneration of Saint Sampson was initially limited to Constantinople, and that it was only later, since the time when his short hagiography was included in the synaxarium and his extensive hagiography was written for the Metaphrastes?s comprehensive work, that it was adopted in other areas of the East Christian world. It may seem paradoxical that the preserved images of the Saint dating from the period when his xenon flourished are less numerous than those from the time when the hospital, in all probability, did not exist. It seems that after the liberation of Constantinople from Latin rule, Saint Sampson was earnestly honoured and that the believers frequented the monastery at the site of the old xenon, though the hospital did not exist anymore. The former assumption is corroborated by the writings of Constantine Akropolites and Manuel Philes, whereas the latter is supported by the coins from the Palaiologan period found in the sacral building within the complex that once belonged to Saint Sampson?s hospital. Although his miraculous leipsana rested in the church of Saint Mokios, the posthumous miracles of Saint Sampson, described in later hagiographies, mostly took place in his xenon, which housed the relics that were visited by pilgrims and where commemorative services dedicated to him were held. The veneration of the Saint was long fostered within the institution founded by him - the ancient hospital where trained doctors worked - i.e. it was nurtured between the reputation of medical skills based on secular knowledge and miraculous healings.

The manuscript sources of the Mozarabic or Old Hispanic liturgy have been thoroughly described and analyzed, with the exception of an early-eleventh-century book of saints' offices that has been considered missing since the late nineteenth century from the Cathedral Archive of Toledo. In October 2001, I identified this lost book as manuscript B2916 in the library of the Hispanic Society of America in New York, where it has been since its acquisition by the Society's founder, Archer Huntington. HSA MS B2916 is the only codex of the Old Hispanic liturgy preserved outside Europe. This manuscript is a curious book, comprising the offices for the feasts of Saint Martin (November 11), Saint Emilianus or Millán (November 12), and the Assumption of the Virgin (August 15). The matins lessons of the first two offices consist of the entirety of, respectively, theVitaeof Martin by Sulpicius Severus and of San Millán by Braulio of Saragossa. Because the manuscript was in a private collection and has remained uncatalogued, it has gone unnoticed for the last century, a period that saw the maturation of modern study of the Mozarabic rite. The contents of the book were not unknown during this time, however, because some specialists have consulted the copy (today in the Biblioteca Nacional in Madrid) made in 1752 by the polymath Jesuit Andrés Marcos Burriel. Indeed, it was Clyde Brockett's remarkably accurate handmade copy of the Burriel copy that made the identification of the manuscript possible, even at two removes. While the Burriel copy is useful, many important aspects of the original manuscript deserve notice.

The study of free-surface and pressurized water flows in channels has many interesting application, one of the most important being the modeling of the phenomena in the area of natural water systems (rivers, estuaries) as well as in that of man-made systems (canals, pipes). For the development of major river engineering projects, such as flood prevention and flood control, there is an essential need to have an instrument that be able to model and predict the consequences of any possible phenomenon on the environment and in particular the new hydraulic characteristics of the system. The basic equations expressing hydraulic principles were formulated in the 19th century by Barre de Saint Venant and Valentin Joseph Boussinesq. The original hydraulic model of the Saint Venant equations is written in the form of a system of two partial differential equations and it is derived under the assumption that the flow is one-dimensional, the cross-sectional velocity is uniform, the streamline curvature is small and the pressure distribution is hydrostatic. The St. Venant equations must be solved with continuity equation at the same time. Until now no analytical solution for Saint Venant equations is presented. In this paper the Saint Venant equations and continuity equation are solved with homotopy perturbation method (HPM) and comparison by explicit forward finite difference method (FDM). For decreasing the present error between HPM and FDM, the st.venant equations and continuity equation are solved by HAM. The homotopy analysis method (HAM) contains the auxiliary parameterħthat allows us to adjust and control the convergence region of solution series. The study has highlighted the efficiency and capability of HAM in solving Saint Venant equations and modeling of unsteady flow through the rectangular canal that is the goal of this paper and other kinds of canals.

We propose a one-dimensional Saint-Venant (open-channel) model for overland flows, including a water input–output source term modeling recharge via rainfall and infiltration (or exfiltration). We derive the model via asymptotic reduction from the two-dimensional Navier–Stokes equations under the shallow water assumption, with boundary conditions including recharge via ground infiltration and runoff. This new model recovers existing models as special cases, and adds more scope by adding water-mixing friction terms that depend on the rate of water recharge. We propose a novel entropy function and its flux, which are useful in validating the model’s conservation or dissipation properties. Based on this entropy function, we propose a finite volume scheme extending a class of kinetic schemes and provide numerical comparisons with respect to the newly introduced mixing friction coefficient. We also provide a comparison with experimental data.

Razprava predstavi motiv Marijine smrti in vnebovzetja ter njeno vlogo priprošnjice v smrtni uri posameznika v legendarnih in nabožnih ljudskih pesmih ter apokrifnih molitvah. Z interdisciplinarno primerjalno metodo pokažemo na izvor verskih motivov iz zgodnjekrščanskih apokrifnih del, ki se pojavljajo v izbranih ljudskih pesmih. Marija je za svojo vlogo Božje Matere poplačana z najvišjo častjo: duševnim in telesnim vnebovzetjem, njena nova vloga v nebesih pa je vedno usmiljena materinska pomoč vernikom.***This paper considers motives of Saint Mary’s death and Assumption and her saving mediation in the last hour of individual in legendary and religious folk songs, as well as apocryphal prayers. With the interdisciplinary comparative method, we point on the source of religious motives from early Christian Apocrypha, included in Slovenian folk songs. Mary is well payed for her role of God’s Mother with Assumption of body and soul. Her new position in heaven is to help the men as always-merciful mother.

AbstractThis essay surveys the cultural uses of the Egyptian desert in western ascetic culture across the fifth and sixth centuries. Challenging the commonly-held assumption that the desert was effectively suppressed by clerical hierarchies or monastic communities in the West, the essay argues that the institutions of the episcopacy and the monastery, the twin pillars of the medieval Church, in fact sought to lay their foundations squarely in the memory of the desert. The bishops selected for discussion are Caesarius of Arles, Fulgentius of Ruspe, and Gregory of Tours; the monastic communities are those described in the Life of the Jura Fathers and the Rule of Saint Benedict.

Flows behind obstacles (such as islands) are shallow if the transverse scale of the flow is much larger than water depth. Field, laboratory and numerical data show that the flow pattern in shallow wakes exhibits a complex eddy‐like motion. Experimental and theoretical analyses provide evidence for the presence of two‐dimensional coherent structures in shallow water flows and show that the development of shallow wakes is different from the wakes in deep water due to the following reasons: first, the development of three‐dimensional instabilities is prevented by limited water depth and second, bottom friction acts as a stabilizing mechanism for suppressing the transverse growth of perturbations. Several authors have used the linear and weakly nonlinear stability theory in order to understand when shallow flows become unstable. Two‐dimensional depth‐averaged Saint‐Venant equations are usually used for the analysis. One of the main assumptions in shallow water theory is the independence of the velocity distribution on the vertical coordinate. In many cases, however, this assumption may not be valid. This paper presents an attempt to evaluate the influence of the assumption on the results of linear stability analysis of shallow wake flows with bottom friction. Momentum correction coefficients β 1 and β 2 are used in order to take into account the non‐uniformity of the velocity distribution in the vertical direction. Linear stability calculations show that the stability boundary is quite sensitive to the variation of the parameters β 1 and β 2. The role of the linear and weakly nonlinear stability analysis on the formation of two‐dimensional coherent structures in shallow water flows is discussed.

