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Red dots are locations of Flickr pictures. Blue dots are locations of Twitter tweets. White dots are locations that have been posted to both.
Comparative sizes of sphingidae hawk-moths
Top Elephant Hawk-moth (Deilephila elpenor)
Middle Pine Hawk-moth (Sphinx pinastri).
Bottom Privet Hawk-moth (Sphinx ligustri) 28-06-2024
Photo by Nick Dobbs, 28-06-2024, Bournemouth
Edinburgh journal of natural history and of the physical sciences.
Edinburgh [etc.] :Published for the proprietor [etc.],1835-1840.
Comparative approach 16R Sydney Airport of LA1952 (CC-BGK) from Shanghai (PVG/ZSPD) and LA1953 (CC-BGC) from Santiago (SCL/SCEL)
A comparative stranger to Liverpool street is C2C operated class 357 Electrostar 357216 waiting to depart as empty coaching stock, 11th August 2011. 357216 is one of the second batch of twenty eight class 357 four car Electrostar units built by Bombardier at Derby works in 2001/02 for London, Tilbury and Southend services from Fenchurch Street.
Voronezh is a city and the administrative centre of Voronezh Oblast in southwestern Russia straddling the Voronezh River, located 12 kilometers (7.5 mi) from where it flows into the Don River. The city sits on the Southeastern Railway, which connects western Russia with the Urals and Siberia, the Caucasus and Ukraine, and the M4 highway (Moscow–Voronezh–Rostov-on-Don–Novorossiysk). In recent years the city has experienced rapid population growth, rising in 2021 to 1,057,681, up from 889,680 recorded in the 2010 Census, making it the 14th-most populous city in the country.
History
The first chronicle references to the word "Voronezh" are dated 1177, when the Ryazan prince Yaropolk, having lost the battle, fled "to Voronozh" and there was moving "from town to town". Modern data of archeology and history interpret Voronezh as a geographical region, which included the Voronezh river (tributary of the Don) and a number of settlements. In the lower reaches of the river, a unique Slavic town-planning complex of the 8th – early 11th century was discovered, which covered the territory of the present city of Voronezh and its environs (about 42 km long, about 13 forts and many unfortified villages). By the 12th – 13th centuries, most of the old towns were desolate, but new settlements appeared upstream, closer to Ryazan.
For many years, the hypothesis of the Soviet historian Vladimir Zagorovsky dominated: he produced the toponym "Voronezh" from the hypothetical Slavic personal name Voroneg. This man allegedly gave the name of a small town in the Chernigov Principality (now the village of Voronezh in Ukraine). Later, in the 11th or 12th century, the settlers were able to "transfer" this name to the Don region, where they named the second city Voronezh, and the river got its name from the city. However, now many researchers criticize the hypothesis, since in reality neither the name of Voroneg nor the second city was revealed, and usually the names of Russian cities repeated the names of the rivers, but not vice versa.
The linguistic comparative analysis of the name "Voronezh" was carried out by the Khovansky Foundation in 2009. There is an indication of the place names of many countries in Eurasia, which may partly be not only similar in sound, but also united by common Indo-European languages: Varanasi, Varna, Verona, Brno, etc.
A comprehensive scientific analysis was conducted in 2015–2016 by the historian Pavel Popov. His conclusion: "Voronezh" is a probable Slavic macrotoponym associated with outstanding signs of nature, has a root voron- (from the proto-Slavic vorn) in the meaning of "black, dark" and the suffix -ezh (-azh, -ozh). It was not “transferred” and in the 8th - 9th centuries it marked a vast territory covered with black forests (oak forests) - from the mouth of the Voronezh river to the Voronozhsky annalistic forests in the middle and upper reaches of the river, and in the west to the Don (many forests were cut down). The historian believes that the main "city" of the early town-planning complex could repeat the name of the region – Voronezh. Now the hillfort is located in the administrative part of the modern city, in the Voronezh upland oak forest. This is one of Europe's largest ancient Slavic hillforts, the area of which – more than 9 hectares – 13 times the area of the main settlement in Kyiv before the baptism of Rus.
In it is assumed that the word "Voronezh" means bluing - a technique to increase the corrosion resistance of iron products. This explanation fits well with the proximity to the ancient city of Voronezh of a large iron deposit and the city of Stary Oskol.
Folk etymology claims the name comes from combining the Russian words for raven (ворон) and hedgehog (еж) into Воронеж. According to this explanation two Slavic tribes named after the animals used this combination to name the river which later in turn provided the name for a settlement. There is not believed to be any scientific support for this explanation.
In the 16th century, the Middle Don basin, including the Voronezh river, was gradually conquered by Muscovy from the Nogai Horde (a successor state of the Golden Horde), and the current city of Voronezh was established in 1585 by Feodor I as a fort protecting the Muravsky Trail trade route against the slave raids of the Nogai and Crimean Tatars. The city was named after the river.
17th to 19th centuries
In the 17th century, Voronezh gradually evolved into a sizable town. Weronecz is shown on the Worona river in Resania in Joan Blaeu's map of 1645. Peter the Great built a dockyard in Voronezh where the Azov Flotilla was constructed for the Azov campaigns in 1695 and 1696. This fleet, the first ever built in Russia, included the first Russian ship of the line, Goto Predestinatsia. The Orthodox diocese of Voronezh was instituted in 1682 and its first bishop, Mitrofan of Voronezh, was later proclaimed the town's patron saint.
Owing to the Voronezh Admiralty Wharf, for a short time, Voronezh became the largest city of South Russia and the economic center of a large and fertile region. In 1711, it was made the seat of the Azov Governorate, which eventually morphed into the Voronezh Governorate.
In the 19th century, Voronezh was a center of the Central Black Earth Region. Manufacturing industry (mills, tallow-melting, butter-making, soap, leather, and other works) as well as bread, cattle, suet, and the hair trade developed in the town. A railway connected Voronezh with Moscow in 1868 and Rostov-on-Don in 1871.
20th century
World War II
During World War II, Voronezh was the scene of fierce fighting between Soviet and combined Axis troops. The Germans used it as a staging area for their attack on Stalingrad, and made it a key crossing point on the Don River. In June 1941, two BM-13 (Fighting machine #13 Katyusha) artillery installations were built at the Voronezh excavator factory. In July, the construction of Katyushas was rationalized so that their manufacture became easier and the time of volley repetition was shortened from five minutes to fifteen seconds. More than 300 BM-13 units manufactured in Voronezh were used in a counterattack near Moscow in December 1941. In October 22, 1941, the advance of the German troops prompted the establishment of a defense committee in the city. On November 7, 1941, there was a troop parade, devoted to the anniversary of the October Revolution. Only three such parades were organized that year: in Moscow, Kuybyshev, and Voronezh. In late June 1942, the city was attacked by German and Hungarian forces. In response, Soviet forces formed the Voronezh Front. By July 6, the German army occupied the western river-bank suburbs before being subjected to a fierce Soviet counter-attack. By July 24 the frontline had stabilised along the Voronezh River as the German forces continued southeast into the Great Bend of the Don. The attack on Voronezh represented the first phase of the German Army's 1942 campaign in the Soviet Union, codenamed Case Blue.
Until January 25, 1943, parts of the Second German Army and the Second Hungarian Army occupied the western part of Voronezh. During Operation Little Saturn, the Ostrogozhsk–Rossosh Offensive, and the Voronezhsko-Kastornenskoy Offensive, the Voronezh Front exacted heavy casualties on Axis forces. On January 25, 1943, Voronezh was liberated after ten days of combat. During the war the city was almost completely ruined, with 92% of all buildings destroyed.
Post-war
By 1950, Voronezh had been rebuilt. Most buildings and historical monuments were repaired. It was also the location of a prestigious Suvorov Military School, a boarding school for young boys who were considered to be prospective military officers, many of whom had been orphaned by war.
In 1950–1960, new factories were established: a tire factory, a machine-tool factory, a factory of heavy mechanical pressing, and others. In 1968, Serial production of the Tupolev Tu-144 supersonic plane was established at the Voronezh Aviation factory. In October 1977, the first Soviet domestic wide-body plane, Ilyushin Il-86, was built there.
In 1989, TASS published details of an alleged UFO landing in the city's park and purported encounters with extraterrestrial beings reported by a number of children. A Russian scientist that was cited in initial TASS reports later told the Associated Press that he was misquoted, cautioning, "Don't believe all you hear from TASS," and "We never gave them part of what they published", and a TASS correspondent admitted the possibility that some "make-believe" had been added to the TASS story, saying, "I think there is a certain portion of truth, but it is not excluded that there is also fantasizing".
