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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.

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.

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.

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.

Scoping Review Protocol

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

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.

This article offers a first study of the traffic of corpisanti catacomb relic-sculptures between Rome and sites in the Grand Duchy of Lithuania and Polish Livonia in the decades just before and during the Age of Partition (c. 1750-1800). The article firstly frames an overview of current knowledge on corpisanti more broadly against cases in Livonia and the Grand Duchy. It secondly provides a clearinghouse of secondary and primary source evidence on this topic, with particular attention to providing previously largely unpublished or under-studied texts pertaining to corpisanti cults in the north in translation, included as appendices. This article also presents a study in methods of collaborative scholarship in the pandemic era, investigating across distinct genres of source materials and material and artistic cultural heritage objects accessed via scholarly networks both in the field and online, representing historic sites and institutions in present-day Italy, Ukraine, Belarus, Poland, Latvia, and Lithuania.

The modernization of a society leads to changes in the society’s attitude towards funeral practices. This article is devoted to the study of socio-cultural, historical, religious and political-legal aspects of the exhumation phenomenon. Thanatosociological, historical, biographical, religious studies, legal and political approaches form the methodological basis of the study, which made it possible to identify features of exhumation in the past and present. The study has fixed that modern experts criticize the Russian Orthodox Church (Moscow Patriarchate) for the fact that the return to church life of already known relics and the inclusion of new shrines in it do not always meet the canonical requirements. As a result, gaining and ‘traffic’ of the last decades relics “with their historical unreliability, political background and clerical ambitions” causes direct damage to the spiritual life of a society. It has been established that exhumation, on the one hand, ‘compensates’ for losses in family relationships, gives impetus to the development of religious life, and solves specific problems of scientific research and investigative actions. On the other hand, sometimes exhumation is carried out for opportunistic, political, mercenary or criminal purposes thus, the problem of ensuring the peace of the buried remains very relevant. Keywords: funereal, cemetery, exhumation, reburial, relics

Among the Neapolitan nobility, the Carafa were certainly the most faithful and devoted to the House of Aragon. From 1458 to 1576 the Carafa held the office of the Neapolitan archbishopric nearly without interruption. Their patronage –the refurbishing of the apse and crypt around 1500, the Succorpo di San Gennaro–, is put into a long-term perspective of Neapolitan episcopal patronage. The aim is to show how the existing fabric of the cathedral determined the actions of each patron from Angevin times onwards Dentro de la nobleza napolitana, los Carafa fueron sin duda los más fieles y devotos a la Casa de Aragón. Desde 1458 hasta 1576, la familia Carafa ocupó el arzobispado napolitano casi sin interrupción. Su mecenazgo –la restauración del ábside y la cripta de la catedral alrededor de 1500, el Succorpo di San Gennaro–, se sitúa en una perspectiva del patronazgo episcopal napolitano a largo plazo. El objetivo es mostrar cómo la fábrica existente de la catedral determinó las acciones de cada patrocinador desde los tiempos angevinos.

A l'església hispànica es van produir diversos moviments reformistes al llarg de l'Edat Mitjana. A partir de c. 1050, resulta en ocasions difícil diferenciar aquest tipus de transformacions de les propiciades pel papa Gregori VII. En aquest article s'intentarà analitzar, en aquest context, el paper exercit pel bisbe Arias d'Oviedo (1069-1093) en la reforma hispànica, així com l'esdeveniment més important de la seva episcopat: l'obertura de l'Arca Santa., En la iglesia hispánica se produjeron diversos movimientos reformistas a lo largo de la Edad Media. A partir de c. 1050, resulta en ocasiones difícil diferenciar este tipo de transformaciones de las propiciadas por el papa Gregorio VII. En este artículo se intentará analizar, en este contexto, el papel desempeñado por el obispo Arias de Oviedo (1069-1093) en la reforma hispánica, así como el acontecimiento más importante de su episcopado: la apertura del Arca Santa., The Hispanic church encouraged some reform movements throughout the Middle Ages. Since c. 1050, sometimes it is diffi cult to distinguish between this kind of transformations and those promoted by Pope Gregory VII. Th e aim of this paper is to analyze, in this context, the role played by the bishop Arias of Oviedo (1069-1093) in the Hispanic reform, and the most important event of his episcopate: the opening of the Arca Santa.