A three-dimensional fiber-based frame element accounting for multiaxial stress conditions in reinforced concrete structures is presented. The element formulation relies on the classical Timoshenko beam theory combined with sectional fiber discretization and a triaxial constitutive model for reinforced concrete consisting of an orthotropic, smeared crack material model based on the fixed crack assumption. Torsional effects are included through the Saint-Venant theory of torsion, which accounts for out-of-plane displacements perpendicular to the cross section due to warping effects. The formulation was implemented into a force-based beam-column element and verified against monotonic and cyclic tests of reinforced concrete columns in biaxial bending, beams in combined flexure-torsion, and flexure-torsion-shear.

Text kanonickej vizitácie sleduje farnosti Užhorod (Ужгород), Vojnatina, Onokovce (Оноківці), Senné, Pavlovce nad Uhom, Ratovce (Ратівці), Jovra (Ёр, dnes Сторожниця) a Ruská.V Užhorode bol chrám zasvätený svätému Jurajovi, ktorý sa nachádzal na soľnej ulici. Vo vnútri chrámu boli umiestnené tri väčšie a dva menšie oltáre. Väčšie oltáre boli zasvätené svätému Ladislavovi, sv. Štefanovi, sv. Jurajovi a sv. Panne Márii. Menšie oltáre boli zasvätené sv. Alžbete, sv. Kataríne a sv. Jánovi Nepomuckému so svätou Rozáliou a Kristom v uprostred.Farnosť Jovra mala farský chrám zasvätený Panne Márii Kráľovnej. Chrám bol murovaný a mal tri oltáre. Prvý bol zasvätený Panne Márii, menšie boli zasvätené sv. Barbore a sv. Šebastiánovi. V Jovre vyučoval učiteľ Michal Kertés, ktorý bol platený v naturáliách a jedným florénom.Farnosť Ratovce mala murovaný chrám v hroznom stave. Chrám sa rekonštruoval v roku 1734 a oltár bol bez obrazu či patrocínia. Správcom farnosti bol Ján Enickej jeho rekatolizačná činnosť bola zameraná na modlenie litánii s umiestnení obyvateľmi v ich jazyk.Farnosť Ruská sa nachádzala v nábožensky zmiešanom regióne. Chrám bol murovaný z tehál nachádzali sa v ňom dva oltáre. Tretí oltár sa začal vyrábať, mal byť zasvätený sv. Krížu. Farnosť spravoval Andrej Moštenský, ktorý sa modlí s miestnymi v ich jazyku modlitby ako Otče náš, ruženec, krédo alebo litánie.Vo farnosti Pavlovce nad Uhom stál murovaný chrám s jedným oltárom. Oltár nemal patrocínium, preto nemôž chrám v minuloti používali kalvíni. Správcom miestnej farnosti bol Mikuláš Berekovič.Farnosť Senné spravoval Ján Ziffian. Miestny chrám bol tehelný a nachádzali sa v ňom tri oltáre. Hlavný bol s titulom Nanebovzatia Panny Márie. Na menšom oltári boli na okrajoch vyobrazenia evanjelistov a v strede sa nachádzali obraz sv. Panny Márie, sv. Juraja a Baránka Božieho. Ako tretí oltár bol zasvätený sv. Jurajovi. Titul chrámu bol sviatok Navštívenia Panny Márie.Onokovská farnosť sa nachádzala severnej od Užhorodu. Chrám v Onokovciach bol drevený, zasvätený Nanebovzatiu Panny Márie. Patrocínium chrámu bolo totožné s titulom chrámu, ďalšie obrazy sa v kostole nenašli. Farnosť spravoval Sebastián Kašaj, ktorý mal 40 rokov. V jeho okolí boli hlavne obyvatelia gréckeho rítu.Najšpecifiskejšou farnosťou bola Vojnatina. Farnosť bola misijným územím, kde pôsobil Ján Patkovič. Medzi Užhrorodom a Michalovcami, bolo veľké množstvo rozbitých alebo zdevastovaných chrámov. Ako prvý bol obnovených chrám vo Vojnatine. Chrám bol tehelný, vo vnútri sa nachádzal len jeden oltár, ktorý bol zasvätený sv. Krížu a bol presunutý z Užhorodu.The canonical visitation focused on parishes Uzhgorod (Ужгород), Vojnatina, Onokovce (Оноківці), Senné, Pavlovce nad Uhom, Ratovce (Ратівці), Jovra (Ёр, today Сторожниця), and Ruská.In Uzhgorod, there was a temple dedicated to Saint George, which was situated on the salt street and inside were three bigger and two smaller altars. The bigger altars were dedicated to Saint Ladislaus and Saint Stephen, Saint George, and Saint Mary the Virgin, while the smaller altars were dedicated to Saint Elisabeth and Saint Catherine, Saint John of Nepomuk with Saint Rosalie, and Christ in the middle.The parish Jovra had a parish temple dedicated to Virgin Mary Queen. The local temple was from brick and had three altars. The first one was dedicated to Virgin Mary, the smaller ones were dedicated to Saint Barbara and Saint Sebastian. In Jovra, there was a teacher named Michal Kertés, who was paid in kind and with one florin.The parish Ratovce had a brick temple in a horrible condition. The temple was being under reconstruction in the year 1734 and there was an altar without a picture or a patron. The administer of the parish was John Enickei, his re-Catholic activity was focused on praying litany with the locals in their language.The parish Ruská was located on a confessionally mixed territory. The temple was made from brick and there were two altars. The third one was being produced, it should have been dedicated to Holy Cross. The parish was administered by Andrej Moštenský, who prayed prayers such as Our Father, Hail Mary, I believe in God, or Litany with the locals in their language.In the parish Pavlovce nad Uhom, there was a brick temple with one altar. The altar did not have a patrocinium since the temple had been used by the Calvinists. The administer of the local parish was Nicolas Berekovič.The parish Senné was administered by John Zaffian. The local temple was made from brick and inside there were three altars. The main was with the title of Assumption of Virgin Mary. The smaller altar had depictions of Evangelists in corners, and in the middle, there was a picture of Virgin Mary, Saint George, and Lamb of God. The third altar depicted John the Baptist. The title of the temple was Visitation of the Virgin Mary’s holiday.Onokov’s parish was located north of Uzhgorod. The temple in Onokovce was made from wood and dedicated to the Assumption of Virgin Mary. The title of the temple was depicted on an altar, other altars or pictures were not found in the church. The parish was administered by Sebastian Kašaj, who was 40 years old. In his surroundings, there were mainly presbyters orientated to Greek ceremony.The most specific parish was Vojnatina. The parish was a mission village where John Patkovič worked. Between Uzhgorod and Michalovce, there was a big amount of broken or devastated temples. As the first one, the temple in Vojnatina was renewed. The temple was from brick and inside there was one altar with the title of Holy Cross brought from Uzhgorod.

