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1
Satin, Leslie. "Valentine de Saint-Point." Dance Research Journal 22, no. 1 (1990): 1. http://dx.doi.org/10.2307/1477736.
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Martens, David, and Andrea Oberhuber. "L’Avant-gardisme aristocratique de Valentine de Saint-Point." L'Esprit Créateur 53, no. 3 (2013): 50–63. http://dx.doi.org/10.1353/esp.2013.0028.
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Caruso, Giuseppe. "Agustín y la Biblia griega en las 'Enarrationes in Psalmos'." Augustinus 66, no. 1 (2021): 7–20. http://dx.doi.org/10.5840/augustinus202166260/2612.
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The article presents a summary of the ideas of different scholars concerning the real knowledge that Saint Augustine had of the Greek Language, to point out that the competence of Saint Augustine was increasing over the years. It also addresses the relationship between Saint Augustine and Saint Jerome regarding the translations of the Bible, and the value that Saint Augustine attributed to the LXX text. Subsequently, some examples taken from the 'enarrationes in Psalmos' help to stress the work of the augustinian emendatio of the Latin text, taking as point of departure the Greek text, as well as the use the Greek text in Augustine’s own textual interpretation of the psalms.
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Duquesne, Jean. "Le point de vue de Saint-Simon sur les rangs." Cahiers Saint Simon 27, no. 1 (1999): 71–78. http://dx.doi.org/10.3406/simon.1999.1295.
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Clément, Karine. "Le rond-point de Saint-Avold : « Tu viens comme t’es »." Monde commun N° 4, no. 1 (February 25, 2020): 166–89. http://dx.doi.org/10.3917/moco.004.0166.
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Park, Adrian F., Robert L. Treat, Sandra M. Barr, Chris E. White, Brent V. Miller, Peter H. Reynolds, and Michael A. Hamilton. "Structural setting and age of the Partridge Island block, southern New Brunswick, Canada: a link to the Cobequid Highlands of northern mainland Nova Scotia." Canadian Journal of Earth Sciences 51, no. 1 (January 2014): 1–24. http://dx.doi.org/10.1139/cjes-2013-0120.
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The Partridge Island block is a newly identified tectonic element in the Saint John area of southern New Brunswick, located south of and in faulted contact with Proterozoic and Cambrian rocks of the Ganderian Brookville and Avalonian Caledonia terranes. It includes the Lorneville Group and Tiner Point complex. The Lorneville Group consists of interbedded volcanic and sedimentary rocks, subdivided into the Taylors Island Formation west of Saint John Harbour and West Beach Formation east of Saint John Harbour. A sample from thin rhyolite layers interbedded with basaltic flows of the Taylors Island Formation at Sheldon Point yielded a Late Devonian – Early Carboniferous U–Pb (zircon) age of 358.9 +6/–5 Ma. Petrological similarities indicate that all of the basaltic rocks of the Taylors Island and West Beach formations are of similar age and formed in a continental within-plate tectonic setting. West of Saint John Harbour, basaltic and sedimentary rocks of the Taylors Island Formation are increasingly deformed and mylonitic to the south, and in part tectonically interlayered with mylonitic granitoid rocks and minor metasedimentary rocks of the Tiner Point complex. Based on magnetic signatures, the deformed rocks of the Tiner Point complex can be traced through Partridge Island to the eastern side of Saint John Harbour, where together with the West Beach Formation, they occupy a thrust sheet above a redbed sequence of the mid-Carboniferous Balls Lake Formation. The Tiner Point complex includes leucotonalite and aegirine-bearing alkali-feldspar granite with A-type chemical affinity and Early Carboniferous U–Pb (zircon) ages of 353.6 ± 5.7 and 346.4 ± 0.7 Ma, respectively. Based on similarities in age, petrological characteristics, alteration, iron oxide – copper – gold (IOCG)-type mineralization, and deformation style, the Partridge Island block is correlated with Late Devonian – Early Carboniferous volcanic–sedimentary–plutonic rocks of the Cobequid Highlands in northern mainland Nova Scotia. Deformation was likely a result of dextral transpression along the Cobequid–Chedabucto fault zone during juxtaposition of the Meguma terrane.
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Sapin, Christian. "Yonne. L'abbaye Saint-Germain d'Auxerre : derniers aménagements et point des études." Bulletin Monumental 158, no. 2 (2000): 159–60. http://dx.doi.org/10.3406/bulmo.2000.2379.
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Bourgault, Daniel, Cédric Chavanne, Dany Dumont, Émilie Morin, Peter S. Galbraith, and Louis Gostiaux. "Le point sur les marées d’équinoxes dans l’estuaire du Saint-Laurent." Sciences de la mer 140, no. 1 (November 27, 2015): 73–84. http://dx.doi.org/10.7202/1034101ar.
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Selon une étude publiée dans Le Naturaliste canadien, les marées de l’estuaire du Saint-Laurent ne seraient pas plus grandes aux équinoxes qu’à d’autres moments de l’année. Cette idée de marées plus grandes aux équinoxes relèverait plutôt d’une croyance populaire sans fondements théoriques, répandue même parmi la communauté scientifique. Il est démontré ici que ces conclusions contredisent en fait la théorie des marées et découlent d’un problème de sous-échantillonnage des données de marées. Une analyse basée sur 30 ans d’observations horaires du niveau de la mer à la station Rimouski montre que, statistiquement, les marées sont bel et bien plus énergétiques autour des équinoxes, en accord avec la théorie des marées. Cependant, cette conclusion statistique n’indique pas nécessairement que les marées les plus fortes d’une année particulière se rencontrent précisément aux jours des équinoxes puisque l’augmentation du marnage vers les équinoxes est faible comparativement aux variations de marnages associées au cycle vive-eau/morte-eau (2 semaines) qui n’est pas synchronisé avec les équinoxes. La théorie des marées est expliquée simplement et un schéma est proposé pour illustrer l’influence du cycle équinoxe-solstice sur les marées.
9
Maccotta, Carole. "Futurisme féminin, luxure, littérature et danse chez Valentine de Saint-Point." French Review 90, no. 2 (2016): 36–46. http://dx.doi.org/10.1353/tfr.2016.0003.
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ROCHE ARNAS, Pedro. "San Agustín y Egidio Romano: de la distinción a la reducción del poder temporal a la autoridad espiritual / St. Augustine and Giles of Rome. From the Distinction to the Reduction of the Temporal Power to the Spiritual Authority." Revista Española de Filosofía Medieval 15 (October 1, 2008): 113. http://dx.doi.org/10.21071/refime.v15i.6199.