Le reliquaire dit de Charles le Téméraire (or, argent et émaux, h. 53 cm et poids total 5 kg), œuvre majeure du patrimoine national belge, a été réalisé entre 1467 et 1471 par l’orfèvre Gérard Loyet. Depuis les dernières importantes publications (2000-2012), des éléments neufs sont encore apparus dans le dossier. Nous formulons ici quelques hypothèses inédites dans la lecture de ce groupe orfévré, qui a été restauré et vient d’être mis définitivement en place au Trésor de la Cathédrale de Liège. The reliquary known as Charles the Bold’s reliquiary (gold, silver and enamel, h. 53 cm, overall weight c. 5 kg), a major work of Belgian national heritage, was produced between 1467 and 1471 by the goldsmith Gérard Loyet. Since the last major publications (2000-2012), new elements have still appeared in the dossier. We formulate here some unpublished hypotheses in the reading of this goldsmith group which has been restored and has just been definitively put in place at the Liège Cathedral Treasury.

Cardinal Basil Bessarion (b. Trebizond ca. 1403, d. Ravenna 1472) is a recognizable figure to many art historians. In painted portraits and woodcuts from the fifteenth and sixteenth centuries, including those from the studiolo of Federico da Montefeltro and Paolo Giovio’s Elogia virorum literis illustrium, Bessarion is represented as an old man in a red hat, a black tunic, and a gray beard. Regarded as a great man in his own day, he has been studied by specialists of Italian and Byzantine culture for his role at the Council of Ferrara-Florence (1438–39), his immigration from Constantinople to Rome (1440), and the legendary collection of books he donated to the library of San Marco (1468), which constitute the core holdings of the Biblioteca Marciana in Venice. Bessarion was an avid collector of works of art, including relics and reliquaries, and an important patron of his cardinal titular church, the basilica of Santi Apostoli in Rome. However, Bessarion’s activities as a collector of artifacts has not received as much scholarly attention as his library, nor has it been placed into the context of the cardinal’s advocacy for Crusade. Few studies have considered that Bessarion’s collection was first and foremost a sign of his multifaceted identity as a scholar who converted from Orthodoxy to Catholicism and as a humanist who was a man of the church with a defined political agenda surrounding Crusade. In response, my dissertation is a study of the cardinal’s engagement with works of art in the fifteenth-century culture of Crusade in Europe and his desire to defeat the sultan, Mehmed II (r. 1444–46, 1451–81), in the Byzantine world. Bessarion lived in Rome for over thirty years following his immigration from Constantinople, during which time the cardinal amassed an impressive collection of illuminated manuscripts, relics, reliquaries, Byzantine icons, scientific instruments, and liturgical objects. I present the thesis that Bessarion’s patronage of the arts and sciences was fueled by two closely related endeavors: first, the cardinal’s lifelong travels through the Byzantine world and Europe; and second, his fervent desire to launch a Crusade to reclaim territories controlled by Mehmed’s army. I argue that Bessarion acquired works of art for his collection in Rome to use them as instigations to Crusade and a moral mandate for Christian princes to take up the Cross and participate in a holy war against the Ottomans.