<p>The repeated usage of the aphorism &ldquo;Win yourself and you will conquer the world&rdquo; in the works of F.&nbsp;M.&nbsp;Dostoevsky emphasized his words. Using different linguistic means the Russian writer compiled the message of a moral character striving for conveying it to his contemporaries, now with irony by putting it into mouth of Foma Fomich and Stepan Trofimovich Verkhovensky (the characters of the novels <em>The Village of Stepanchikovo and its inhabitants </em>and <em>Demons </em>respectively), now as an admonition by including it directly and indirectly into &ldquo;The Life of a Great Sinner&rdquo; and the novels <em>Demons</em>, <em>The Brothers Karamazov </em>and <em>The Raw Youth</em>. The dictum &ldquo;Win yourself and you will conquer the world&rdquo; echoes also on some pages of <em>A Writer&rsquo;s Diary</em>, where an ethical and philosophical feature of Dostoevsky<em>&rsquo;</em>s journalistic style manifests itself to the maximum. Modern researcher B. N. Tikhomirov has put forward a hypothesis that the saying &ldquo;Win yourself and you will conquer the world&rdquo; is based on quotations from the New Testament. The writer distilled this sententia from the writings of Saint Tikhon. The author of this article wondering who this aphorism belongs to and where it derives from, supposed and proved that it comes from the 57th sermon of St. Augustine or from the treatise &ldquo;On the imitation of Christ&rdquo; (&ldquo;Imitatio Christi&rdquo;) attributed to the Augustinian monk Thomas of Kemp. A copy of this treatise was kept in the library of Dostoevsky. After analyzing the hypothesis of B.&nbsp;N.&nbsp;Tikhomirov and her own assumption, the researcher has made both a philological analysis and the content one. As a result, she came to the conclusion that both these assumptions are possible and do not contradict each other. Given the fact that Saint Tikhon was well familiar with the writings of Saint Augustine, both these sources complement each other in the study of the aphorism? Win yourself and you will conquer the world&rdquo;.</p>

Abstract This study compares how two prominent twelfth-century Latin authors and theological opponents, namely the monastic author William of Saint-Thierry (c. 1080–1148) and the school master Peter Abelard (1079–1142), variously understood the authority of the controversial yet influential Greek author Origen (c. 184–253) in their works. Modern scholars who study the reception of Origen in the twelfth-century Latin West have, to this point, spoken of an Origenian revival in this period, concluding that Origen was especially popular in the cloister, among Cistercian monks, such as Bernard of Clairvaux and his followers, like William of Saint-Thierry, based on the assumption that as monks they found his writings more relevant. This study seeks to challenge this scholarly narrative by focusing on two authors who are perceived as typifying two different strands of theology, one of a contemplative character developed in the cloister (William) and one making use of dialectics and developed in the emerging schools (Abelard). By demonstrating that the schoolmaster Abelard drew on Origen to a greater degree and in a more transparent manner than his monastic opponent, this study will show that Origen’s popularity in the cloisters was not, as such, a clear point of distinction between them and schools in the way that has usually been claimed by modern scholarship.

Abstract In his article “Practical Rhythm and Time Projection”, István Berszán presents first a poetic experiment of Wordsworth in order to answer the question how to enter the rhythm of a happening. The argumentation is based on the assumption that Plato’s “allegory” of the cave is an experiment rather than a rhetorical construction and invokes contemporary string theory to show that everything that happens has its kinetic space as a special complementary rhythmic dimension. A second example reveals how Alain Badiou projects Saint Paul’s teaching and practice to the kinetic space of militant leftist struggle. The article concludes that instead of understanding allegory as a replacement based on similarity in the same rhetoric space, we have to take into consideration – or learn how to take into consideration – the multiple rhythmic dimensions of compared happenings.

A survey of parish church in Szadek under the invocation of Assumption of Our Lady and Saint James the Apostle, was done for the purposes of conservation works carried out in the church building. Archeological work was conducted in one excavation only, 2m x 1m large, situated close to the south wall of the presbytery at the level of the middle buttress. The reason for choosing this site for excavation work was that a large crack in the wall was noticed in this place. During exploration of the successive layers 13 graves were discovered. The artefacts unearthed included 137 fragments of earthenware, 23 pieces of building ceramics, 8 metal pieces, 15 fragments of window glass and two pieces of glassware. The objects found in the excavation can be dated at 13th/14th–19th centuries.

The subject of the paper is an exact analysis of the orientation of the Serbian monastery churches: the Church of the Virgin Mary (13th century), St. Nicholas' Church (13th century), and an early Christian church (6th century). The paper determines the azimuth of parallel axes in churches, and then the aberrations of those axes from the equinoctial east are interpreted. Under assumption that the axes were directed towards the rising sun, it was surmised that the early Christian church's patron saint could be St. John the Baptist, that the Church of the Virgin Mary was founded on Annunciation day to which it is dedicated, and that St. Nicholas' Church is oriented in accordance with the rule (?toward the sunrise?) even though its axis deviates from the equinoctial east by 41? degrees.

By the time Augustine read the Life of Antony in 386, the biography had already become an international best seller in the Roman Empire. Translated twice into Latin and read in places as far off as Milan and Syrian Antioch, the Egyptian Life also proved to be a significant influence upon hagiographical writing in the late fourth century, the most notable example being the Lives of St Jerome. Consequently, scholars have often taken it to represent the dominant paradigm for sainthood in fourth-century Christianity and the centuries that followed. But is this assumption tenable? The Life of Antony would in all likelihood be read only by the educated elite or by ascetic circles in the Church, and was hardly accessible to the ordinary Christian. More importantly, hagiographical discourse in the fourth century was not restricted to biographies, but pervaded all sorts of Christian literature. This is certainly the case with the writings of St John Chrysostom (c. 349—407), who often presents the Christian monk as a saintly figure in his monastic treatises and his voluminous homilies. Indeed, what emerges from his writings is a paradigmatic saint who is significantly different from that portrayed in the biographies, and yet equally influential among his lay and ascetic audiences. To be sure, Chrysostom’s monastic portraits share some common features with that provided by Athanasius’s Life. Nevertheless, there are also stark differences between the two, and these are the focus of this paper.

The question of dating an urban settlement, if its date has no clear or specific written confirmation, is always very problematic and complicated. Its solution requires the use of the widest possible range of data. This research is presented in a block of articles that attempt to cover the source-historiographical study of the existence of the second Kostroma Kremlin, including the latest archaeological data from 2016-2017 on the territory of the Old city of the second Kostroma Kremlin. The study raises questions about the conditions, specifics and dating of the foundation of the first and second Kostroma Kremlins, their nature of development, the conditions for obtaining the icon Our Lady of Saint Theodore in Kostroma and its storage location in both Kremlins. The question of the place, time and conditions of the construction of the Assumption Cathedral is considered separately, since only research on the conditions and dating of its construction can shed light on the date of the foundation of the Old city of the second Kostroma Kremlin. Article No. 5 is a continuation of this research block, which examines the methodology of field archaeological research in 2016-2017 on the site of the location of the Assumption Cathedral.

