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[ita] Nell'«Histoire des trois Maries» di Jean de Venette si riferisce di un miracolo accaduto a Saintes-Maries-de-la-mer alla presenza di Roberto d'Angiò. L'articolo presenta l'opera e i suoi testimoni; ricostruisce le testimonianze storiche e letterarie legate alle origini del culto in Camargue e le innovazioni a riguardo proposte dall'autore; infine offre un saggio di edizione critica di due capitoli del testo in versi, della sua traduzione latina quattrocentesca e della mise en prose cinquecentesca., [eng] In Jean de Venette's «Histoire des trois Maries» he refers to a miracle that happened in Saintes-Maries-de-la-mer in the presence of Robert of Anjou. The article presents the work and its witnesses; reconstructs the historical and literary testimonies linked to the origins of the cult in the Camargue and the innovations proposed by the author; finally it offers an essay of critical edition of two chapters of the text in verse, of its fifteenth-century Latin translation and of the sixteenth-century mise en prose.

International audience; During the 12th-15th centuries, new festivities celebrating the relics of the sanctuaries were established. These often took place on the same days as commercial events, markets or fairs. This parallelism of celebrations is sometimes explained by the setting up of markets taking advantage of the affluence, but other times it is the festivities of the relics which adapt to the economic calendar.

The article offers a revisionist account of the early circulation of copies of the Madonna of Santa Maria Maggiore, known since the nineteenth century as the Salus Populi Romani. Traditionally, the propulsion of the image into global circulation has been attributed variously to Pius V or Francisco Borja, the third Superior General of the Society of Jesus. The article argues that the circulation of the Saint Luke Madonna, as it was known at the time, was closely tied to the martyr’s cult that grew up around the Jesuit missionary Inácio de Azevedo and the so-called Brazil Martyrs, a group of Jesuits murdered by Calvinist corsairs off the Canary Islands in 1570. Azevedo had intended to carry a copy of the Roman icon to Brazil, a copy that perished at sea with Azevedo and the party of Jesuit missionaries. The article suggests that the popularity of the image among Jesuits in Europe and the overseas missions was fueled by the nascent martyr’s cult that followed Azevedo’s death. Painted copies of the Saint Luke Madonna came to function, together with relics of the Eleven Thousand Virgins of Cologne, as proxies for the missing material remains of the martyred Jesuits. The article argues that while the distribution of the image was globally extensive, circulation was restricted to an internal Jesuit martyr’s cult.

The broad perspectives of the tradition and culture of the grass-field region of Cameroon as perceived through palace relics or artifacts and sculptures, embody much more than visual history and a synoptic recapitulation of the cosmology of the people. Often appreciated basically from their face values, palace artifacts serve as historiography and associated material for the representation of societal lore and mores. This is to say artifacts are more or less historical/ literary, as well as archeological representations begging for a critical attention beyond their surface fascination. In essence, grass field palace arts underscore the crucial place of signs and symbols in the articulation of cultural and traditional practices that characterize a people in space and time. Through the compact and systematic use of codes, the extensive and intensive zoomorphic symbols effectively capture the values and beliefs embedded in the politically stratified cultural systems. This paper is thus premised on the hypothetical assumption that grass field palace artifacts, together with their precast motifs, recapitulate the collective world views of the people. The objects and their associated paraphernalia speak to the dynamism of their cultural insights. In this regards, the pictographic representations do not only define the depth and scope of the people’s public informative medium, but also point to the hidden power of the indigenous knowledge systems. Significantly, this paper underpins both the value and the need to formulate policies for the protection and preservation of the complex practices and depth of indigenous systems. Our analyses are anchored against the theories of structural functionalism as propounded by Bronislaw Malinowski and also the theory of social semiotics by Hodge and Kress., {"references":["Berger, A. A. (2014). What Objects Mean: An Introduction to Material Culture. California: Left Coast Press","Carey, J.W. (1989). Communication as Culture: Essays on Media and Society. New York: Rutledge.","Courréges, G. (1987). Masques est Danses de Côte d'Ivoire: CEDA, Le Chéne.","] Crapo, R. H. (2002). Cultural Anthropology: Understanding Ourselves and Others. New York; MCGrow Hill.","Elam, K. (1980). The Semiotics of Theatre and Drama. London, Routledge","Essomba, J. M. (1985). l'art Africain et Son Message, Yaounde : SOPECAM.","Giffin, N. (1991). A First Look at Communication Theory. New York: McGraw-Hill, Inc","Hodge, R. and kress, G. (1988). Social Semiotics. Ithaca: Cornell University press"]}

In 1082, at the council of Charroux convened by the papal legate Amatus of Oloron, astonished witnesses observed the Holy Prepuce, a rare body relic of Christ himself, to be miraculously spotted with fresh blood. This spectacular miracle holds implications for our understanding of charismatic strategies of religious reform in France in the era of Pope Gregory VII. Gregory’s use of standing legates with regional mandates, such as Amatus, was a novelty in papal administration, but the legates, though empowered as proxies of the pope, were often weak lieutenants. When they could not induce or coerce cooperation, they frequently confronted the impotence of their legal–canonical mandates. The miracle at Charroux, I will show, exemplifies an alternative charismatic strategy, harnessing liturgical art and spectacle to magnify the legate’s stature as an authority in the context of the Eucharistic controversy and religious reform.

International audience; Scientific examination of the heart of Blessed Pauline Jaricot—a French missionary figure—was carried out in 2022. As tandem mass spectrometry proteotyping has proven to be valuable to obtain the broad taxonomic repertoire of a given sample without any a priori information, we aimed at exploring the conditions of preservation of the relics and possible conditions of death. Metaproteomics and high-resolution microtomography imaging approaches were combined. A dataset comprising 6731 high-resolution MS/MS spectra was acquired and 968 of these spectra could be assigned to specific peptidic biomolecules. Based on the taxonomical information encompassed by the identified peptide sequences, 5 phyla were identified amongst eukaryota (94% of the biomass): Ascomycota (55%), with the species Aspergillus versicolor, Trichophyton mentagrophytes and Aspergillus glaucus, corresponding to expected cadaverous fungal flora; Chordata (42%), represented by a unique species, Homo sapiens; Streptophyta (3%); and Arthropoda (traces). Bacteria (6% of the biomass) were poorly represented. No trace of embalming substance could be retrieved, nor any pathogens. Imaging evidenced no heart defect nor embalming traces. No evidence that was inconsistent with natural and spontaneous conservation could be retrieved. This study prefigures the power of modern molecular techniques such as paleoproteotyping coupled to microtomography to gain insight into historical relics.

This paper explores the way in which the fallen of the First World War were commemorated in Italy between 1918 and 1940. At the end of the war, numerous spontaneous local monuments were constructed. At the same time, the many small war cemeteries established near the former battlefield areas began to be perceived as a problem. Shortly before the Second World War, in order to bury all the exhumed bodies, the Fascist Regime constructed huge war memorials (ossari and sacrari). However, this was also a means of taking advantage of the fallen for ideological and political purposes. This paper focuses on the connection between the sacralisation of the battlefields by way of raising ossari and sacrari, on the one hand, and the spread of ‘fragments’ of these battlefields all around the country, on the other. The latter phenomenon has not yet attracted significant interest from researchers. Boulders from the battlefields began to appear in the middle of village, town, and city squares across the country. They were considered ‘sacred’ since they were where hundreds of thousands of soldiers had fallen, ensuring Italy’s victory. As the boulders themselves were imbued with the fallen’s sacred blood, they were not carved but rather displayed within the monuments in their ‘natural’ shape. They were not intended to represent anything or communicate a specific message regarding war and death; they simply had to present themselves. The stone of which they were made was their main feature: just like relics, they emanated a sacred aura. Through their physical dissemination, the whole national territory could therefore be sacralised. To take their cue from this rebirth of relics were the ossari and sacrari of the late Fascist Regime, which used them as a propaganda weapon.