21st century
From 10 to 17 September 2011, Voronezh celebrated its 425th anniversary. The anniversary of the city was given the status of a federal scale celebration that helped attract large investments from the federal and regional budgets for development.
On December 17, 2012, Voronezh became the fifteenth city in Russia with a population of over one million people.
Today Voronezh is the economic, industrial, cultural, and scientific center of the Central Black Earth Region. As part of the annual tradition in the Russian city of Voronezh, every winter the main city square is thematically drawn around a classic literature. In 2020, the city was decorated using the motifs from Pyotr Ilyich Tchaikovsky's The Nutcracker. In the year of 2021, the architects drew inspiration from Hans Christian Andersen's fairy tale The Snow Queen as well as the animation classic The Snow Queen from the Soviet Union. The fairy tale replica city will feature the houses of Kai and Gerda, the palace of the snow queen, an ice rink, and illumination.
In June 2023, during the Wagner Group rebellion, forces of the Wagner Group claimed to have taken control of military facilities in the city. Later they were confirmed to have taken the city itself.
Administrative and municipal status
Voronezh is the administrative center of the oblast.[1] Within the framework of administrative divisions, it is incorporated as Voronezh Urban Okrug—an administrative unit with the status equal to that of the districts.[1] As a municipal division, this administrative unit also has urban okrug status.
City divisions
The city is divided into six administrative districts:
Zheleznodorozhny (183,17 km²)
Tsentralny (63,96 km²)
Kominternovsky (47,41 km²)
Leninsky (18,53 km²)
Sovetsky (156,6 km²)
Levoberezhny (123,89 km²)
Economy
The leading sectors of the urban economy in the 20th century were mechanical engineering, metalworking, the electronics industry and the food industry.
In the city are such companies as:
Tupolev Tu-144
Voronezhselmash (agricultural engineering)
Sozvezdie[36] (headquarter, JSC Concern “Sozvezdie”, in 1958 the world's first created mobile telephony and wireless telephone Altai
Verofarm (pharmaceutics, owner Abbott Laboratories),
Voronezh Mechanical Plant[37] (production of missile and aircraft engines, oil and gas equipment)
Mining Machinery Holding - RUDGORMASH[38] (production of drilling, mineral processing and mining equipment)
VNiiPM Research Institute of Semiconductor Engineering (equipment for plasma-chemical processes, technical-chemical equipment for liquid operations, water treatment equipment)
KBKhA Chemical Automatics Design Bureau with notable products:.
Pirelli Voronezh.
On the territory of the city district government Maslovka Voronezh region with the support of the Investment Fund of Russia, is implementing a project to create an industrial park, "Maslowski", to accommodate more than 100 new businesses, including the transformer factory of Siemens. On September 7, 2011 in Voronezh there opened a Global network operation center of Nokia Siemens Networks, which was the fifth in the world and the first in Russia.
Construction
In 2014, 926,000 square meters of housing was delivered.
Clusters of Voronezh
In clusters of tax incentives and different preferences, the full support of the authorities. A cluster of Oil and Gas Equipment, Radio-electronic cluster, Furniture cluster, IT cluster, Cluster aircraft, Cluster Electromechanics, Transport and logistics cluster, Cluster building materials and technologies.
Geography
Urban layout
Information about the original urban layout of Voronezh is contained in the "Patrol Book" of 1615. At that time, the city fortress was logged and located on the banks of the Voronezh River. In plan, it was an irregular quadrangle with a perimeter of about 238 meter. inside it, due to lack of space, there was no housing or siege yards, and even the cathedral church was supposed to be taken out. However, at this small fortress there was a large garrison - 666 households of service people. These courtyards were reliably protected by the second line of fortifications by a standing prison on taras with 25 towers covered with earth; behind the prison was a moat, and beyond the moat there were stakes. Voronezh was a typical military settlement (ostrog). In the city prison there were only settlements of military men: Streletskaya, Kazachya, Belomestnaya atamanskaya, Zatinnaya and Pushkarskaya. The posad population received the territory between the ostrog and the river, where the Monastyrskaya settlements (at the Assumption Monastery) was formed. Subsequently, the Yamnaya Sloboda was added to them, and on the other side of the fort, on the Chizhovka Mountain, the Chizhovskaya Sloboda of archers and Cossacks appeared. As a result, the Voronezh settlements surrounded the fortress in a ring. The location of the parish churches emphasized this ring-like and even distribution of settlements: the Ilyinsky Church of the Streletskaya Sloboda, the Pyatnitskaya Cossack and Pokrovskaya Belomestnaya were brought out to the passage towers of the prison. The Nikolskaya Church of the Streletskaya Sloboda was located near the marketplace (and, accordingly, the front facade of the fortress), and the paired ensemble of the Rozhdestvenskaya and Georgievskaya churches of the Cossack Sloboda marked the main street of the city, going from the Cossack Gate to the fortress tower.
Climate
Voronezh experiences a humid continental climate (Köppen: Dfb) with long, cold winters and short, warm summers.
Transportation
Air
The city is served by the Voronezh International Airport, which is located north of the city and is home to Polet Airlines. Voronezh is also home to the Pridacha Airport, a part of a major aircraft manufacturing facility VASO (Voronezhskoye Aktsionernoye Samoletostroitelnoye Obshchestvo, Voronezh aircraft production association) where the Tupolev Tu-144 (known in the West as the "Concordski"), was built and the only operational unit is still stored. Voronezh also hosts the Voronezh Malshevo air force base in the southwest of the city, which, according to a Natural Resources Defense Council report, houses nuclear bombers.[citation needed]
Rail
Since 1868, there is a railway connection between Voronezh and Moscow. Rail services form a part of the South Eastern Railway of the Russian Railways. Destinations served direct from Voronezh include Moscow, Kyiv, Kursk, Novorossiysk, Sochi, and Tambov. The main train station is called Voronezh-1 railway station and is located in the center of the city.
Bus
There are three bus stations in Voronezh that connect the city with destinations including Moscow, Belgorod, Lipetsk, Volgograd, Rostov-on-Don, and Astrakhan.
Education and culture
Aviastroiteley Park
The city has seven theaters, twelve museums, a number of movie theaters, a philharmonic hall, and a circus. It is also a major center of higher education in central Russia. The main educational facilities include:
Voronezh State University
Voronezh State Technical University
Voronezh State University of Architecture and Construction
Voronezh State Pedagogical University
Voronezh State Agricultural University
Voronezh State University of Engineering Technologies
Voronezh State Medical University named after N. N. Burdenko
Voronezh State Academy of Arts
Voronezh State University of Forestry and Technologies named after G.F. Morozov
Voronezh State Institute of Physical Training
Voronezh Institute of Russia's Home Affairs Ministry
Voronezh Institute of High Technologies
Military Educational and Scientific Center of the Air Force «N.E. Zhukovsky and Y.A. Gagarin Air Force Academy» (Voronezh)
Plekhanov Russian University of Economics (Voronezh branch)
Russian State University of Justice
Admiral Makarov State University of Sea and River Fleet (Voronezh branch)
International Institute of Computer Technologies
Voronezh Institute of Economics and Law
and a number of other affiliate and private-funded institutes and universities. There are 2000 schools within the city.
Theaters
Voronezh Chamber Theatre
Koltsov Academic Drama Theater
Voronezh State Opera and Ballet Theatre
Shut Puppet Theater
Festivals
Platonov International Arts Festival
Sports
ClubSportFoundedCurrent LeagueLeague
RankStadium
Fakel VoronezhFootball1947Russian Premier League1stTsentralnyi Profsoyuz Stadion
Energy VoronezhFootball1989Women's Premier League1stRudgormash Stadium
Buran VoronezhIce Hockey1977Higher Hockey League2ndYubileyny Sports Palace
VC VoronezhVolleyball2006Women's Higher Volleyball League A2ndKristall Sports Complex
Religion
Annunciation Orthodox Cathedral in Voronezh
Orthodox Christianity is the predominant religion in Voronezh.[citation needed] There is an Orthodox Jewish community in Voronezh, with a synagogue located on Stankevicha Street.
In 1682, the Voronezh diocese was formed to fight the schismatics. Its first head was Bishop Mitrofan (1623-1703) at the age of 58. Under him, the construction began on the new Annunciation Cathedral to replace the old one. In 1832, Mitrofan was canonized by the Russian Orthodox Church.
In the 1990s, many Orthodox churches were returned to the diocese. Their restoration was continued. In 2009, instead of the lost one, a new Annunciation Cathedral was built with a monument to St. Mitrofan erected next to it.
Cemeteries
There are ten cemeteries in Voronezh:
Levoberezhnoye Cemetery
Lesnoye Cemetery
Jewish Cemetery
Nikolskoye Cemetery
Pravoberezhnoye Cemetery
Budyonnovskoe Cemetery
Yugo-Zapadnoye Cemetery
Podgorenskоye Cemetery
Kominternovskoe Cemetery
Ternovoye Cemetery is а historical site closed to the public.