В публикации представлены в русском переводе новые фрагменты «Толкования на Евангелие от Иоанна» свт. Кирилла Александрийского, обнаруженные после выхода его критического издания, осуществлённого в 1872 г. Ф. Пьюзи. Во вступительной статье напоминается об утрате 7-8 книг этого толкования и даётся краткий обзор прежних изданий фрагментов утраченных книг Ж. Обера, А. Маи, Ж.-П. Миня и Ф. Пьюзи. Сообщается о позднейших публикациях Й. Ройса (1944, 1966 г.), А. Алексакиса (1996 г.) и К. Завадски (2018 г.), дополнивших «Толкование» новыми фрагментами. Даётся обзор содержания новонайденных фрагментов. На основании особенностей триадологической терминологии высказывается предположение, что два опубликованных А. Алексакисом фрагмента рукописи Paris. gr. 1115 в действительности не принадлежат свт. Кириллу Александрийскому. Подвергается критике суждение К. Завадски относительно датировки временем несторианского спора обнаруженного им фрагмента рукописи Athon. Pantocr. 28 на основании встречающегося здесь выражения «богоносный человек» (ἄνθρωπος θεοφόρος). Отмечается, что это выражение было в употреблении задолго до этого спора, и что критика христологического дуализма встречается и в ранних творениях свт. Кирилла. Делается вывод, что наличие выражения «богоносный человек» в «Толковании на Евангелие от Иоанна» не даёт оснований для отказа от его традиционного отнесения ко времени до 428/429 г. The paper presents the newfound fragments of St. Cyril of Alexandria’s «Commentary on John» translated into Russian. The fragments in question were discovered after critical edition of this Commentary by Ph. Pusey was published in 1872. The Introduction reminds 7-8th books of the Commentary had been lost. It provides the brief overview of earlier publications containing fragments of the lost books by J. Aubert, A. Mai, J.-P. Migne and Ph. Pusey. The latest publications of J. Reuss (1944, 1966), A. Alexakis (1996) and K. Zawadzki (2018) who complemented the Commentary with new fragments are mentioned as well. The overview of content of the newfound fragments is presented. Basing on specifics of triadological terminology, the assumption is made that the two fragments of the Cod. Paris. gr. 1115 published by Alexakis do not actually belong to St. Cyril of Alexandria. The statement of Zawadzki who dates the fragment of Cod. Athon. Pantocr. 28 (discovered by him) to the times of Nestorian controversy due to occurrence of the expression «God-bearing man» (ἄνθρωπος θεοφόρος) in it is criticized. It is suggested that the abovementioned expression had been circulating long before the controversy, and criticism of dualism in christology is also encountered in the early works of St. Cyril. The conclusion is drawn that occurrence of the expression «God-bearing man» in the St. Cyril’s Commentary does not provide grounds to reject its traditional attribution to the period before 428/429.

В публикации представлены в русском переводе новые фрагменты «Толкования на Евангелие от Иоанна» свт. Кирилла Александрийского, обнаруженные после выхода его критического издания, осуществлённого в 1872 г. Ф. Пьюзи. Во вступительной статье напоминается об утрате 7-8 книг этого толкования и даётся краткий обзор прежних изданий фрагментов утраченных книг Ж. Обера, А. Маи, Ж.-П. Миня и Ф. Пьюзи. Сообщается о позднейших публикациях Й. Ройса (1944, 1966 г.), А. Алексакиса (1996 г.) и К. Завадски (2018 г.), дополнивших «Толкование» новыми фрагментами. Даётся обзор содержания новонайденных фрагментов. На основании особенностей триадологической терминологии высказывается предположение, что два опубликованных А. Алексакисом фрагмента рукописи Paris. gr. 1115 в действительности не принадлежат свт. Кириллу Александрийскому. Подвергается критике суждение К. Завадски относительно датировки временем несторианского спора обнаруженного им фрагмента рукописи Athon. Pantocr. 28 на основании встречающегося здесь выражения «богоносный человек» (ἄνθρωπος θεοφόρος). Отмечается, что это выражение было в употреблении задолго до этого спора, и что критика христологического дуализма встречается и в ранних творениях свт. Кирилла. Делается вывод, что наличие выражения «богоносный человек» в «Толковании на Евангелие от Иоанна» не даёт оснований для отказа от его традиционного отнесения ко времени до 428/429 г. The paper presents the newfound fragments of St. Cyril of Alexandria’s «Commentary on John» translated into Russian. The fragments in question were discovered after critical edition of this Commentary by Ph. Pusey was published in 1872. The Introduction reminds 7-8th books of the Commentary had been lost. It provides the brief overview of earlier publications containing fragments of the lost books by J. Aubert, A. Mai, J.-P. Migne and Ph. Pusey. The latest publications of J. Reuss (1944, 1966), A. Alexakis (1996) and K. Zawadzki (2018) who complemented the Commentary with new fragments are mentioned as well. The overview of content of the newfound fragments is presented. Basing on specifics of triadological terminology, the assumption is made that the two fragments of the Cod. Paris. gr. 1115 published by Alexakis do not actually belong to St. Cyril of Alexandria. The statement of Zawadzki who dates the fragment of Cod. Athon. Pantocr. 28 (discovered by him) to the times of Nestorian controversy due to occurrence of the expression «God-bearing man» (ἄνθρωπος θεοφόρος) in it is criticized. It is suggested that the abovementioned expression had been circulating long before the controversy, and criticism of dualism in christology is also encountered in the early works of St. Cyril. The conclusion is drawn that occurrence of the expression «God-bearing man» in the St. Cyril’s Commentary does not provide grounds to reject its traditional attribution to the period before 428/429.

"In studies of charismatic movements, an essential aspect is often overlooked: any authentic religion requires assumption by faith, (to have no other Gods other than Me!). Or precisely this kind of mentality is promoted in the charismatic movements, of spiritual openness, which is willing to give credit to everything, is specific to culture, not religion. The religious dimension of the charismatic believer is of the syncretic type, unity in diversity, not of assumption, but based on the notion of option, and not on dogma, which leads him to donjuanism. Or it is precisely this danger that is underlined by St. Gregory Senaite, who warns us not to receive, if we see, anything sensitive or intelligible, inside or outside, whether it appears to you in the image of Christ, as an angel or a saint, or if it is shown to you as a light. For the mind itself has the ability to imagine things and can change, beware of receiving or rejecting those that do not know for sure come from the Holy Ghost. The problem of discerning between truth and lie, spiritual or devilish work, is the purpose of this scientific approach. The diverse plethora of charismatic offerings, as well as the interference with traditional Christianity, make us, like Pilate, ask: what is the Truth? or, rather, how can the Truth be distinguished among so many truths?"

The relevance of the theme under consideration is determined by the need to study the traditional worldview of the people, the formation and development of their spiritual knowledge. The paper analyzes the semantic content and the formation of the vocabulary of the Yukaghir language, originating from the word Qojl (qojl), identifies the original semantics of this word, examines the evolution of the religious beliefs of the Yukaghir. The word Qojl (qojl) is associated originally with shamanistic beliefs and was representing the image of the shamanpatron of the family in the traditional culture of the Yukaghir. Later, it came to be referred to the name of the Christian God and to designate icons and saints. In the modern Yukaghir language, the word concerned is used only in the meanings of “God,” “divinity,” “icon,” “saint.” The prevalence of Qojl (qojl)-derived words in the languages of two local Yukaghir groups, the similarity of the structure and meanings of many of the lexemes indicate the archaicity of the word and the presence of a semantic relationship between the original and late sememes. An assumption has been made that the etymology of the ancient root of the word is associated with the concepts of “supernatural,” “sacred,” “divine,” “supreme,” “powerful.” The fact that the word originally comprised the concept of the supernatural and divine determined the expansion of the semantics of the word. Under the influence of Christianity, new words derived from Qojl (qojl), with the semantic content “referring to God,” appear in the Yukaghir language.

The problem of premature infants is well recognized in Russia and all over the world. The article discusses the mortality level and structure of extremely premature infant during 2015–2019. The aim of the study was to identify significant cause-effect relations for high mortality of premature infants and infants with extremely low body weight (ELBW) according to reports from obstetric departments, pediatric outpatient clinics, children's hospitals, statistical agencies, queries results from Territorial Compulsory Medical Insurance Fund (TCMIF) in Saint Petersburg and Russian Association of Human Reproduction (RAHR). The main demographic indices are presented by the Petrostat association. Russian Federal State Statistics Service (Rosstat) forms provided by the Center for Analysis and Prediction of Maternal and Child Health of the Saint Petersburg Health care Committee (No. 32 “Information on medical care for pregnant women, women in labour and new mothers” (approved by order of Rosstat No. 591 of 27.11.2015); No. 19 “Information on children with disabilities” registered in children's clinics (approved by order of Rosstat No. 866 of 27.12.2016); No. 14 “Information on the activities of medical facilities units providing inpatient medical care” (approved by order of Rosstat No. 723 of 05.12.2014); No. 30 “Information on the medical facility” (approved by order of Rosstat No. 483 of 03.08.2018 “On the approval of statistical tools for the organization of federal statistical observation in the field of healthcare by the Ministry of Health of the Russian Federation”) presented by Saint Petersburg Medical Informational and Analytical Center (MIAC)), and answers from TCMIF in Saint Petersburg and RARCH have been investigated. The authors have analyzed the fertility and mortality rates of premature infants, the group of children with ELBW has been established. High mortality levels have been revealed in the first weeks of life (22–23), they were mainly associated with infectious processes. The authors associate the premature delivery increase with the widespread implementation of assisted reproductive technology (ART). ART can be performed either via compulsory medical insurance funds, or other non-government sources. The assumption was proposed that there are possible violations of ART indications, contraindications, and the number of procedures. The ART efficacy is difficult to estimate as well due to insufficient information provided by Rosstat report form No. 32. The need of implementation of the new statistical form that will cover the data on the of ART administration, the possibility of efficacy estimation of modern invasive methods for infertility treatment and mandatory submission of reports about the use of these methods by medical facilities is discussed.