A partire da Liutprando i sovrani longobardi iniziarono a raccogliere reliquie di santi che diventavano segni di devozione e strumenti di rafforzamento dell’identità. Chiese come San Pietro in Ciel d’Oro a Pavia e di Sant’Anastasio di Corteolona, dove furono deposti i corpi di sant’Agostino e del santo-guerriero Anastasio, sembrano configurarsi come veri e propri sacrari della gens Langobardorum. Il patrocinio dei martiri costituiva elemento garante di protezione ultraterrena e inviolabilità per le comunità che ne ospitavano le reliquie, inoltre si poneva come base salda per il rafforzamento delle nascenti identità cittadine, tanto più in tempi difficili come quelli in cui si trovavano ad operare Astolfo e Desiderio. Dopo la caduta del Regnum nel 774, l’eredità politica dei sovrani longobardi fu raccolta dal duca di Benevento Arechi II, che ne proseguì anche l’attività di accaparramento di reliquie, elaborando strategie più complesse di rappresentazione della regalità collegate alla traslazione di corpi santi nella sua capitale, Benevento. Santa Sofia, ripiena di reliquie, diventò un nuovo sacrario nazionale dei longobardi. I successori di Arechi II continuarono tali pratiche, fino a Sicardo, ultimo principe unitario di Benevento. Le cerimonie di traslazione si configurano come veri trionfi militari dei principi longobardi, come mostrano le narrazioni agiografiche. Se le traslazioni di reliquie appaiono come strumenti di rafforzamento del potere dei principi longobardi, accanto alle opere di monumentalizzazione, all’attività legislativa e alla guerra, la rappresentazione della regalità si manifesta attraverso simboli antichi quali la lancia, la spada e altri forse più recenti quali la corona. Beginning from Liutprando the Longobard rulers collected relics of saints that became signs of devotion and tools for strengthening identity. Churches such as San Pietro in Ciel d’Oro in Pavia and Sant’Anastasio in Corteolona, where the bodies of Saint Agostino and the saint-warrior Anastasio were deposited, appear to be true shrines of the gens Langobardorum. The patronage of the martyrs was a guarantor of unearthly protection and inviolability for the communities that housed the relics, it also stood as a firm basis for strengthening the nascent city identities, especially in difficult times such as those in which Astolfo and Desire were kings. After the fall of the regnum Langobardorum in 774, the legacy of the Longobard rulers was collected by the Duke of Benevento Arechi II, who also continued the activity of collecting relics, elaborating more complex strategies of kingship representation connected with the translation of holy bodies in its capital, Benevento. St Sophia, filled with relics, became a new “national” shrine for the Longobards. The successors of Arechi II continued these activities of hoarding relics and their political use. The translation ceremonies, in the hagiographic narratives, appears as real military triumphs of the Longobard princes. If the translation of relics appears instruments for strengthening the power of the Longobard princes, alongside monumental works, legislative activity and war, the representation of kingship is still manifested through ancient symbols such as the lance, the sword and perhaps more recent ones such as the crown.

The Reinvention in 1496 in Zamora is a festivity that propagates the legitimacy of titles of power, and civil and ecclesiastical cohesion, around the cult of relics. In this article, the political functions of the event are understood thought literary and plastic works of hagiography. The historic and religious discourse of the celebration draws routes of iconographic exchanges, that configure a geographic, devotional, institutional topography, and a festive calendar. Once Zamora's relationship of independence with Toledo archbishopric was established, the devotion to this cult was extend to Rome by the promoter bishop Diego Mélendez Valdés. La Reinvención de 1496 en Zamora es una fiesta que propaga la legitimidad de los títulos de poder y la cohesión civil y eclesiástica en torno al culto de reliquias. En este texto se trata de entender las funciones políticas de la fiesta a través de obras literarias y plásticas de hagiografía. El discurso histórico y religioso de la celebración traza rutas de intercambios iconográficos que configuran una topografía geográfica, devocional, institucional, y un calendario festivo. Una vez establecida la relación de independencia de Zamora con el arzobispado Toledo, la advocación a este culto se extiende a Roma a través de las empresas del obispo promotor Diego Mélendez Valdés.

This article focuses on the canonization process of Madrid's patron saint, san Isidro Labrador, in the post-Tridentine context of the city's transformation into the permanent seat of the Court. The first part of the article deals with the difficulties posed by the local worship of the incorrupt body of this farmer who had died centuries before and was considered a saint, but lacked formal ecclesiastical recognition. The second part analyzes Spanish diplomatic correspondence during the years that the process lasted. While St Isidore's status as a local and well-established saint was decisive, the correspondence reveals Spain's attempt to directly achieve the canonization of a figure who was now the patron not only of the Villa (town) but also of the Corte (court)., En el contexto del Madrid postridentino convertido en sede permanente de la Corte, este artículo se centra en los rasgos de san Isidro como santo local y antiguo, decisivos para el desarrollo y resultado de su proceso de canonización. La primera parte aborda las dificultades iniciales planteadas por el culto local del cuerpo incorrupto de un labrador fallecido hacía siglos y tenido por santo, pero carente de autorización eclesiástica formal. La segunda analiza la correspondencia diplomática española durante los años que duró el proceso y destaca la pretensión de alcanzar directamente la canonización del que ya era patrón no sólo de la Villa sino también de la Corte