Born in Voronezh
18th century
Yevgeny Bolkhovitinov (1767–1837), Orthodox Metropolitan of Kiev and Galicia
Mikhail Pavlov (1792–1840), Russian academic and professor at Moscow University
19th century
1801–1850
Aleksey Koltsov (1809–1842), Russian poet
Ivan Nikitin (1824–1861), Russian poet
Nikolai Ge (1831–1894), Russian realist painter famous for his works on historical and religious motifs
Vasily Sleptsov (1836–1878), Russian writer and social reformer
Nikolay Kashkin (1839–1920), Russian music critic
1851–1900
Valentin Zhukovski (1858–1918), Russian orientalist
Vasily Goncharov (1861–1915), Russian film director and screenwriter, one of the pioneers of the film industry in the Russian Empire
Anastasiya Verbitskaya (1861–1928), Russian novelist, playwright, screenplay writer, publisher and feminist
Mikhail Olminsky (1863–1933), Russian Communist
Serge Voronoff (1866–1951), French surgeon of Russian extraction
Andrei Shingarev (1869–1918), Russian doctor, publicist and politician
Ivan Bunin (1870–1953), the first Russian writer to win the Nobel Prize for Literature
Alexander Ostuzhev (1874–1953), Russian and Soviet drama actor
Valerian Albanov (1881–1919), Russian navigator and polar explorer
Jan Hambourg (1882–1947), Russian violinist, a member of a famous musical family
Volin (1882–1945), anarchist
Boris Hambourg (1885–1954), Russian cellist who made his career in the USA, Canada, England and Europe
Boris Eikhenbaum (1886–1959), Russian and Soviet literary scholar, and historian of Russian literature
Anatoly Durov (1887–1928), Russian animal trainer
Samuil Marshak (1887–1964), Russian and Soviet writer, translator and children's poet
Eduard Shpolsky (1892–1975), Russian and Soviet physicist and educator
George of Syracuse (1893–1981), Eastern Orthodox archbishop of the Ecumenical Patriarchate
Yevgeny Gabrilovich (1899–1993), Soviet screenwriter
Semyon Krivoshein (1899–1978), Soviet tank commander; Lieutenant General
Andrei Platonov (1899–1951), Soviet Russian writer, playwright and poet
Ivan Pravov (1899–1971), Russian and Soviet film director and screenwriter
William Dameshek (1900–1969), American hematologist
20th century
1901–1930
Ivan Nikolaev (1901–1979), Soviet architect and educator
Galina Shubina (1902–1980), Russian poster and graphics artist
Pavel Cherenkov (1904–1990), Soviet physicist who shared the Nobel Prize in physics in 1958 with Ilya Frank and Igor Tamm for the discovery of Cherenkov radiation, made in 1934
Yakov Kreizer (1905–1969), Soviet field commander, General of the army and Hero of the Soviet Union
Iosif Rudakovsky (1914–1947), Soviet chess master
Pawel Kassatkin (1915–1987), Russian writer
Alexander Shelepin (1918–1994), Soviet state security officer and party statesman
Grigory Baklanov (1923–2009), Russian writer
Gleb Strizhenov (1923–1985), Soviet actor
Vladimir Zagorovsky (1925–1994), Russian chess grandmaster of correspondence chess and the fourth ICCF World Champion between 1962 and 1965
Konstantin Feoktistov (1926–2009), cosmonaut and engineer
Vitaly Vorotnikov (1926–2012), Soviet statesman
Arkady Davidowitz (1930), writer and aphorist
1931–1950
Grigory Sanakoev (1935), Russian International Correspondence Chess Grandmaster, most famous for being the twelfth ICCF World Champion (1984–1991)
Yuri Zhuravlyov (1935), Russian mathematician
Mykola Koltsov (1936–2011), Soviet footballer and Ukrainian football children and youth trainer
Vyacheslav Ovchinnikov (1936), Russian composer
Iya Savvina (1936–2011), Soviet film actress
Tamara Zamotaylova (1939), Soviet gymnast, who won four Olympic medals at the 1960 and 1964 Summer Olympics
Yury Smolyakov (1941), Soviet Olympic fencer
Yevgeny Lapinsky (1942–1999), Soviet Olympic volleyball player
Galina Bukharina (1945), Soviet athlete
Vladimir Patkin (1945), Soviet Olympic volleyball player
Vladimir Proskurin (1945), Soviet Russian football player and coach
Aleksandr Maleyev (1947), Soviet artistic gymnast
Valeri Nenenko (1950), Russian professional football coach and player
1951–1970
Vladimir Rokhlin, Jr. (1952), Russian-American mathematician and professor of computer science and mathematics at the Yale University
Lyubov Burda (1953), Russian artistic gymnast
Mikhail Khryukin (1955), Russian swimmer
Aleksandr Tkachyov (1957), Russian gymnast and two times Olympic Champion
Nikolai Vasilyev (1957), Russian professional football coach and player
Aleksandr Babanov (1958), Russian professional football coach and player
Sergey Koliukh (1960), Russian political figure; 4th Mayor of Voronezh
Yelena Davydova (1961), Soviet gymnast
Aleksandr Borodyuk (1962), Russian football manager and former international player for USSR and Russia
Aleksandr Chayev (1962), Russian swimmer
Elena Fanailova (1962), Russian poet
Alexander Litvinenko (1962–2006), officer of the Russian FSB and political dissident
Yuri Shishkin (1963), Russian professional football coach and player
Yuri Klinskikh (1964–2000), Russian musician, singer, songwriter, arranger, founder rock band Sektor Gaza
Yelena Ruzina (1964), athlete
Igor Bragin (1965), footballer
Gennadi Remezov (1965), Russian professional footballer
Valeri Shmarov (1965), Russian football player and coach
Konstantin Chernyshov (1967), Russian chess grandmaster
Igor Pyvin (1967), Russian professional football coach and player
Vladimir Bobrezhov (1968), Soviet sprint canoer
1971–1980
Oleg Gorobiy (1971), Russian sprint canoer
Anatoli Kanishchev (1971), Russian professional association footballer
Ruslan Mashchenko (1971), Russian hurdler
Aleksandr Ovsyannikov (1974), Russian professional footballer
Dmitri Sautin (1974), Russian diver who has won more medals than any other Olympic diver
Sergey Verlin (1974), Russian sprint canoer
Maxim Narozhnyy (1975–2011), Paralympian athlete
Aleksandr Cherkes (1976), Russian football coach and player
Andrei Durov (1977), Russian professional footballer
Nikolai Kryukov (1978), Russian artistic gymnast
Kirill Gerstein (1979), Jewish American and Russian pianist
Evgeny Ignatov (1979), Russian sprint canoeist
Aleksey Nikolaev (1979), Russian-Uzbekistan footballer
Aleksandr Palchikov (1979), former Russian professional football player
Konstantin Skrylnikov (1979), Russian professional footballer
Aleksandr Varlamov (1979), Russian diver
Angelina Yushkova (1979), Russian gymnast
Maksim Potapov (1980), professional ice hockey player
1981–1990
Alexander Krysanov (1981), Russian professional ice hockey forward
Yulia Nachalova (1981–2019), Soviet and Russian singer, actress and television presenter
Andrei Ryabykh (1982), Russian football player
Maxim Shchyogolev (1982), Russian theatre and film actor
Eduard Vorganov (1982), Russian professional road bicycle racer
Anton Buslov (1983–2014), Russian astrophysicist, blogger, columnist at The New Times magazine and expert on transportation systems
Dmitri Grachyov (1983), Russian footballer
Aleksandr Kokorev (1984), Russian professional football player
Dmitry Kozonchuk (1984), Russian professional road bicycle racer for Team Katusha
Alexander Khatuntsev (1985), Russian professional road bicycle racer
Egor Vyaltsev (1985), Russian professional basketball player
Samvel Aslanyan (1986), Russian handball player
Maksim Chistyakov (1986), Russian football player
Yevgeniy Dorokhin (1986), Russian sprint canoer
Daniil Gridnev (1986), Russian professional footballer
Vladimir Moskalyov (1986), Russian football referee
Elena Danilova (1987), Russian football forward
Sektor Gaza (1987–2000), punk band
Regina Moroz (1987), Russian female volleyball player
Roman Shishkin (1987), Russian footballer
Viktor Stroyev (1987), Russian footballer
Elena Terekhova (1987), Russian international footballer
Natalia Goncharova (1988), Russian diver
Yelena Yudina (1988), Russian skeleton racer
Dmitry Abakumov (1989), Russian professional association football player
Igor Boev (1989), Russian professional racing cyclist
Ivan Dobronravov (1989), Russian actor
Anna Bogomazova (1990), Russian kickboxer, martial artist, professional wrestler and valet
Yuriy Kunakov (1990), Russian diver
Vitaly Melnikov (1990), Russian backstroke swimmer
Kristina Pravdina (1990), Russian female artistic gymnast
Vladislav Ryzhkov (1990), Russian footballer
1991–2000
Danila Poperechny (1994), Russian stand-up comedian, actor, youtuber, podcaster
Darya Stukalova (1994), Russian Paralympic swimmer
Viktoria Komova (1995), Russian Olympic gymnast
Vitali Lystsov (1995), Russian professional footballer
Marina Nekrasova (1995), Russian-born Azerbaijani artistic gymnast
Vladislav Parshikov (1996), Russian football player
Dmitri Skopintsev (1997), Russian footballer
Alexander Eickholtz (1998) American sportsman
Angelina Melnikova (2000), Russian Olympic gymnast
Lived in Voronezh
Aleksey Khovansky (1814–1899), editor
Ivan Kramskoi (1837–1887), Russian painter and art critic
Mitrofan Pyatnitsky (1864–1927), Russian musician
Mikhail Tsvet (1872–1919), Russian botanist
Alexander Kuprin (1880–1960), Russian painter, a member of the Jack of Diamonds group
Yevgeny Zamyatin (1884-1937), Russian writer, went to school in Voronezh
Osip Mandelstam (1891–1938), Russian poet
Nadezhda Mandelstam (1899-1980), Russian writer
Gavriil Troyepolsky (1905–1995), Soviet writer
Nikolay Basov (1922–2001), Soviet physicist and educator
Vasily Peskov (1930–2013), Russian writer, journalist, photographer, traveller and ecologist
Valentina Popova (1972), Russian weightlifter
Igor Samsonov, painter
Tatyana Zrazhevskaya, Russian boxer
comparative ‘looks’ at a couple of curved bills
This WHIM has a comparatively stout looking bill.
