Magnetic behaviour in Dy1 − xMmxCo2 compounds
The magnetic behaviour in Dy1 − xMmxCo2 (x = 0, 0.1, 0.2, 0.3, 0.4, and 0.5; Mm = mischmetal) compounds is reported using temperature and field dependence of magnetization (M–T and M–H respectively) measurements. A strong composition dependent irreversibility is observed in both the M–T and M–H scans below the magnetic ordering temperature (TC). A clear change of the first-order magnetic transition of DyCo2 to a second-order one in Dy0.5Mm0.5Co2 is evidenced by M–T and a series of Arrott (M2 versus H/M) plots, obtained from the M–H isotherms around TC. The variation in induced moments of the Co sublattice is estimated. It is found that the Mm substitution can only lead to a considerable reduction in the TC, saturation magnetization, and Co moment. The observed behaviour of M–T and M–H plots with increasing Mm content is discussed in detail.
Effect of Tm substitution on the magnetic and magnetocaloric properties in the intermetallic compounds (Tb1−xTmx)Co2
The magnetic and magnetocaloric properties of the intermetallic compounds Tb1−xTmxCo2 (with x = 0, 0.2 and 0.5) have been studied. It is found that partial replacement of Tb by Tm in TbCo2 leads to a reduction in the ordering temperature, which is attributed to the decrease in the exchange strength due to the lower spin value of Tm3+ as compared with that of Tb3+. The analysis of the zero-field heat capacity data at low temperature shows that the coefficient of electronic heat capacity increases with increase in Tm content and is attributed to the presence of local spin fluctuations. The variation of the magnetocaloric effect (MCE) has been explained on the basis of the magnetic properties. Temperature dependence of the MCE shows that this system may be useful for magnetic refrigeration applications in a sub-room temperature regime.
The Gospel and the land;: Early Christianity and Jewish territorial doctrine,
Ostensibly Davies' patient study of the concepton of the "land" (Israel, Jerusalem) in early Christianity is an essay in Biblical theology, but he also wishes to raise serious questions about Christian understanding (or misunderstanding) of Judaism. "Christians have usually understood Judaism in too theological, and therefore, too intellectual terms. And they have also looked at their own foundation document, the New Testament, in the same way. In their proper concern to unravel theological developments and subtleties in primitive Christianity, they have neglfected to search for evidences of an encounter between it and the realia of Judaism and for any possible resolutions of such an tencounter. In particular, they have failed to inquire after the place of the land in the thought and lives of early Christians" (p. 161). Davies observes, for example, that bible dictionaries often have no references whatsoever to "land" and those that do allot it but a few pages. Even in Old Testament scholarship, where the land is of central significance in the documents themselves, it has been neglected. His work is an attempt to provide a context of Jewish thinking from early Israelite writings up to the Talmud in which to place the Christian materials. The bulk of the book is an account of the historical and theological process by which early Christianity gave a "spiritual" interpretation of traditional Jewish views of the land. Read against the Jewish background, the radical spiritualizing of the tradition is striking. Yet Davies also shows that Jewish attitudes were not monolithic in the first century, that notions of a preexistent, heavenly or eschatological Jerusalem were present, and that some Jews considered the viability of Judaism apart from the land. At some point however what could be entertained as an abstraction in Judaism, when it was made concrete in the life of the Christian movement, could not be tolerated. The conflict was heightened, of course, by the destruction of Jerusalem and the continued existence of Christianity as a movement increasingly receptive to non-Jews. Christianity, however, while rejecting the link between the land and religion, did create a new sense of "holy space" by hallowing the places where Christ had been, a development which would find fullest expression some several centuries later. As a result of the Holocaust and the establishment of the modern state of Israel Christians are faced with a whole new series of issues which have lain dormant since the destruction of Jerusalem in A.D. 70. Davies' work must be read against this backdrop to appreciate its significance. It is as much a book about modern Christian thinking as it is about the past, as many of his citations and his several appendices of speeches at Jewish-Christian conferences show. To some it may appear that he has sided too closely with certain strands of Judaism and allowed this to color his way of handling the pre-Christian and pre-Rabbinic material, but such criticism is carping. Much of the material here is gathered together in this fashion for the first time, and he has successfully shown that a major preoccupation of ancient Judaism is missing in contemporary biblical scholarship. Further, he has given us a moving yet scholarly statement of the pathos of the modern Christian who cares about Christ and Israel and who tries to understand Israel while loving Christ.