espanolLa Reinvencion de 1496 en Zamora es una fiesta que propaga la legitimidad de los titulos de poder y la cohesion civil y eclesiastica en torno al culto de reliquias. En este texto se trata de entender las funciones politicas de la fiesta a traves de obras literarias y plasticas de hagiografia. El discurso historico y religioso de la celebracion traza rutas de intercambios iconograficos que configuran una topografia geografica, devocional, institucional, y un calendario festivo. Una vez establecida la relacion de independencia de Zamora con el arzobispado Toledo, la advocacion a este culto se extiende a Roma a traves de las empresas del obispo promotor Diego Melendez Valdes. EnglishThe Reinvention in 1496 in Zamora is a festivity that propagates the legitimacy of titles of power, and civil and ecclesiastical cohesion, around the cult of relics. In this article, the political functions of the event are understood thought literary and plastic works of hagiography. The historic and religious discourse of the celebration draws routes of iconographic exchanges, that configure a geographic, devotional, institutional topography, and a festive calendar. Once Zamora's relationship of independence with Toledo archbishopric was established, the devotion to this cult was extend to Rome by the promoter bishop Diego Melendez Valdes.

espanolSe estudia a los migecianos y casianistas como un grupo con propuestas religiosas asceticas que fue combatido por Toledo y la Iglesia hispana desde c 780. Al hacerlo, la Iglesia mostraba su capacidad para mantener viva su antigua funcion eclesiastica de vigilar las desviaciones religiosas. Migecianos y casianistas fueron definidos como herejes, mientras que la vieja Iglesia reforzaba su posicion de ortodoxia y hacia palpable su autoridad. Las acusaciones lanzadas contra migecianos y casianistas nos permiten saber mas sobre cual fue el centro de la polemica. A pesar de la diatriba de Elipando, en estos debates la dicusion sobre las personas y la trinidad no parece haber ocupado el centro del problema; este estuvo concentrado en los temas de convivencia con los no cristianos y, sobre todo, en las cuestiones de autoridad. EnglishMigetians and Casianists are studied as a group with ascetic religious proposals which was fought by Toledo and the Hispanic Church since ca 780. Doing so the Church showed its capacity to maintain its old ecclesiastical function of monitoring religious deviations. Migetians and Casianists were defined as heretics while the old Church reinforced its condition of orthodoxy and made evident its authority. The accusations launched against Migetians and Casianists allow us to know more about what was at the centre of the controversy. Despite Elipandus’ diatribe, disputes on the persons or the trinity do not seem to have had a fundamental role. The controversy focused in the coexistence with non-Christian populations and above all on authority.

En la desaparecida parroquia de San ta María Magdalena de Sevilla, destruida por el gobierno intruso francés en 1811, existía un retablo dedicado al mártir San Sebastián, tallado por el maestro ensamblador Juan de Valencia. Su coste fue sufragado por el presbítero Juan de Griera, quien en 1725 depositó en el tabernáculo central de su banco y en sendos receptáculos laterales un conjunto de reliquias, entre las que destacaba una del Lignum Crucis, conseguidas durante su estancia en la Corte romana In the disappeared parish of Saint Mary Magdalena in Seville, destroyed by the French intruder government in 1811, there was an altarpiece dedicated to the martyr Saint Se bastian, carved by the master assembler Juan de Valencia. Its cost was borne by the priest Juan de Griera, who in 1725 deposited in the central tabernacle of his bank and in separate lateral re ceptacles a collection of relics, including one of the Lignum Crucis, obtained during his stay in the Roman Court

Plusieurs pèlerins de la fin du Moyen Âge ont écrit des récits de leurs pèlerinages, décrivant leurs visites aux reliques se trouvant sur leur route et la manière dont elles leur étaient montrées. En s'appuyant sur des textes rédigés entre 1460 et 1520, l'article interroge les modulations de ces pratiques de monstration, réalisées publiquement à des dates et des heures fixes ou occasionnellement, à la requête des pèlerins. Les reliques montrées y apparaissent comme des corps-images dont les institutions organisent avec soin la visibilité. Mais plutôt que de s'attarder sur l'apparence des reliques, les pèlerins sont surtout attentifs à la manière dont elles sont montrées, par qui et dans quels lieux, avec quels ornements, occasionnant quelle réaction chez les fidèles et chez eux-mêmes. De la sorte la relique organise autour d'elle un dispositif qui inclut des objets, des corps agissants, le corps social, s'exposant avec elle. 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.