Sources say,however, there can be an overlap in bill length between juvenile LBCU and some Whimbrel.
Whimbrel WHIM (Numenius phaeopus)
Wickaninnish Beach
aka
South Long Beach
near Ucluelet BC
11"x 9" guache, charcoal and ephemera on cardboard envelope (thank you lisa!)
my newest addition for my upcoming show at the Candy Store which opens on november 8th.
Maker: John Adams Whipple (1822-1891)
Born: USA
Active: USA
Medium: albumen print
Size: 4" x 2.5"
Location:
Object No. 2016.703
Shelf: E-22-WHIP
Publication:
Other Collections: Harvard
Notes: Agassiz immigrated to the U.S. in 1847 and became a professor of zoology and geology at Harvard, and headed its Lawrence Scientific School and founded its Museum of Comparative Zoology. Agassiz made extensive contributions to ichthyological classification (including of extinct species) and to the study of geological history (including to the founding of glaciology.)
To view our archive organized by Collections, visit: OUR COLLECTIONS
For information about reproducing this image, visit: THE HISTORY OF PHOTOGRAPHY ARCHIVE
Ostéographie des monotrèmes vivants et fossiles comprenant la description et l'iconographie du squelette et du système dentaire de ces animaux ainsi que des documents relatifs à leur histoire naturelle.
Paris,A. Bertrand,1877-78.
The concept of an otherworld in historical Indo-European religion is reconstructed in comparative mythology. Its name is a calque of orbis alius (Latin for "other Earth/world"), a term used by Lucan in his description of the Celtic Otherworld.
Comparable religious, mythological or metaphysical concepts, such as a realm of supernatural beings and a realm of the dead, are found in cultures throughout the world. Spirits are thought to travel between worlds, or layers of existence in such traditions, usually along an axis such as a giant tree, a tent pole, a river, a rope or mountains.
Many Indo-European mythologies show evidence for a belief in some form of "Otherworld" and in many cases such as in Persian, Greek, Germanic,Celtic,Slavic and Indic mythologies a river had to be crossed to allow entrance to it and it is usually an old man that would transport the soul across the waters. In Greek and Indic mythology the waters of this river were thought to wash away sins or memories whereas Celtic and Germanic myths feature wisdom-imparting waters, suggesting that while the memories of the deceased are washed away a drinker of the waters would gain inspiration. The wayfarer will commonly encounter a dog either in the capacity of a guardian of the Otherworld or as the wanderer's guide.[3] Examples of this are the Greek Cerberus, the three-headed hound of Hades, and the Indic सर्वरा "sarvarā, one of the hounds of Yama, whose names may derive from an Indo-European *ḱerberos meaning "spotted".[3] In Indo-European mythologies the Otherworld is depicted in many ways, including peaceful meadows, islands and buildings making it hard to determine how the original Proto-Indo-European Otherworld was viewed. However the ruler of the dead was possibly Yemo, the divine twin of Manu the first man.
The Chinvat Bridge (Avestan Cinvatô Peretûm, "bridge of judgement" or "beam-shaped bridge") or the Bridge of the Requiter in Zoroastrianism is the sifting bridge which separates the world of the living from the world of the dead. All souls must cross the bridge upon death. The bridge is guarded by two four-eyed dogs. A related myth is that of Yama, the Hindu ruler of Hell who watches the gates of Hell with his two four-eyed dogs.
Many Celtic Immrams or "voyage stories" and other medieval texts provide evidence of a Celtic belief in an otherworld. One example which helps the reader understand the Celtic concept of the otherworld is The Voyage of Saint Brendan. Another Classic example of a Celtic "otherworld" is the Voyage of Bran. Because Celtic life largely was based upon nourishment from the sea and around the wet and foggy weather of Northern Europe the otherworld is often portrayed as an island to the west in Celtic oral tradition and even shown on some maps of Ireland during the medieval era. The otherworld in the idea of Celtic people became hard to distinguish and sometimes overlapped with the Christian idea of hell or heaven as this was often an analogy made to the Celtic idea of an otherworld or Scandinavian idea of a world tree. This is likely because of Roman and Scandinavian influences on Celtic cultures. An example of Scandinavian influence is apparent in the Voyage of Saint Brendan from the likeness of Lasconius the serpent to the Scandinavian Midgard Serpent. Red and white are the colors of animals in the Celtic Otherworld, and these colors still animate transcendent religious and political symbols today.
See also: Alfheim, Asgard, Vanaheim, and Norse cosmology
As was the case in the Celtic mythologies, in Germanic myths apples were particularly associated with the Otherworld. In the Scandinavian tradition mythological localities are featured, as in Irish mythology; however, unlike Irish mythology, an attempt was made to map the localities of the Otherworld rather than list locales associated with it.In the Edda many locations are named including the dwellings of the gods such as Odin's hall of Valhalla or Ullr's dwelling of Ydalar ("Yewdale"). The Gylfaginning and the later Norwegian poem the Draumkvaede feature travels into the Otherworld.
The Early Slavs believed in a mythical place where birds flew for the winter and souls went after death; this realm was often identified with paradise and it is called Vyraj. It was also said that spring arrived on Earth from Vyraj.The gates of Vyraj stopped mortals from entering. They were guarded by Veles, who sometimes took the animal form of a raróg, grasping in its claws the keys to the otherworlds. Vyraj was sometimes also connected to the deity known as Rod - it was apparently located far beyond the sea, at the end of the Milky Way.It was usually imagined as a garden, located in the crown of the cosmic tree. Whereas the branches were said to be nested by the birds, who were usually identified as human souls. When the Slavic populations were gradually turning to Christianity (e.g. during the Christianization of Kievan Rus' and the Baptism of Poland), a new version of this belief became widespread in which there were two of these realms - one analogous to the original myth, a heavenly place where birds departed, and the other an underworld for snakes and zmeys, often associated with the Christian idea of hell. This second variant bears many similarities to Nav, another representation of the Slavonic underworld. See also: Mount Olympus, Greek Underworld, Hades, and Fortunate Isles In Greco-Roman mythology the Gods were said to dwell on Mount Olympus whereas the dead usually went to the Underworld or Fortunate Isles after death
en.wikipedia.org/wiki/Otherworld
The world to come, age to come, or heaven on Earth are eschatological phrases reflecting the belief that the current world or current age is flawed or cursed[citation needed] and will be replaced in the future by a better world, age, or paradise. The concept is related to but differs from the concepts of heaven, the afterlife, and the Kingdom of God in that heaven is another place or state generally seen as above the world, the afterlife is generally an individual's life after death, and the Kingdom of God could be in the present (such as Realized eschatology) or the future. In Hindu eschatology the current age is the Kali Yuga, a period of decline. Kalki ('Destroyer of Filth') will appear to purge all evil, beginning a golden age of Satya Yuga. There have been a range of dates predicted, purportedly from different methods of calculation.Sri Potuluri Virabrahmendra Swami, for example, wrote 400 years ago in his Divya Maha Kala Gnana, or 'Divine Knowledge of the Time,' that Kalki would arrive when the moon, sun, Venus and Jupiter entered the same sign. This is not a rare occurrence and last happened in early 2012, passing without event.The time of arrival of Kalki has not been consistently asserted by astrologers. Resurrection of the dead, fresco from the Dura-Europos synagogue HaOlam HaBa, or "the world to come", is an important part of Jewish eschatology, although Judaism concentrates on the importance of HaOlam HaZeh ("this world"). The afterlife is known as Olam haBa, Gan Eden (the Heavenly Garden of Eden) and Gehinom. According to the Talmud, any non-Jew who lives according to the Seven Laws of Noah is regarded as a Ger toshav (righteous gentile), and is assured of a place in the world to come, the final reward of the righteous.
