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21 год литургический
(годовой цикл, в котором определено место религ. праздников и богослужений) the Christian [ecclesiastical, church, liturgical] year; правосл. (начинается с церк. новолетия 1/14 сентября; возникновение такого счисления обычно возводят к 4 в., когда в ознаменование победы Константина Великого над Максентием началось определение времени по индикту, т. е. с сентября; в богослужебном отношении счисление с 1-го сентября есть счисление по минее и месяцеслову, причём на каждый день года литургического приходится память того или другого святого и полагается соответствующая служба) the liturgical year and calendar for the Byzantine Rite, the Byzantine calendar; катол. (начинается с первого воскресенья Адвента, т. е. с первого воскресенья после 30 ноября - Дня св. Андрея) the liturgical year and calendar for the Roman Rite(какое-л.)
время церк. года — liturgical seasonгражданский или календарный год — the artificial year
Русско-английский словарь религиозной лексики > год литургический
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22 круг
(суточный, недельный, годовой) (daily, weekly, yearly) cycleкруг (по)вседневный (правосл. суточный круг богослужения) — daily cycle
круг церковный (годового богослужения) — the yearly liturgical cycle, the services for the Christian year, the ecclesiastical [Church's] year
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23 Education
In Portugal's early history, education was firmly under the control of the Catholic Church. The earliest schools were located in cathedrals and monasteries and taught a small number of individuals destined for ecclesiastical office. In 1290, a university was established by King Dinis (1261-1325) in Lisbon, but was moved to Coimbra in 1308, where it remained. Coimbra University, Portugal's oldest, and once its most prestigious, was the educational cradle of Portugal's leadership. From 1555 until the 18th century, primary and secondary education was provided by the Society of Jesus (Jesuits). The Catholic Church's educational monopoly was broken when the Marquis of Pombal expelled the Jesuits in 1759 and created the basis for Portugal's present system of public, secular primary and secondary schools. Pombal introduced vocational training, created hundreds of teaching posts, added departments of mathematics and natural sciences at Coimbra University, and established an education tax to pay for them.During the 19th century, liberals attempted to reform Portugal's educational system, which was highly elitist and emphasized rote memorization and respect for authority, hierarchy, and discipline.Reforms initiated in 1822, 1835, and 1844 were never actualized, however, and education remained unchanged until the early 20th century. After the overthrow of the monarchy on the Fifth of October 1910 by Republican military officers, efforts to reform Portugal's educational system were renewed. New universities were founded in Lisbon and Oporto, a Ministry of Education was established, and efforts were made to increase literacy (illiteracy rates being 80 percent) and to resecularize educational content by introducing more scientific and empirical methods into the curriculum.Such efforts were ended during the military dictatorship (192632), which governed Portugal until the establishment of the Estado Novo (1926-74). Although a new technical university was founded in Lisbon in 1930, little was done during the Estado Novo to modernize education or to reduce illiteracy. Only in 1964 was compulsory primary education made available for children between the ages of 6 and 12.The Revolution of 25 April 1974 disrupted Portugal's educational system. For a period of time after the Revolution, students, faculty, and administrators became highly politicized as socialists, communists, and other groups attempted to gain control of the schools. During the 1980s, as Portuguese politics moderated, the educational system was gradually depoliticized, greater emphasis was placed on learning, and efforts were made to improve the quality of Portuguese schools.Primary education in Portugal consists of four years in the primary (first) cycle and two years in the preparatory, or second, cycle. The preparatory cycle is intended for children going on to secondary education. Secondary education is roughly equivalent to junior and senior high schools in the United States. It consists of three years of a common curriculum and two years of complementary courses (10th and 11th grades). A final year (12th grade) prepares students to take university entrance examinations.Vocational education was introduced in 1983. It consists of a three-year course in a particular skill after the 11th grade