The painted biography of the patron saint of the church of St. Demetrius in the complex of the Patriarchate of Peć is preserved in the middle zone of the nave. Following the northern wall, with episodes inspired by the texts of the Passion of Saint Demetrius, the cycle continues on the south wall, where two of the former four representations remain, namely: The Dormition of Demetrius and Saint Demetrius Saves Thessaloniki from the Enemy. Both scenes have been partially damaged, with the lower parts painted over during the restoration in the second decade of the 17th century. The Dormition of Saint Demetrius. The Dormition of Saint Demetrius is painted in the southeast corner of the nave. The beginning of the legend is legible. Two more compositions with the same iconography have been preserved. One is a miniature in the Menologion in Oxford (MS. Gr. th. f. 1, fol. 55) (c. 1330-35), and the other is a severely damaged fresco in King Marko's Monastery (1376/77, the Republic of North Macedonia). The iconographic scheme of the service over the body of the deceased is well known in medieval art. Since the Passio texts describe Demetrius' martyrdom, scholars have questioned the source and meaning of the scene. At first, they thought that it illustrated Bishop Eusebius praying before the relics of St. Demetriusto save Thessaloniki from the Enemy, according to the description from the 14th homily of the First Book of Miracula. Later, the assumption was made, accepted to this day, that it was the death/entombment of the saint. The textual prototype was found in the sticheron of the patriarch Germanus on the celebration day of Saint Demetrius, from where this theme entered the iconography. Recently, the scene was interpreted as a liturgical ceremony over the saint's tomb in the Thessaloniki church. Knowing the circumstances in which it was created could contribute to a better understanding of the topic. The representation of the dead Demetrius is associated with the reform of the cult after the appearance of the myron, at the beginning of the 11th century at the latest. This is evidenced by reliquaries and enkolpia for myron and/or blood of the saint (11th/12th-14th centuries), which copy the appearance of a myron-gushing tomb. They are characterized by a double lid with superimposed figures of Saint Demetrius. On the outer cover Demetrius is in the orante pose -which has been interpreted as a sarcophagus, while the inside shows a dead saint - that is, a representation ofthe saint's myron-exuding body relic. The myron-gushing tomb received its equivalent in painting, as well, sublimated through the representation of the tomb with the reclining figure of Demetrius in the orante pose. Two paintings are known, both of which are sometimes erroneously cited among scholarsand preserved in Serbian art as the Entombment of Saint Demetrius (in the southern chapel of the Church of Our Lady of Ljeviš, 1309-13, in Kosovo and Metohija, and, as part of the scene The vision of angels of an illustrious and Demetrius' refusal to abandon Thessaloniki, 1335-48 in Dečani, Kosovo and Metohija). Along with this theme, the iconography of the service over Demetrius' relics was also formed. At this time, a legend appeared that, by order of Emperor Maximian, Demetrius' body was thrown into a well under the Thessaloniki Basilica, connected to the crypt or "lower church". Perhaps the changed cult brought more novelties, which could have influenced the appearance of new iconography, yet this question still remains open to debate. The service over the saint's body is officiated by archbishops surrounded by singers, led by a choirmaster and a young kanonarchos, all distinguished by headpieces known as skaranikon. The rest of the entourage were identified as believers or Christians who buried the saint, that is, young noblemen, but in fact they were members of minor order. The building in the background is most often identified as the famous ciborium from the Thessaloniki Basilica, which was a cult centre during the early Christian period. Although the fresco in Peć is unique compared to the other preserved representations, in which the tomb is shown with an open ciborium-baldachin, they are also considered to convey a realistic image of a contemporary tomb. This testifies to the impossibility of reaching a reliable conclusion about the closeness of the painted and real construction, where at the time of the creation of the fresco, the centre of the cult was no longer a ciborium, but a myron-gushing tomb. Saint Demetrius Saves Thessaloniki from the Enemy. The last preserved fresco, from whose inscription the name of Demetrius can be read, illustrates the miracle of the defense of Thessaloniki against the enemy. The event is described in the 14th homily of the First Book of Miracula. The majority of researchers have accepted the opinion that homilies 13-15 describe the attack of the army of Avars and Slavs on Thessaloniki that took place in 586, although a similar event in 597 cannot be ruled out. The iconographic scheme of the fresco in Peć comes right after the text. In the cycles of the Middle Ages, only two more compositions with Demetrius saving Thessaloniki from the enemy have been preserved. In terms of concept, and despite the differences in the processing of details, the fresco in Peć is close to the depiction in Dečani (1335-48). In previous research, the inscription on the fresco in Dečani attracted more attention than the iconography, with the explanation that it was about saving Thessaloniki from the Kumans. This gave scholars a reason for different interpretations of the meaning of the illustration, although it is most likely that it is the very event mentioned in the inscription, for the artistic articulation of which the iconography created according to a much older source was used. The composition on the reliquary in Vatoped, with the enemy's cavalry under the city walls behind which the saint is using the spear to defeat the barbarian, will not be repeated. Searching for the source is made difficult by the fact that no text was written, hence the opinions of scholars about the meaning of the scene are dissonant, although most believe that it is about the defense of Thessaloniki against the siege of the Avars and the Slavs. The walls within which the sacred building is located represent a long-established ideogram for the city, identified as the place of events - Thessaloniki with the Basilica of Saint Demetrius. The hagiography of Saint Demetrius was painted in the nave of the church of the same name in the Patriarchate of Peć, following the practice that prevailed in the 14th century. So far, it has not been a specific research topic, nor has it been discussed in the context of known cycles. About 13 artistic biographies of saints created at the end of the 13th and in the 14th century in the Byzantine, Serbian and Bulgarian art, along with individual representations of certain themes, have been published by scholars, to varying degrees. Despite the fact that the cycles are mostly incompletely preserved, as well as that part of the frescoes in Peć was partially or completely restored in the second decade of the 17th century, which raises the question of the original iconography, certain conclusions can be drawn about its concept and the iconography of individual scenes. Six out of the former eight scenes remain, according to which the Peć cycle belongs to the longer redaction. Being a complex ensemble, it consists of compositions based on the life of the saint, concentrated on the North wall of the nave of the church, and scenes of miracles on the opposite wall, of which only one remains, along with a composition of a special theme with the representation of the Dormition of St. Demetrius. Hagiographic scenes illustrate the most significant events from the texts of the Passion representing an indispensable part of the cycle. Scenes of miracles were painted less often, so the miraculous saving of Thessaloniki from the enemy is preserved in three cycles only. The theme of help in a specific situation has most likely surpassed its source over time, becoming an allusion to the enemies of Christians, and the proof of the miraculous protection of Demetrius as the holy warrior, not only when it comes to Thessaloniki, but war in general. Hence it is not surprising that it was included in the cycle, for now it can be said with confidence, in the 14th century. Since the legend has not been preserved, the question remains whether there was a deeper motive for illustrating this event in the church in Peć. The scene with the representation of the Dormition of St. Demetrius, and the rarely shown one, known from three medieval cycles, remain of unclear origin, but its source should probably be sought in cult practice of the 14th century. This episode, together with the Passion of St. Demetrius, is prominently placed next to the altar partition, which is why the cycle began in the northwest corner of the nave. The general language of Byzantine iconography was used to shape the compositions. Certain frescoes from Peć show similarities with preserved illustrations of the same outline, but they are mostly unique. Iconographically, St. Demetrius blessing St. Nestor and St. Nestor killing Lyus stand out, bearing the caveat in mind that this is a composition that undoubtedly underwent some changes during the copying process. As a whole, the illustrations from Peć represent a unique accomplishment, the closest analogies of which can be found on the monuments of the 14th century created in the Serbian art. Probably at this time there were certain changes in the cycle, primarily following the cult and way of honouring saints, with a greater tendency towards narration as a general trend in the art of this time. Finally, it is necessary to refer to two more cycles. The first one, in poor condition, was created in the church of Saint Demetrius in the village of Leivadi in Crete (1315/16), whose painting is strongly influenced by Western art. The iconography of the scene of the Passion of Saint Demetrius, with the saint with his back turned and falling to his knees receiving a spear blow from a soldier in Western armor, bears no resemblance to the Byzantine tradition. The second cycle was recently discovered in the chapel of the Dodorka monastery in Georgia's Davitgareji Desert (late 12th-early 13th century). Some of the compositions possess the iconography not found anywhere (St. Demetrius drops an honorary regalia before Emperor Maximian and the Martyrdom of St. Demetrius, with the dismembered body of the saint, while his chlamys is in the foreground), i.e., it shows details that do not appear or are rare in Byzantine painting (Saint Demetrius blessing Saint Nestor - both of them standing, and Nestor is unarmed, and Saint Nestor kills Lyus - with a young Christian fighter plunging a spear into the body of a fallen gladiator, in the arena without manganese and without the figure of the emperor in the lodge). The Dodorka cycle has no parallels in Georgian and Byzantine art. Significant iconographic peculiarities, and the fact that the appearance of the frescoes was dictated by a local source (Georgian version of the Passion from the 11th century) and specific needs (the emphasis on the chlamys as a relic of Demetrius), complicate the questions of the model for its iconography and the connection with Byzantine art, but even more so - issues of time and place of origin of the cycle of St. Demetrius.