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The sources in which Egidio 's texts of De Ecclesiastica Potestate anchors its roots are multiple. But on this occasion we would like to centre on the constant and crucial quotations from Saint Augustine appearing on Egidio 's works. We believe that on the basis of sorne particular texts but taking a very different point ofview in socio-political and cultural questions, Egidio directs the interpretation of Saint Augustine's work towards horizons quite apart from the Saint's views on the subject and even nonappearing on other writings of Saint Augustine. In fact, Egidio affirms not distinction but the reduction and radical subordination of the temporal power to the spiritual authority.
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Moussette, Marcel. "Faucher de Saint-Maurice, pionnier de l’archéologie historique au Québec." Les Cahiers des dix, no. 61 (February 9, 2010): 81–106. http://dx.doi.org/10.7202/039151ar.
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Écrivain, politicien et militaire Faucher de Saint-Maurice (1814-1897) est considéré comme l’un des précurseurs de l’archéologie historique telle qu’elle se pratique actuellement au Québec. Pourtant, durant toute sa vie, il n’a effectué qu’une seule fouille archéologique, celle de la chapelle du Collège des jésuites de Québec, en 1878. Jusqu’à quel point peut-on attribuer à Faucher de Saint-Maurice ce statut de pionnier à partir d’une unique intervention ? C’est à cette question que cet article tente de répondre en tenant compte du contexte de la pratique archéologique au XIXe siècle, des écrits de Faucher de Saint-Maurice lui-même et des résonances encore actuelles de son intervention.
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Magny, M., F. Arnaud, H. Holzhauser, E. Chapron, M. Debret, M. Desmet, A. Leroux, L. Millet, M. Revel, and B. Vannière. "Solar and proxy-sensitivity imprints on paleohydrological records for the last millennium in west-central Europe." Quaternary Research 73, no. 2 (March 2010): 173–79. http://dx.doi.org/10.1016/j.yqres.2009.11.006.
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This paper presents a lake-level record established for the last millennium at Lake Saint-Point in the French Jura Mountains. A comparison of this lake-level record with a solar irradiance record supports the hypothesis of a solar forcing of variations in the hydrological cycle linked to climatic oscillations over the last millennium in west-central Europe, with higher lake levels during the solar minimums of Oort (around AD 1060), Wolf (around AD 1320), Spörer (around AD 1450), Maunder (around AD 1690), and Dalton (around AD 1820). Further comparisons of the Saint-Point record with the fluctuations of the Great Aletsch Glacier (Swiss Alps) and a record of Rhône River floods from Lake Bourget (French Alps) give evidence of possible imprints of proxy sensitivity on reconstructed paleohydrological records. In particular, the Great Aletsch record shows an increasing glacier mass from AD 1350 to 1850, suggesting a cumulative effect of the Little Ice Age cooling and/or a possible reflection of a millennial-scale general cooling until the mid-19th century in the Northern Hemisphere. In contrast, the Saint-Point and Bourget records show a general trend toward a decrease in lake levels and in flood magnitude anti-correlated with generally increasing solar irradiance.
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Bajdek. "The Patron Saint of West Point: Tadeusz Kościuszko and His Academy Disciples." Polish American Studies 76, no. 2 (2019): 47. http://dx.doi.org/10.5406/poliamerstud.76.2.0047.
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Crifò, Francesco. "Pour revenir sur le juron fr. Saint-Gris." Zeitschrift für romanische Philologie 134, no. 3 (September 6, 2018): 877–85. http://dx.doi.org/10.1515/zrp-2018-0056.
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Abstract No conclusive etymological explanation is to be found in the main historical dictionaries for the Middle and Modern French interjection Saint-Gris, first attested in Renaissance Comedy. Several hints point to a minced oath created in order to avoid swearing on the name of Christ.
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Grossi, Vittorino. "La «sequela Christi». El discípulo del Señor." Augustinus 62, no. 3 (2017): 309–18. http://dx.doi.org/10.5840/augustinus201762246/24720.
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The article develops the idea of the first followers of Christ as apostolic authority, taking as point of departures some testimonies taken from Augustine’s sermons and from his homilies of the Commentary on the Gospel according to Saint John. The distinction and interaction between the concept of the «twelve» (Apostles) and that of the «disciples» is also developed, as well as the peculiarity of the Disciple in the Christian sphere, all illuminated by Saint Augustine’s Ideas.
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Kieckhefer, Richard. "Presence, Place, Period, and Principle: A Medievalist's Reflections on Robert Bartlett's Book about Saints." Church History 85, no. 4 (December 2016): 793–802. http://dx.doi.org/10.1017/s0009640716000809.
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The title of Robert Bartlett's book on saints,Why Can the Dead Do Such Great Things?, comes from Saint Augustine, who thought of heaven as a preeminently social environment. It is thus easy to entertain a fantasy about a conversation among saints in heaven. One saint boasts that his feast day has a higher liturgical ranking than the others'. This provokes a second saint to point out that the first may have a grand feast day, but is not, like himself, the subject of a properly papal canonization. A third saint is proud of his artistic representations. A fourth points out that he is so important that he is mentioned in Robert Bartlett's latest book. But this boast backfires. All the saints burst into laughter. As one of them points out, “That's nothing special—we're all in Bartlett's book! He didn't miss any of us!”
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Grīnvalde, Rita A. "THE MIRACLES OF SAINT AGATHA IN FOLK RELIGION." Studia Religiosa Rossica: Russian Journal of Religion, no. 1 (2021): 49–69. http://dx.doi.org/10.28995/2658-4158-2021-1-49-69.
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Saint Agatha is an Italian martyr of the 3rd century, who is honored by the Catholic Church as the protector against fire accidents (she is also the patron saint of bell-makers, weavers, shepherdesses, wet nurses, sufferers of breast diseases, etc.). The article deals with the manifestations of religiosity of Latvia’s Roman Catholics–the tradition of Saint Agatha miracles. According to the examined folklore materials–folk beliefs, customs, Christian legends and notes on memorates –, the traditions related to Saint Agatha’s Day play a considerable role in the life of a practicing Catholics. Their importance emerges in honoring Saint Agatha, the practices of storing and using objects and substances blessed in the church on her commemoration day on February 5 (bread, water, salt), as well as in the stories about miraculous help in fire accidents (Agatha’s bread or water puts fire under control or distinguishes it). The miracle stories of Saint Agatha share a common textual structure: 1) The story is based on a real event; 2) The situation accelerates drastically; 3) Then comes a sudden turning point; 4) A happy ending. These memorates are stories whose key function is to assert folk religiosity regarding the intervention and help of the supernatural, divine force in the event of misfortune or accident.