Four Horsemen of the Apocalypse, an 1887 painting by Victor Vasnetsov. The Lamb of God is visible at the top.
Main article: Christian eschatology Under Christian eschatology, the phrase is found in the Nicene Creed (current Ecumenical version): "We look for the resurrection of the dead, and the life of the world to come." It is also found in the King James Version of the New Testament at Matthew 12:32, Mark 10:30, Luke 18:30, Hebrews 2:5, Hebrews 6:5. Other related expressions are "age to come" which is typically found in more recent translations, Kingdom of God, Messianic Age, Millennial Age, The New Earth and New Jerusalem, and dispensation of the fulness of times and possibly also eternal life. There have been a number of unsuccessful predictions (a partial list of unsuccessful predictions can be found at Predictions and claims for the Second Coming of Christ) of the date of the Christian End Times, despite Jesus' admonition at the end of the Olivet Discourse that only God the Father knows when the end times will begin (Mark 13:32–37).
In Zoroastrian eschatology, the world to come is the frashokereti, where the saoshyant will bring about a resurrection of the dead in the bodies they had before they died. This is followed by a last judgment. The yazatas Airyaman and Atar will melt the metal in the hills and mountains, and the molten metal will then flow across the earth like a river. All humankind—both the living and the resurrected dead—will be required to wade through that river, but for the righteous (ashavan) it will seem to be a river of warm milk, while the wicked will be burned. The river will then flow down to hell, where it will annihilate Angra Mainyu and the last vestiges of wickedness in the universe.
The New Testament frequently cites Jewish scripture to support the claim of the Early Christians that Jesus of Nazareth is the Messiah, and faith in Jesus as the Christos and his imminent expected Second Coming. The majority of these quotations and references are taken from the Book of Isaiah, but they range over the entire corpus of Jewish writings. People of the Jewish faith do not regard any of these as having been fulfilled by Jesus, and in some cases do not regard them as messianic prophecies at all. These either were not prophecies (the verses make no claim of predicting anything) or the verses do not explicitly refer to the Messiah.In Abrahamic religions, the Messianic Age is the future period of time on earth in which the messiah will reign and bring universal peace and brotherhood, without any evil. Many believe that there will be such an age; some refer to it as the consummate "kingdom of God" or the "world to come".
Apocalyptic literature is a genre of prophetical writing that developed in post-Exilic Jewish culture and was popular among millennialist early Christians. "Apocalypse" (ἀποκάλυψις) is a Greek word meaning "revelation", "an unveiling or unfolding of things not previously known and which could not be known apart from the unveiling". As a genre, apocalyptic literature details the authors' visions of the end times as revealed by an angel or other heavenly messenger. The apocalyptic literature of Judaism and Christianity embraces a considerable period, from the centuries following the Babylonian exile down to the close of the Middle Ages.Apocalyptic elements can be detected in the prophetical books of Joel and Zechariah, while Isaiah chapters 24–27 and 33 present well-developed apocalypses. The Book of Daniel offers a fully matured and classic example of this genre of literature.
The non-fulfillment of prophecies served to popularize the methods of apocalyptic in comparison with the non-fulfillment of the advent of the Messianic kingdom. Thus, though Jeremiah had promised that after seventy years Israelites should be restored to their own land, and then enjoy the blessings of the Messianic kingdom under the Messianic king,[6] this period passed by and things remained as of old.[7] Some[who?] believe that the Messianic kingdom was not necessarily predicted to occur at the end of the seventy years of the Babylonian exile, but at some unspecified time in the future. The only thing for certain that was predicted was the return of the Jews to their land, which occurred when Cyrus the Persian conquered Babylon in circa 539 BC. Thus, the fulfillment of the Messianic kingdom remained in the future for the Jews.
Haggai and Zechariah explained the delay by the failure of Judah to rebuild the temple, and so hope of the kingdom persisted, until in the first half of the 2nd century the delay is explained in the Books of Daniel and Enoch as due not to man's shortcomings but to the counsels of God.[8] Regarding the 70 years of exile predicted in Jeremiah 29:10, the Jews were first exiled in 605 BC in the reign of king Jehoiakim and were allowed to return to their land in c. 536 BC when King Cyrus conquered Babylon. This period was approximately 70 years, as prophesied by Jeremiah.[citation needed] But some people[who?] believe that the 70 years of Jeremiah were later interpreted by the angel in Daniel 9 as 70 weeks of years, of which 69½ have already expired, while Enoch 85 interprets the 70 years of Jeremiah as the 70 successive reigns of the 70 angelic patrons of the nations, which are to come to a close in his own generation.[8] The Book of Enoch, however, was not considered inspired Scripture by the Jews, so that any failed prophecy in it is of no consequence to the Jewish faith.
The Greek empire of the East was overthrown by Rome, and prompted a new interpretation of Daniel. The fourth and last empire was declared to be Roman by the Apocalypse of Baruch[8] chapters 36–40 and 4 Ezra 10:60–12:35. Again, these two books were not considered inspired Scripture by the Jews, and thus were not authoritative on matters of prophecy. In addition, earlier in Daniel chapter 7 and also in chapter 2, the fourth and final world empire is considered to be Rome since Babylon, Medo-Persia (Achaemenid Empire), Greece, and Rome were world empires which all clearly arrived in succession. Thus, it might be interpreted[by whom?] that Daniel was saying that Rome would be the last world power before the kingdom of God.
Such ideas as those of "the day of Yahweh" and the "new heavens and a new earth" were re-interpreted by the Jewish people with fresh nuances in conformity with their new settings. Thus the inner development of Jewish apocalyptic was conditioned by the historical experiences of the nation. But the prophecies found in Jewish scriptures, which have not changed over time, await their fulfillment.
Another source of apocalyptic thought was primitive mythological and cosmological traditions, in which the eye of the seer could see the secrets of the future. Thus the six days of the world's creation, followed by a seventh of rest, were regarded as at once a history of the past and a forecasting of the future. As the world was made in six days its history would be accomplished in six thousand years, since each day with God was as a thousand years and a thousand years as one day; and as the six days of creation were followed by one of rest, so the six thousand years of the world's history would be followed by a rest of a thousand years.
The object of this literature in general was to square the righteousness of God with the suffering condition of His righteous servants on earth. Early Old Testament prophecy taught the need of personal and national righteousness, and foretold the ultimate blessedness of the righteous nation on the present earth. Its views were not systematic and comprehensive in regard to the nations in general. Regarding the individual, it held that God’s service here was its own and adequate reward, and saw no need of postulating another world to set right the evils of this one.
But later, with the growing claims of the individual and the acknowledgment of these in the religious and intellectual life, both problems, and especially the latter, pressed themselves irresistibly on the notice of religious thinkers, and made it impossible for any conception of the divine rule and righteousness to gain acceptance, which did not render adequate satisfaction to the claims of both problems. To render such satisfaction was the task undertaken by apocalyptic, as well as to vindicate the righteousness of God alike in respect of the individual and of the nation. Later prophecy incorporated an idea of future vindication of present evils, often including the idea of an afterlife.
Apocalyptic prophets sketched in outline the history of the world and mankind, the origin of evil and its course, and the final consummation of all things. The righteous as a nation should yet possess the earth, either via an eternal Messianic kingdom on earth, or else in temporary blessedness here and eternal blessedness hereafter. Though the individual might perish amid the disorders of this world, apocalyptic prophets taught that the righteous person would not fail to attain through resurrection the recompense that was due in the Messianic kingdom or, alternatively, in heaven itself.