The introduction of the angel and later the Tudor sovereign gold coins in the late 1400s became part of a political rhetoric aimed at mediating the king’s image, power, and wealth. However, it also played a part in the legitimation of the Tudor dynasty during the later stages of the Wars of the Roses, a time of Yorkist pretenders and foreign opposition to Henry VII’s reign. As only the rightful king was believed to have the gift of healing, Henry VII appropriated both coins and ritual from the Plantagenet dynasty associated with the sanctity of kingship. Ordinary objects bearing the King’s image were imbued by the people with supernatural and political powers. How could the religious function of contact relics also facilitate the use of the non-religious Tudor gold sovereign and other denominations by mimicking the iconography and ritual use of the angel? And how were these coins used as part of political rhetoric to legitimate the claim for the throne to support a myth of royal succession and prove Tudor right by appealing to the public? This article argues that the coins created and empowered the King with saintly abilities, granting the object carrying the King’s image a reliclike power, further fusing the image with people’s belief in the legitimate King’s God-given power of healing. The visual migration or transfer of an image’s symbolic properties, in this case the transference of its sacred properties to secular objects, mediated both the literal and conceptual image of the King as part of political legitimation against the Yorkist pretenders and foreign powers

From the foundation of the bishop of Warmia, Krzysztof Andrzej Jan Szembek from Słupów (1680–1740), the bishop of Warmia in the years 1724–1740, a chapel was built at the cathedral in Frombork. It was named for Holy Savior and St. Theodore the Martyr (Theodor of Amazja), but often called Szembekowska. The oratory is an example of a central dome structure. It was built as both a reliquary chapel and burial place of its founder. The central point of the chapel is the reliquary retable, set in 1734 in the southern arcade. On the mensa, was placed a sarcophagus with visors and silver applications with the relics of the early Christian martyr St. Theodore of Amasia. It is accompanied by numerous relics of various saints and wax agnus placed in black, wooden, glazed reliquaries, richly decorated with silver, trimmed applications. Their silver fittings and decorations were made in the years around 1730–1743 by the Olsztyn goldsmith Jan Krzysztof Geese (†1761) and Samuel Grewe, active in Königsberg in the years 1712–1750. The entire interior of the chapel is covered with frescoes made around 1735 by Maciej Jan Meyer (Matthias Johann Meyer) from Lidzbark Warmiński. The chapel with a consciously chosen shape, properly selected relics, an appropriate painting decoration covering the interior, a copy of the national palladium, which is the miraculous image of Our Lady of Częstochowa, and a rich endowment for the needs of the liturgy celebrated there, was from the very beginning, in Bishop Szembek’s intention, built as a place to protect Holy Warmia from the dangers threatening it from dissenters. Z fundacji biskupa warmińskiego Krzysztofa Andrzeja Jana Szembeka ze Słupowa (1680–1740), biskupa na Warmii w latach 1724–1740 przy katedrze we Fromborku powstała kaplica pw. Najświętszego Salwatora i św. Teodora Męczennika (Teodora z Amazji), zwana szembekowską. Oratorium stanowi przykład centralnej budowli kopułowej. Powstała jako kaplica relikwiarzowa oraz miejsce pochówku swojego fundatora. Punkt centralny kaplicy stanowi retabulum relikwiarzowe, ustawione w 1734 roku w arkadzie południowej. Na mensie ołtarza ustawiono sarkofag z wizjerami oraz srebrnymi aplikacjami z relikwiami męczennika wczesnochrześcijańskiego św. Teodora z Amazji. Towarzyszą mu liczne relikwie różnych świętych oraz woskowe agnuski umieszczone w czarnych, drewnianych, przeszklonych relikwiarzach, bogato zdobionych srebrnymi, trybowanymi aplikacjami. Ich srebrne okucia i zdobienia wykonali w latach ok. 1730–1743 złotnik olsztyński Jan Krzysztof Geese (†1761) oraz czynny w Królewcu w latach 1712–1750 Samuel Grewe. Całość wnętrza kaplicy pokrywają freski wykonane ok. 1735 roku przez Macieja Jana Meyera (Matthiasa Johanna Meyera) z Lidzbarka Warmińskiego. Kaplica ze świadomie wybranym kształtem, właściwie dobranymi relikwiami, odpowiednią dekoracją malarską pokrywającą wnętrze, kopią narodowego palladium, jakim jest cudowny wizerunek Matki Boskiej Częstochowskiej oraz bogatym uposażeniem na potrzeby celebrowanej w niej liturgii, od samego początku była w zamyśle biskupa Szembeka pomyślana jako miejsce mające chronić Świętą Warmię przed zagrażającymi jej niebezpieczeństwami ze strony innowierców.

Through a survey of archival and primary source material, this article discusses the existence of St. Thomas Becket’s relics in Siena cathedral. The institution’s inventories indicate that, from 1482 until ca. 1529, the relics were housed in an ostensory kept in the sacristy. Today, this object is displayed in the Sala del Tesoro, in the Museum of the Opera del Duomo in Siena. Although the ostensory has been examined in previous scholarship concerned with mapping the cathedral’s heritage, its function as a vessel for the relics of Thomas Becket, and indeed the very presence of these relics in Siena, remain unexplored. Thus, seeking to understand the nature of Becket’s reception in Siena, I examine the whereabouts of his relics within the cathedral, to then widen the investigation to the city at large. The evidence shows that although there were no chapels, altars or churches dedicated to Thomas Becket within the city walls, Siena still engaged with Becket’s sainthood and legacy on multiple levels.