of secondary school.Higher education is provided by the four older universities (Lisbon, Coimbra, Oporto, and the Technical University of Lisbon), as well as by six newer universities, one in Lisbon and the others in Minho, Aveiro, Évora, the Algarve, and the Azores. There is also a private Catholic university in Lisbon. Admission to Portuguese universities is highly competitive, and places are limited. About 10 percent of secondary students go on to university education. The average length of study at the university is five years, after which students receive their licentiate. The professoriate has four ranks (professors, associate professors, lecturers, and assistants). Professors have tenure, while the other ranks teach on contract.As Portugal is a unitary state, the educational system is highly centralized. All public primary and secondary schools, universities, and educational institutes are under the purview of the Ministry of Education, and all teachers and professors are included in the civil service and receive pay and pension like other civil servants. The Ministry of Education hires teachers, determines curriculum, sets policy, and pays for the building and upkeep of schools. Local communities have little say in educational matters. -
24 FIMT
f. number of five.* * *or fimmt, f. a number of five: fimtar-tala, u, f. a set of five or multiple of five (as fifteen, fifty, etc.), Bs. i. 190.2. [Swed. femt = a kind of court], a law phrase, a summoning before a court with a notice of five days: a standing phrase in the Norse law, so that the verb fimta means to summon: so, fimtar-grið, n. pl. a truce during a fimt, N. G. L. i. 342, 351; fimmtar-nafn, n. a citation with a fimt’s notice, 86; fimmtar-stefna, u, f. a citation before a court with a fimt’s notice, K. Á. 184: the phrase gera e-m fimt simply means to summon, N. G. L. i. 346, passim; one fimt is the shortest notice for summoning, five fimts the longest,—fimm fimtum hit lengsta, ef hann veit nær þing skal vera, 21:—the law provides that no summoning shall take place on Tuesday, because in that case the court-day would fall on Sunday, the day of summoning not being counted, N. G. L., Jb., and K. Á. passim.—This law term is very curious, and seems to be a remnant of the old heathen division of time into fimts (pentads), each month consisting of six such weeks; the old heathen year would then have consisted of seventy-two fimts, a holy number, as composed of 2 × 36 and 6 × 12. With the introduction of the names of the planetary days (vide dagr) and the Christian week, the old fimt only remained in law and common sayings; thus in Hm. 73,—‘there are many turns of the weather in five days (viz. a fimt), but more in a month,’ which would be unintelligible unless we bear in mind that a fimt just answered to our week; or verse 50,—‘among bad friends love flames high for five days, but is slaked when the sixth comes;’ in a few cases, esp. in ecclesiastical law, sjaund (hebdomad) is substituted for the older fimt, N. G. L. passim; it is curious that in Icel. law (Grág.) the fimt scarcely occurs, as in Icel. the modern week seems to have superseded the old at an early time.COMPDS: Fimtardómr, Fimtardómseiðr, Fimtardómslög, Fimtardómsmal, Fimtardomsstefna, Fimtardómssök, fimtarþing. -
25 HUNDRAÐ
(pl. hundruð), n. hundred; tírœtt h. = 100; tólfrœtt h. = 120; hundruðum, by (in) hundreds; as value, one hundred and twenty ells of the stuff wadmal; h. frítt, a hundred paid in cattle; tólf hundruð mórend, twelve hundred in dark-striped wadmal; hundrað silfrs, ? the silver value of 120 ells (= 20 ounces).* * *n. pl. hundruð; the form hund- (q. v.) only occurs in a few old compd words: [Goth. hunda, pl.; A. S. hund; O. H. G. hunt; the extended form in Hel. and old Frank, hundered; Germ. hundert; Dan. hundrede; Swed. hundra; the inflexive syllable is prob. akin to - ræðr in átt-ræðr]:—a hundred; the Scandinavians of the heathen time (and perhaps also all Teutonic people) seem to have known only a duo-decimal hundred (= 12 × 10 or 120); at that time 100 was expressed by tíu-tíu, cp. Ulf. taihun-taihund = ten-teen; Pal Vídalín says,—hundrað tólfrætt er sannlega frá heiðni til vor komið, en hið tíræða er líkast að Norðrlönd hafi ekki vitað af fyrr en Kristni kom hér og með henni lærdómr þeirrar aldar, Skýr. s. v. Hundrað (fine): but with the introduction of Christianity came in the decimal hundred, the two being distinguished by adjectives,—tólfrætt hundrað = 120, and tírætt hundrað = 100. But still the old popular duodecimal system continued in almost all matters concerned with economical or civil life, in all law phrases, in trade, exchange, property, value, or the like, and the decimal only in ecclesiastical or scholastic matters (chronology, e. g. Íb. ch. 1, 10). At the same time the word in speech and writing was commonly used without any specification of tírætt or tólfrætt, for, as Pal Vídalín remarks, every one acquainted with the language knew which was meant in each case; even at the present time an Icel. farmer counts his flocks and a fisherman his share (hlutr) by the duodecimal system; and everybody knows that a herd or share of one hundred and a half means 120 + 60 = 180. In old writers the popular way of counting is now and then used even in chronology and in computation, e. g. when Ari Frode (Íb. ch. 4) states that the year consists of three hundred and four days (meaning 364); the census of franklins given by the same writer (where the phrase is hundruð heil = whole or full hundreds) is doubtless reckoned by duodecimal, not decimal hundreds, Íb. ch. 10; and in the census of priests and churches taken by bishop Paul (about A. D. 1200) ‘tíræð’ is expressively added, lest duodecimal hundreds should be understood, Bs. i. 136. The Landn. (at end) contains a statement (from Ari?) that Iceland continued pagan for about a hundred years, i. e. from about 874–997 A. D. In the preface to Ólafs S., Snorri states that two duodecimal hundreds (tvau hundruð tólfræð) elapsed from the first colonisation of Iceland before historical writing began (i. e. from about A. D. 874–1115): levies of ships and troops are in the laws and Sagas counted by duodecimal hundreds, e. g. the body-guard of king Olave consisted of a hundred hirð-men, sixty house-carles and sixty guests, in all ‘two hundred’ men, i. e. 240, Mork. 126; the sons of earl Strút-Harald had a hundred men, of whom eighty were billetted out and forty returned, Fms. xi. 88, 89; hálft hundrað, a half hundred = sixty, Mork. l. c.2. a division of troops = 120; hundraðs-flokkr, Fms. vi. (in a verse).II. in indef. sense, hundreds, a host, countless number, see hund-, as also in the adverb, phrase, hundruðum, by hundreds (indefinitely), Fms. vi. 407, Þiðr. 275, 524: in mod. usage as adjective and indecl., except the pl. in -uð, thus hundruð ásauðum, Dipl. iv. 10.B. As value, a hundred, i. e. a hundred and twenty ells of the stuff wadmal, and then simply value to that amount (as a pound sterling in English). All property, real as well as personal, is even at present in Icel. taxed by hundreds; thus an estate is a ‘twenty, sixty, hundred’ estate; a franklin gives his tithable property as amounting to so and so many hundreds. As for the absolute value of a hundred, a few statements are sufficient, thus e. g. a milch cow, or six ewes with lambs, counts for a hundred, and a hundrað and a kúgildi (cow’s value) are equal: the charge for the alimentation of a pauper for twelve months was in the law (Jb. 165) fixed to four hundred and a half for a male person, but three hundred and a half for a female; cp. also the phrase, það er ekki hundrað í hættunni, there is no hundred at stake, no great risk! In olden times a double standard was used,—the wool or wadmal standard, called hundrað talið = a hundred by tale, i. e. a hundred and twenty ells as stated above, and a silver standard, called hundrað vegit, a hundred by weight, or hundrað silfrs, a hundred in silver, amounting to two marks and a half = twenty ounces = sixty örtugar; but how the name hundred came to be applied to it is not certain, unless half an örtug was taken as the unit. It is probable that originally both standards were identical, which is denoted by the phrase, sex álna eyrir, six ells to an ounce, or a hundred and twenty ells equal to twenty ounces (i. e. wadmal and silver at par); but according as the silver coinage was debased, the phrases varied between nine, ten, eleven, twelve ells to an ounce (N. G. L. i. 80, 81, 387, 390, passim), which denote bad silver; whereas the phrase ‘three ells to an ounce’ (þriggja álna eyrir, Sturl. i. 163, passim, or a hundred in wadmal equal to half a hundred in silver) must refer either to a double ell or to silver twice as pure: the passage in Grág. i. 500 is somewhat obscure, as also Rd. 233: the words vegin, silfrs, or talin are often added, but in most cases no specification is given, and the context must shew which of the two standards is there meant; the wool standard is the usual one, but in cases of weregild the silver standard seems always to be understood; thus a single weregild (the fine for a man’s life) was one hundred, Njála passim.2. the phrases, hundrað frítt, a hundred paid in cattle, Finnb. 