 I would like to thank the organizers for their care about our thesis. It was a little bit surprised because it's a quite new experience for us to try to look on the same material from a geological, historical and archaeological point of view. And the aim of our research was to find any traces of care, of treatment when you have nearly nothing. To put you inside the context, I need to say some words about the history of medicine in Russia. I should say that we know nearly nothing because they have a very poor written sources of this kind of information. We have some books in the one monastery's libraries and that seems that's all that we have. And these books are mainly, it's a translation of books from Bulgarian and Greek, from Byzantine culture, and it looks like a compendium, like in Ziklopedia, where you can really understand is it was this knowledge in use or it's just a compendium of curiosities or something like that, or more general information about the world. And the reason why we think, and we have nearly nothing material traces of any medical activities, surgery, instrument or something like this. Mainly because the cultural layers of sites where we walk, especially the rural sites, they are plowed during the centuries and they lose a lot of agonical material, so it's very herbal cultural layers. That's why it's hard to trace anything which connected with treatment. And you can see, if you read all this text, you understand that the situation which we see in our case, it's very close to things which we speak about from this first part of our meeting. It's mainly the ideas about the medicine, about the illness for medieval people are very complicated. It's mainly the God's punishment or Karabosha, mainly a trick of a devil, but not somewhere in the lower parts. It will be a natural ending of life, or just a disease. And to show you how strict was the medical care in medieval Russia, I need to tell some words about the wonderful case about the monk Agapit of Kivpichovsky monastery. And he came to the monastery at last decades of his life, so he has a very he was a part of upper class of the medieval society. And he know one of the healer from his unborn life, life and the Armenian physician. Once when Agapit was feel sick, and Armenian physician came to him and tried to help him by the physical, normal medicine, medicine from our point of view. Agapit said, now it's going to help me. I just pray it will be healthy. And it walks. And a little bit later, this physician was feel sick by himself and tried to escape from his own physician methods, but nothing helps. And only after the praying of Agapit, he was feel himself healthy. And it seems that this idea of spiritual healing as a most reliable way to be healthy is very important for medieval Russian society. In this case, we try to find the best possible difficulties on our way, because it's nearly impossible to find any spiritual in this circumstances. But let's focus for a certain case, which we are going to show you. It's the preliminary results. It's the results of excavation, which was made only in the previous few season, and we didn't finish at all our investigation. But we want to show the first results. The place we are going to speak about is the very important part of medieval Russia. It's the northeast part of the part of Russia, of modern Russia. And it's the region of Sozny and Restov. This is the place where, which was a power center, very important political center of the pre-Mangolian rules of the 10th, 12th century. And this region, you can see how dense the settlement structure in this settlement, in this region. All these dots, it's the near 400 sites, which we find for the last 20 years. And we expect to investigate on the, as you can see, only part of this region. And in the time which are in our interest in the 14th century, this region, the political situation was changed, and this region became a province, but very important economical and agrarian center. And the place which we are going to speak about, it's a very good example for us, because we know, we have some information, historical information about this site. This site can be identified as the Mininskaya Silo, or Mininskaya village, which was mentioned in the ownership act of the middle of the 15th century, which was, which was given for the previous owner, the part of Prince's family to the, one of the monastery, so you can see that this village is very close to the medieval center, to the medieval city. And this site was mentioned more than one time in this written sources, Corpus, and we know that it declined somewhere in the middle of 16th century, and became, as it became a desert settlement, which was still in their use, but by different agrarian activities, but it wasn't a real settlement as we, it wasn't a settled area. And as you can see, all this region are flowered, and it's helpful to find the settlements, and sometimes find a place of cemeteries. This blue spot, it's the place where part of the settled space, where we find the human bones in these mixed cultural layers. So we can measure the place of settlement quite, the place of, the place seems quite reliable. And all these remnants, it's the parts, it's the files from the settlement cultural layer, so we can see the whole structure, not only the settlement, but the settlement and the cemetery. We know where the people lie after they die, and where they live. And this small excavation was around 70 square meters, produced a very good series of graves. You can see that the, where you see, you can see very dense structure, very, more than one layer of graves, quite stable rows. So we can say that we see them normal growth of grave yard. It's no, for this excavated part, we can't find any dramatical situation of the life of this grave yard. It's having really good, the Japan, it is really reliable, first of all because they have nearly nothing of grave goods, only one airing, but the type of this airing for our territory is very good for dating, it's 14th, 15th century, and we make a list of radiocarbon data using the wood from coffins. We have quite good preservation of some, some of these graves have quite good preservation of coffins, so we are sure that we are somewhere in the first part of the medieval settlement. And if you look on this structure of this Syria, poly-demographic structure, we see that we see a good representative Syria except it's quite small. But you can see that very important part for us is the pre-demonation of females, we have only 15 adults, but only they are male females. And we see very close group. I don't want to tell a lot about this him because we are quite assured that you catch information quite faster when I say about them, but you can see that they are very, very close because of these markers, you see that they are quite a lot of them. And the interesting part is that we have a very high normal, maybe not so dramatic, but still very normal quantity of child, children's mortality, but you can see that the main ages for which it's three and four ages, not when you were, so maybe it can be connected with the changes of diet to go into the adult foods and so on. For females, the main mortality ages, it's more, more, most of the highest ages around 30. And that's important. We have a lot of paleopathology on the skeletons. You can see that if we compare everything, every individual or every adult individuals have more than one paleopathology evidence. But for us, it's important that we are really genetic, more than 50%. And it's very interesting for us because for this 15th century, we have a lot of epidemic which are fixed in the written sources. But according to our material, we can find their traces in our graveyard just to prove what was very careful with our materials. And one skeleton is really interesting. We have a gray female gray with a huge tumor on the skulls. And we try to make a lot about as much as possible to understand the disease of this person. And according to the materials, we can show that it's not a cancer. And it seems that we see the blood of the syndrome. But one more time, epigenetic paleopathology. And it shows and she is quite, she has a lot of pathologies, not only blood syndrome, and she is quite old for this serious. So if we try to resolve everything, we can see that our group of people are very, looks very new. And according to well-known phenomena of astrological paradox, when we have healthy but diet people, we can say that we have sick but white life people. And how we can, we live quite a lot. And how we can, what you can, how we can find any decision of the situation of this paradox. And if we look at the material culture of this settlement from these surface points which I showed you in the beginning, we can see that the welfare of this ordinary presence, this close groups has very normal for Russian rural communities features. So we know that they're not somewhere of the upper class, but it's ordinary settlers of the settlement. We can see that they are quite welfare. They have a lot of coins in their lives. They have this part of bronze murals which came from the lower parts of the war region, from the Zlatayarta. It's something which they certainly can buy. They can't produce it. We have a lot, a series of locks and keys. So it's impossible to explain it's not only the part of this fines. And we see that it's normal for this settlement. I'm here. I'm very close to the end. If we look at this settlement's touch very life, before it's mentioned in the written sources, somewhere in the end of the 11th century. And we see that welfare which we can trace in the 14th century is normal for this settlement, because for the 12th century settlement we can find the fences which are quite rare on the fences between the households, which are quite rare on this settlement and show the higher level of ideas of property for this medieval settlers. We see very rich collections of other fines. So for our point of view, the only way to explain this paradox is to seek but quite a life. It's the thinking that they treat about themselves. It's not a problem for them to save this life for this community. Thank you.