Selon l’histoire de sa fondation, l’église abbatiale de Beaulieu-lès-Loches fut dédiée au Dominicum Sepulchrum quand Foulques Nerra, comte d’Anjou et fondateur du monastère, revint de son second pèlerinage à Jérusalem avec un fragment du Saint-Sépulcre. En raison de l’absence d’un plan de terrain centralisé, l’église de Beaulieu est rarement considérée comme une copie architecturale de l’édifice de Jérusalem. Bien que ce ne soit pas une copie explicite du Saint-Sépulcre, je soutiens que l’église abbatiale partageait plus que sa dédicace avec les monuments contemporains du Saint-Sépulcre. Cet article se concentre sur les aspects de l’église qui évoquent le Saint-Sépulcre : la disposition spatiale de son transept, sa liturgie, sa consécration suite au pèlerinage, sa fonction de lieu de sépulture et ses liens suggérés avec d’autres monuments locaux faisant référence à Jérusalem. According to its foundation story, the abbey church of Beaulieu-lès-Loches was dedicated to the Dominicum Sepulchrum when Fulk Nerra, count of the Angevins and founder of the monastery, returned from his second pilgrimage to Jerusalem with a fragment of Christ’s Tomb. Because it lacked a centralized ground plan, the church at Beaulieu is seldom considered an architectural copy of the edifice in Jerusalem. While it is not an explicit copy of the Holy Sepulchre, I argue that the abbey church shared more than its dedication with contemporary Holy Sepulchre monuments. This paper focuses on aspects of the church that evoked the Holy Sepulchre: the spatial arrangement of the crossing, its liturgy, its dedication on the heels of pilgrimage, its function as a burial site, and suggestive links with other local monuments that refer to Jerusalem.

This article explores the multiple and competing afterlives of the Jacobean martyr, Thomas Maxfield, who was executed at Tyburn in July 1616. It traces the evolution of his cult between the seventeenth and twenty-first centuries by exploring the migration of his relics alongside the movements of the written and printed texts recounting his life and death. It investigates the domestic and international politics in which these textual and material remains circulated and illuminates the making and metamorphosis of social memory in the English Counter Reformation. It sheds fresh light on how Maxfield’s relics served both to bind this imagined community together and to divide and fragment it. Highlighting the interweaving of devotion and scholarship, antiquarianism and piety, it also argues that relic collecting must be recognised as part of the wider contemporary enterprises of religious record-keeping and writing sacred history.

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]

Relics are a special type of human body remains, which are venerated by the faithful due to the prominence the person had achieved during lifetime. Even if no such claims for incorruptibility are made, body relics have to be preserved in some fashion, in order to allow for their long-term viewing and veneration. The present report summarizes the available data regarding the impregnation as a method for body preservation, used by the Christian Church to conserve body relics. Impregnation is a widely used method, both by the Orthodox as well as by the Roman Catholic Church. It is known that bodies are treated with different protective mixtures on variable intervals after death. Public worship historically involved pouring of oil over relics. Moreover, small tissue fragments are embedded in wax blocks or are sealed with a mixture of molten wax and other resins. All of those methods are in fact impregnation with compounds with high molecular mass as a final stage of a preservation procedure. This impregnation of a tissue already reached some degree of dehydration or other preservation ensures longevity and protection of the relics by greatly slowing down the natural processes of decomposition and disintegration.

The Changxi River Basin is a small root-like watershed, surrounded by mountains on three sides and facing the sea to the southeast. It is located on the border between Fujian and Zhejiang on the southeast coast of China. The area gave rise to the Changxi Culture that began in the Sui and Tang Dynasties and flourished in the Song Dynasty. Buddhism in the Changxi Basin was introduced no later than the 9th century. As the core hinterland of the Changxi Basin, Fu’an has always been an important center for Buddhism in Eastern Fujian. It reached its peak in the 10th to 13th centuries during the Song Dynasty. This article conducts a comprehensive investigation and study of the existing Buddhist temple sites and relics in Fu’an. It highlights these structures’ single-bay pattern of construction, based on rectangular plans in which the longitudinal axis extends along the plan’s direction of depth. This is a pattern rarely seen in the history of Chinese Buddhist architecture. The paper also summarizes a common element in these temples, their petal-shaped corrugated stone pillars which are divided into eight segments. Lastly, it illustrates the evolution of the temples in the Changxi River Basin from single-bay layouts to those with widths of multiple bays and indicates the unique status and associated values of single-bay Buddhist temples in the history of southern Buddhist architecture. The study examines new local findings and ideas for the study of Chinese Buddhist architectural history, providing academic support for the protection and research of Buddhist architectural heritage in Southeast China.