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CHIRILĂ, Ioan, and Stelian PAȘCA-TUȘA. "SFÂNTUL SIMEON NOUL TEOLOG ȘI EXPERIENȚA PERSONALĂ A VEDERII LUMINII DIVINE." Revista Românească de Studii Axiologice 2, no. 3 (January 24, 2021): 46–59. http://dx.doi.org/10.26520/rrsa.2021.2.3.46-59.
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Saint Symeon is one of the most representative Eastern theologians and mystics. His speech on God and the knowledge of heavenly realities through direct, unmitigated experience would gain him the title of “the New Theologian”, which, until him, had only belonged to Saint John the Evangelist and Saint Gregory of Nazianzus. Therefore, his writings have greatly influenced the Christian East. Saint Symeon has been perceived as a renewer of the tradition of spiritual life and a restorer of the lost or rather neglected spiritual life. In this study, we aim to highlight his experiences in which he partook of the sight of divine light. These mystical episodes marked his life and decisively influenced the way he related to God and to the spiritual life to which Christians must adhere. We will first present these experiences of heavenly light from a chronological point of view, starting with those from the period when he was a layman and culminating with those from Saint Mamas Monastery. Our main aim is to see how each of these mystical experiences has marked his spiritual evolution. We will see that these experiences have helped Saint Symeon reach deeper within the mystery of communion to the One Who is Light and Who is calling everyone to be like Him.
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CHIRILĂ, Fr PhD Ioan. "ST. SYMEON THE NEW THEOLOGIAN AND HIS PERSONAL EXPERIENCE OF SEEING THE DIVINE LIGHT." Icoana Credintei 7, no. 13 (January 24, 2021): 5–18. http://dx.doi.org/10.26520/icoana.2021.13.7.5-18.
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Saint Symeon is one of the most representative Eastern theologians and mystics. His speech on God and the knowledge of heavenly realities through direct, unmitigated experience would gain him the title of “the New Theologian”, which, until him, had only belonged to Saint John the Evangelist and Saint Gregory of Nazianzus. Therefore, his writings have greatly influenced the Christian East. Saint Symeon has been perceived as a renewer of the tradition of spiritual life and a restorer of the lost or rather neglected spiritual life. In this study, we aim to highlight his experiences in which he partook of the sight of divine light. These mystical episodes marked his life and decisively influenced the way he related to God and to the spiritual life to which Christians must adhere. We will first present these experiences of heavenly light from a chronological point of view, starting with those from the period when he was a layman and culminating with those from Saint Mamas Monastery. Our main aim is to see how each of these mystical experiences has marked his spiritual evolution. We will see that these experiences have helped Saint Symeon reach deeper within the mystery of communion to the One Who is Light and Who is calling everyone to be like Him.
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Horgan, Cornelius O. "Recent Developments Concerning Saint-Venant’s Principle: An Update." Applied Mechanics Reviews 42, no. 11 (November 1, 1989): 295–303. http://dx.doi.org/10.1115/1.3152414.
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The simplifications arising in elasticity theory from consideration of resultant boundary conditions instead of mathematically exact pointwise conditions have been the key to widespread application of the subject. Thus, for example, theories for strength of materials, plates, and shells rely on such relaxed boundary conditions for their development. The justification of this approximation is usually based on some form of the celebrated Saint-Venant’s principle. A comprehensive survey of contemporary research concerning Saint-Venant’s principle (covering primarily the period 1965–1981) was given by Horgan and Knowles (1983). Since that time, several developments have taken place demonstrating continued interest in understanding the ramifications of Saint-Venant’s principle from both a physical and mathematical point of view. In this article we review these developments, thus providing an update on contributions to this fundamental engineering principle.
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Hentsch, Thierry, and Jean-Marc Piotte. "Les juifs entre chrétienté et modernité : ébauche d’un itinéraire." Articles, no. 29 (November 19, 2008): 3–40. http://dx.doi.org/10.7202/040016ar.
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Résumé La question juive demeure. Chrétienne dans ses origines. Moderne par sa persistance. Nous restons jusqu’aujourd’hui tributaires, dans une certaine mesure, de la manière dont Saint Augustin l’a posée, il y a bientôt seize siècles. Nous tentons de le montrer en suivant une piste de réflexion qui a pour point de départ une conférence oubliée, prononcée en 1935 par Benoît Mailloux, père dominicain d’Ottawa. Son interprétation thomiste de la question juive indique que l’antisémitisme canadien-français des années 1930 ne constitue pas un trait spécifique du Québec, mais qu’il s’inscrit dans une longue tradition chrétienne, dont l’influence se fait sentir jusque dans la pensée politique moderne. La lecture de ce texte nous mène ainsi de saint Thomas à saint Augustin, en passant par l’apôtre Paul, et de saint Augustin à Hegel. Au terme de ce parcours doctrinal et philosophique, nous concluons brièvement sur la situation de la question juive au Québec et, plus largement, en Occident, telle qu’elle se présente depuis la Shoah.
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Teske, Roland J. "William of Auvergne and Plato's World of Ideas." Traditio 53 (1998): 117–30. http://dx.doi.org/10.1017/s0362152900012101.
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In his well-known article, “Pourquoi saint Thomas a critiqué saint Augustin,” Etienne Gilson remarked concerning William of Auvergne, Le premier point à noter, lorsqu' on veut comprendre Guillaume d'Auvergne, specialement dans cette partie de son oeuvre, c'est qu'Aristote se confond souvent pour lui avec Avicenne et que, partant de cette presupposition, les efforts infructueux auxquels il se livre pour s'expliquer qu'un adversaire de Platon, comme Ie fut Aristote, ait pu enseigner une doctrine aussi nettement platonicienne que celIe d'Avicenne, Ie conduisent aux pires difficultes.
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Eguiarte, Enrique A. "San Agustín y las migraciones." Augustinus 65, no. 3 (2020): 371–94. http://dx.doi.org/10.5840/augustinus202065258/2593.
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The article presents, in the first part, some socio-political phenomena from Saint Augustine’s time, which caused migrations, to discuss which was the reaction of the Bishop of Hippo to these events. The topic of migrations and refugees are dealt taking as point of departure the Favencio’s dossier (epp. 113-116), as well as the case of Fascio, as it is described in Saint Augustine’s ep. 268. As an example of economic migrants, the case of the family of Antonino of Fusala is analyzed, as described in ep. 20*. Starting from the migratory movements of Saint Augustine’s time, as well as the decline of the great institutions and the internal corruption of the Roman Empire itself, the article presents Saint Augustine’s spiritual idea of peregrinus and peregrinatio, highlighting the characteristics of this essential augustinian spiritual anthropological condition, making a diachronic research in the Works of the Bishop of Hippo to identify the presence and meaning of the word peregrinus. Finally, the article presents some practical conclusions to face the reality of migration in our days, taking inspiration from the ideas and the life of Saint Augustine.
