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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.

St. Apostle Andronicus had a special meaning for the mission of Sts. Methodius and Cyril and the evangelization of Slavs as it is obvious from the Life of St. Methodius and the story about the beginning of Slavonic writing mentioned in the Tale of Bygone Years, where he is titled as a Pannonian bishop. The New Testament and Early Fathers of the Church do not give us any information about the Pannonian bishopric of St. Andronicus. The hagiographic tradition that St. Andronicus was the bishop of Pannonia (but not of Sirmium!) was formed in the 7th - 8th centuries. It is reflected at first in so called "Apostolic catalogues" of Pseudo- Epiphanius and Pseudo-Hippolitus. The reading "bishop of Spain" in the Apostolic catalogue of Pseudo-Dorotheus can be a result of mistakes of scribes, because it is not supported by any tradition. Synaxarium of Constantinople mentions St. Andronicus as a bishop of Pannonia in a number of memorial rubrics (30 June, 30 July). According to Synaxarium, St. Andronicus and Junia crushed Pagan shrines and built Christian Churches, expelled impure spirits from men and healed incurable diseases. The information about healings by St. Andronicus and Junia may be connected with the placement of their relics in the Quarter of Eugenius in Constantinople, which, according to our opinion, happened in 610. Such precise date is connected with the mention about Patriarch Thomas, apparently Thomas the First (607 - 610), and with our hypothesis, that originally the source of Synaxarium had the name of Emperor Heraclius (610 - 641) ?Ρ??ΛΙ??, which, as a result of metathesis ?? and ?? and mixture of lambda and delta in uncial writing, became the name of Emperor Arcadius (?Ρ??ΔΙ??). The later attribution of wonder-working relics as those of St. Apostle Andronicus, together with the baptism of the Serbs and the Croatians in time of Heraclius, led to the veneration of St. Andronicus as a bishop of Pannonia and, correspondingly, the miracles wrought by his relics, revealed Divine benevolence to the conversion of the Slavs. The canon in honour of St. Apostle Andronicus and Junia written by St. Joseph the Hymnographer, coinciding in a number of details with the Constantinopolitan Synaxarium, added some new information about their life. First, it tells us about the disputes with Pagan orators; second, it hints at their death as martyrs. On the other hand, it is silent about the Pannonian bishopric of St. Andronicus. This may be connected both with a variant of the text of the Life of St. Andronicus and Junia, which has not reached us, and with a certain distance of St. Joseph the Hymnographer from the mission of Sts. Cyril and Methodius, in value of his adherence to the party of St. Ignatius, the Patriarch of Constantinople. Combining the above-mentioned Greek and the Slavonic sources (the Life of St. Methodius and the Tale of Bygone Years), we can reconstruct the lost Life of St. Andronicus and Junia formed by the 9th century in the following way. They were constant followers of St. Paul and they walked around the world. St. Andronicus and Junia crushed Pagan temples and built Christian Churches, expelled demons and healed the sick. St. Andronicus accompanied St. Paul in his missionary travel to Illyricum, he reached with the latter Morava and taught Slavs. St. Andronicus and Junia died as martyrs. As a whole, this Vita, coinciding in a number of details with the Lives of other Apostles has some original features. It could have been used by Sts. Cyril and Methodius as an apostolic foundation of their mission. [ABSTRACT FROM AUTHOR]

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.

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.

