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Since ancient times, mathematics has displayed a high level of creativity and impressive dynamism. However, in teaching/learning programs, they appear as relics to be displayed within the walls of the school. To break with this archaism, Statistics has emerged as the part of mathematics that can shed light on its dynamism and societal roots. Here, too, computational, and theoretical aspects have left little room for a clear understanding of the concepts studied. The aim of this article is to show, through the epistemological study of the notion of standard deviation, how the study of the evolution of concepts can help us understand their meaning and serve as a resource for their teaching. [ABSTRACT FROM AUTHOR]

The article discusses current trends in the formation of the church space in post-Soviet Russia. The author focuses on religious practices that result in the presence of symbolically significant objects – relics, votive gifts, donators’ icons, notes, etc., – in churches. These objects build the space of the church as a space of communication with the saints; they form an environment in which parishioners and pilgrims clearly see the channels and means of this communication. Some practices are carried out primarily by the clergy – such as collections of relics and brandea or ordering various reliquaries for keeping sacred objects which the church is either already having or planning to obtain. Collecting relics allows clergy to build the “topography of holiness” in the church, to present the uniqueness of the church in the parish and on the church website. Other practices are carried out primarily by parishioners and pilgrims – this is the bringing of votive gifts, notes, and donators’ icons (sometimes with inscriptions). Various objects that appear in the temple space can serve as affordances for such actions. First, these are wooden icon-cases covered with glass – ‘niches’ in which it is convenient and safe to place gifts. Secondly, these are ‘regular’ gifts – decorations placed on icons by the clergy (as a rule, pectoral crosses and panagia). Finally, the same role is played by the notes, the gifts, and the curatorial icons themselves – the presence of the gift serves as an invitation to do a similar action and bring a note / a jewelry or to order a new icon related to personal or family story (request, need). As a result of such practices, the church space in Russia is actively developing. Reliquaries of various forms are being created; relics are integrated into icons and crosses, turning them into reliquaries; massive icon-cases are ordered for icons, convenient for placing a lot of votive gifts, etc. These processes are sometimes hardly noticeable, but their role in the current church tradition is undoubtedly significant. В статье рассмотрены актуальные тенденции в формировании храмового пространства в постсоветской России. В фокусе внимания – религиозные практики, которые оказывают влияние на наполнение церквей символически значимыми объектами – реликвиями, вотивными дарами, ктиторскими иконами, записками и т. п. Эти предметы выстраивают пространство храма как пространство коммуникации со святыми и формируют среду, в которой прихожане и паломники наглядно видят каналы и средства этой коммуникации. Некоторые практики осуществляются прежде всего духовенством – это собирание реликвий, святых мощей и брандеа, заказ различных реликвариев для хранения как уже приобретённых, так и (зачастую) ещё только запланированных к приобретению святынь. Собирание реликвий позволяет выстраивать свою «топографию святости» в каждой церкви, позиционировать уникальность своего храма в приходе и на церковном сайте. Другие практики осуществляют прежде всего прихожане и паломники – это принесение вотивных даров, записок, а также ктиторских икон, иногда с донаторскими надписями. Аффордансами для таких действий могут служить различные предметы, появляющиеся в храмовом пространстве. Прежде всего, это деревянные киоты, закрытые стеклами, – ниши, в которых удобно и безопасно размещать дары. Кроме того, это «регулярные» дары – украшения, размещаемые на иконах духовенством (как правило, наперсные кресты и панагии). Наконец, ту же роль играют сами записки, привесы и ктиторские иконы – наличие дара служит приглашением сделать аналогичное действие и принести записку / одарить икону драгоценностью / заказать новую икону, связанную с личной или семейной историей (просьбой, потребностью). В результате развития таких практик храмовое пространство в России активно развивается, трансформируется, формируется на новых основаниях. Для реликвий создают мощевики разных форм; частицы мощей интегрируют в иконы и кресты, превращая их в реликварии; для икон заказывают массивные киоты, в которых можно разместить множество вотивных привесов и т. п. Эти процессы порой мало заметны, но их роль в актуальной церковной традиции крайне велика.