Some may distinguish between the messages of the prophets and the messages of proto-apocalyptic and apocalyptic literature by saying that the message of the prophets was primarily a preaching of repentance and righteousness needed for the nation to escape judgment; the message of the apocalyptic writers was of patience and trust for that deliverance and reward were sure to come. Neither the prophets nor the apocalyptic authors are without conflict between their messages, however, and there are significant similarities between prophecy and apocalyptic writings.
Apocalyptic literature shares with prophecy revelation through the use of visions and dreams, and these often combine reality and fantasy. In both cases, a heavenly interpreter is often provided to the receiver so that he may understand the many complexities of what he has seen. The oracles in Amos, Hosea, First Isaiah, and Jeremiah give a clear sense of how messages of imminent punishment develop into the later proto-apocalyptic literature, and eventually into the thoroughly apocalyptic literature of Daniel 7–12. The fully apocalyptic visions in Daniel 7–12, as well as those in the New Testament’s Revelation, can trace their roots to the pre-exilic latter biblical prophets; the sixth century BCE prophets Ezekiel, Isaiah 40–55 and 56–66, Haggai 2, and Zechariah 1–8 show a transition phase between prophecy and
Prophecy believes that this world is God's world and that in this world His goodness and truth will yet be vindicated. Hence the prophet prophesies of a definite future arising out of and organically connected with the present. The apocalyptic writer despairs of the present and directs his hopes to the future, to a new world standing in essential opposition to the present. This becomes a dualistic principle, which, though it can largely be accounted for by the interaction of certain inner tendencies and outward sorrowful experience on the part of Judaism, may ultimately be derived from Mazdean influences. This principle, which shows itself in the conception that the various nations are under angelic rulers, who are in a greater or less degree in rebellion against God, as in Daniel and Enoch, grows in strength with each succeeding age, till at last Satan is conceived as "the ruler of this world" or "the god of this age." The prophet stood in direct relations with his people; his prophecy was first spoken and afterwards written. The apocalyptic writer could obtain no hearing from his contemporaries, who held that, though God spoke in the past, "there was no more any prophet." This pessimism limited and defined the form in which religious enthusiasm should manifest itself, and prescribed as a condition of successful effort the adoption of pseudonymous authorship. The apocalyptic writer, therefore, professedly addressed his book to future generations. Generally directions as to the hiding and sealing of the book[ were given in the text in order to explain its publication so long after the date of its professed period. There was a sense in which such books were not wholly pseudonymous. Their writers were students of ancient prophecy and apocalyptical tradition, and though they might recast and reinterpret them, they could not regard them as their own inventions. Each fresh apocalypse would in the eyes of its writer be in some degree but a fresh edition of the traditions naturally attaching themselves to great names in Israel’s past, and thus the books named respectively Enoch, Noah, Ezra would to some slight extent be not pseudonymous. Apocalyptic writing took a wider view of the world's history than did prophecy. Whereas prophecy had to deal with governments of other nations, apocalyptic writings arose at a time when Israel had been subject for generations to the sway of one or other of the great world-powers. Hence to harmonize Israel's difficulties with belief in God's righteousness, apocalyptic writing had to encompass such events in the counsels of God, the rise, duration and the downfall of each empire in turn, until, finally the lordship of the world passed into the hands of Israel, or the final judgment arrived. These events belonged in the main to the past, but the writer represented them as still in the future, arranged under certain artificial categories of time definitely determined from the beginning in the counsels of God and revealed by Him to His servants, the prophets. Determinism thus became a leading characteristic of Jewish apocalyptic, and its conception of history became mechanical.
Characteristics of Old Testament apocalyptic literature[edit]
The revelations from heavenly messengers, about the end times, came in the form of angels, or from people who have been taken up to heaven and are returned to earth with messages. The descriptions not only tell of the end times, but also describe both past and present events and their significance, often in heavily coded language. When speaking of the end times, apocalyptic literature generally included chronologies of events that will occur and frequently places them in the near future, which gives a sense of urgency to the prophet’s broader message. Though the understanding of the present is bleak, the visions of the future are far more positive, and include divinely delivered victory and a complete reformation of absolutely everything. Many visions of these end times mirror creation mythologies, invoke the triumph of God over the primordial forces of chaos, and provide clear distinctions between light and dark, good and evil. In such revelations, humankind is typically divided into a small group that experiences salvation, while the wicked majority is destroyed. Since the apocalyptic genre developed during the Persian period, this dualism may have developed under the influence of Persian thought. The imagery in apocalyptic literature is not realistic or reflective of the physical world as it was, but is rather surreal and fantastic, invoking a sense of wonder at the complete newness of the new order to come. According to Jewish tradition, the Messianic Era will be one of global peace and harmony, an era free of strife and hardship, and one conducive to the furtherment of the knowledge of the Creator. The theme of the Messiah ushering in an era of global peace is encapsulated in two of the most famous scriptural passages from the Book of Isaiah: They shall beat their swords into plowshares and their spears into pruning hooks; nation will not lift sword against nation and they will no longer study warfare.— Isaiah 2:4 The wolf will live with the lamb, the leopard will lie down with the goat, the calf and the lion and the yearling together; and a little child will lead them. The cow will feed with the bear, their young will lie down together, and the lion will eat straw like the ox. The infant will play near the hole of the cobra, and the young child put his hand into the viper's nest. They will neither harm nor destroy on all my holy mountain, for the earth will be full of the knowledge of the Lord as the waters cover the sea.— Isaiah 11:6-9
In his Mishneh Torah, Maimonides describes the Messianic Era:"And at that time there will be no hunger or war, no jealousy or rivalry. For the good will be plentiful, and all delicacies available as dust. The entire occupation of the world will be only to know God... the people Israel will be of great wisdom; they will perceive the esoteric truths and comprehend their Creator's wisdom as is the capacity of man. As it is written (Isaiah 11:9): "For the earth shall be filled with the knowledge of God, as the waters cover the sea."
According to the Talmud,the Midrash, and the ancient Kabbalistic work, the Zohar, the Messiah must arrive before the year 6000 from the time of creation. In Orthodox Jewish belief, the Hebrew calendar dates to the time of creation, making this correspond to the year 2240 on the Gregorian calendar. The Midrash comments: "Six eons for going in and coming out, for war and peace. The seventh eon is entirely Shabbat and rest for life everlasting."
There is a kabbalistic tradition[ that maintains that each of the seven days of the week, which are based upon the seven days of creation, correspond to the seven millennia of creation. The tradition teaches that the seventh day of the week, the Sabbath day of rest, corresponds to the seventh millennium, the age of universal 'rest' - the Messianic Era. The seventh millennium perforce begins with the year 6000, and is the latest time the Messiah can come. Supporting and elaborating on this theme are numerous early and late Jewish scholars, including Rabbeinu Bachya, Abraham ibn Ezra,the Ramban,Isaac Abrabanel, the Ramchal,the Vilna Gaon,Aryeh Kaplan, and the Lubavitcher Rebbe.
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Christian eschatology includes several views of the Messianic Age. According to realized eschatology, the Messianic Era, a time of universal peace and brotherhood on the earth, without crime, war and poverty, is already here. With the crucifixion of Jesus the Messianic Era had begun, but according to inaugurated eschatology it will only be initiated and fulfilled by the parousia of Christ.
The Book of Revelation is commonly interpreted as referring to the "unveiling" or "revelation" of Jesus as the Messiah in the apocalypse or end of the world. It tells of a 1000-year period after the apocalypse in which Satan will be bound so that he cannot influence those living on the Earth, and Jesus Christ will reign on the Earth with resurrected saints. After that Satan will be defeated once and for all, the Earth and heaven will pass away, and people will face judgment by Jesus Christ to determine whether or not they will enter the new heaven and Earth that will be established. (Revelation 21) The Nicene Creed, professed by most Christians, expresses the belief that Christ ascended to Heaven, where he now sits at the Right hand of God and will return to earth at the Second Coming to establish the Kingdom of God of the World to Come.