The productiveness and localization of modern place names with the component *volja that underwent further onymization in the 15th to 16th centuries was authenticated in the article. It signifies a new type of newly coined localities in Polish and Ukrainian oikonymy designating settlements that were free from taxes, in particular, Polish (Wola, Wolica, Wólka), Ukrainian (Воля (Volia), Волиця (Volytsia), Волька (Vol’ka)) and their derivatives. Polish and Ukrainian oikonyms with the components Wola ~ Воля (Volia) over the period of history of their use formed homogeneous structural types that are used today: single-word oikonyms, multiword oikonyms with pre- and postpositional adjectival components, and pre- and postpositional component -воля (-volia)/-волиця (-volytsia), multiword onyms: 1) Adj. + Subst. Wola, Wolica, Wólka ~ Воля (Volia), Волиця (Volytsia), Волька (Vol’ka); 2. Subst. Wola, Wolica, Wólka ~ Воля (Volia), Волиця (Volytsia), Волька (Vol’ka) + Adj. From the point of view of signification, these oikonyms denote a type of a free settlement indicating their owner or founder, geographical location, location in relation to neighbouring settlements, i.e. the differentiating and localising function of these types of onyms is emphasized. The number and geographical distributions of the oikonyms in Poland and Ukraine are presented. It was established that their highest number is in Lublin, Małopolskie, Podkarpackie and Mazowieckie Voivodeships (Poland) and in the west of Ukraine (Lviv, Volyn, Ternopil Oblasts). The naming tendencies of the further onymization of the appellative *volja in Ukrainian and Polish oikonymy were emphasized. [ABSTRACT FROM AUTHOR]

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]

The article is devoted to the history of creation of the Buddhist ritual monuments "stupa" by Karma- Kagyu masters in the Republic of Kalmykia.

The author presents the findings of his own studies on the presence of relics and dedications in the churches of Canons Regular of the Holy Sepulchre in medieval Polonia Minor (covering the former Krakow and Sandomierz voivideships). The article reveals important accounts in Samuel Nakielski’s chronicle. The first account relates bringing the soil from Jerusalem by Jaksa and is known in literature. The second account concerns the possession of the relics of the Holy Cross by the monastery of Canons Regular of the Holy Sepulchre, hitherto unknown in literature. The author formulates a thesis on the existence of important relics of the Passion in the Miechów monastery. Key source accounts on dedications were analysed. It was indicated that the primary dedication of the Miechów church towards the end of the 18th century was a combined invocation of the Holy Sepulchre, the Holy Spirit and Blessed Virgin Mary. The author also extensively analyses the dedication of the church in Żarnowiec, with dedications to both feasts related to the Holy Cross, to the Holy Spirit, the Holy Sepulchre and Blessed Virgin Mary. The dedications of 10 other churches administered by Canons Regular of the Holy Sepulchre are also discussed. In addition, the author presents a substantial collection of data on the dedications of surviving altars and chapels in relation to the Miechów church and St Jadwiga’s Church in Stradom. In conjunction with the information on numerous relics of saints, the findings should become a departure point for further studies.