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Mihajlović, Tatjana, and Mile Ilić. "Christlikeness of Saint Sava's pedagogy." Зборник радова Филозофског факултета у Приштини 50, no. 4 (2020): 249–69. http://dx.doi.org/10.5937/zrffp50-21072.
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Among the Serb people, Saint Sava was an educator, the teacher of everything in life. The authors believe that one can speak of the pedagogy of Saint Sava on the condition that the term of pedagogy is understood in its broader sense, rather than as a technical and modern term for a scientific discipline. However, any pedagogy, in its broader sense, relies on the understanding of the human essence, human life, world in which a human being lives. Saint Sava can then be justifiably viewed as a pedagogue in the sense of the contemporary rationalist educator. The primary and secondary sources of study explicitly show that Saint Sava was destined to take, through historical eras, upon himself the "deposits" of ideas, thoughts, beliefs revealing underneath, irrespective of the influences, a genuine saint, the educator of his country and his people. Sava's escape to the monastery meant his departure to the spiritual discipline, asceticism, solitary world from the realm of which comes light, brought about by laborious and strenuous exploits thanks to the Christ-like lifestyle. Terminologically, the word Christlikeness implies a human being as a genuine Christ-like being, Christlikeness of the soul, sanctity and inviolability of his personality that Saint Sava pursued. The pedagogy of Saint Sava has the characteristics of Christlikeness, which is reflected in the directly or indirectly formulated objective of the education of a human being-orthodox believer that possesses, and nurtures, Christ-like qualities. The paper includes the main characteristics of the Saint Sava's pedagogy that seeks its own essence in endlessly moving closer to sanctity through efforts, exploits, co-limitations, prayerful moods, and belief in eternal life, or, in a word, through the Christ-like lifestyle, and thereby also education of children, young, and adults in the spirit of deification and orthodox Saint-Sava-like enlightenment. From the futurological point of view, the goal of the Orthodox pedagogy for Saint Sava included an optimal implementation of implicit educational and functional tasks with the desire to nurture, through education, the traits such as philanthropy, sense of justice, truthfulness, patriotism, and the love of Christ that are almost disappearing in our era.
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Eguiarte, Enrique A., and Mauricio Saavedra. "'Ecclesia, sponsa Christi': La eclesiología en el libro XV del 'Contra Faustum' de Agustín de Hipona." Augustinus 66, no. 1 (2021): 117–52. http://dx.doi.org/10.5840/augustinus202166260/2614.
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In this article, Book XV of 'Contra Faustum' is approached to present the various ecclesiological ideas of Faustus and Saint Augustine, behind which there are two different hypotexts of the Book of Revelation. Faustus starts from the text of Rev 21:9, which presents the Church as sponsa and uxor, that is to say of an ecclesiology that has as point of departure a consummated eschatology which is on the way to perfection. Saint Augustine starts from the text of Rev 21:2 and 22:17, where the Church is presented as sponsa, with an ecclesiology of an eschatology not yet consummated, of the 'schon jetz aber noch nicht', where the Church lives in the hope of becoming the uxor Christi in the kingdom of heaven, when the time of the nuptiae arrives. On the other hand, the fact that Saint Augustine within the Contra Faustum never calls the group of Manicheans with the word ecclesia, but only with terms such as societas or congregatio, is underlined. The article alludes to the Christological insights of Book XV of 'Contra Faustum'. The other allusions to the Church as sponsa and uxor Christi in Book XXII of 'Contra Faustum' are also studied, in order to point out again the augustinian ecclesiological idea of an eschatology not yet consummated, and the fact that the Church is also, according to Saint Augustine, the Sister of Christ.
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Le Roy Ladurie, Emmanuel, and Jean-François Fitou. "Hypergamie féminine et population saint-simonienne." Annales. Histoire, Sciences Sociales 46, no. 1 (February 1991): 133–49. http://dx.doi.org/10.3406/ahess.1991.278933.
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Les Mémoires de Saint-Simon, copieusement commentés par Boislisle, mettent en scène une dizaine de milliers de personnages ; ceux-ci appartiennent, sauf rare exception plébéienne, à l'élite française, voire européenne. Ils sont nés, pour quelques-uns d'entre eux, au XVIe siècle, et, pour le plus grand nombre, au xvne siècle ou dans les trois premières décennies du xvme. Cette population saint-simonienne peut être « mesurée » d'un point de vue démographique. Le présent article a pour but de donner un aperçu du système des mariages qui régit les échanges interpersonnels et interfamiliaux au sein de l'élite curiale du grand siècle, quelque peu élargie en la circonstance. Pour ce faire, il nous paraît nécessaire de rappeler brièvement, en manière d'ouverture, les résultats de deux articles précédents, qui ne manqueront pas d'éclairer notre démarche actuelle.
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Lachowicz, Jerzy. "Autorytet biskupa Rzymu w nauczaniu i praktyce św. Grzegorza Wielkiego." Vox Patrum 46 (July 15, 2004): 347–62. http://dx.doi.org/10.31743/vp.6836.
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En demandant de role d'eveque de Rome dans l'antiquite il serait bien se referer a l'ceuvre d'auteur qui lui meme exeręait cette mission et, en plus, il nous a lessait un temoignage suffisamment fort. Saint Gregoire le Grand (540-604) accomplit tres bien cette tache. Il forme un solide point culminante d'epoque patristique, en meme temps il est un intermediaire specifique entre l'antiquite chretienne et Moyen Age. L'autorité d'eveque de Rome, selon notre auteur résulte de commandement de meme Christ et de le role de saint Pierre, le premier éveque de la „Ville Eternelle”. Cette autorite, géneralement pas conteste, il a ete percu de differentes manieres, selon la region geografique, les traditions particulieres, finallement aussi selon la fonction et meme le caractere des personnages, avec les quelles saint Gregoire a tenu des relations.
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Léveillé, J. R. "Les années Frontières." Articles, essais 24, no. 1-2 (February 3, 2014): 137–56. http://dx.doi.org/10.7202/1021934ar.