Abstract. The present study describes the assimilation of river water level observations and the resulting improvement in flood forecasting. The Kalman Filter algorithm was built on top of a one-dimensional hydraulic model which describes the Saint-Venant equations. The assimilation algorithm folds in two steps: the first one was based on the assumption that the upstream flow can be adjusted using a three-parameter correction; the second one consisted of directly correcting the hydraulic state. This procedure was applied using a four-day sliding window over the flood event. The background error covariances for water level and discharge were represented with anisotropic correlation functions where the correlation length upstream of the observation points is larger than the correlation length downstream of the observation points. This approach was motivated by the implementation of a Kalman Filter algorithm on top of a diffusive flood wave propagation model. The study was carried out on the Adour and the Marne Vallage (France) catchments. The correction of the upstream flow as well as the control of the hydraulic state during the flood event leads to a significant improvement in the water level and discharge in both analysis and forecast modes.

The question of dating an urban settlement, if its date has no clear or specifi c written confi rmation, is always very problematic and complicated. Its solution requires the use of the widest possible range of data. This research is presented in a block of articles that attempt to cover the source-historiographical study of the existence of the second Kostroma Kremlin, including the latest archaeological data from 2016-2017 on the territory of the Old city of the second Kostroma Kremlin. The study raises questions about the conditions, specifi cs and dating of the foundation of the fi rst and second Kostroma Kremlins, their nature of development, the conditions for obtaining the icon Our Lady of Saint Theodore in Kostroma and its storage location in both Kremlins. The question of the place, time and conditions of the construction of the Assumption Cathedral is considered separately, since only research on the conditions and dating of its construction can shed light on the date of the foundation of the Old city of the second Kostroma Kremlin. Article 1 is the beginning of this block of research, which refers us to the very beginning of solving this problem.

The question of dating an urban settlement, if its date has no clear or specific written confirmation, is always very problematic and complicated. Its solution requires the use of the widest possible range of data. This research is presented in a block of articles that attempt to cover the source-historiographical study of the existence of the second Kostroma Kremlin, including the latest archaeological data from 2016-2017 on the territory of the Old city of the second Kostroma Kremlin. The study raises questions about the conditions, specifics and dating of the foundation of the first and second Kostroma Kremlins, their nature of development, the conditions for obtaining the icon Our Lady of Saint Theodore in Kostroma and its storage location in both Kremlins. The question of the place, time and conditions of the construction of the Assumption Cathedral is considered separately, since only research on the conditions and dating of its construction can shed light on the date of the foundation of the Old city of the second Kostroma Kremlin. Article 2 continues this block of research, which refers us to the time and conditions of building the Dormition Cathedral.

The question of dating an urban settlement, if its date has no clear or specific written confirmation, is always very problematic and complicated. Its solution re-quires the use of the widest possible range of data. This research is presented in a block of articles that attempt to cover the source-historiographical study of the ex-istence of the second Kostroma Kremlin, including the latest archaeological data from 2016-2017 in the territory of the Old city of the second Kostroma Kremlin. The study raises questions about the conditions, specifics and dating of the founda-tion of the first and second Kostroma Kremlins, their nature of development, the conditions for obtaining the icon Our Lady of Saint Theodore in Kostroma and its storage location in both Kremlins. The question of the place, time and conditions of the construction of the Assumption Cathedral is considered separately, since on-ly research on the conditions and dating of its construction can shed light on the date of the foundation of the Old city of the second Kostroma Kremlin. Article 3 continues this block of research, which refers us to the time and conditions of building the Dormition Cathedral.

Saint Martin is an only tropical island of Bangladesh having coral and adjacent rich biodiversity which is built of organic material derived from associate organism of coral ecosystem. Present study was conducted to developed the exclusive zoning plan that based on the specific goal of managing natural resources of St.Martin’s island. . The authors mentioedn that it is important to recognize that the current zoning plan is based on the assumption that conservation and sustainable use of natural resources are the primary objectives. This is found that climate Change is now affecting the biodiversity of ST. Martin island and coral reef diversity hampering due to vulnerability of environmental degradation and climate change. The authors mentioned that, participation and involvement of island inhabitants should required to prime concern for successful implementation of the effective zoning management plan. Desired level of usage can be achieved through interventions, but only in consultation and active cooperation and participation with local communities, with a clear recognition that additional environmental, biological, socioeconomic and sociopolitical data are required for an effective management and conservation of corals and other marine biodiversity of St. Martin’s island through proper implementation of zoning and Marine Protected Area.

The question of dating an urban settlement, if its date has no clear or specific written confirmation, is always very problematic and complicated. Its solution requires the use of the widest possible range of data. This research is presented in a block of articles that attempt to cover the source-historiographical study of the existence of the second Kostroma Kremlin, including the latest archaeological data from 2016-2017 on the territory of the Old city of the second Kostroma Kremlin. The study raises questions about the conditions, specifics and dating of the foundation of the first and second Kostroma Kremlins, their nature of development, the conditions for obtaining the icon Our Lady of Saint Theodore in Kostroma and its storage location in both Kremlins. The question of the place, time and conditions of the construction of the Assumption Cathedral is considered separately, since only research on the conditions and dating of its construction can shed light on the date of the foundation of the Old city of the second Kostroma Kremlin. Article 3 continues this block of research, which refers us to the time and conditions of building the Dormition Cathedral.