More than 70 % of the Caucasian Black Sea Coast (CBSC) forests grow in mountainous conditions of the Colchis phytogeographical province and perform primary environmental functions. In these forests for a long period of time excessively intense logging has been in practice, which caused serious damage to their health. The main issues of forestry here are the introduction of effective methods of harvesting, using rational technology in logging operations, restoring native forest types at past logging sites, increasing the productivity and sustainability of forests on the bioecological biogeocenotical level, and preserving the riparian-protective role of forests. In the article, the author analyzes the results of many years of research in forests of the CBSC, that consider the question of condition of forests, peculiarity the multifunctional values and priority direction forestry in them. The author also considers the basic conformity of structure and com-position of forest stands, and presents evidence about the natural renewal of logging sites in fir and beech forests. It has been established that high intensity selective logging more than 50 % canopy cover and bringing the stand after logging 0.5 and below leads to degradation of forests, except for the possibility of natural regeneration felling areas for over 70 years. The study substantiates the effectiveness of selective forms of forest management in the uneven-aged stands and the importance of a multi-purpose and sustainable use of forest resources. The study emphasizes the need for a rational technology of logging operations and silvicultural demands strict compliance with the development of cutting areas and suggests ways to improve the productivity of forests, using introduced valuable tree species. For example, Sequoia sempervirens Endl. in the plantings of forest monocultures on the Abkhazian Research Forest Experimental Station (Ochamchira) at age of 50 years forms a valuable timber of 1750 m3/ha, Metasequoia glyptostroboides Hu et Cheng in the same crop forms 1478 m3/ha, Liquidambar styraciflua L. 1000 m3/ha, Liriodendron tulipifera L. forms 852 m3/ha. The most productive local tree species Abies nordmanniana (Stev.) Spach of 50 year age forms a tree stand with timber stock of 350 m3/ha. It is noted that the negative impact on the state of forests and forestry in the region has a significant impact on management of forest resources, as well as global climate change of the planet, and example of which is desiccation of fir forests as a result of climate warming. For efficient use of forest resources, an environmentally and socio-economically sound development strategy for the forest industry in the region must be developed.More than 70 % of the Caucasian Black Sea Coast (CBSC) forests grow in mountainous conditions of the Colchis phytogeographical province and perform primary environmental functions. In these forests for a long period of time excessively intense logging has been in practice, which caused serious damage to their health. The main issues of forestry here are the introduction of effective methods of harvesting, using rational technology in logging operations, restoring native forest types at past logging sites, increasing the productivity and sustainability of forests on the bioecological biogeocenotical level, and preserving the riparian-protective role of forests. In the article, the author analyzes the results of many years of research in forests of the CBSC, that consider the question of condition of forests, peculiarity the multifunctional values and priority direction forestry in them. The author also considers the basic conformity of structure and com-position of forest stands, and presents evidence about the natural renewal of logging sites in fir and beech forests. It has been established that high intensity selective logging more than 50 % canopy cover and bringing the stand after logging 0.5 and below leads to degradation of forests, except for the possibility of natural regeneration felling areas for over 70 years. The study substantiates the effectiveness of selective forms of forest management in the uneven-aged stands and the importance of a multi-purpose and sustainable use of forest resources. The study emphasizes the need for a rational technology of logging operations and silvicultural demands strict compliance with the development of cutting areas and suggests ways to improve the productivity of forests, using introduced valuable tree species. For example, Sequoia sempervirens Endl. in the plantings of forest monocultures on the Abkhazian Research Forest Experimental Station (Ochamchira) at age of 50 years forms a valuable timber of 1750 m3/ha, Metasequoia glyptostroboides Hu et Cheng in the same crop forms 1478 m3/ha, Liquidambar styraciflua L. 1000 m3/ha, Liriodendron tulipifera L. forms 852 m3/ha. The most productive local tree species Abies nordmanniana (Stev.) Spach of 50 year age forms a tree stand with timber stock of 350 m3/ha. It is noted that the negative impact on the state of forests and forestry in the region has a significant impact on management of forest resources, as well as global climate change of the planet, and example of which is desiccation of fir forests as a result of climate warming. For efficient use of forest resources, an environmentally and socio-economically sound development strategy for the forest industry in the region must be developed.

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]

Lavish reliquary, formerly owned by Despotissa Barbara Frankopan Brankovic, presently in the Treasury of Franciscan Monastery in Trsat near Rijeka, has rarely been of any interest to the researchers. This unique cult object is formed in the shape of symbolic branch made of silver gilded tubes with naturalistically crafted flowers, leaves and thorns. It consists of cast larger and smaller fragments of relics on frames, marked with inscriptions and decorated with filigree, and three encolpia on the middle axes also with relics, decorated with pearls, precious and semi-precious stones. As the inscriptions had not been read or had been read incorrectly in older literature, not shading any light on the origin of the idea and the period of creation, a new research lasting several days was conducted during 2011. Following a close analysis of the reliquary, thirty eight inscriptions in Old Serbian and Greek languages were found, and the inscriptions from the lost frames, recorded in the sources and photo documentation, were added as thirty ninth and fortieth. The paper gives an analysis of the reliquary, reconstruction of the original organization of the relics (based on the old photographs and descriptions from 1648), copy of all inscriptions and formats of thirty -- two preserved frames. New readings provide correction to all previous editions and this is the first time that all inscriptions on the existing frames have been read, including not so visible inscription on the rim of the panaghiarion. Paleographic analysis has shown that five different engravers have been engraving the inscriptions. The first craftsman has done the engraving on the back of the panaghiarion (No. 15) and the holy relics frame (No. 30). The second has done the most of engraving (No. 1-5, 8, 9, 11, 13, 18, 19, 22-29, 33-38, 40) and engraving on the rim of the panaghiarion (No. 15). The third has done the engraving on the frames No. 6, 7, 31 and 39, the fourth on the frames No. 20 and 32, while the fifth has done engraving in Greek on the frame No. 14. Although it is a view in historiography that the reliquary got its present shape after the holy relics had been taken to the West, iconographic analogies with the motif of elliptical vines on the reliquaries and icons with the themes of celebrating the Holy Mother, being present in Eastern cult practice and art since the middle of the 15th century, point to this direction for the further research of the reliquary of Despotissa Barbara. [ABSTRACT FROM AUTHOR]