Le 22 juin 1845, une curieuse procession religieuse se met en branle dans les rues de Montréal. Une « foule immense » est présente pour accompagner à travers la ville le corps d’un homme exhumé des catacombes romaines. Transportés à Montréal, ses ossements étaient contenus dans une figure en cire représentant un soldat romain. Présumé mort pour sa foi, ce martyr fut porté à bout de bras au milieu d’encens et de cantiques, à travers les rues. Étonnamment, cette procession n’est pas un cas isolé. Entre 1830 et 1930, les restes de dizaines de présumés martyrs chrétiens extraits des catacombes romaines sont envoyés au Canada. À Halifax, Rimouski, Joliette, Toronto et Windsor, ils attirent les fidèles et les curieux. Adoptés comme de puissants intercesseurs, ces saints étrangers façonneront les croyances, les représentations et l’identité de plusieurs générations de catholiques. Autour de leurs reliques se développera tout un univers dévotionnel aux relations complexes et nombreuses avec toutes les sphères de la société. Ces reliques constituent une véritable fenêtre sur la société canadienne du XIXe siècle. Cette thèse contribue de manière importante à l’historiographie en explorant pour la première fois en profondeur le champ des dévotions ultramontaines au Canada. Elle étudie le déploiement du culte des martyrs romains et de leurs reliques dans l’Église canadienne et reconstitue l’essor de cette dévotion dans une perspective d’histoire culturelle. Au moyen de documents d’archives provenant des deux côtés de l’Atlantique, elle se questionne sur les manières par lesquelles les Canadiens découvrent, recherchent et s’approprient cette dévotion étrangère. En effet, l’engouement pour les reliques romaines est avant tout un phénomène transnational qui s’inscrit dans les bouleversements que connaît l’Église catholique au XIXe siècle, poussés notamment par le mouvement ultramontain. Cette thèse veut donc replacer la présence des reliques catacombaires au Canada dans son contexte global tout en se penchant sur les particularités canadiennes. Elle s’appuie sur une documentation importante et largement inédite provenant de plus d’une trentaine de centres d’archives. Grâce à ces documents, elle se penche sur les différentes facettes que prendra cette dévotion, que ce soit en ville ou à la campagne, chez les anglophones ou les francophones, ou dans des milieux à majorité catholiques ou protestants. Le premier chapitre révèle la fascination pour la Rome chrétienne chez les Canadiens du XIXe siècle et l’importance que revêtent les catacombes et leurs martyrs dans l’imaginaire des fidèles catholiques. Le second chapitre identifie quant à lui les nombreux réseaux unissant l’Église canadienne à Rome, et plus largement à l’Europe, qui ouvraient la porte à l’obtention et à l’expédition de reliques au Canada. Il permet d’inscrire cette dévotion dans un cadre plus large en la liant aux autres traces de cette piété ailleurs dans le monde. Il porte une attention particulière à la circulation des biens entre la péninsule italienne et l’Amérique du Nord en étudiant les corridors commerciaux par lesquels circulent les marchandises. Les trois chapitres suivants sont consacrés à la présentation, la réception et l’adoption des reliques catacombaires au Canada. Ils examinent le processus de fabrication des corps en cire dans lesquels sont insérés les reliques et la symbolique que revêtent ces gisants-reliquaires, puis considèrent la cérémonie religieuse marquant l’arrivée d’un nouveau martyr. Finalement, cette thèse explore les traces témoignant de la piété des fidèles : les patronages, les prières, les indulgences et les récits de miracles. Elle examine l’attachement, mais aussi l’opposition et les tensions provoquées par les reliques romaines au sein de la société. Cette recherche permet de démontrer l’influence des dévotions étrangères sur la vie spirituelle des Canadiens et les nombreux liens unissant la société canadienne à l’Europe. Elle témoigne également de changements importants dans l’univers dévotionnel du XIXe siècle. Mais elle met surtout en lumière les transformations profondes de la culture et des mentalités, particulièrement des croyances, des sentiments et de l’idée de la mort. Cette étude contribue à mieux comprendre le passé religieux de plusieurs générations de Canadiens en étudiant une dévotion aujourd’hui complètement oubliée., On 22 June 1845, a curious religious procession took place in the streets of Montreal. A “huge crowd” gathered to accompany through the city the body of a man exhumed from the Roman catacombs. His bones had been shipped to Montreal and placed in a wax figure representing a Roman soldier. Presumed to have died for his faith, this martyr was carried through the streets at arm’s length amid incense and hymns. Surprisingly, this procession was not an isolated one. From 1830 to 1930, the remains of dozens of presumed Christian martyrs extracted from the Roman catacombs were sent to Canada. In Halifax, Rimouski, Joliette, Toronto, and Windsor, they attracted the faithful and the curious. Adopted as powerful intercessors, these foreign saints would shape the beliefs, representations, and identity of generations of Catholics. Around their relics, a whole devotional universe would develop and maintain various and complex relations with society. These relics provide us with a unique window into nineteenth-century Canadian society. This thesis makes a significant contribution to historiography by exploring for the first time the topic of ultramontane devotions in Canada. It studies the deployment of the cult of Roman martyrs and their relics in the Canadian Church and reconstitutes the development of this devotion from a cultural history perspective. Using archival documents found on both sides of the Atlantic, this thesis examines how Canadians discovered, sought, and adopted this foreign devotion. In reality, this infatuation for Roman relics is primarily a transnational phenomenon that is part of the profound changes that the Catholic Church experienced in the nineteenth century, driven in particular by the Ultramontane movement. Therefore, it seeks to situate the presence of relics from the catacombs in Canada in its global context while considering its Canadian particularities. It rests on a considerable number of novel sources drawn from more than thirty archival centers. With the help of these documents, it examines the different facets that this devotion had, whether in cities or the countryside, among English-speaking or French-speaking communities or in predominantly Catholic or Protestant environments. The first chapter reveals the fascination with Christian Rome among nineteenth-century Canadians and the importance that the catacombs and their martyrs had in the minds of the Catholic faithful. The second chapter identifies the many networks uniting the Canadian Church with Rome, and more broadly with Europe, that allowed the acquisition and shipping of relics to Canada. It replaces this devotion in a larger framework by linking it to other manifestations of this expression of piety elsewhere in the world. It pays particular attention to the exchange of goods between the Italian peninsula and North America by studying the commercial routes that allowed the circulation of relics. The remaining three chapters are devoted to the presentation, the reception, and the adoption of catacomb saints in Canada. They examine the art of molding wax bodies containing relics and the symbolism of these recumbent-reliquaries, before describing the religious ceremony organized to mark the arrival of a new martyr. Finally, this thesis explores the faithful’s various expressions of piety: patronages, prayers, indulgences, and claims of miracles. It examines the attachment but also the opposition and the tensions provoked by Roman relics within society. This research demonstrates the influence that foreign religious devotions held in the spiritual lives of Canadians and the many connections uniting Canadian society with Europe. It also testifies to significant changes in the devotional universe of the nineteenth century. But above all, it highlights the profound transformations of both culture and mentalities and particularly of beliefs, emotions, and the idea of death. This study contributes to a better understanding of the religious past of several generations of Canadians by studying a devotion that has now completely been forgotten.

This contribution offers an analysis of the use of the marvellous element in the Voyage de Charlemagne in terms of the narrative dynamics and the conflict between the two sovereigns, Charlemagne and Hugo the Strong. Cultural historians have stressed the different connotations of the marvellous in medieval literature: miraculous, magical, artificial, supernatural, Christian, pagan, etc. The plot of the heroic poem shows a clear contrast between the supernatural of divine origin enjoyed by the western emperor, who was a pilgrim in Jerusalem, and the fantastic elements of earthly origin enjoyed by the eastern king, who does not leave his court. If Charlemagne’s victory, achieved thanks to his alliance with the sacred Christian, over Hugo the Strong, lord only of the marvellous/profane, is clearly described in the Voyage de Charlemagne, it is fair to ask how this point of view relates to the other levels of interpretation that critics have highlighted in the text (e.g. parody, fairy tale, serio-comic tradition).

Os jesu?tas foram importantes promotores do culto ?s rel?quias, restos mortais de santos e santas reverenciados pelos crist?os desde a Antiguidade. Na Prov?ncia Jesu?tica do Paraguai, tais artefatos integraram um conjunto de objetos religiosos constantemente utilizados em pr?ticas curativas. Entendida como fonte de poderes sobrenaturais, cada rel?quia continha a virtus, uma energia espiritual que conservava a for?a vital do santo ap?s sua morte. Historiadores argumentam que, no cotidiano, a rel?quia era considerada o pr?prio santo. A proposta deste trabalho ? problematizar os conceitos historiogr?ficos de rel?quia e de virtus, realizando uma investiga??o de orienta??o emp?rica no contexto meridional da Am?rica Espanhola do s?culo XVIII. A documenta??o ? composta predominantemente de Cartas ?nuas e a abordagem te?rica ? interdisciplinar, ao utilizar aportes da antropologia, como a no??o de ag?ncia, segundo Alfred Gell. Abordo as rel?quias como mediadoras de a??es e rela??es sociais, analisando relatos selecionados e o conte?do do discurso. Entre os resultados, destaca-se uma reformula??o do conceito de virtus. The Jesuits were important promoters of the cult of relics, the mortal remains of saints revered by Christians since Antiquity. In Prov?ncia Jesu?tica do Paraguai, those artefacts integrated a set of religious objects frequently utilized in practices of healing. Understood as a source of supernatural powers, each relic contained the virtus, a spiritual energy which conserves the vital force of the saint after his death. Historians argue that, in everyday life, the relic was considered to be the saint himself. A purpose of this work is to problematize the historiographic concepts of relic and virtus, proposing an investigation empirically oriented, in the context of southern Spanish America in the eighteenth century. The documentation is composed of predominantly Cartas ?nuas and offers a interdisciplinary approach, making use of anthropology, as for the notion of agency, from Alfred Gell. I approach the relics as mediators of actions and social relations, analysing selected sources and the contents of the speech. Among the results, stands out the reformulation of the concept of virtus. Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior - CAPES