236; tólf hundruð mórend, twelve hundred in dark striped wadmal, Nj. 225; hundrað í búsgögnum ok í húsbúningi, Vm. 65; hundraðs-gripr, hestr, hross, kapall, hvíla, sæng, rekkja, psaltari, etc., a beast, a horse, a bed, etc., of a hundred’s value, Am. 2, 10, Vm. 25, 39, 60, 153, Jm. 3, 30; hundraðs-úmagi, a person whose maintenance costs a hundred, Vm. 156; hundraðs virði, a hundred’s value, 68. For references see the Sagas and laws passim, and for more information see Mr. Dasent’s Essay in Burnt Njal.C. A hundred, a political division which in olden times was common to all Teut. nations, but is most freq. in old Swedish laws, where several hundreds made a hérað or shire; cp. the A. S. and Engl. hundred, Du Cange hundredum; old Germ. hunderti, see Grimm’s Rechts Alterthümer; the centum pagi of Caesar, Bell. Gall. iv. ch. 1, is probably the Roman writer’s misconception of the Teut. division of land into hundreds; this is also the case with Tacit. Germ. ch. 12: cp. the Swed. local names Fjaðrunda-land, Áttundaland, and Tíunda-land, qs. Fjaðr-hunda land, Átthunda land, Tíhunda land, i. e. a combination of four, eight, ten hundreds. The original meaning was probably a community of a hundred and twenty franklins or captains. This division is not found in Icel. -
26 church
1. n преим. церковь; храм, христианский2. n церковь; вероисповеданиеChurch of England, English Church — англиканская церковь
Broad Church — «широкая церковь»
High Church — «высокая церковь»
Low Church — «низкая церковь»
3. n разг. англиканская церковь; государственная церковь4. n разг. богослужение5. n духовенство6. a церковныйchurch member — верующий; принадлежащий к одному из вероисповеданий
7. a принадлежащий к государственной, англиканской церквиchurch folk — сторонники государственной церкви, англиканцы
8. v приводить или приносить в церковьPrince of the Church — кардинал, князь церкви
9. v совершать церковный обряд; давать молитвуСинонимический ряд:1. religious (adj.) churchly; churchmanly; ecclesiastical; religious; spiritual2. Christendom (noun) Catholicism; Christendom; Christianity; followers of Christ; pope3. house of worship (noun) basilica; cathedral; chapel; house of god; house of prayer; house of worship; mosque; place of worship; shrine; synagogue; tabernacle; temple4. organized religion (noun) affiliation; communion; congregation; connection; creed; cult; denomination; faith; organised religion; organized religion; persuasion; religion; religious order; sect5. religious rite (noun) mass; meeting; oratory; prayer; prayer meeting; religious rite; rite; ritual; sermon; service; Sunday school; worship -
27 Hansom, Joseph Aloysius
SUBJECT AREA: Land transport[br]b. 26 October 1803 York, Englandd. 29 June 1883 Fulham, London, England[br]English architect and inventor, originator of the Hansom cab.[br]In 1816 he was apprenticed to his father, who was a joiner. After a year his abilities in design and construction were so marked that it was decided that he would have more scope as an architect. He was accordingly apprenticed to a Mr Phillips in York, becoming a clerk to Phillips in 1820. While he served his time he also worked on his own account and taught at a night school. In 1825 he married Hannah Glover and settled in Halifax, where he became Assistant to another architect. In 1828 he became a partner of Edward Welch, with whom he built a number of churches in the north of England. He designed the Town Hall for Birmingham and was responsible for the constructional work until 1833, but he had to become bond because the builders caused him to become bankrupt. He was appointed Manager of the business affairs of Dempster Hemming of Caldicote Hall, which included the landed estates, banking and coal-mining. It was during this period that he designed the "Patent Safety Cab" named after him and popular in Victorian days. The safety element consisted in lowering the centre of gravity by the use of the cranked axle. Hansom sold his rights for £10,000 to a company proposing to exploit the patent, but he was never paid, for the company got into difficulties; Hansom became its temporary Manager in 1839 and put matters right, for which he was paid £300, all he ever made out of the Hansom Cab. In 1842 he brought out the first issue of The Builder, but lack of capital caused him to retire from the journal. He devoted himself from then on to domestic and ecclesiastical architecture, designing many churches, colleges, convents and schools all over Britain and even in Australia and South America. Of note is St Walburga's church, Preston, Lancashire, whose spire is 306 ft (93 m) high. At various times he was in partnership with his younger brother, his eldest son, and with E.W.Pugin with whom he had a disagreement. He was a Catholic and much of his work was for the Catholic Church.[br]Further Reading1882, The Builder (8 July).1882, Illustrated London News (15 July).IMcNBiographical history of technology > Hansom, Joseph Aloysius
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