Copyright of Stratum Plus Journal is the property of P.P. Stratum plus 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 Stratum Plus Journal is the property of P.P. Stratum plus 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 written sources (judiciary-notarial documents issued by the community of Kotor), the relics of the saints and the preserved religious artefacts allow the possibility of investigating the different aspects of the plague phenomenon, ranging from the ways the disease spread its impact on the quotidian inhabitants' behaviour, to the changes occurred in the religious practice of the believers. The contents of the testaments are proved to be the sources of the utmost utility for the exploration of this issue due to the fact that they offer the means to comprehend the specific mentality of the inhabitants of Kotor faced with the fear of this disease and their consequently altered piety. The most common pattern of manifesting one's religious devotion, induced by this fear of morte cruda di peste was to be observed through the addressing to the saints-protectors for help. Saint Sebastian, Saint Rock, Saint Christopher and Saint Vincent Ferrer were venerated in particular as saints-protectors from the plague in Kotor. These cultic solemnities in Kotor have been examined on the grounds of the material provided by the sources and consequently analysed from the viewpoint of the environmental specificities. Saint Christopher was particularly venerated as the protector of travellers, pilgrims and sailors in the busy commercial town of Kotor. After the plague epidemics began spreading, people started to believe that he also had the power to offer protection from this disease. In the mid XIVth century his image was depicted in giant proportions on the front of the Saint Anna's church. The inhabitants of Kotor put their greatest hopes in the intervention of Saint Sebastian and Saint Rock from the XVth century onwards. The cult of Saint Sebastian was cherished by Stefan Kalođurđević, canzellarius sclavus communitatis Catari, who built the church that bore the saint's holy name in his garden outside the South citywalls. The image of Saint Sebastian was also depicted in Kalođurđević' church consecrated to Saint Lady in Mržep dating from 1451. The cult of dominican preacher, Vincent Ferrer, started to flourish in Kotor briefly after his canonization took place in the year of 1455. By the end of the XVth century, a small church just aside the dominican monastery of Saint Nicolas was erected in Kotor and consecrated to the aforementioned saint. The inhabitants' beliefs concerning St. Vincent's protection from the plague can be traced in the XVIth century narrative from the life of the Blessed Osanna of Kotor. [ABSTRACT FROM AUTHOR]

The concept of the Past is a highly artificial notion, derived from an eclectic combination of sources. Re-creation of the artifacts of the past (as well as personal memories) is a frequent phenomenon, though never legalized by culture. The necessary mechanisms allowing such actions were formed long ago on the borderline of humanities and science. Any contact with historic relics requires a well-defined notion of authenticity which, however, does not exist. According to various cultural practices, 'authenticity' is a convention based, primarily, on the cultural importance of corresponding relics. A notion of retroactivity is introduced in order to demonstrate logical and psychological limitations of 'authenticity' and enlighten the functioning of historic artifacts (or simulacra). [ABSTRACT FROM AUTHOR]