The article analyzes three fragments from the travel notes of Vasily Grigorovich-Barsky about pilgrimage sites identified as the house of the Virgin Mary in Mariazell, Loreto and Nazareth. This traveler, who lived in the 18th century, was an Orthodox Christian and his education was very close to European University tradition, was interested not only in the appearance and history of these complexes, but also in the authenticity of the objects of worship. The texts about Mariazell and Loreto are non-critical descriptions, although about the shrine in Nazareth in his description Barsky is doubting about the authenticity of what he had seen earlier. Bringing scientific arguments, he is convinced of the falsity of the Catholic shrine in Loreto and the falsity of the legend about moving the house to another location. His reasoning, at first glance, is a natural part of interfaith polemics, but when referring to the tradition of Loretan criticism, it turns out that the author is included in the polemic that began in European religious and scientific circles long before him. His arguments are of interest from the point of view of the history of the Church, since he refutes Catholic practice, relying on arguments of a scientific nature, and not on theology. В статье анализируются три фрагмента из путевых заметок Василия Григоровича-Барского о паломнических объектах, отождествляемых с домом Девы Марии, в Марияцелле, Лорето и Назарете. Путешественника, жившего в XVIII столетии, исповедующего православие и получившего образование, близкое к университетскому, интересовал не только облик и история этих комплексов, но и подлинность объектов поклонения. Тексты о Марияцелле и Лорето имеют характер некритических описаний, тогда как при обращении к святыне в Назарете Барский задаётся вопросом о подлинности увиденного им ранее. Приводя аргументы научного характера, он убеждается в поддельности католической святыни в Лорето и неистинности легенды о переносе домика Девы Марии. Его рассуждения, на первый взгляд, являются естественной частью межконфессиональной полемики, но при обращении к традиции лоретанской критики выясняется, что автор включается в полемику, начавшуюся в европейских религиозных и научных кругах задолго до него. Его рассуждения представляют интерес с точки зрения истории Церкви, поскольку он опровергает католическую практику, опираясь на аргументы научного характера, а не на богословие.

Copyright of Archives de Sciences Sociales des Religions is the property of Editions EHESS and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

From 1309 to 1523, Rhodes was ruled by the Order of the Knights of St. John. The relics of John the Baptist, their patron saint, held a prominent place in the Hospitallers’ devotion. Among the relics, his arm became a significant focus of attention and pilgrimage for the Christian world. After a brief review of the earliest references to the arm, its travels about the eastern Mediterranean, as well as some of the testimonies related to it, the representations of the saint’s arm in medieval painting are briefly examined. After 1204, the Knights appear to have had a direct or indirect connection with the proliferation and dispersal of the relics of the saint, aiming at political and economic benefits. The “miraculous replication” of the arm opened new perspectives for power and influence.

The paper discusses the relic of the head of the Serbian patriarch Pajsije, recently discovered in the Patriarchate of Peć monastery. Besides a painted cryptogram, the head also includes an extensive inscription with information about Pajsije’s title, time of reign, date of death and place of burial. Taking into account the historical and ideological context, the paper argues that the impetus for establishing Pajsije’s cult came from Patriarch Maksim, his follower and admirer. An analysis of archaeological documentation has shown that Pajsije’s tomb was located at the same spot as Patriarch Maksim’s grave later on. An icon of Patriarch Pajsije now kept in Ravenna made up a unified cultic ensemble with the coffin-reliquary.