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Au cours des années 1965-1975, une transformation fondamentale de la communauté franco-manitobaine a eu cours, à tel point que certains ont qualifié la période d’évolution tranquille ou, comme au Québec, de révolution tranquille. La laïcisation des organismes et l’essor culturel ont été menés sur plusieurs fronts, entre autres par des diplômés du Collège de Saint-Boniface, qui, par la voie de l’hebdomadaire Le Courrier de Saint-Boniface (St-Boniface Courier), ont entrepris une lutte épique contre le journal La Liberté, organe de l’élite traditionnelle. Mais l’avant-garde s’est manifestée, et les assises de cette lutte pour la liberté d’expression, la laïcisation des institutions et la revendication d’une nouvelle culture ont été mises en place dès le début des années soixante dans les pages de Frontières, le journal étudiant du Collège de Saint-Boniface.
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Lévesque, Josée-Anne, Robert L. Bradley, Mireille Bellemare, Jean Lafond, and Maxime C. Paré. "Predicting weed and lowbush blueberry biomass using the point intercept method." Canadian Journal of Plant Science 98, no. 4 (August 1, 2018): 967–70. http://dx.doi.org/10.1139/cjps-2017-0201.
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Lowbush blueberry is an important crop in the Saguenay–Lac-Saint-Jean region of Quebec. Accurate evaluation of agronomic practices currently requires destructive sampling and loss of productive fields. We showed that the point intercept method is a rapid and reliable nondestructive alternative for predicting biomass and yield of lowbush blueberry and competing species.
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Ledford, Julian A. "Joseph Boulogne, the Chevalier de Saint-George and the Problem With Black Mozart." Journal of Black Studies 51, no. 1 (December 12, 2019): 60–82. http://dx.doi.org/10.1177/0021934719892239.
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This article discourages the implementation and use of the term Black Mozart as a popular descriptor for, arguably, the most influential Black composer, violinist, and fencer in 18th-century France: Joseph Boulogne, the Chevalier de Saint-George. By theorizing the term Black Mozart in the discursive frameworks of Fanon’s Black Skin, White Masks, Sartre’s Black Orpheus, and Ter Ellingson’s Myth of the Noble Savage, I reveal the epistemological and ontological problems that the term presents. I find that, while Black Mozart is a clever way of drawing attention to Saint-George’s music and, subsequently, his life, the term occludes the critical treatment of the Black subject to the point of erasure: Saint-George is replaced by a mythicized inferior of the status quo’s perfect symbol of 18th-century classical music. I conclude that by removing the yoke of Mozart’s influence on the reception of Saint-George, we expose him to the fullness of our critical reasoning and restore to him the name he earned for all his talents, trials, and triumphs.
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Košutić, Radmilo V. "„Наша пресвета смрт“: феномен култа Свете Смрти у Мексику." Issues in Ethnology and Anthropology 11, no. 4 (January 2, 2017): 1117. http://dx.doi.org/10.21301/eap.v11i4.9.
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The purpose of this paper is brief presentation of learning and development of the cult of Saint Death, and to indicate to the interest in anthropology and religious studies on this phenomenon that contributes to a better understanding of this interesting topic. It is certainly not an exhaustive study on this issue, but only a starting point for further, more comprehensive and interdisciplinary researches. The cult of Saint Death is increasingly popular, not only in Mexico but also in neighboring countries, such as Guatemala, El Salvador and the United States. The cult of Saint Death is already a social phenomenon which has yet to be systematically explored, especially as this syncretic religious system is very popular among the Mexican underworld: drug dealers, street vendors, taxi drivers, vendors, piracy, street children, prostitutes, pickpockets, criminal gangs and murderers.
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Djordjevic, Ivan. "Newly discovered fragments of frescoes in the Church of Saint Ana above Perast, the Boka Kotorska bay." Zograf, no. 29 (2002): 201–6. http://dx.doi.org/10.2298/zog0329201d.
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Several years ago, during the reconstruction and refurbishment of the Church of Saint Ana above Perast, the original layer of frescoes was discovered in this church, which is otherwise known for the wall paintings by Tripo Kokolja (beginning of the XVIII century). Since this church is also known as indicated in the paper, by the name of Saint Veneranda, or Saint Paraskevi, the point that was discussed first of all, was the change in the dedication of the church. On the basis of an analysis of the architecture it was argued that this was one of the oldest shrines in Perast, dating from the mid-XV century. Fragments of frescoes were then analysed, which made it possible to conclude beyond a doubt that Saint Paraskevi was painted on the triumphal arch, on the southern side, and above her, the Crucifixion. The placement of this scene in the main place in the temple resulted from the fact that the Church of Saint Ana was located at the end of the Way of the Cross (Via Crucis), in Perast. All this indicates that the educated population of Perast knew exactly how to create the sacral topography of a town. Finally, it seems that the paper proves, persuasively enough, that the wall paintings in Saint Ana are the work of Lovro Marinov Dobricevic, a painter of Kotor and Dubrovnik from the middle and the latter half of the XV century.
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López Quiroga, Jorge, and Natalia Figueiras Pimentel. "The laura and coenobium of Saint Pedro of Rocas. A rupestrian complex of Byzantine origin in the northwest of the Iberian Peninsula." Anastasis. Research in Medieval Culture and Art 7, no. 1 (May 29, 2020): 9–48. http://dx.doi.org/10.35218/armca.2020.1.01.
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The building we see today when we approach the monastery of Saint Pedro of Rocas reveals the modern architecture: the priory house. But this architecture "hides" another one that corresponds to the various construction phases carved in the rock, both in its worship, residential and funerary function. An architecture excavated in the rock that is directly related to its hermitic origins linking Saint Pedro of Rocas with an anchoretic tradition characteristic of the territory in which it is located and which we know as Ribeira Sacra. Many are the questions, and the enigmas, which still contains Saint Pedro of Rocas and it is precisely in the rock where we find the answers to those questions. We do not intend to solve them within the framework of this article, but we will point out some reflections that allow us to understand the complexity and enormous historical dimension that enclose the rock of Saint Pedro of Rocas. The data that we are obtaining from the interdisciplinary research that we have been carrying out points to a clear oriental origin in the forms of community life that took place in Saint Pedro of Rocas. The influence of Saint Martín of Dumio (bishop of Braga, in the second half of the 6th century) in the importation of monastic life forms of Syrian-Palestinian origin ended up configuring an architecture carved into the rock at the service of a clearly Byzantine liturgy.
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Arsu, Talip. "Investigation into the efficiencies of European football clubs with bi-objective multi-criteria data envelopment analysis." Decision Making: Applications in Management and Engineering 4, no. 2 (October 15, 2021): 106–25. http://dx.doi.org/10.31181/dmame210402106a.