Roma ve Bizans dönemlerinde Sebasteia olarak anılan Sivas’ta Bizans dönemine ait günümüze sağlam olarak gelebilen yapı bulunmamaktadır. Bölgenin Bizans dönemine ait bildiklerimiz ya seyyahların aktardıkları ya da yüzey araştırmaları ve kazı çalışmaları sonucunda ortaya çıkan arkeolojik verilerle sınırlıdır. Hıristiyanlıkta önemli bir yer tutan Rölik Kültü, Antik Dönemlerde ve Yahudi inancında da karşımıza çıkmaktadır. Aziz ve martirlerin bedenleri ve bedenlerine temas eden her nesne rölik olarak kabul edilmiş ve bu nesneler rölikerlerde muhafaza edilmiştir. Rölikler kutsal kişilerle ilgili oldukları için de hem koruyucu gücü olduğuna hem de iyileştirici gücü olduğuna inanılmıştır. Çalışmanın konusunu Sivas Arkeoloji Müzesi’nde yer alan lahit formlu rölikerler oluşturmaktadır. Bu bağlamda Sivas Arkeoloji Müzesi’ndeki rölikerler fotoğraflarla belgelenmiş, çizimleri yapılmış ve Anadolu’daki benzer örnekleriyle karşılaştırmalı olarak değerlendirilmesi yapılmıştır., There is no structure from the Byzantine period in Sivas, which was known as Sebasteia in the Roman and Byzantine periods, that has survived to the present day. What we know about the Byzantine period of the region is limited to the archaeological data either conveyed by the travelers or revealed as a result of surveys and excavations. The Relic Cult, which has an important place in Christianity, also appears in ancient times and in Jewish belief. The bodies of saints and martyrs and every object that came into contact with their bodies were accepted as relics and these objects were preserved in relics. Since the relics are related to holy persons, it was believed to have both a protective power and a healing power. The subject of the study is the sarcophagus-shaped relics in the Sivas Archeology Museum. In this context, the relics in Sivas Archeology Museum were documented with photographs, their drawings were made and their comparative evaluation with similar examples in Anatolia was made.

This paper sketches an interpretive approach to the scarce presence of relics in Santiago de Chile during the Colonial period. Taking stock of conventual sources and of some testamentary dispositions, the article delineates the discreet life that those sacred remains (and their associated visual objects) led within the religious life of the era. Through the prevailing presence of the ligna crucis and the occasional advent of other pious remains, the text unveils the widespread dissemination that foreign relics enjoyed during the Counterreformation, which allowed them even to reach the southern border of the Hispanic Empire.

Resumen Este artículo es una primera aproximación a la fragmentaria presencia de las reliquias en Santiago de Chile durante el periodo colonial, reflejada en documentos conventuales y testamentarios que dan cuenta de una existencia relativamente inactiva de estos restos sagrados, objetos visuales y materiales de intenso contenido sagrado. El texto describe la presencia mayoritaria de ligna crucis y la excepcional aparición de otros restos notables, lo que demuestra que la circulación de reliquias foráneas alcanzó la frontera austral del territorio hispano, en sintonía con el movimiento global de reliquias en el contexto de la Contrarreforma. Abstract This paper sketches an interpretive approach to the scarce presence of relics in Santiago de Chile during the Colonial period. Taking stock of conventual sources and of some testamentary dispositions, the article delineates the discreet life that those sacred remains (and their associated visual objects) led within the religious life of the era. Through the prevailing presence of the ligna crucis and the occasional advent of other pious remains, the text unveils the widespread dissemination that foreign relics enjoyed during the Counterreformation, which allowed them even to reach the southern border of the Hispanic Empire.

The article presents a proposal for a new reading of the functions, history and formal transformations of the chapels of St. st. Peter and Paul and St. Nicholas. The chapels were added to the aisles of the romanesque cathedral, but during the construction of the present church (1320–1364) they were included in the new building, which lead to their extensive reconstruction and enlargement. The time and circumstances of the construction of the chapel of St. Nicholas are unknown. Chapel of St. st. Peter and Paul, according to the local tradition, in its original form, was founded by Bishop Prandota, most likely in connection with the cult of St. Stanislaus, canonized in 1253. Although, according to almost all the literature to date, a year later the saint’s relics were placed in the center of the nave of the cathedral, it seems more likely that they were placed in the aforementioned chapel. In the Gothic cathedral, the altar of St. Stanislaus was moved to its central point, but the chapel of St. st. Peter and Paul retained an important role in the worship of the martyr, as it included his arm reliquary, and from some point on also an old empty sarcophagus, in which, after canonization, the main particle of the remains were laid. In the 15th century chapel of St. Nicholas was the place where the reliquary of the saint’s head was presented. Fot this purpose, gallery was erected above its entrance. The chapels were extended so that they joined both the aisles and the transept, in the center of which the altar of St. Stanislaus was placed; thus, all three objects form a line that crosses the main axis of the church. It seems that the decision for such a sacral topography composition was made already during the construction of the cathedral, modifying the original project, assuming the erection of a narrow transept. Artykuł prezentuje propozycję nowego odczytania funkcji, historii i przekształceń formalnych kaplic św. św. Piotra i Pawła oraz św. Mikołaja, przylegających do korpusu nawowego katedry w Krakowie. Kaplice te dostawiono jako aneksy do katedry romańskiej, ale podczas powstawania obecnego kościoła (1320–1364) zostały przebudowane i włączone do nowej budowli. Kaplica św. św. Piotra i Pawła została prawdopodobnie ufundowana przez biskupa Prandotę jako miejsce spoczynku relikwii św. Stanisława po jego kanonizacji w 1253 roku. W gotyckiej katedrze ołtarz tego świętego przeniesiono do jej centralnego punktu, ale obie kaplice także odgrywały rolę w jego kulcie. W kaplicy św. Mikołaja wystawiano bowiem relikwie głowy męczennika, zaś w kaplicy św. św. Piotra i Pawła – relikwie ramienia oraz dawny kamienny sarkofag, w którym szczątki spoczywały w okresie po kanonizacji.

Thèse co-dirigée par Étienne Anheim (EHESS) et Pierre-Olivier Dittmar (EHESS), soutenue devant un jury composé de Laurence Ciavaldini Rivière (Université Grenoble-Alpes), Michelle Fournié (Université Toulouse 2 Jean Jaurès), Anne Lepoittevin (Université Paris-Sorbonne) et Andrea Nicolotti (Universita degli Studi di Torino). Résumé : Au xive siècle, une « représentation du Suaire du Christ » apparaît en Champagne : si l’image s’inscrit dans la tradition des empreintes du Christ imprimées dans ...

The mobilization processes initiated by the medieval practice of Christian pilgrimage do not only concern the journeys of human travellers but also of things. The transport of objects to and from pilgrimage sites derives from a pre-modern concept of charisma as a specific kind of energy that can be transferred to things and substances. This mutual mobilization of humans and things can be described as the entangled processes of charismatic charging and re-charging; we argue that this pre-modern logic of contiguity and contagion has survived the multiple transformations of individual travel until today. Even travel dispositives of the 20th and 21st centuries presuppose kinds of situational and spatialized charisma involving human and non-human agents. We illustrate this by the example of the world-renowned Oberammergau Passion Play with its unique playing continuity from the early 17th century onwards. We argue that by taking objects home from elevated places, situational and site-specific charisma can be taken home. To describe the relationship between travel by pilgrims, the mobility of objects, and the mutual charismatic charging of elevated places and things, we propose three perspectives on the material remains of elevated situations. In addition to relics and souvenirs, we propose ‘spolia’ as a third category which allows for the description of discontinuity and transformation in practices of elevating things.