This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (April 2011) (Learn how and when to remove this template message) The Quran states that Isa ibn Maryam (Jesus, son of Mary) was the Messiah or "Prophet" sent to the Jews.[Quran 3:45] Muslims believe he is alive in Heaven, and will return to Earth to defeat the Masih ad-Dajjal, an anti-messiah comparable to the Christian Antichrist and the Jewish Armilus. A hadith in Abu Dawud (37:4310) says: Narrated Abu Hurayrah: The Prophet said: There is no prophet between me and him, that is, Jesus. He will descend (to the earth). When you see him, recognise him: a man of medium height, reddish hair, wearing two light yellow garments, looking as if drops were falling down from his head though it will not be wet. He will fight for the cause of Islam. He will break the cross, kill the swine, and put an end to war (in another tradition, there is the word Jizyah instead of Harb (war), meaning that he will abolish jizyah); God will perish all religions except Islam. He [Jesus] will destroy the Antichrist who will live on the earth for forty days and then he will die. The Muslims will pray behind him. Both Sunni and Shia Muslims agree Imam Mahdi will arrive first, and after him, Jesus. Jesus will proclaim that the true leader is al-Mahdi. A war, literally Jihad (Jihade Asghar) will be fought—the Dajjal (evil) against al-Mahdi and Jesus (good). This war will mark the approach of the coming of the Last Day. After Jesus slays al-Dajjāl at the Gate of Lud, he will bear witness and reveal that Islam is the true and final word from God to humanity as Yusuf Ali's translation reads:[Quran 4:159 (Translated by Yusuf Ali)] And there is none of the People of the Book but must believe in him before his death; and on the Day of Judgment He will be a witness against them.― (159) He will live for several years, marry, have children and will be buried in Medina. A hadith in Sahih Bukhari (Sahih al-Bukhari, 4:55:658) says: Allah's Apostle said "How will you be when the son of Mary descends amongst you and your Imam is from amongst you."Very few scholars outside of Orthodox Islam reject all the quotes (Hadith) attributed to Muhammad that mention the second return of Jesus, the Dajjal and Imam Mahdi, believing that they have no Quranic basis. However, Quran emphatically rejects the implication of termination of Jesus’ life when he was allegedly crucified. Yusuf Ali’s translation reads: That they said (in boast), "We killed Christ Jesus the son of Mary, the Messenger of Allah";― but they killed him not, nor crucified him, but so it was made to appear to them and those who differ therein are full of doubts, with no (certain) knowledge, but only conjecture to follow, for of a surety they killed him not. (157) Nay, Allah raised him up unto Himself; and Allah is Exalted in Power, Wise. (158)[Quran 4:157–158] So Peace is on me the day I was born, the day that I die and the day that I shall be raised up to life (again).[Quran 19:33] Many classical commentators such as Ibn Kathir, At-Tabari, al-Qurtubi, Suyuti, al-Undlusi (Bahr al-Muhit), Abu al-Fadl al-Alusi (Ruh al-Maani) clearly mention that verse 43:61 of the Qur'an refers to the descent of Jesus before the Day of Resurrection, indicating that Jesus would be the Sign that the Hour is close. And (Jesus) shall be a Sign (for the coming of) the Hour (of Judgment): therefore have no doubt about the (Hour)...[Quran 43:61] In Ahmadiyya Islam, the present age (the Messianic age) has been a witness to the wrath of God with the occurrence of the World Wars and the frequency of natural disasters. In Ahmadiyya, Ghulam Ahmad (d.1908) is seen as the promised Messiah whose Islamic teachings will establish spiritual reform and ultimately establish an age of peace upon earth. This age continues for around a thousand years as per Judeo-Christian prophecies; and is characterised by the assembling of mankind under one faith that is Islam as per Ahmadiyya belief. In the Bahá'í Faith, the "Messianic Age" refers to a 1000-year period beginning with the Declaration of Bahá'u'lláh in 1863. Bahá'ís believe the period of peace and prosperity is gradually unfolding and will culminate in the appearance of "The Most Great Peace".The prophet stood in direct relations with his people; his prophecy was first spoken and afterwards written. The apocalyptic writer could obtain no hearing from his contemporaries, who held that, though God spoke in the past, "there was no more any prophet." This pessimism limited and defined the form in which religious enthusiasm should manifest itself, and prescribed as a condition of successful effort the adoption of pseudonymous authorship. The apocalyptic writer, therefore, professedly addressed his book to future generations. Generally directions as to the hiding and sealing of the book were given in the text in order to explain its publication so long after the date of its professed period. There was a sense in which such books were not wholly pseudonymous. Their writers were students of ancient prophecy and apocalyptical tradition, and though they might recast and reinterpret them, they could not regard them as their own inventions. Each fresh apocalypse would in the eyes of its writer be in some degree but a fresh edition of the traditions naturally attaching themselves to great names in Israel’s past, and thus the books named respectively Enoch, Noah, Ezra would to some slight extent be not pseudonymous.
[Culex Linnæus 1758: 26 (IT: 4) sgg, 845 (IT: 12) spp; Culicini: 4 gg, 795 spp; Culicinæ: 11 tbb, 41+†2 gg, 3,066 spp; Culicidæ: 2+†1 sff, 12+†1 tbb, 44+†3 gg, 3,500 spp]
Conspecific sympatric adult ♀, dorsal habitus.
C. pipiens is the most common Culex in the Northern hemisphere and is a vector of many diseases; it is fundamentally glycyphagous and only ♀♀ have piercing-sucking mouthparts and are preferentially hæmatophagous (20÷200 epd). Maxillæ and mandibulæ of ♂♂ are short, delicate tape-like sucking structures and epipharynx is fused with prepharynx. C. pipiens pipiens (anautogenous, primarily ornithophilic) and C. pipiens molestus (autogenous, primarily mammophilic) are interfertile. Host detection is mainly chemotropic, thermoacoustic and optochromatic. The main human kairomone is lactic acid, with a synergic action of CO₂ and H₂O emitted by breathing and perspiration; additional attractants are volatile substances in sweat and sebum produced by the skin flora. ♀♀ also release AP on hosts, attracting both ♀♀ and ♂♂. BPC methods include Wolbachia-induced CI and introduction of hyperparasites and predators, as Toxorhynchites.
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Y. Xia & L.J. Zwiebel 2006: CqOR7 from Culex quinquefasciatus.
M.J. Lehane 2005: Biology of blood-sucking insects.
G.M. Attardo & al. 2005: Culicidæ nutritional VG regulation.
D.M. Fonseca & al. 2004: C. pipiens cmpx emerging vectors.
I. Wahid & al. 2003: Culicidæ maxillæ and mandibulæ.
R.E. Harbach & I.J. Kitching 1998: Culicidæ phylogeny.
J. Boorman & al. 1995: Culicomorpha IT F65.
M.F. Bowen 1995: Culicidæ ♀♀ sensilla basiconica.
N. Tsuji & al. 1990: Autogenous and anautogenous Culicidæ.
Blue pictures are by locals. Red pictures are by tourists. Yellow pictures might be by either.
Base map © OpenStreetMap, CC-BY-SA
[Anthriscus Persoon 1805: 14 (IT: 5) spp]
[Asplenium Linnæus 1753: 788 (IT: 17) spp]
[Geranium Tournefort ex Linnæus 1753: 360 (IT: 28) spp]
[Hypnum Hedwig 1801: 716 (IT: 7) spp]
[Umbilicus De Candolle 1801: 16 (IT: 3) spp]
[Urtica Linnæus 1753: 69 (IT: 6) spp]
REFERENCES
E.G.F. Regina 2025: List of plant gg photographed in IT.
A. Pignatti & al. 2019: Flora IT, v.1, pp. 919-920; v.4, pp. 439-441.
Memoirs of the Museum of Comparative Zoölogy, at Harvard College, Cambridge, Mass.
Cambridge [Mass.] :The Museum,1876-1940.
Blue pictures are by locals. Red pictures are by tourists. Yellow pictures might be by either.
Base map © OpenStreetMap, CC-BY-SA
Comparative approach 16R Sydney Airport of LA1952 (CC-BGK) from Shanghai (PVG/ZSPD) and LA1953 (CC-BGC) from Santiago (SCL/SCEL)
Échinides du département de la Sarthe considérés au point de vue zoologique et stratigraphique /
Paris :Ballière et fils,1855 [i.e. 1857]-1869.
[Gymnocnemia Schneider 1845: 3 (IT: 1) spp]
[Neuroleon Navás 1909: 117 (IT: 5) spp]
REFERENCES
N. Song & al. 2019: Neuroptera phylogeny.
S.L. Engel & al. 2018: Neuropterida phylogeny & evolution.
R.J.P. Machado & al. 2018: Myrmeleontidæ phylogeny, p. 18.
Y. Wang & al. 2017: Neuropterida phylogeny.
A. Letardi 2016: Atlas of italian Neuropterida, pp. 179, 189.
Blue pictures are by locals. Red pictures are by tourists. Yellow pictures might be by either.
Base map © OpenStreetMap, CC-BY-SA
Mr. and Mrs. Holstein are sometimes confused by human beings' apparent obsession with constructing very tall and very very pointy things.
Though the reason for these edifices continues to elude them, they consider themselves connoisseurs of the form.
The Washington Monument, for example. Mrs. Holstein reckons it to be somewhat less pointy than the Spire of Dublin.
Mr. Holstein concurs, but adds that the obelisk is, as a whole, far more hefty an object. Thus, he proposes, if they were to agree that a factor of a building's pointiness is the severity of puncture wound that the edifice in question could inflict, then this monument's immense momentum would more than make up for the slight bluntiness of its very top.