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A financially successful football club can achieve sporting achievements as well as become financially stable. From this point of view, in this study, the efficiencies of clubs were investigated with the Bi-Objective Multi-Criteria Data Envelopment Analysis (BiO-MCDEA) model by using financial and sporting data of the 2015-2016, 2016-2017 and 2017-2018 seasons of 10 football clubs in the Big-Five League which is the locomotive of the football industry. In the study, the number of social media followers, the average number of viewers and total market value were used as input, and the UEFA club score and total revenues were used as output. As a result, Arsenal, Paris Saint-Germain, and Juventus were determined as efficient in the 2015-2016 season, Paris Saint-Germain and Liverpool in the 2016-2017 season, Manchester United, Paris Saint-Germain and Chelsea in the 2016-2017 season. The reasons as to why Paris Saint-Germain was efficient in all three seasons were also examined. In addition, in the sensitivity analysis conducted to determine the effect of inputs and outputs on the model, it was concluded that efficiency was highly related to financial data.
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Deruchie, Andrew. "Saint-Saëns's First String Quartet, Cyclic Form and the Aesthetics of Charm." Nineteenth-Century Music Review 17, no. 1 (June 12, 2019): 69–95. http://dx.doi.org/10.1017/s1479409819000041.
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From the 1850s, Saint-Saëns regularly employed cyclic form: the practice of establishing large-scale relationships (especially in symphonies, chamber works, etc.) by reintroducing materials from earlier movements in later ones. Nonetheless, he became weary of such procedures following the Third Symphony (1886) for cultural-political reasons: Franck's most important cyclic works date from the 1880s, d'Indy declared la forme cyclique a historically determined canon, and period writers considered cyclic form a franckiste hallmark – all while Saint-Saëns's relationship with Franck's followers deteriorated.In this essay, I argue that Saint-Saëns's First String Quartet (1899) ‘misreads’ his rivals’ approaches to cyclic form as exemplified by d'Indy's Second Quartet of 1897 (in which a four-note cell suffuses most themes) and Franck's Quartet (in which themes from previous movements climactically accumulate in the final coda). Saint-Saëns's themes abound with miniscule motivic connections, which catch listeners’ ears but seem too fleeting and insubstantial to register as binding elements comparable to d'Indy's pellucid cell. Such relationships straddle the threshold of apprehensibility, and they produce a distinctive affective quality: where d'Indy fosters perceptions of genetic relationships, Saint-Saëns elicits a sensation of déjà entendu. The final coda similarly teases by reintroducing fragments from the slow introduction, encouraging anticipation of a Franck-like apotheosis. What follows is a mirage of one: timbres and textures of previous movements return, but incipient citations of themes dissolve. Where Franck delivers a full-blooded synthesis, Saint-Saëns follows through with trompe l'oreille.Saint-Saëns's misreadings of franckiste technique point to broader aesthetic conflicts. D'Indy enlisted cyclic form as a means to monumentality, which served the enseignement he esteemed as art's purpose. Déjà entendu and trompe l'oreille, on the other hand, register as classicising attributes which diverge from d'Indy's didactic objectives and which Saint-Saëns grouped under the rubric of ‘charm’, a conduit to what he considered an ideologically neutral ‘aesthetic sense’.
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Berghaus, Gunter, and Valentine de Saint-Point. "Dance and the Futurist Woman: The Work of Valentine de Saint-Point (1875-1953)." Dance Research: The Journal of the Society for Dance Research 11, no. 2 (1993): 27. http://dx.doi.org/10.2307/1290682.
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Grabski, Maciej. "Problematyka literacko-kulturalna podejmowana na łamach „Działu Literackiego” tygodnika „Kraj” w 1906 roku." Acta Polono-Ruthenica 4, no. XXIII (March 1, 2019): 71–80. http://dx.doi.org/10.31648/apr.3562.
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The article includes the analysis of the content in the “Literary Section” of the weekly “Kraj” released in Saint Petersburg. The turning point 1906 refers to the revolutionary riots of the Russian Revolution what enables comparing literary content and analyzing it based on the contemporary socio-political events.
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Radhouane, Nebil. "Saint-John Perse : le paradoxe de l'hermétisme et de la traductibilité." Meta 45, no. 3 (October 2, 2002): 445–49. http://dx.doi.org/10.7202/003903ar.
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Résumé Prenant comme point de départ une poésie réputée hermétique comme celle de Saint-John Perse et confrontant plusieurs traductions en arabe, l'auteur montre comment une lecture de cette poésie dans "sa modulation globale", c'est-à-dire "dans ses notes, non dans ses mots", arrive à une traduction qui préserve cette "universalité programmée par Perse dans la syntaxe et non dans le lexique".
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Lucken, Christopher. "L’Évangile du roi Joinville, témoin et auteur de la Vie de Saint Louis." Annales. Histoire, Sciences Sociales 56, no. 2 (April 2001): 445–67. http://dx.doi.org/10.1017/s0395264900032960.
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RésuméCet article prend comme point de départ la question qui traverse le Saint Louis de Jacques Le Goff, « Saint Louis a-t-il existé? », et le statut accordé à la Vie de Saint Louis de Joinville, qui lui permet d’y répondre positivement. Ce texte apparaît en effet le plus souvent chez les historiens et les critiques littéraires comme une sorte de « Mémoires », soit un témoignage fidèle dépourvu de toute ambition hagiographique ou littéraire autre que celle de rapporter les gestes et les paroles du roi tels que son auteur les a vus ou entendues. Mais peut-on s’en tenir là? L’analyse du récit consacré au débarquement du roi à Damiette et la comparaison avec d’autres descriptions de cette même scène nous invite à mettre en doute l’exactitude des détails rapportés par Joinville. N’y aurait-il là, toutefois, qu’un peu d’exagération romanesque sans véritable conséquence? Cet épisode répond cependant à la revendication formulée dans le prologue de cette œuvre selon laquelle Louis IX aurait mérité d’être reconnu comme martyr et pas seulement comme saint. Mais plutôt que de mourir en Terre sainte lors de sa première croisade, Saint Louis serait remonté de l’enfer afin d’accéder, au sein du royaume de France, à une fonction royale pensée sur le modèle christique. Raison pour laquelle Joinville se serait opposé à la seconde croisade du roi. À quoi répond cette Vie de Saint Louis où le témoignage de Joinville est pris dans une perspective qui fait de ce dernier davantage qu’un simple mémorialiste, l’auteur de la vie exemplaire d’un roi-martyr mort et ressuscité afin de mener son peuple en cette nouvelle terre promise qu’est devenue la France.