The purpose of this article is analysis of the iconographic programs of iconostasis created in the Baroque period in the main church complexes of Ukraine - St. Sophia of Kyiv and Kyiv Pechersk monastery. It found that the iconostasis of the side altars of St. Sophia and Assumption Cathedrals and the iconostasis of other churches located on the territory of the monasteries had thematic iconographic programs related to the dedication. These thematic programs do not include Deisis compositions and other images necessary for the year-round cycle of divine service. Instead, they are intended for a solemn service on the feast day or in memory of the saint to whom the additional altar is dedicated. Such "specialized" iconographic programs were parts of the iconographic program of the iconostasis of the central altar of the main church. In this carefully planned system of images of the iconostasis of the side altars and other monastic temples interacted in real space, expanding the sacred space of the main church beyond its material boundaries. Reconstruction of this spatial phenomenon explains the fundamental differences between the iconography of the iconostasis of additional altars from the iconographic program, which was to be in each iconostasis.

Fue Marshall McLuhan el primer teórico que en 1964 habló de la idea de Aldea Global en su ensayo “Understanding Media: The Extensions of Man”. Nacido en Canadá en 1911, estudió literatura inglesa en la Universidad de Manitoba y después en la de Cambridge. Fue profesor en la universidad de Wisconsin y en la Universidad de Saint Luis; se convirtió al catolicismo. Por sus intereses y estudios, pronto fue reconocido como una autoridad en el campo de los medios de comunicación y las tecnologías. Enseñó en el Assumption College, en el St Michael’ s College (46-79), University of Toronto, y en Fordham University, donde ocurrió el Famoso experimento de Fordham sobre los efectos de la televisión. Murió en Toronto en 1980. La idea de aldea global nace en McLuhan tras la observación de como los medios de comunicación, habían sido capaces de superar cualquier distancia física, acercando a los habitantes de la tierra, haciéndolos próximos, vecinos, convirtiendo la tierra en una gran aldea global. En esta nueva aldea global los aldeanos pueden conocer que hacen, como viven, que dicen los demás aldeanos; un aldeano en N.Y

Fue Marshall McLuhan el primer teórico que en 1964 habló de la idea de Aldea Global en su ensayo “Understanding Media: The Extensions of Man”. Nacido en Canadá en 1911, estudió literatura inglesa en la Universidad de Manitoba y después en la de Cambridge. Fue profesor en la universidad de Wisconsin y en la Universidad de Saint Luis; se convirtió al catolicismo. Por sus intereses y estudios, pronto fue reconocido como una autoridad en el campo de los medios de comunicación y las tecnologías. Enseñó en el Assumption College, en el St Michael’ s College (46-79), University of Toronto, y en Fordham University, donde ocurrió el Famoso experimento de Fordham sobre los efectos de la televisión. Murió en Toronto en 1980. La idea de aldea global nace en McLuhan tras la observación de como los medios de comunicación, habían sido capaces de superar cualquier distancia física, acercando a los habitantes de la tierra, haciéndolos próximos, vecinos, convirtiendo la tierra en una gran aldea global. En esta nueva aldea global los aldeanos pueden conocer que hacen, como viven, que dicen los demás aldeanos; un aldeano en N.Y

Abstract. The variable parameter Muskingum-Cunge (MC) flood routing approach, together with several variants proposed in the literature, does not fully preserve the mass balance, particularly when dealing with very mild slopes (<10−3). This paper revisits the derivation of the MC and demonstrates (i) that the loss of mass balance in MC is caused by the use of time variant parameters which violate the implicit assumption embedded in the original derivation of the Muskingum scheme, which implies constant parameters and at the same time (ii) that the parameters estimated by means of the Cunge approach violate the two basic equations of the Muskingum formulation. The paper also derives the modifications needed to allow the MC to fully preserve the mass balance and, at the same time, to comply with the original Muskingum formulation in terms of water storage. The properties of the proposed algorithm have been assessed by varying the cross section, the slope, the roughness, the space and the time integration steps. The results of all the tests also show that the new algorithm is always mass conservative. Finally, it is also shown that the proposed approach closely approaches the full de Saint Venant equation solution, both in terms of water levels and discharge, when the parabolic approximation holds.

The article examines the circumstances and significance of the canonization of St. Cassian of Uchma in 1629. Based on a wide range of sources (the life of St. Cassian in its various copies and editions, as well as the “books of the foundation” of the Assumption Church of the Cassian Monastery, wills of Russian princes and other documents), analyzed by the classical methods of historical science (retrospective, method of historical periodization, historical-genetic, historical-systemic), it was possible to come to the conclusion that in the information about the life and miracles of St. Cassian, the central government drew important ideas necessary to overcome the crisis of statehood and power generated by the Time of Troubles. For the consolidation of the huge country of the central government, it was extremely important to apply to the images of the righteous defenders who discovered their holiness in the regions. After the end of the intervention, it was no less important to emphasize that Russia, in spite of everything, was an integral part of the common European cultural space. The figure of St. Cassian, a “Greco-Roman” saint by origin, whose appearance in Russia is associated with the arrival of Sophia Palaeologina in Moscow (1472), fully reached these important national goals.

Abstract. The variable parameter Muskingum-Cunge (MC) flood routing approach, together with several variants proposed in the literature, does not fully preserve the mass balance, particularly when dealing with very mild slopes (<10−3). This paper revisits the derivation of the MC and demonstrates (i) that the loss of mass balance in MC is caused by the use of time variant parameters which violate the implicit assumption embedded in the original derivation of the Muskingum scheme, which implies constant parameters and at the same time (ii) that the parameters estimated by means of the Cunge approach violate the two basic equations of the Muskingum formulation. The paper also derives the modifications needed to allow the MC to fully preserve the mass balance and, at the same time, to comply with the original Muskingum formulation in terms of water storage. The properties of the proposed algorithm have been assessed by varying the cross section, the slope, the roughness, the space and the time integration steps. The results of all the tests also show that the new algorithm is always mass conservative. Finally, it is also shown that the proposed approach closely approaches the full de Saint Venant equation solution, both in terms of water levels and discharge, when the parabolic approximation holds.

Abstract This study addresses a particular phenomenon in open channel flows for which the basic assumption of hydrostatic pressure distribution is essentially invalid, and expands previous suggestions to flows where streamline curvature is significant. The proposed model incorporates the effects of the vertical curvature of the streamline and steep slope, in making the pressure distribution non-hydrostatic, and overcomes the accuracy problem of the Saint-Venant equations when simulating curvilinear free surface flow problems. Furthermore, the model is demonstrated to be a higher-order one-dimensional model that includes terms accounting for wave-like variations of the free surface on a constant slope channel. Test results of predicted flow surface and pressure profiles for flow in a channel transition from mild to steep slopes, transcritical flow over a short-crested weir and flow with dual free surfaces are compared with experimental data and previous numerical results. A good agreement is attained between the experimental and computed results. The overall simulation results reveal the satisfactory performance of the proposed model in simulating rapidly varied gravity-driven flows with predominant non-hydrostatic pressure distribution effects. This study suggests that a higher-order pressure equation should be used for modelling the pressure distribution of a curvilinear flow in a steeply sloping channel.