The importance of the image in social life has experienced a historical crescendo, similar to that of its relevance in political, cultural and even economic spheres. The Catholic Church of Rome, after overcoming an arduous polemic with the Eastern Church, opted for iconophilia in the face of the iconoclastic dictates of some Byzantine emperors. That option, continued in time, allowed the veneration of images as an evangelizing and exemplary moral vehicle of the first magnitude. It reached its artistic splendor in the Baroque period, linked to the Counter-Reformation, opposed to the iconophobic impulses of Protestantism. Today, the deployment of the iconic potential and the profusion of the image is such that it is worth asking whether it is not time to take a stand on the matter. La importancia de la imagen en la vida social ha experimentado un crescendo histórico, semejante al de su relevancia en ámbitos políticos y culturales, incluso económicos. La Iglesia católica de Roma, tras superar una ardua polémica con la Iglesia oriental, optó por la iconofilia frente a los dictados iconoclastas de algunos emperadores bizantinos. Aquella opción, proseguida en el tiempo, permitió disponer de la veneración a las imágenes como un vehículo evangelizador y moral ejemplarizante de primera magnitud. Alcanzó su esplendor artístico en el Barroco, vinculado a la Contrarreforma, opuesta a las pulsiones iconófobas del protestantismo. Hoy, el despliegue del potencial icónico y la profusión de la imagen es tal que cabe plantearse si no es llegado el momento de una toma de postura propia al respecto.

A partir de algunas reflexiones sobre la dimensión religiosa del mito neogótico, en este trabajo se examina la presencia de santos y sus reliquias en la Corónica general de España (1574, 1577 y 1584) de Ambrosio de Morales., Starting with some reflections on the religious dimension of the neo-Gothic myth, this paper examines the presence of saints and their relics in the Corónica general de España (1574, 1577 and 1584) by Ambrosio de Morales.

В статье рассматриваются предметы из собрания Нижегородского государственного историко-архитектурного музея-заповедника, поступившие из Нижегородского Спасо-Преображенского кафедрального собора, разрушенного в 1929 году., The article deals with objects from the collection of the Nizhny Novgorod State Historical and Architectural Museum-Reserve, which came from the Nizhny Novgorod Cathedral of the Transfiguration, demolished in 1929., Культурологический журнал, Выпуск 1 (47) 2022

Autori u radu donose rezultate rekognicije dvaju relikvijara sv. Krševana iz riznice zadarske katedrale sv. Stošije koji se čuvaju u Stalnoj izložbi crkvene umjetnosti u Zadru. Jedan relikvijar ima oblik škrinjice, a drugi stopala. Pregledom svetačkih relikvija u njima došlo se do vrlo zanimljivih i posve novih spoznaja o ta dva relikvijara i priloženim predmetima u njima, ali isto tako nalazi iz relikvijara – stopala sv. Krševana dali su, između ostalog, odgovor na pitanje kada su nastala oba relikvijara – stopala sv. Krševana iz riznice katedrale. Najvažnija spoznaja jest da kostur iz relikvijara – škrinjice sv. Donata zasigurno ne pripada tomu svetcu već, vrlo moguće, sv. Krševanu. To je potvrdila činjenica da se skočna kost iz relikvijara – stopala sv. Krševana savršeno spojila s goljeničnom, lisnom i petnom kosti iz relikvijara – škrinjice sv. Donata. Toj spoznaji pridonijela je i 14C analiza kosti iz škrinjice sv. Donata iz koje je vidljivo da je riječ o kosturu starijem barem 500 godina od vremena života toga svetca., In the paper, the authors present the results of the recognition of two reliquaries of St. Chrysogonus from the treasury of the Zadar cathedral of St. Anastasia, exhibited in the permanent display of church art in Zadar. One of the two reliquaries is in the form of chest, whilst the other is shaped as foot. Thanks to the examination of the saint’s relics, rather interesting and entirely new cognitions have been achieved with regard not only to the two reliquaries and the items in them, but also to the finds from the reliquary – the feet of St. Chrysogonus. Inter alia, the question regarding the date and origin of the two reliquaries – the feet of St. Chrysogonus from the cathedral treasury has been answered. The most important new cognition is that the skeleton from the reliquary – the Chest of St. Domnius – undoubtedly belongs not to this saint, but most probably to St. Chrysogonus. The proof thereof was that the hock joint from the reliquary – foot of St. Chrysogonus – connected perfectly to the tibia, fibula and heel bone from the Chest of St. Domnius. In this respect, the 14C analysis of the bones from the Chest of St. Domnius has been of relevance, as it has shown that the skeleton in question must be at least 500 years older than St. Domnius.

La localización del testamento de Beatriz Ximénez Cerdán nos ha permitido identificar a la noble dama aragonesa que entregó, en 1695, un pinjante relicario en forma de Espíritu Santo al Tesoro de la Virgen del Pilar. La documentación pilarista solo nombraba la entrega de la joya por los ejecutores testamentarios de la marquesa de Bárboles. La pieza fue confundida con un águila y se ha considerado tradicionalmente como donación del rey Amadeo de Saboya. En el transcurso de los siglos se perdió la ventana del viril donde había unas pinturas de devoción, que habrían permitido redundar en su profundo significado simbólico. A día de hoy, todavía se conserva en el Museo Pilarista., The location of the testament of Beatriz Ximénez Cerdán has allowed us to identify the noble aragonese lady who donated, in 1695, a reliquary pendant in the shape of The Holy Spirit to the treasury of the Virgen of The Pillar. The Pillarist documents just only mentioned the donation of the jewel by the testamentary executors of the marquise of Bárboles. This jewel was mistaken for an eagle and it has been considered a donation of the King Amadeo of Savoy. Over the centuries, the window of the virile was lost, where there were some devotional paintings, which would have allowed us to make to most of in its deep symbolic meaning. At the present time, it is still preserved in the Museo of The Pillar., Este artículo se enmarca entre las iniciativas del Grupo de Investigación de Referencia ARTÍFICE (El significado de los programas artísticos y musicales en el Península Ibérica durante las Edades Media y Moderna), H10_20R del Gobierno de Aragón, I. P. Carmen Gómez Urdáñez, así como dentro del Proyecto de investigación nacional Corpus processionalium hispanarum (PID2019-105696GA-I00, I.P. David Andrés Fernández).

Crowns of Czech kings and royal crowns in the Middle Ages The bachelor's thesis deals with the topic of important medieval royal crowns, which played a key role in the European field of political and ecclesiastical events in the context of the Holy Roman Empire. The text is divided into three main sections, which focus on the historical and art-historical view of the crowns. In the introduction, a basic typology is differentiated and the idea of symbolism of crowns during the Middle Ages is closely studied. In the main part, the work focuses on selected European crowns, whose artistic tendencies intertwine and thus complement the idea of then high-quality goldsmith's craft style. The aim of the work is also to point out the perception of a crown at that time, considerably exceeding an image of a physical jewel, a symbol of a monarch and manifestation of power of majesty over a reigned territory. For example, in connection with the Lands of the Bohemian Crown under Charles IV Luxembourg the relation between the land and the crown was evident. Due to easily accessible sources, the work pays special attention to crowns of Czech origin, especially the crown of St. Wenceslas. In this context, the chosen topic is extended by chapters discussing coronation orders, coronation rituals, and the worship of...