Mrs. Holstein nodded excitedly. She added that the Washington Monument is topped with an aluminum capstone, much in the same manner that an anti-tank missile is tipped with spent uranium. She thinks that if this monument were to fall and landed point-downward, the results would be quite inconvenient to whomever it landed upon.
This was the moment where I started to wonder if perhaps the Holsteins were just being sarcastic and underscoring how silly we humans are for making so many big pointy buildings.
(I'M HAVING TROUBLE FIGURING OUT WHAT SEQUENCING I LIKE BETTER! SO IF YOU COULD LOOK AT THIS/THE PREVIOUS PHOTO AND TELL ME WHAT YOU PREFER I'D REALLY APPRECIATE IT! THANK YOU!)
starting this new thing where i juxtapose digital text work against personal photographs/self portraits!!! i know it's like the new dumb trend to do gradients and text gradients but i honestly really enjoy it! so yeah these juxtapositions are how i'm trying to contextualize this work!
this is honestly just a rough draft and i would love feedback :3
Here is a comparative review and side by side photos of the live action Beast dolls by Disney Store and by Hasbro. The Disney Store Beast is separately sold, both in stores and online, for $34.95. He was released on January 16, 2017 (in the US and Canada), and I purchased him in person on release day. The Hasbro Beast doll is part of the Grand Romance Belle and Beast doll set, which sells for $49.99 at Toys R Us, released on January 1, 2017.
The Disney Store Beast is $10 more expensive than the Hasbro one, but he is a much more movie accurate, has more articulation, and his outfit is made from better materials. I haven't removed the outfits from either doll yet, so I can't make a full review of the construction of their outfits and bodies.
The flocking on the Hasbro doll's head to mimic fur is impressive, but it outweighed by the far more detailed and accurate face and molded hair on the DS Beast. The same can be said for the flocking on the hands, feet, lower legs and tail of the Hasbro doll versus the molded features on the DS one. The head on the DS Beast is also much larger, and his expression makes him look alive as opposed to the dead eyes of the Hasbro doll. The horns are also larger, and much more detailed and realistic than the Hasbro.
The Disney Store outfit is much more accurate than the Hasbro. The gold print detailing on the jacket and vest are more delicate than on the Hasbro, which look clumsy and cheap in comparison. The DS doll has faux sueded pant, versus the satin pants of the Hasbro. The Hasbro Beast's jacket has a slit in the back to accommodate his tail, but the DS jacket doesn't. The lacey cravat on the DS Beast has more layers and is a separate piece that goes around his neck, whereas the Hasbro cravat is a false one that is sewn to the front of his false satin shirt. The lace cuffs on the DS Beast as also double layered as opposed to the single layer on the Hasbro doll. Finally, the DS jacket has plastic buttons and false pockets, that are missing from the Hasbro jacket.
The Disney Store Beast doll has a larger and more articulated body. He stands 13 inches tall to the top of his head, a full inch taller than the 12 inch Hasbro Beast. So he is much more impressive and to scale next to the Belle dolls, who are about 11 1/2 inches tall. The Disney Store Beast has a ball jointed neck, rather than the usual pivot joint on DS Prince dolls. His head is somewhat restricted in its movement by the molded hair on the back of his head, which extends past his neck. Nevertheless, his head can rotate a full 360 degrees, and can move up about 10 degrees from the horizontal. The Hasbro doll's head cannot move at all from the fixed straight ahead position. The DS Beast has ball jointed shoulders and elbows, but fixed wrists. Again that is an improvement over the usual DS Prince hinged elbow joints. The Hasbro doll has pivot jointed shoulders, but I was surprised that he also has pivot jointed wrists, that can rotate a full 360 degrees. The DS Beast has ball jointed hips, that can move forward and back about 90 degrees, but have very limited side to side movement. He has hinge jointed knees, that can move about 45 degrees back from a slightly bent forward position. The Hasbro doll has fixed legs, with pivot hip joints that can move back a little, and move forward about 90 degrees. The DS tail is attached to the seat of his pants, and can move about in a limited way. The Hasbro tail is attached to a socket in his lower back, and can pivot 360 degrees. Neither Beast can free stand stably because their feet don't have flat soles, and they are top heavy, so I use Kaiser stands to support them.
My overall judgement is that the Disney Store Beast is extremely movie accurate, and is well worth the $10 extra cost. Plus he is sold separately, as opposed to the Hasbro Beast only being available in a doll set with a ball gown Belle that is inferior to the separately sold Hasbro Enchanting Ball Gown Belle doll.
lynces.wix.com/revolution-pack - Revolution Pack 2009 - remastered in 2015
© Lynce Digital Art - 2008 - 2015 - . Edited pic and software used Photoshop 7.0 from 2002.
© 2002-2015 Live for Speed - Scawen Roberts, Eric Bailey, Victor van Vlaardingen - www.lfs.net -
Poissons, ecrevisses et crabes, de diverses couleurs et figures extraordinaires,.
A Amsterdam,Chez Reinier & Josué Ottens,1754..
MAKS 2011 Airshow. Moscow.
In the early 1980s, while the comparative tests of the V-80 (Ka-50 prototype) and the Mi-28 were still ongoing, the Kamov design team came up with a proposal to develop a dedicated helicopter to conduct battlefield reconnaissance, provide target designation, support and co-ordinate group attack helicopter operations. However, the economic hardships that hit the nation in the late 1980s hampered the development program of the new type. This prompted Kamov's Designer General to choose a modified version of Ka-50 on which to install the recce and target designation system. The modified "Hokum" required a second crew member to operate the optronics/radar recce suite. Kamov decided to use side-by-side seating arrangement, due to the verified improvements in co-operation between the crew members. This twin-seat version of the "Hokum" received a designation of Ka-52.
In comparison to the original Ka-50, it has a "softer" nose profile and a radar system with two antennas— mast-mounted for aerial targets and nose-mounted for ground targets. "Samshite" day-and-night TV/thermal sighting system in two spherical turrets (one over the cockpit and the second under the nose) is also present. The Ka-52 retains the side-mounted cannon and six wing-mounted hardpoints of the original Ka-50.[14] In order to keep the weight and performance on par with that of the Ka-50, some trade-offs were introduced to the design; the scale of the armour plating and the capacity of the cannon magazine/feed have been reduced. Despite the introductions, some flight parameters have deteriorated; rate of climb is 8 m/s (vs. 10 m/s), maximum positive G-load is 3.0 G (vs. 3.5 G) and hover ceiling is 3,600 m (vs. 4,000 m). The Ka-52 is approved for day, night and adverse meteorological conditions.
Manufacturing of the first Ka-52 airframe began in mid-1996. Serial production was started in autumn 2008.[16] The 696th Instructor and Research Helicopter Regiment is operating eight helicopters, in varying degrees of capability and/or modification, for the purpose of ongoing research and development. In December 2010, four new production Kamov Ka-52 were delivered to the Regiment.
The Ka-52 has completed the state trials. The fourth operationally configured helicopter was taken on strength by the Russian Air Force on 10 February 2011. Under the current State Defense Procurement Plan, Russian Armed Forces will receive 30 helicopters by 2012. A second batch of 36 helicopters will be inducted to service in early 2012.
Mistral class amphibious assault ships, ordered by the Russian Defense Ministry, will be armed with Ka-52 helicopters
Graphical improvemente in Live for Speed. High resolution textures. Download: www.lfs.net/forum/post/1895083#post1895083
This extaordinary bus is V3. The third of the three experimental Ailsas bought in a comparative trial by London Transport in the early 80's. 1 and 2 were pretty straightforward Ailsas - but no.3 was built with two staircases and a REAR door as well as a front door. Only the Ailsa offered this option after the demise of the half-cab bus. Presumably LT had in mind the possibility of retaining crew operation on the withdrawal of the Routemaster. In the event the RMLs got refurbished for years more service and V3 just spent a short spell running as a crew operated bus before having the rear platform blocked off and being sent to Potters Bar garage. Here it ran for a while in a single door format, but still with 2 staircases. Then it had a bad accident and was withdrawn. That wasn't the end though as Black Prince of Leeds bought it and spent a lot of time rebuilding it. But no sooner was it back on the road than Black Prince sold out to First Group. Now V3 is back in London, owned by Roger Wright (of Blue Triangle fame) and still licenced as a PCV. So here it is in Sept 2007 in service on route 15 at The Tower. The 15 is one of the two routes to feature a limited amount of 'heritage' RM operation. On this day there was a 'running day' on which various suitable PCV licenced old vehicles ran extras on the 15 and the other heritage route, the 9.