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Привалова, И. Л., and О. М. Зотова. "ПРОФЕССОР В.Ф. ВОЙНО-ЯСЕНЕЦКИЙ И АКАДЕМИК И.П. ПАВЛОВ: ДИАЛОГ ВЕЛИКИХ УЧЁНЫХ." Innova 16 (September 2020): 18–20. http://dx.doi.org/10.21626/innova/2019.3/03.
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The article is devoted to the study of scientific contacts of Professor V.F. Voyno-Yasenetsky (Saint Luke) and Academician I.P. Pavlov. Their correspondence is based on materials from the archives of the Russian Academy of Sciences. The basis of the article is an analysis of the work of Academician I.P. Pavlov in the work of Professor V.F. Voyno-Yasenetsky (St. Luke) with the title "Spirit, Soul and Body." It is shown that Saint Luke’s deep knowledge of the teachings of I.P. Pavlov on higher nervous activity, on which he built his discussions about the properties of the human spirit, the idea of a person from the point of view of Orthodox Anthropology.
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Thomson, John A. F. "St Eiluned of Brecon and her Cult." Studies in Church History 30 (1993): 117–25. http://dx.doi.org/10.1017/s0424208400011657.
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THE cult of St Eiluned is much more fully documented than the Saint herself, being described in two sources, of the twelfth and fifteenth centuries. These must therefore be the starting-point for an investigation both into the Saint’s historicity, which is at best dubious, and into the significance of the cult, which throws light on religious practices over a very lengthy period. Aspects of these practices, and comparisons with other cults elsewhere, may well point to an early origin for this one.
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Rodriguez, Liliane. "Ruralité et acquisition lexicale au Manitoba : le vocabulaire disponible dans les écoles Saint-Eustache (milieu rural) et Provencher (milieu urbain)." Articles 19, no. 2 (March 24, 2009): 141–58. http://dx.doi.org/10.7202/029555ar.
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Résumé Cet article analyse les traits dominants du vocabulaire de jeunes Manitobains vivant en milieu francophone rural et urbain. Il s’appuie sur les résultats de nos enquêtes en lexicométrie (analyse statistique des langues), notamment sur nos enquêtes de « disponibilité lexicale », menées auprès de jeunes de 8 à 13 ans (1990-2006). Les corpus établis d’après les données d’enquête comprennent les mots les plus fréquemment utilisés dans seize contextes de conversation (champs lexicaux, tels que les vêtements, l’école, les métiers). C’est plus précisément sur l’enquête réalisée à l’école Saint-Eustache et à l’école Provencher (Saint-Boniface) que se fondent les résultats analysés ci-après. Parmi tous les critères constitutifs de l’analyse, nous avons choisi de présenter celui du lieu d’habitation des témoins. Les écarts entre les indices lexicométriques obtenus pour Saint-Eustache (milieu rural) et pour Provencher (milieu urbain) sont comparés d’un point de vue quantitatif (tel le nombre de mots par témoin) et qualitatif (tel le contenu notionnel). Nous réfléchissons, en conclusion, sur différents moyens de répondre à certains des besoins pédagogiques des enfants en milieu rural.
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Şenocak, Neslihan. "From Institution to Inspiration: Why the Friars Minor Became Franciscans." Studies in Church History 57 (May 21, 2021): 54–73. http://dx.doi.org/10.1017/stc.2021.4.
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Medieval religious institutions, such as the papacy or the religious orders, tend to designate a saint as their founding inspiration. For the papacy, this has been St Peter; for the religious orders, saints such as St Benedict, St Dominic or St Francis. While it might appear logical to think of these inspiring founders as preceding the establishment of such institutions, in reality the latter are almost entirely responsible for the making, maintaining and circulating of the image of a founding saint. Hence it is necessary to approach historiographical narratives with great caution in which an institution is thought to be diverging from the founder's path, falling short of the founder's ideals or deliberately distorting the image of a founder to justify their evolution. If such a discrepancy between the initial ideal and later practice is observed, the central point of investigation should focus on why the hagiographical and liturgical records regarding the founding saint included elements in conflict with the institutional practice. This article will investigate the medieval evidence and the historiographical narratives pertaining to the Order of Friars Minor.
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Jalbert, Emmanuelle. "Écrire sa filiation." Protée 33, no. 3 (November 6, 2006): 39–50. http://dx.doi.org/10.7202/012501ar.
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Résumé À la lumière de la Correspondance de Flaubert et de son roman La Tentation de saint Antoine, l’article montre comment l’écrivain trouve à concilier son désir d’écrire et l’exigence – persécutrice – de rigueur paternelle à laquelle son nom le confronte, en s’inscrivant fictivement dans l’ordre d’une filiation substitutive dont le Livre constitue le point de perspective.
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Dietre, Benjamin, Émilie Gauthier, and François Gillet. "Modern pollen rain and fungal spore assemblages from pasture woodlands around Lake Saint-Point (France)." Review of Palaeobotany and Palynology 186 (October 2012): 69–89. http://dx.doi.org/10.1016/j.revpalbo.2012.07.002.
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Cermakian, Jean. "L’Infrastructure et le trafic du port de Trois-Rivières." Cahiers de géographie du Québec 17, no. 40 (April 12, 2005): 171–91. http://dx.doi.org/10.7202/021112ar.
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Le port de Trois-Rivières a toujours pu profiter des avantages de sa situation géographique. Mais il a également dû subir les inconvénients de cette même situation à maintes reprises. Situé au confluent du Saint-Maurice et du Saint-Laurent, Trois-Rivières est le point d'entrée et de sortie pour toute la Mauricie industrielle et forestière. Les fortunes du port ont donc toujours été à la merci de la situation économique des industries et de la forêt mauriciennes. Son trafic reflète donc les hauts et les bas de l'économie régionale. Situé entre Montréal et Québec, au coeur du Québec méridional, Trois-Rivières souffre jusqu'à un certain point de la concurrence de ses deux voisins, qui sont mieux équipés, qui possèdent plus d'espace et qui desservent des bassins démographiques plus considérables et plus prospères. Enfin, Trois-Rivières, tout en ayant bénéficié de l'ouverture de la voie maritime du Saint-Laurent en 1959 par l'expansion de sa fonction de transbordement des céréales, doit faire face à la redoutable concurrence des ports de l'Est du Québec et de la côte du Pacifique, ports mieux équipés pour la manutention des céréales ou profitant de l'expansion des marchés asiatiques pour les céréales canadiennes. Le but de cet article est d'analyser les problèmes du port de Trois-Rivières. Une analyse détaillée du trafic de la période 1961-1970 au moyen de l'ordinateur (création d'une banque de données par origines et destinations) est également présentée sous forme succincte ; la méthode exposée ici sera sans doute applicable pour la majorité des ports canadiens.