The article discusses two options for describing the events of March 14, 1613, in Kostroma, which marked the beginning of the calling of M.F. Romanov to become Tsar Michael of Russia. The first version is based on the “Tale of Avraamy Palitsyn” and speaks of two processions – the embassy of the Assembly of Moscow Land, which set off from the suburb village of Selishche, and Kostroma clergy and citizens, who left the city proper; uniting near the Monastery of St. Hypatius of Gangra; the participants of those processions went to the mother and son the Romanovs. The second version is based on the text of the New Chronicler – Moscow embassy came from the village of Selishche to Kostroma Kremlin and only then, having taken from the Assumption Cathedral the Icon of the Mother of God dedicated to Saint Theodore Stratelates, went to Hypatian Monastery. Arguments are given in favour of the second option, implying the personal interest of Avraamy Palitsyn, cellarer of the St. Sergius Trinity Monastery, in hushing up the role played by the said image of Our Most Holy Lady in begging Miсhael to become the tsar. It is noted that an objective description of the events of March 14, 1613, is of particular topicality as the cathedral of Kostroma Kremlin is being under reconstruction.

In the construction of pressure vessels, especially for steam boilers used in power plants, cylindrical vessels are commonly used. For this important class of mechanical structures, through holes also frequently cause stress concentration which must be taken into account in the design and estimation of their lifetime. In the scientific literature which addresses stress concentration effects for such structures are studied in cases of which the presence of through holes is singular. This paper studies the effect of stress concentration in case of two or more holes placed at a small distance between them, according to construction requirements. In these cases the simplifying assumption of Saint Venant according to which at sufficient distance from the analyzed area the state of stress is not influenced by how the load is applied cannot be accepted. In this paper we study the stress concentration coefficient with numerical methods using the finite element method and more precisely, ABAQUS software package, version 6.9. Different constructive cases of multiple holes are studied: two and three successive holes with the same diameter and different diameters placed on the generating line with variable distance, for which the ratio between the diameter and the distance between the holes varies. Numerical model validation was done by comparing the results obtained for specific computational models in case of which results are known and presented in the literature [1,2]. Based on the results, variation curves of the theoretical stress concentration coefficient were drawn for all cases listed above.

Two gädls, briefly examined in this study, portray Iyasu I as a Ṣägga Lǝǧ partisan. Ṣägga Lǝǧ is one of two views dismissed as heresy at the 1878 Boru Meda synod. This synod settled the Christological controversy that beset the Ethiopian Church for two and a half centuries, by declaring Karra, the polemical name for Täwaḥǝdo, as official orthodoxy. What is strange about the accounts of the two gädls is that they seem to contradict oneof the doxas of Ethiopian historiography, which is that Iyasu I was a diehard Täwaḥǝdo. This study resolves this enigma by showing that during the Gondärine period the Täwaḥǝdo teaching, which enjoyed the recognition of the royal centre as orthodoxy, was Ṣägga Lǝǧ. Such revision of the historiography of the doctrinal controversy in turn paves the way for a better understanding of the rebellion of Lasta and southern Tǝgray, against the monarchial centre of Gondärine Ethiopia. So far, the history of this rebellionis poorly understood due to the wrong assumption that the Karra teaching championed by the Lasta–Tǝgray group at the time was the same Täwaḥǝdo of the monarchial centre. No historian could thus entertain the possibility of a long lasting rebellion in the name of Karra. This study shows that throughout much of the Gondarine period, Karra was rather the doctrine of a third party that defied the centre using Lasta and southernTǝgray as safe-heavens.

AbstractIn many religious traditions, those who mediate relations between men and gods are often the focus of controversy and moral ambiguity. The ethnography in this paper outlines a number of perspectives on the role of such intermediaries (here ‘saints’) in Muslim society in western India. In the South Asian literature, historians have provided a thorough treatment of the doctrinal history and content of these debates. However, very little attention has been paid to how living individuals interpret and rehearse these debates in practice. The examination of the changing perspectives of three Muslim men on the question of saint worship over a 10 year period reveals the following. First, an individual's relationship with ‘saints’ is often determined primarily by social context rather than simply by doctrinal allegiance or the compulsions of particular ‘beliefs’. Second, discourses of religious reform are also powerful social objects that can be used as political instruments for purposes other than simply refining the religious practices of a community. Finally, many commonplace assumptions in the literature—notably on the nature of belief and the significance of doctrinal divisions among Muslims—do not withstand ethnographic scrutiny.

Seagrass meadows are essential for protection of coastal erosion by damping wave and stabilizing the seabed. Seagrass are considered as a source of water resistance which modifies strongly the wave dynamics. As a part of EDF R & D seagrass restoration project in the Berre lagoon, we quantify the wave attenuation due to artificial vegetation distributed in a flume. Experiments have been conducted at Saint-Venant Hydraulics Laboratory wave flume (Chatou, France). We measure the wave damping with 13 resistive waves gauges along a distance L = 22.5 m for the “low” density and L = 12.15 m for the “high” density of vegetation mimics. A JONSWAP spectrum is used for the generation of irregular waves with significant wave height Hs ranging from 0.10 to 0.23 m and peak period Tp ranging from 1 to 3 s. Artificial vegetation is a model of Posidonia oceanica seagrass species represented by slightly flexible polypropylene shoots with 8 artificial leaves of 0.28 and 0.16 m height. Different hydrodynamics conditions (Hs, Tp, water depth hw) and geometrical parameters (submergence ratio α, shoot density N) have been tested to see their influence on wave attenuation. For a high submergence ratio (typically 0.7), the wave attenuation can reach 67% of the incident wave height whereas for a low submergence ratio (< 0.2) the wave attenuation is negligible. From each experiment, a bulk drag coefficient has been extracted following the energy dissipation model for irregular non-breaking waves developed by Mendez and Losada (2004). This model, based on the assumption that the energy loss over the species meadow is essentially due to the drag force, takes into account both wave and vegetation parameter. Finally, we found an empirical relationship for Cd depending on 2 dimensionless parameters: the Reynolds and Keulegan-Carpenter numbers. These relationships are compared with other similar studies.

In the context of contemporary French debates opposing history and memory, both frequently related to representations of national identity, this essay compares two popular novels by metropolitan French women, each centred on the symbolic power of a famous Paris monument. Strong plots, humour and attractive characters engage the reader in these alternative explorations of French identity, its ‘lieux de mémoire’ and the different narratives that sustain and inflect it. Claude Izner’s Mystère rue des Saints-Pères (2003), set in 1889, places the Eiffel Tower at the centre of a strikingly cosmopolitan society. Alix de Saint-André’s Papa est au Panthéon (2003) questions the patriarchal structures of conventional commemoration and suggests that identity may be based on mistaken assumptions about the past. Both novels portray the historical roots of contemporary identity as inclusively multi-cultural, and undermine neat distinctions between history and memory. Further distinguished from current political and intellectual debates by their enjoyable lightheartedness, these texts make a thoughtful contribution to the range of narratives of French identity.

In an anonymous Jewish anti-Christian polemical tractate from the thirteenth century we find the Hebrew formulation of what seems to be a common sneer by Christians at their Jewish neighbors: “Why do you not seek the aid of the great the way we do? (for they seek the aid of their saints).”1 The assumption behind this question is that medieval Jews indeed refrained from visiting the shrines of Christian saints and from beseeching them to heal the sick or mediate between the human and divine realms. In this paper I wish to question this assumption and suggest the possibility that some Jews did approach the shrines of the saints and seek their assistance, especially in healing physical disabilities. Given the strong appeal of the cults of healing saints in medieval European societies, it seems likely that Jews not only were well aware of this practice and displayed a measure of curiosity toward it, but possibly participated in the rituals as well.2