Dans À la recherche du temps perdu, Les Années et Le Guépard, les objets entrent à faire partie d’une constellation éclectique de significations. Il s’agit de significations qui prennent autant une valeur matérielle que symbolique, dans la mesure où elles sont en lien avec la mort et la fin d’un monde. D’objets comme référents symboliques du mort, à chosifications des morts, à objets-images, les objets sont aussi expression du remord, des objets-fétiches, choses destinées à la séparation par le héros agonisant jusqu’à leur démystification totale., In Search of Lost Time, The Years, and The Leopard, objects become part of an eclectic constellation of meanings. These meanings are as much material as they are symbolic, insofar as they are related to death and the end of a world. From objects as symbolic referents of the dead to "chosifications" of the dead to "objets-images", the objects are also expressions of remorse, fetish objects, and things destined to be separated by the agonizing hero until their total demystification.

This article examines a hadith text that illustrates the complicated interactions between Christian and Islamic sacred spaces in the early period of Islamic rule in the Near East. In this narrative, the Prophet Muhammad gives a group of Arabs instructions for how to convert a church into a mosque, telling them to use his ablution water for cleansing and repurposing the Christian space for Muslim worship. Contextualizing this narrative in terms of early Muslim-Christian relations, as well as late antique Christian religious texts and practices, my analysis compares this story with Christian traditions regarding the collection and usage of contact relics from holy persons and places. I argue that this story offers an example of early Islamic texts' engagement with, and adaptation of, Christian literary themes and ritual practices in order to validate early Islamic religious claims.

Aim: To develop a methodology for the estimation of the preservation of human skeletal remains – the relics in the Vodnjan assembly; to estimate the minimum number of individuals (MNI), sex, and age; to evaluate the physical state of their remains, and to individualize the remains to verify the list of saints allegedly buried at the monastery. Methods: Standard crime scene investigation and forensic anthropology methods were used, including trace evidence marking, photography, minimum number of individuals (MNI) estimation, sex, age, stature estimation, pathological and traumatic changes examination, individuation, and individualization by the comparison to the biography. Results: The total sample of the bones in the Vodnjan relic collection was very poorly preserved. The MNI in the sarcophagus was twenty-two. Of those, three were female, twelve were male, and seven were subadults. Conclusion: The forensic approach to the documentation and analysis of relics was appropriate for this kind of skeletal material. The final identification was not possible because of the poor preservation of skeletal material and the lack of hagiographical (antemortem) data. However, the forensic anthropology approach enabled us to create osteobiographies, and after the comparison with the existing antemortem data, we could not exclude that the remains belonged to the named saints.

Scoping Review Protocol

This article examines a ḥadīth text that illustrates the complicated interactions between Christian and Islamic sacred spaces in the early period of Islamic rule in the Near East. In this narrative, the Prophet Muḥammad gives a group of Arabs instructions for how to convert a church into a mosque, telling them to use his ablution water for cleansing and repurposing the Christian space for Muslim worship. Contextualizing this narrative in terms of early Muslim-Christian relations, as well as late antique Christian religious texts and practices, my analysis compares this story with Christian traditions regarding the collection and usage of contact relics from holy persons and places. I argue that this story offers an example of early Islamic texts’ engagement with, and adaptation of, Christian literary themes and ritual practices in order to validate early Islamic religious claims.

We present a parametric strong lensing analysis of three massive clusters. Our aim is to probe the inner shape of dark matter haloes, in particular the existence of a core. We adopt the following working hypothesis: any group/cluster scale dark matter clump introduced in the modelling should be associated with a luminous counterpart. We also adopt some additional well motivated priors in the analysis, even if this degrades the quality of the fit, quantified using the RMS between the observed and model generated images. In particular, in order to alleviate the degeneracy between the smooth underlying component and the galaxy scale perturbers, we use the results from spectroscopic campaigns by Bergamini et al. (2019) allowing to fix the mass of the galaxy scale component. In the unimodal galaxy cluster AS1063, a cored mass model is favored with respect to a non cored mass model, and this is also the case in the multimodal cluster MACSJ0416. In the unimodal cluster MACSJ1206, we fail to reproduce the strong lensing constraints using a parametric approach within the adopted working hypothesis. We then successfully add a mild perturbation in the form of a superposition of B-spline potentials which allows to get a decent fit (RMS=0.5"), finally finding that a cored mass model is favored. Overall, our analysis suggest evidence for cored cluster scale dark matter haloes. These findings may be useful to interpret within alternative dark matter scenario, as self interacting dark matter. We propose a working hypothesis for parametric strong lensing modelling where the quest for the best fit model will be balanced by the quest for presenting a physically motivated mass model, in particular by imposing priors., Comment: Final version accepted by A&A on June 2022

L’archéologie est confrontée aux ruines, aux vestiges de toutes sortes qui sont les traces des civilisations qui se sont succédées. Depuis la naissance de ce qu’on appelle l’antiquarianisme, la préservation de ce qui subsiste du passé est un impératif scientifique et moral. Le but de cet article est d’explorer les diverses dimensions de la notion de ruines et son rapport avec notre vision moderne du passé. Archaeology has to face the ruins, any kind of the traces of the successive human cultures. From the beginning of what is called antiquarianism, preservation of the relics of the past is a moral and scientific necessity. This paper tends to explore the various dimensions of the notion of ruins in relation to our modern vision of the past.

The article opens a series of publications on the existence of sacrum in remote places, small, peripheral, less known sanctuaries against the backdrop of religious landscapes. The first of the sanctuary series is Mętków, whose history is presented by Władysław Zarębczan. However, I add anthropological commentary to this story, using categories: religious culture, etiological legend, sanctuary, relics.

Two types of materials were sampled as part of an investigation of the relics of the Holy Catholic Church of the Apostles St Philip and St James in the Basilica dei Santi Apostoli in Rome: bone- and mummy-materials and architectural samples. The analyses encompassed radiocarbon dating, thermoluminescence dating, gas and liquid chromatographic separation with mass spectrometric detection, X-Ray fluorescence, X-Ray diffraction, inductively coupled plasma mass spectrometry, Raman spectroscopy, and Fourier transform infrared spectroscopy. The results show that the samples were subjected to a number of conservational and exhibition-related treatments. The alleged femoral bone of St James was dated between AD 214 and 340 (2σ confidence), which shows that this cannot be the bone of St James. An encrustation found in a canal in the reliquary in the high altar construction showed the presence of heavily oxidized rapeseed oil, which was radiocarbon dated between AD 267 and 539 (2σ confidence), and a ceramic shard also found in the high altar construction was TL-dated to AD 314–746 (2σ confidence). The two latter dates are consistent with atranslationof the relics following the erection of the church at the time of Pope Pelagius I in AD 556–561.

Maxime, abbé de Lérins puis évêque de Riez (Alpes-de-Haute-Provence), voit son culte se déployer dès les lendemains de sa mort à la fin du ve siècle. Il illustre la plasticité des dévotions à l’égard de moines évêques reposant sur un antique corpus hagiographique. Elles sont certes attachées à une identité diocésaine locale, mais rejoignent précocement un groupe classique de vénérables modèles circulant à large échelle via les collections de légendiers et les éloges martyrologiques. Maxime fut l’objet d’appropriations diverses, en Flandre, en Viennois, en Italie du nord, notamment, dont les ressorts sont examinés. Le dossier hagiographique de Maxime nécessitait une reconstitution et une relecture à diverses échelles. Maxime was bishop of Riez (Alpes-de-Haute-Provence) after having been abbot of Lérins. His worship spread immediately after his death at the end of the 5th century. The exemple of Maxime illustrates the plasticity of the cult of a monk and bishop based on an ancient collection of hagiographical works. Worship is attached to a local diocesan identity but soon merges with a classic set of prestigious models that widely circulate through collections of saints’lives and martyrologies. Maxime has been the object of various appropriations, especially in Flanders, in the Viennois, and in northern Italy, the sources of which are examined here. The hagiographic file of Maxime needs a reconstitution and a rereading on various levels.