This paper analyses the military use of holy relics, images, and other Christian apotropaic devices in the Roman-Persian wars. I examine a wide range of literary evidence from the 4th to the 7th century exploring where, why, and how different Christian objects were used in military contexts. Moreover, I consider different factors, as the local religious practices or the rivalry between the Christian Roman Empire and Zoroastrian Persia. I argue that the earliest military uses of relics and holy images happened in the context of the Roman-Persian conflict and frontier region, and that, during the 4th-7th centuries, these uses were much more common there than anywhere else. Also, that some local practices of this region could have been adopted by military officers and the Imperial elite. I propose that three factors could explain this: First, the intensity of the cult of relics and images in Syria and the Near East. Second, the growing identification of the Roman Empire as a Christian power between the 4th and 7th centuries. Finally, the Roman-Persian conflict and the climate of religious confrontation that grew over the course of the Byzantine-Sassanian wars.

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.

This paper analyses the meta-historical value of the martyrs’ biographies and their cult in Hispania from the 4th century to the Visigothic period. Instead of carrying on with the intense debate on the historical authenticity of the martyrs’ lives or their political instrumentalisation, my aim here is threefold. First, I describe martyrs’ relics not only as artefacts valued because of the biography of associated martyr, but also for their inherent capacity of unlimitedly adding new stories to the martyr’s narrative through the miracles attributed to his/her relic. Second, I focus on space and the symbolic significance of a landscape, in which an area ceases to be a mere geographical entity to become the scenario of the martyr’s alleged events. Finally, I explore how the memory of martyrs was used to conceptualise time at a local level and the implications of this. The new time framework made it possible to connect important contemporary experiences in an individual’s everyday life with transcendent historical time represented by the days commemorating martyrs.

Many pilgrims from the late Middle Ages recounted their pilgrimage, describing their visits to the relics along their route and how they were shown to them. Based on texts written between 1460 and 1520, this paper analyses the different ways in which this monstration was taking place, publicly, at fixed times, or occasionally, on the pilgrims’ query. The displayed relics appear as body-images, whose visibility is organized by the institutions. However, rather than their appearance, pilgrims describe principally the way the relics were displayed, by whom and where, with which kind of adornment, the impression they created to the crowd and to themselves. Therefore, a display is organized around the relic, including objects, acting bodies, and society that is displayed with it.

The paper presents the results of analysis of typological, stylistic- technical, epigraphic and iconographic features of the luxurious panagiarion, part of a complex reliquary, in the treasury of the Tersatto Monastery near Rijeka. The size and content of the panagiarion, made of jewels, pearls and relics in silver gilded revetments, provide basis to classify it within the group of Late Byzantine pectoral panagiaria-reliquaries and enkolpia of diverse forms. The dedicatory inscription on its reverse refers to despotissa Barbara Frankopan, the wife of the Serbian despot Vuk Grgurević, as its patron. The inscription on its rim and capsule with a miniature relief of the Virgin with Christ place it within the field of Orthodox personal devotion. [Project of the Serbian Ministry of Education, Science and Technological Development, Grant no. 177003: Srednjovekovno nasleđe Balkana: institucije i kultura]

In Venice, the appropriation by power of the values of celebration and legitimation inherent in the cult of the patron saint was precious, successful, and taken to an extreme degree. A thoroughgoing identification became established between the Evangelist and the society of the lagoon, between Saint Mark and the Venetian domains. The question of the translation of the relics of Saint Mark is here examined in order to study what were the historical and imaginative necessities which determined it. Consideration is next given here to the importance of transfers of relics in medieval Venice. Finally, attention is give here to showing how a policy of relics was put in place in the city, and how, at the heart of a system of representations, this played a keyrole in a history which long became intertwined with that of the mythical completion of Venice.

This article discusses the ways in which the physical presence of consecrated virgins was perceived, described, and subsequently altered in Late Antiquity. In the course of the fourth and fifth centuries CE, through codes that regulated their behaviour and outward appearance, and through the assignment of specific ritual functions and spaces, bishops constructed a new and long-lasting image of consecrated virgins. The resulting model, the authors argue, was shaped by notions regarding female anatomy as well as by their association with the Virgin Mary; it was similar to a precious reliquary: a container whose aesthetic indicated the consecrated nature of its interior.