A student essay for the Special Student Issue of the Journal of Extreme Anthropology accompanying the art exhibition 'Artist's Waste, Wasted Artists', which opened in Vienna on the 19th of September 2017 and was curated by the students of social anthropology at the University of Vienna. This essay analyzes the meaning and symbolic value of 'relics' of Hermann Nitsch's ritual performances.

À Venise, l’appropriation, précoce et victorieuse, par le pouvoir, des valeurs de célébration et de légitimation inhérentes au culte du saint patron fut portée jusqu’à un point extrême. Une véritable identification s’établit entre l’Évangéliste et la société lagunaire, entre saint Marc et la Seigneurie des Vénitiens. La question de la translation des reliques de saint Marc est ici interrogée en premier lieu pour observer quelles furent les nécessités historiques et imaginaires qui la déterminèrent. On en vient ensuite à considérer l’importance des transferts de reliques dans la Venise médiévale. Un dernier temps dans la réflexion s’attache à montrer comment une politique des reliques fut mise en œuvre dans cette ville et comment, au cœur du système de représentations, elle joua un rôle moteur dans une histoire qui longtemps se confondit avec celle de l’accomplissement mythique de Venise. 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 examines a persistent anti-Islamic joke that we often find in Golden Age Spanish literature: the idea that Muslims worshipped in Mecca a drycured leg of Muhammad that they kept floating in the air thanks to the action of some magnetic stones. After examining the origins of this anecdote, we trace it in Lope de Vega’s dramatic work, where we study how he used the motif. Este trabajo examina un persistente chiste antiislámico que recorre la literatura del Siglo de Oro: la idea de que los musulmanes adoraban en la Meca un hueso amojamado de Mahoma que mantenían flotando por medio de unos imanes. Tras presentar los orígenes de la noticia, la rastreamos en la obra dramática de Lope de Vega, en la que estudiamos los usos que le dio el Fénix al motivo.

The present work deals with the destruction, pillage and deterioration of churches in the context of the Revolt of the Comuneros. Within the framework of a conception of the church-building as a sacred place developed during the Middle Ages, the meaning of such attacks becomes particularly important. From this premise, it analyses different situations of violence against the churches, especially the case of the Cathedral of Santa María de Segovia. After the almost destruction of this cathedral, a process of reconstruction of the sacred space took place in the city. Finally, the article highlights the need to consider the changing attitude towards the churches as a sacred place during the events of 1520-1521 in Castile. El presente trabajo se ocupa de la destrucción, saqueo y deterioro de iglesias en el contexto de la Revuelta Comunera. En el marco de una concepción de la iglesia-edificio como lugar sagrado desarrollado durante la Edad Media, el sentido de dichos ataques adquiere particular importancia. Desde esta premisa, se analizan diferentes situaciones de violencia contra las iglesias, en especial el caso de la catedral de Santa María de Segovia. Luego de la casi destrucción de dicha catedral, se inició un proceso de reconstrucción del espacio sagrado de la ciudad. Por último, el artículo destaca la necesidad de considerar la actitud cambiante hacia las iglesias como lugar sagrado durante los sucesos de 1520-1521 en Castilla.

This article offers a first study of the traffic of corpisanti catacomb relic-sculptures between Rome and sites in the Grand Duchy of Lithuania and Polish Livonia in the decades just before and during the Age of Partition (c. 1750-1800). The article firstly frames an overview of current knowledge on corpisanti more broadly against cases in Livonia and the Grand Duchy. It secondly provides a clearinghouse of secondary and primary source evidence on this topic, with particular attention to providing previously largely unpublished or under-studied texts pertaining to corpisanti cults in the north in translation, included as appendices. This article also presents a study in methods of collaborative scholarship in the pandemic era, investigating across distinct genres of source materials and material and artistic cultural heritage objects accessed via scholarly networks both in the field and online, representing historic sites and institutions in present-day Italy, Ukraine, Belarus, Poland, Latvia, and Lithuania.

The role of the Jews in Chaucer’s Pardoner’s Prologue and Tale extends well beyond the few direct mentions of them. A focus on representations of Jews, both explicit and implicit, in The Pardoner’s Prologue and Tale reveals new connections between the Pardoner’s sinfulness, his sexuality, and his relics. The essay begins with analysis of the tale’s allusion to the figure of the Wandering Jew through the figure of the Old Man. I argue for the Wandering Jew as a type of relic and for the encounter between the rioters and the Old Man as an exploration of what Caroline Bynum calls the “dynamic of seen and unseen” that animates medieval Christian materiality. The essay extends this examination of the relationship between anti-Judaism and Christian materiality to the Pardoner’s own “relics,” the prevalent oaths in The Pardoner’s Prologue and Tale, Chaucer’s depiction of the Pardoner’s body, and, finally, to the bitter concluding exchange between the Host and the Pardoner. Through this analysis, I show how anti-...