The cult of the relics of saints not only played a major role in the christianisation of Europe, but also significantly shaped the evolution of religious communities, monastic or urban, throughout the Middle Ages. The translation of the relics of the saint virgins of Cologne through the network of Cistercian monasteries and the resulting boom of the cult, in particular through the creation of a specific office cycle in honour of these holy women, is the subject of this article. The office cycle O felix Germania as transmitted in a 13th century antiphoner of the Cistercian abbey Morimondo particularly illustrates how cults evolved when transmitted from one place to another, and how they somehow culminated in the composition or compilation of an office cycle. Crossing musicological and philological methods, texts and melodies from this cycle as well as their interrelationships are presented, Le culte des reliques des saints a non seulement joué un rôle majeur dans la christianisation de l’Europe, mais il a façonné de façon signifiante l’évolution des communautés religieuses, monastiques ou urbaines, pendant tout le Moyen Âge. La translation des reliques des saintes vierges de Cologne par le réseau des monastères cisterciens et l’épanouissement du culte qui en découle, notamment par la création d’un office propre en l’honneur de ces saintes femmes, est le sujet de cet article. Le cycle d’offices O felix Germania tel qu’il a été transmis dans un antiphonaire du XIIIe siècle de l’abbaye cistercienne Morimondo illustre particulièrement comment les cultes évoluèrent au cours de leur transmission de lieu en lieu, et comment ils culminaient en quelque sorte en la composition ou compilation d’un cycle d’offices. Croisant méthodes musicologiques et philologiques, nous présenteront textes et mélodies de ce cycle ainsi que leurs interrelations.

Maxime, abbé de Lérins puis évêque de Riez (Alpes-de-Haute-Provence), voit son culte se déployer dès les lendemains de sa mort à la fin du ve siècle. Il illustre la plasticité des dévotions à l’égard de moines évêques reposant sur un antique corpus hagiographique. Elles sont certes attachées à une identité diocésaine locale, mais rejoignent précocement un groupe classique de vénérables modèles circulant à large échelle via les collections de légendiers et les éloges martyrologiques. Maxime fut l’objet d’appropriations diverses, en Flandre, en Viennois, en Italie du nord, notamment, dont les ressorts sont examinés. Le dossier hagiographique de Maxime nécessitait une reconstitution et une relecture à diverses échelles. Maxime was bishop of Riez (Alpes-de-Haute-Provence) after having been abbot of Lérins. His worship spread immediately after his death at the end of the 5th century. The exemple of Maxime illustrates the plasticity of the cult of a monk and bishop based on an ancient collection of hagiographical works. Worship is attached to a local diocesan identity but soon merges with a classic set of prestigious models that widely circulate through collections of saints’lives and martyrologies. Maxime has been the object of various appropriations, especially in Flanders, in the Viennois, and in northern Italy, the sources of which are examined here. The hagiographic file of Maxime needs a reconstitution and a rereading on various levels.

Cilj ovog rada bio je istraživati, analizirati i valorizirati fenomen crkve sv. Blaža u Vodnjanu, s pripadajućom Zbirkom sakralnih umjetnosti, Svetim tijelima i relikvijama svetaca, kao vrijedan primjer kulturno-povijesnog spomenika Vodnjanštine. Predstavlja reprezentativan izdanak ovoga područja i cjelokupne kulturne baštine, koja doživljava u zadnje vrijeme vrlo pozitivne trenutke, posebice kroz prizmu turizma. Sve je više interesa i želje u otkrivanju novih destinacija od strane stručnjaka, u svojstvu istraživanja, ali i od strane običnih posjetitelja. Fenomen vjerskog i sakralnog turizma, kao poseban oblik turizma, nesumnjivo predstavlja važnu i atraktivnu realnost u svrhu promicanja i popularizacije kulturne baštine. Takvu vrstu turizma karakterizira stalni trend rasta te nesumnjivo predstavlja zanimljivu stvarnost, s ekonomskog i gospodarskog gledišta. Istraživanje je provedeno metodom analize sadržaja, gdje je obuhvaćena sva dostupna stručna literatura u obliku udžbenika, monografija, zapisa crkvenih stručnjaka, internetskih izvora i osobnih svećeničkih zapisa. The aim of this paper was to investigate, analyze and valorize the phenomenon of the church of Saint Blaž (Blaise) in Vodnjan, with its Collection of Sacral Arts, Sacred Bodies and Relics of Saints, as a valuable example of the cultural and historical monument of Vodnjan area. It represents a symbolic instance of this area and the entire cultural heritage, which has been experiencing very positive moments recently, especially in tourism. There is more and more interest and desire in discovering new destinations not only by experts who use it for their research, but also by "ordinary" visitors. The phenomenon of religious and sacral tourism, as a special form of tourism, undoubtedly represents an important and attractive reality for the purpose of promoting and popularizing cultural heritage. This type of tourism is characterized by a constant trend of growth, and undoubtedly represents an interesting reality, from an economic point of view. The research was carried out using the method of content analysis, where all available professional literature was applied, in the form of textbooks, monographs, records of church experts, internet sources and priest’s personal records.

In this article, we analyse information extracted from material elements preserved and archival documentation, which reveal the link of the community of Dominican nuns of Madre de Dios from Baena with the lineage of the Casa de Cabra. We analyse their founding statutes, how —from this convent— relatives of the Fernandez de Cordoba family made use of the different resources of sociopolitical and propagandistic intent during the sixteenth and seventeenth centuries. We also describe the behaviour unfolded by nuns within its walls, more akin to members of aristocracy than to those of a contemplative order. Ofrecemos en esta contribución aquellos factores que se extraen de los elementos materiales conservados y de la documentación archivística custodiada por la comunidad de religiosas dominicas de Madre de Dios de Baena que delatan su vínculo con el linaje de la Casa de Cabra. Valoramos y analizamos sus estatutos fundacionales, los distintos resortes de utilización sociopolítica y propagandística que de este convento se hizo durante los siglos XVI y XVII por los Fernández de Córdoba, así como de los comportamientos que las religiosas desarrollaban intramuros, más propios de la actividad nobiliaria en el siglo que de monjas contemplativas.

This article brings to light the results of a study undertaken on two textile objects which, according to tradition, are identified as the scapular and the tunic that belonged to the Dominican habit of Princess Santa Joana. Considered relics since the death of the princess (1490), they were stored in 1701 in a specially designed reliquary chest made of silver and crystal. The whole investigation was carried out on archival sources and published literature related to the worship of Princess Santa Joana, which begun immediately after her death. In order to contextualize the historical objects and their function, a brief introduction about the importance and meaning of the relics is made, while individualizing the worship of the relics in the Jesus de Aveiro Convent – especially those directly related with Princess Santa Joana. Therefore, this article gathers the conclusions achieved with the collected historical information and from the thorough examination of the textile objects. Received: 2018-7-3Revised: 2018-10-8Accepted: 2018-12-6Online: 2018-2-5Publication: 2019-4-30, Neste artigo damos a conhecer os resultados de um estudo realizado a duas peças têxteis tradicionalmente identificadas como sendo o escapulário e a túnica pertencentes ao hábito dominicano da Princesa Santa Joana. Tendo adquirido o estatuto de relíquias, desde a data da morte da Infanta (1490), ambas as peças foram, em 1701, acondicionadas num cofre relicário de prata e vidro, especialmente encomendado para o efeito. Toda a investigação realizada para este estudo teve por base o levantamento documental e bibliográfico relacionado com o culto da Princesa Santa Joana, culto esse iniciado logo após a sua morte. Para uma contextualização das peças têxteis e da sua função, optámos por fazer uma breve introdução sobre a importância e significado das relíquias, particularizando, em seguida, o culto das relíquias no Convento de Jesus de Aveiro, com enfoque naquelas directamente relacionadas com a Princesa Santa Joana. Este texto reúne, assim, as conclusões retiradas da informação recolhida e dos dados provenientes da observação e análise cuidada das peças. Recebido:2018-7-3Revisto:2018-10-8Aceite:2018-12-6Online:2018-2-5Publicação:2019-4-30