Copyright of Archives de Sciences Sociales des Religions is the property of Editions EHESS and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Revue d'Histoire Moderne & Contemporaine is the property of Societe d'Histoire Moderne et Contemporaine and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article aims at analyzing the exhibition of images of Romania and the Romanians that was held in Paris, France between 1867-1937. Topics discussed include development of national state of Romania in 19th century, oriental stereotypes in Romania, stereotypes in the Romanian society and historical relics. It further discusses folkloric artefacts, documents related to its, statistics on the artefacts, perception of French citizens working in Romanian authorities, history of French press and images preserved by Romanian authorities.

Copyright of Archives de Sciences Sociales des Religions is the property of Editions EHESS and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Archives de Sciences Sociales des Religions is the property of Editions EHESS and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Archives de Sciences Sociales des Religions is the property of Editions EHESS and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Mélanges francophones is the property of Galati University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this paper the different processes of medieval memory construction of Saints Adrian and Natalia are studied through the presence of their relics in the altars of some churches in Rome, León and Lisbon. Following the martyrdom of Saint Adrian in the East and the transference of his mortal remains by his wife to Byzantium, it was between the 7th and the 13rd centuries that their worship was developed in the Iberian Peninsula therefore creating significant worship strategies. This had consequences in written sources, architecture and epigraphy, points of investigation of this article.

The present contribution discusses only a part of the results obtained by the team of archaeologists from “ Vasile Pârvan” Institute of Archaeology in the area of the Basilica with a Crypt during the period of 2002– 2013. We took into consideration the architectural features of the Christian edifice, the pre-existing architectural structures (both of Greek and Roman ages), the place of the Christian monument in the urbanism of Late Roman age at Histria, the archaeologically noticeable modifications that occurred in the configuration of this intra muros area of the Late Roman city at various chronological moments

Copyright of Revue Historique (0035-3264) is the property of Presses Universitaires de France and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article recounts the itinerary of a forgotten religious devotion. From 1845 to 2005, many Montreal Catholics venerated in their cathedral the relics of saint Zoticus. The remains of this mysterious saint came from the catacombs of Rome. Promoted by the clergy, the devotion to saint Zoticus was not restricted to the realm of public devotions but was adopted as an integral element of the private devotional world of many Catholics. In looking at the particular example of saint Zoticus, this article reveals the keen interest that existed for relics of catacomb saints in Quebec. The religious fervor surrounding these relics constituted one of the distinctive expressions of ultramontane piety. [ABSTRACT FROM AUTHOR]

Copyright of Archives de Sciences Sociales des Religions is the property of Editions EHESS and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Archives de Sciences Sociales des Religions is the property of Editions EHESS and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The surviving sources suggest that St Sava of Serbia was, as part of the programme of securing sacral legitimacy for the state and dynasty, setting the scene for the inclusion of his brother Stefan, the first-crowned Serbian king, among the saints. This part of the programme was not fully realized, but the focus of the cult was on the incorrupt relics. The cult of Stefan the First-Crowned was not rounded off until the seventeenth century, when the Patriarch Paisios wrote a vita and a service. The development of the cult over the centuries (from the 13th to the 20th century) was a direct reflection of changing historical circumstances and the prevailing ideology of rulership. [Projekat Ministarstva nauke Republike Srbije, br. 177003 (Srednjovekovno nasleđe Balkana - institucije i kultura]

Hagiographic studies have turned their attention to a particular type of homo viator: saints. Either in vita or post mortem, saints helped in the configuration of cultural centers, pilgrimage itineraries and sacred spaces by means of their tangible presence, their capacity of producing miracles, through their representative or real/actual relics or through sacred bodily remains. This paper focuses on the analysis of those phenomena that adopted various dimensions and it also values the function and the meaning given by the medieval and modern society to the doctrinal and religious discourse of ecclesiastic people and to the practices of popular Christian religiosity of the Andalusian region among the 5th and 17th centuries.

