In this paper altitude measurement from water SURFACE using laser beam is presented. Research data indicate that the reflection of infrared waves from water SURFACE is about zero and it is less than 2% for visible radiations. Phase-shift and heterodyne technique was used for the measurement, and the laser beam (l=700nm, p=10mW) was modulated by a sine wave having a fixed frequency. The optimum design and low-noise elements made it possible to detect a light power about 20 nW at operating frequency.

Background and Aims: When composite resin polymerizes, shrinkage stresses tend to produce gaps at the tooth/ restoration interfaces. SURFACE sealants may reduce or avoid problems related to the marginal interface. The aim of this study was to evaluate the effect of two different SURFACE sealants (Fortify and Optiguard) on the microleakage of class V resin composite restorations.Materials and Methods: Twenty three sound noncarious molars were collected. Totally, 45 Class V cavities with the occlusal margins in enamel and cervical margins in cementum were prepared in both buccal and lingual SURFACEs. The specimens were randomly assigned in three groups (15 cavities in each group) and then restored with a resin composite. After the finishing and polishing procedures, the restorations in each group were covered with a specific SURFACE sealant, except for the control samples, which were not sealed. After placing restorations, the specimens were thermocycled and then immersed in a 50% silver nitrate solution (tracer agent) for four hours, sectioned longitudinally and analyzed for leakage using a stereomicroscope in a blind manner. The marginal microleakage was evaluated at the occlusal and cervical interfaces and compared among the three groups using the Kruskall-Wallis and the Mann-Whitney U tests.Results: Microleakage was found in all groups at both occlusal and cervical margins. Significantly greater leakage was observed at the cervical margins compared to the enamel margins of the material groups (P=0.005).There was no statistically significant difference among the groups at occlusal margins (P=0.66). In the cervical region, Fortify showed improved results and statistically presented the lowest degree of microleakage (P=0.003).Conclusion: The used sealant materials presented different rates of effectiveness and Fortify decreased marginal microleakage significantly.

God is transcendent. He forbid calamity from Banares- the elegant paradise and pretty heaven. “Kaashi”, meaning brilliant, is the traditional name for Banares, which according to the present research, originates from the word “Kashiapeh”, the grandson of Banares and ancestor of humans, as assumed by Indians.The foundation of the city is attributed to one of the rulers of “Kaasi” dynasty called “Divdasa”. Kaashi was the most important land in India and was recognized with the name “Varanaasi” taken from “Varoun” wich was the name of Amir-Indian gods that was later changed into Banares. It is said that Budha gave his speech in gazelles’ park in Sarnat in Banares after his 59- day seclusion.Banares has long been the land of Indian goods and thus has been counted holy. Every faithful Indian and Brahman would like to die in Banares because it is believed that the soul would attain eternity and would be set free from the body incarnation once one dies.A great number of scholars and poets have been brought up in this city.However, the climax and salience of the Persian language in Banares goes back to the government of Dara-Shokouh.

Mythology, with its two principal characteristics, symbolism and exaggeration, provides Sufis with an effective means with which to express their mystical thoughts symbolically. Mythological themes used by Sufi poets and writers go back to dateless times. We refer to them as "myth from within" because, already used in their non-mystical way, they were borrowed, developed, and loaded with new meanings, within the context of Sufi discourse. However, a number of myths originate from SUfis themselves, where certain Sufis seyks have in the past behaved so unusually and expressed so bombastic statements that they have become the origin of some strange stories coming not much short of myth per se. Their staunch followers, years later, have aggrandized further the stories they have heard about their dead seyks; we refer to the stories so made as "myth from without". Such myths, if not comfortably within the conventional definition of myth, merit serious study, at least as an area closely related to mythology proper.

As a bridge between the two Iranian and Islamic cultures، Kurdish proverbs play a valuable role in the survival of cultural values. Throughout history and especially after the arrival of Islam to Iran، this language has been associated with the Arabic language، and has exchanged many cultural elements with Arabic culture and language. Given the unique role of women in Iranian and Arabic culture، this study attempts to comparatively investigate the image of women in Kurdish and Arabic proverbs with a historical approach، through a descriptive-analytical method، and based on library resources. It also expresses their common views on women and explores the roots and causes of such views. Based on the findings، the issue of women in Kurdish and Arabic proverbs has both positive and negative dimensions، and، good or bad characteristics are attributed to her each influenced by the type of government، political، social، economic، and cultural conditions، or religious beliefs. Depending on the conditions، there has been a sort of extremism in both Arabic and Kurdish cultures and languages. However، in all circumstances، the constructive role of women in the society has been REFLECTED.

The attempt to diminish the religious culture and to revive the antique Iranian culture which in turn led to separation of State and religion in the era of Pahlavi and his son had a great impact on Persian poetry. It formed a kind of poetry which REFLECTED no religious affair. From 1332, however, some religious manifestations were seen in Persian poems, although there was a tendency towards material and sexual issues among poets.Tahereh Saffarzadeh was one of the poets who wanted to compose poems in this field.This article is an attempt to clarify the religious subjects proposed by Saffarzadeh when intellectuals had in their minds the idea of “art for art sake”. In addition, it explores the type of religious concepts REFLECTED in her poems.

Drawing on a broad range or sources, including folkloric, mythical, religious, literary, and scientific materials, the author investigates various beliefs and ideas about earthquake in the highly-seismic Iranian Plateau. The set of Persian beliefs that attributes the cause of earthquake to either subterranean creatures or the divine will is compared to those among other nations. Interesting ideas about earthquake are found in the Zoroastrian apocalyptic literature, where, along with Ahrīman, the demon casmag, "well" or "spring", is thought to be the shaker of the earth. While it is hard to establish a lexical association between spring and seism, the former is indeed a natural cause of the latter, yet any further postulation should be supported by extra evidence. Aside from the views that are categorized as superstition by today's scientific standards, there were also those with various degrees of insightfulness and sophistication about the cause of earthquakes. The most comprehensive arguments of this type among Muslims are found in Avicenna's Atār al-olwī_yya, which adopts the Aristotelian theory of "subterranean wind pressure" documented in Meteorologica, yet, as the author argues, not without an important extension: the vibrant gases escape upward where deep wells are dug into the ~round; hence the chances of earthquake diminish. We find a fusion of the Aristotelian theory and popular beliefs in the Pahlavi Bundahishn and then in-the Persian popular genre AJa'eb al-magluqat, with striking similarity between them. Subsequently, there were such Persian scholars as Biruni and Karaji who commented on what we now call hydro-seismology. Another medieval source implies Tsunami attacks on southwestern Caspian shores. Remarkable conclusions can be drawn by comparing the geotectonic of Eurasia and the oldest layers of Indo-Iranian mythology. Lack of mention of earthquake in the latter sources accords with the low seismiscity of the Kazakh Steppe and the South Siberia - the supposed homeland of th proto-Aryans. Seismic geography is further extended by the author to the hypothetical homeland of the proto-Indo-Europeans on the one hand and to the successive southward migrations of Iranian-speaking tribes in central Asia on the other.