This article scrutinizes the use of liminality as a term to understand medieval dance practices. With the case of the feast day of St. Eluned described in Gerald of Wales Itinerarium Cambriae, I first present common ways that historians and theologians have used the term liminality in order to describe historical depictions of feasts of saints where more unruly forms of movement and dancing have happened. I then analyze this specific depiction by Gerald of Wales through a combination of a kinesic approach and a hermeneutics of suspicion and charity. This approach shows that earlier understandings of dancing always being a problematic element in traditions of Christianity in the west needs to be nuanced. After this, I turn to the critique that Caroline Bynum Walker has brought up, concerning the use of the term liminality in the medieval context. Taking her critique seriously, I return to the story of St. Eluned by focusing on the lived religion from the perspective of the female characters in the setting. Finally, I also bring in Vincent Lloyd’s distinction between rituals and liturgy, to further strengthen how theological discussions can bring in more nuanced and important additions in how we may understand chaotic forms of medieval dance in new ways.

Background: A medieval mummy known as the Blessed Antonio (Patrizi) is held in the church of Saints Peter and Paul at Monticiano, Sienna, central Italy.Objectives: The aim of our investigation was to complete a biological profile of the subject, as well as to assess the impact of deterioration to the concerned remains.Methods: As a follow-up of our bioanthropological, macroscopic approach, two of the samples taken underwent rehydration, fixation, desiccation, paraffin-embedding, and staining according to standard histological techniques applied to mummified remains.Results: The body was determined to be that of an adult male, who showed some pathological changes such as dental calculus and what is suspected to be hallux valgus. The overall preservation of a skin sample revealed damage caused by a post-mortem infestation of insects, while a second, inner sample was identified as lung tissue, and revealed a case of anthracosis.Conclusions: The Blessed Antonio was an adult male, who had poor dental hygiene and was likely exposed to smoke during his lifetime. Damage observed on the remains indicated that a conservation treatment was desirable for the future preservation of the body.

Scholars have traditionally dated the Royal Chapel at Pyrga, Cyprus to the year 1421 and attributed it to the patronage of the island’s Latin ruler Janus de Lusignan (r. 1398-1432). However, more recent stylistic, iconographic, and epigraphic analyses present a convincing argument for dating the chapel to the mid-fourteenth century. Ironically, though the chapel is most frequently associated with the death of Janus’s wife Queen Charlotte, the portraits of a Latin king and queen both appear as living, albeit anachronistic, attendants at Christ’s death in the chapel’s decoration. Their prayerful attitude at the base of the Cross on Golgotha, in conjunction with programmatic emphasis on sickness/death, salvation, and intercession, implies that the foundation was intended to be something other than a memorial funerary chapel for a specific royal person. This article, which supports a mid-fourteenth-century date, will argue that the chapel instead functioned as an ex-voto or visual prayer for the salvation of the Cypriot people from an outbreak of plague on the island. Evidence points to King Peter I de Lusignan (r. 1358-1369) and Queen Eleanora as likely patrons of the chapel and the role of St. Peter Thomas—monk, papal procurator, and bishop—as instigator of royal penitential display as a means of countering the spread of plague. Important to this revised date and context is the clear invocation of the True Cross—relic and palladium par excellence of the Crusades—that held special importance in the religious culture of Cyprus and for its royal dynasty.

Dans un paysage religieux québécois qui s'est profondément transformé, même si l’on constate une désaffection des églises catholiques, certaines formes de dévotion restent importantes, en particulier la dévotion au Saint Frère André. Canonisé par le Pape Benoît XVI en octobre 2010, Saint Frère André est le premier Saint homme natif du Canada. Il est à l’origine de la construction de l’Oratoire Saint-Joseph du Mont-Royal, le plus grand Sanctuaire dédié à Saint Joseph au monde. Il est un personnage important au Québec. Selon les données du Sanctuaire, chaque année, deux millions de visiteurs se rendent à l'Oratoire. Ces visiteurs ont plusieurs profils. Ce sont soit des personnes dévotes venant de Montréal ou des environs, des touristes religieux ou des pèlerins. Cette thèse traite de la dévotion au Saint Frère André à l’Oratoire. L’objectif principal est de comprendre les expressions et pratiques de cette dévotion populaire ainsi que l'expérience vécue par les dévots dans ce lieu de pèlerinage, à l’aide d’une approche ethnographique combinée à une étude d’archives des billets d’intentions recueillis à l’Oratoire au cours de l’année 2010 et 2018. Les dix observations réalisées dans les cinq lieux de recueillement dédiés au Saint Frère André, les cinquante entrevues menées auprès de personnes dévotes et l’étude de mille billets d’intentions mettent en évidence la relation de confiance et d’amitié que les personnes entretiennent avec le Saint. Cette relation est entretenue par la perception de manifestations attribuées au divin, telles que des miracles de guérison, des apparitions et des visions qui, pour les dévots, attestent de l’existence d’un échange de biens de charité entre ciel et terre. Il ressort de cette thèse l’importance du rôle d’intercesseur de Saint Frère André dans les pratiques de dévotion ainsi que son rôle dans la mémoire collective québécoise comme en témoignent les relations historiques que bon nombre de familles ont développées avec le Saint. La prière est le lieu premier de la rencontre, le véhicule par lequel les dévots rencontrés communiquent avec Saint Frère André. Quant aux pratiques de dévotion, elles s’expriment sous de multiples formes : reliques, espaces de dévotions, statues, objets de piété, huile de Saint Joseph, images, culte, pèlerinages, etc. La dévotion populaire n’étant pas contrôlée par l’institution religieuse, elle donne libre cours aux expressions religieuses spontanées tant dans les rituels que dans l’écriture votive., The religious landscape in Quebec has changed profoundly, even though the disaffection of the Catholic churches, some forms of devotion remain important, especially the devotion to Saint Brother André. Canonized by Pope Benedict XVI in October 2010, Saint Brother André is the first Canadian-born male Saint. He is responsible for the construction of Saint Joseph’s Oratory, the largest shrine dedicated to Saint Joseph in the world, and he is an important figure in Quebec. According to the Sanctuary’s data, every year, two million visitors visit the Oratory. These visitors have several profiles, they are either devout people from Montreal or the surrounding area, religious tourists, or pilgrims. This thesis deals with the devotion to Saint Brother André at the Saint Joseph Oratory of Mount Royal. The main objective is to understand the expressions and practices of this popular devotion as well as the experience lived by the devotees in this place of pilgrimage, using an ethnographic approach, which is based on a combined archival study of prayer intentions collected at the Oratory during the years 2010 and 2018. The ten observations made in the five places of prayer dedicated to Saint Brother André, the fifty interviews conducted with devotees and the study of about a hundred prayer intentions highlight the relationship of trust and friendship that people have with the Saint. This relationship is sustained by the perception of manifestations attributed to the divine, such as healing miracles, apparitions, and visions that, for the devotees, testify to the existence of an exchange of goods of charity between Heaven and Earth. This thesis shows the importance of the role of intercessor of Saint Brother André in the collective memory of Quebec, as evidenced by the historical relations that many families have developed with the Saint. Prayer is the first place of the encounter, the vehicle through which the devotees meet and communicate with Saint Brother André. As for devotional practices, they are expressed in many forms: relics, devotional spaces, statues, objects of piety, oil of Saint Joseph, images, worship, pilgrimages, etc. Since popular devotion is not controlled by the religious institution, it gives free rein to spontaneous religious expressions both in rituals and in votive writing.