In the XVIIth century, relics and bloody corporeal forms of devotion came under suspicion as Protestants criticised the ‘insane curiosity’ of papists. Visible and extraordinary forms of devotion ran the risk of being treated as vain superstitions or with libertine indifference. Yet new editions and translations of the Imitation of Christ were issued to encourage the readers’ contempt for the material and intellectual world. Drawing from texts belonging to a highly rigorous spiritual milieu – the Life of Agnès de Langeac and René de Voyer d’Argenson’s writings – this article will show how the authors took the effects of curiosity into account by avoiding the dissolving power of the curious gaze thanks to the dissociation between the self, the world and the public.

Legitimate son of a prince, reforming bishop, philanthropist and humanist, Louis de Bourbon-Vendôme left in 1510 a testament in which he shows little interest in veneration of saints, perpetual foundations and charitable bequests. However to assure his own salvation by the grace of his consecration, to constitute as many relics from three parts of his body, head, heart and bones, he asked to be dismembered.

The article examines the history of religious practices in Europe during the late Middle Ages, the Renaissance, and the religious Reformation from the early 1500s to about 1570. Particular attention is paid to religious relics in Christianity and the Catholic Church. The author argues that relics were part of a larger system of beliefs and religious practices such as pilgrimage, miracles and indulgences, which were also important to the religious lives of believers.

On the basis of ethnographic fieldwork which was conducted among some Carmelite and Augustinian monastic groups (in France and in Italy), the aim of the present paper is to investigate the nature of relic-objects from an anthropological perspective. These are probably one of the most significant reified examples of the so-called ‘sacred’ as tangible evidence in contemporary western societies. Considering the case of the remains of Breton Blessed Françoise d’Amboise (1427-1485), the analysis will be focused on the transformation process human remains undergo to be turned into relics, this process being implemented by specialised secluded nuns. A number of issues will be addressed, such as the types of relational processes and strategies (including protagonists, situations, material and ideological systems) that are most relevant for these objects to be assigned and preserve their sacred power.

The article examines the corpus of writings by 17th century French benedictine monk and sacristan Guillaume Le Hule with emphasis given to his works on the religious activities of 10th century Richard Ier, the third Duke of Normandy, also known as Richard sans Peur (Richard the Fearless). Le Hule's interest in the Duke's relationship with the physical aspect of Jesus Christ, his relating the legend of the Précieux Sang (precious blood), and his writing about the Duke's construction of the Sainte-Trinité benedictine abbey in Fécamp, France, are discussed. The Latin text which relates the Sainte-Trinité abbey's story entitled "Libellus de revelatione, aedificatione et auctoritate fiscannensis monasterii" is also discussed.

Copyright of Studia Universitatis Babes-Bolyai, Historia is the property of Babes-Bolyai University, Cluj-Napoca, Romania and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The way the criterion of authenticity was being applied in the evaluation of material relics did depend, among other things, on the kind of object and on the nature of its cultural status metamorphoses. The issue is discussed on the example of two pieces of furniture from the first Polish museum. The author analyses possible sources of inspiration for the conservation practice of that time.

In the Middle Ages, Holy blood relics were frequently translated, first between the Orient and the West, later throughout Europe. Quite often the aristocracy played a major role in the process of translation. This observation prompts the question as to the nature of the aristocracy's interest in Christ's remains. As shall be discussed, at the time such remains were imbued with considerable political meaning.

The worship of saints’relics played a major role in the Christianisation of Europe in the High Middle Ages. From the 11th century onwards, the religious fervour of the faithful was marked by a growing devotion to Christ and the Apostles, which found expression in a quest for any material sign of their earthly existence. The miracles attributed to the Holy Blood or the Precious Blood of Jesus first arose in the context of pilgrimages and crusades to the Holy Land, before becoming evidence of the actual presence of the Son of God in the sacrament of the Eucharist.