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Dragić, Marko. "Sveti Marko Evanđelist u kršćanskoj kulturnoj baštini Hrvata." Nova prisutnost XIV, no. 2 (July 11, 2016): 281. http://dx.doi.org/10.31192/np.14.2.4.
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Saint Mark the Evangelist (Cyrene around 10 AD – Alexandria April 25th 68 AD) was a member of the Jewish tribe o Levi. He is nephew of Saint Barnabas, close associate of Saint Paul and Peter to whom he was secretary. In the New Testament he is mentioned eight times and Mary mother of John called Mark is mentioned for the ninth time. The first Christian community in Jerusalem gathered in his mother Mary’s home. According to some sources Jesus ate his last supper in Mark’s mother Mary’s house. He is worshipped by: The Roman Catholic Church, The Orthodox Church, The Coptic Church, the eastern Catholic churches, the Lutheran Church. He is multiple patron. Worship of Saint Mark the evangelist in Croats’ Christian traditional culture is reflected in legends; cathedrals and churches consecrated to that evangelist; toponyms; chrematonyms; processions and blessings of fields, crops, vineyards; folk celebrations (fairs); helping the poor; cult shrines; folk divinations and sayings; bonfires; oral lyrical poems; prayers. The paper cites the results of field research conducted from the year 1997 until the year 2016. About fifty legends, prayers, customs, rituals, processions, divinations have been originally recorded among Croatian Catholics in Croatia, Bosnia and Herzegovina, Montenegro and Serbia. The paper (re)constructs the life of Saint Mark the Evangelist on the basis of the New Testament, tales and legends. Further, the aim of the paper is to save from the oblivion the old legends, customs, rituals, processions, oral lyrical poems, prayers, divinations and to point out their social and aesthetic function using the multidisciplinary interpretation. Inductive-deductive method and methods of description, comparison, analysis and synthesis are used alongside the filed research work.
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Kreinath, Jens. "Playing with frames of reference in veneration rituals: Fractal dynamics in encounters with a Muslim saint." Anthropological Theory 20, no. 2 (September 7, 2019): 221–50. http://dx.doi.org/10.1177/1463499619841212.
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Paradigmatic shifts in anthropological theory shape the ways in which play and ritual are conceptualized. By demarcating these shifts, the argument is made that an analysis of both play and ritual must start with the possibility of choice as distributed among participants who engage in play and ritual as forms of social practice. Taking the dynamics of framing in play and ritual and the patterns emerging in social interaction as a point of departure, the configuration of ‘fractal dynamics’ is introduced to relate play and rituals as emerging through recursive processes of framing social interaction. Based on rituals of saint veneration among Arab Alawites in southernmost Turkey, it is argued that not only are forms of ritual interaction among devotees at pilgrimage sites playful but also that ritual interactions of devotees with the saint are a form of existential play of chance and disguise. By taking into account the myth and social cosmology that institutes such rituals of veneration and interaction with the saint, it is concluded that these rituals of veneration and interaction with the saint as a non-human agent play with frames of reference. This is done in similar ways, as when the saint acts as a trickster or symbolic type and is perceived by devotees as playing with their perception through disguise and simulation. The reconfiguration of play and ritual through ‘fractal dynamics’ does not only explain the changing dynamics of social configurations in religious interactions with non-human agents, but it also helps to account for probability and choice—and simulation and disguise—in social situations that border the religious and mundane.
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Kouyoumontzakis, Georges. "Samples taken off Jamestown, Saint Helena Island (South Atlantic Ocean)." Journal of Micropalaeontology 8, no. 1 (June 1, 1989): 1–7. http://dx.doi.org/10.1144/jm.8.1.1.
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Abstract. Three dredgings samples taken off the coast of Saint Helena, reveal two micropalaeontological associations. One is an infralittoral association, characterized by Miliolina (essentially Quinqueloculina), and by Rotaliina with various species of Amphistegina. The other is a circalittoral association, in which the following changes in family distribution may be observed: a decrease in Miliolina and others littoral species, and an increase in Discorbidae, Eponididae, Cibicididae, and Anomalinidae which indicate an increase in sea depth. The presence of relict Amphisteginidae might point to a Holocene stillstand of the transgressive sea.
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Andrès, Bernard. "Jacques Grasset de Saint-Sauveur (1757-1810), aventurier du livre et de l'estampe." Zone libre, no. 56 (February 29, 2012): 193–215. http://dx.doi.org/10.7202/1008094ar.
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Des Grasset de Saint-Sauveur, on connaît surtout André (1758-1792), martyr de la Révolution française, béatifié en 1926 et dont un collège porte aujourd'hui le nom. Cet article concerne plutôt son frère aîné, personnage à l'antipode: Jacques Grasset de Saint-Sauveur (1757-1810). Successivement diplomate, polygraphe, illustrateur et graveur, il fut aussi aventurier et quelque peu mystificateur. Montréalais de naissance, Jacques Grasset de Saint-Sauveur a connu sa petite gloire littéraire sous la Révolution et le premier Empire. Il publia un nombre considérable d'encyclopédies de voyages et de costumes, de compilations et de récits libertins, mais aussi d'ouvrages de morale d'inspiration philosophique ou républicaine. II nous intéresse du triple point de vue de l'histoire politique et diplomatique du Canada et de la France, de l'histoire littéraire et de l'histoire de l'art. Pour cerner la personnalité de l'individu, on analyse ici une lettre qu'il adressa en mars 1785 à de Charles Gravier, comte de Vergennes, ministre des Affaires étrangères de France. Cette correspondance contient l'autoportrait de l'aventurier à la recherche d'un mécène, avec toutes les marques d'un jeune caractère déjà bien tranché : esprit d'initiative, audace frisant la présomption, détermination, sens politique et curieux mélange de réalisme et d'extravagance dans la vision du monde. En germe dans ce pli que Jacques Grasset de Saint-Sauveur rédige à 27 ans, se lit déjà toute la carrière de celui qui, sous le Directoire, trouvera plus prudent de perdre la particule et de signer « citoyen Saint-Sauveur », avant de s'acoquiner avec les plus ardents républicains de l'époque. À côté d'André, son père, ancien secrétaire de la Nouvelle-France, devenu consul sous Louis XVI, à côté de son frère cadet, lui-même consul et de l'autre frère, prêtre réfractaire fauché par la Terreur, Jacques Grasset fait tache. C'est cette tache qu'on examine ici à partir d'une simple lettre, avant de revenir, dans une prochaine livraison, sur la bibliographie du mouton noir des Grasset de Saint-Sauveur.