In the XIth century, after the restoration of the abbey of Fontenelle, its monks launched a large hagiographical project in order to remedy the shortage of relics which they faced. Deprived of saint Wandrille’s body, their choice fell on saint Vulfran, archbishop of Sens and monk of Fontenelle, who had already benefited from a cult, in Fontenelle, before the Scandinavian invasions. Two texts were written: the Inventio et miracula sancti Vulfranni and the Miracula sancti Vulfranni. By examinating both texts, the author proposes to explore the monks’ motivations behind their writing and the significance of the monks’ appropriation of saint Vulfran’s memory.

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Although it has been published several times since the 17th century, the tale of the translation of saint Regnobert’s relics remains little known. The identification of place-names and characters makes it possible to propose here a new reading of this text. The latter, written in two stages, first around 856/858 A.D., then around 867/869 A.D., tells of the journey of the relics from Bayeux to the outskirts of the episcopal city of Lisieux. It is indeed at Suiacum, on a land that fell at the time under the juridiction of the bishop of Bayeux, that a little monastic settlement was created around the middle of the 9th century, in order to shelter the saint’s relics. Over the course of its short existence, this monastery received several alms, among which some from Charles the Bald and Queen Ermentrude.

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Copyright of Archives de Sciences Sociales des Religions is the property of Editions EHESS and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article presents information about the results of an ethnologist field study along the Indre River in France. Descriptions are given of the ways family memories and intimate artifacts were preserved in house storage an discovered through the field study. Further comments are given concerning the ways familial souvenirs can help maintain a link between the living and their deceased loved ones.

The analysis of imaginary anthropological structures elaborated by Gilbert Durand enables us to identify a symbolic language of ideograms from Mont Bego (circa 2500-1800 BC). There are three main types of figures: figures associated with the Bull- God and with the God of Storms, which come under the first function “heroic”; figures depicting harnessing and reticulates which evoke ploughed fields ands make reference to the feminine and maternal function known as “mystic nocturne”; figures linked to initiation, to the relationship between the first and the second function, which come under the function known as “synthetic nocturne”. These figures are located particularlyon the slab known as the “witch”. A comparative study of the later symbolic figures, presented in worship practises in archaic and then classic Greece and in the Greek-Roman imaginary, helps us to understand that Mediterranean mankind portrays a coherent image of the cosmos. This image is stable from the proto-Ligurian figures of Mont Bego until the forms elaborated by the Greek-Roman religious imaginary, in particular through mysterious rituals. [Copyright &y& Elsevier]

Wśród dzieł Grzegorza spotykamy także kilka historycznych świadectw czci kobiecych relikwii i używania imion świętych kobiet w tytułach świątyń i klasztorów. Fragmenty te zwykłe mają znaczenie drugorzędne, choć np. w przypadku św. Felikuli świadectwo Grzegorza jest jednym z ważniejszych. Kobieta w oczach Grzegorza może być wzorem świętości, miłości, nadziei, otrzymuje dary Boże, na płaszczyźnie relacji z Bogiem jest nawet w możności przewyższyć mężczyznę.

The episodes surrounding the death of a saint are described that mark stages in recognizing sainthood and establishing a place of worship and pilgrimage. Hagiographic accounts are the main sources of information for the medieval and modern periods about the stakes in each of the episodes described; they also establish de facto a model for the making of a saint. In the effort to describe this model and understand deviations from it, we notice an evolution in saint worship between ancient times and the contemporary period.

In the first decades following independence, Mexican national holidays were based on the Catholic Monarchy's model of festivities: the main setting was the Cathedral, the nation was represented as a corporate body and therefore heterogeneous and hierarchical; the formalities with the authorities were fundamental as they displayed the power of the National’s Patronage. The funeral celebrations of 1823, 1836 and 1838 testify to the recovery of the culture of saintly relics. However, the civic ceremonies of September 1842, which celebrated the president Antonio López de Santa Anna, simultaneously culminated the sacralisation of the presidential body, and contributed to reduce the importance of Catholic spaces and ceremonies, in favour of a military ceremonial and the more secular space of a romantic cemetery, resulting in a more homogeneous representation of the nation.

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.

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.