In the summer of 1936, one of many episodes of religious violence that took place during the first moments of the Spanish Civil War occurred in Ivorra, a small village in the county of Segarra in Lleida, Catalonia). When a group of militia pickets from the county capital arrived on one of the acts of destruction of religious artefacts common at that time, the local anti-fascist committee refused to hand over an object of special value: the shrine that, even today, continues to hold the relics of the Holy Doubt (Sant Dubte), a miracle recorded more than nine centuries earlier involving the mystical truth of Eucharistic transubstantiation. The history of this profanation attempt and the relic’s subsequent fate give us an insight into the way in which modernity has struggled to disable the power of ritual to transcend the symbolic sphere, and to become effective in 20th-century Spain and beyond.En el verano de 1936 se produjo en Ivorra, un pequeño pueblo de la Segarra (Lleida), uno de los numerosos episodios de violencia religiosa que conocieron los primeros momentos de la guerra civil española. Un piquete de milicianos procedentes de la capital de la comarca llegó para la habitual destrucción de objetos de culto, pero se encontró con la negativa del comité antifascista local de entregarle uno de especial valor: el relicario en que se conserva todavía hoy el vestigio del Santa Duda (Sant Dubte), un milagro registrado más de nueve siglos atrás en relación con la verdad mística de la transubstanciación eucarística. La historia de ese intento de profanación y la suerte posterior de la reliquia permiten reconocer los términos en que se prolonga en el siglo XX español la vieja querella de los sacramentos y, más allá, la lucha de la modernidad por desactivar el poder del ritual para trascender el plano de lo simbólico y devenir eficaz.

Relics and Relic Worship in Early Buddhism: India, Afghanistan, Sri Lanka and Burma (London: British Museum, 2018)., PDF available via British Museum website from 2019. Hard copy available via British Museum Press.

Изучение флоры Внутригорного Дагестана представляет собой интерес, так как эта флора по свидетельству ботаников-кавказоведов является одной из наиболее оригинальных и специфичных. Данная статья содержит таксономический, биоморфный, фитоценотический анализы флоры окрестностей селения Куяда Гунибского района (Внутригорный Дагестан). Гунибский район расположен в географическом центре Дагестана, во внутреннем горном Дагестане. Внутригорный Дагестан представляет собой замкнутую со всех сторон треугольной формы горную страну, ограниченную хребтами, задерживающими приносимую ветрами влагу. Для рельефа Внутригорного Дагестана характерна большая крутизна склонов и каменистость гор, в пределах которого и находится район наших исследований. По сборам гербарного материала выявлены доминирующие семейства, роды и виды исследованной флоры. Изучены биоморфные и фитоценотические группы данной флоры. Выявлены эндемичные, реликтовые и охраняемые виды флоры исследованного района., The study of the flora of Daghestan›s intra-Daghestan is of interest, since this flora is one of the most original and specific, according to the testimony of botanists and Caucasus studies. This article contains taxonomic, biomorphic, phytocenotic analyzes of the flora of the vicinity of the village of Kudaly, of Gunib district (Intermountain Dagestan). Gunib district is located in the geographical center of Dagestan, in the inner mountain of Dagestan. Intra-mountain Dagestan is a mountainous country closed on all sides by a mountainous country, bounded by ridges, which traps moisture brought by the winds. The relief of the Intragorny Dagestan is characterized by a large steepness of the slopes and the rockiness of the mountains, within which the area of our research is located. According to herbarium collections, the dominant families, genera and species of the studied flora were revealed. Biomorphic and phytocenotic groups of this flora were studied. Endemic, relict and protected species of flora of the studied area were revealed.

After the Roman persecutions carried on by the emperor Diocletian (284-305 AC), the increase of relics and their fragmentation forced the Catholic Church to regulate not only their production but also their authenticity. From the 16th century onwards, the Jesuits produced a great number of saints and blessed martyrs in the missions of Europe, Asia and America, certifying the principle of universality that defines Jesuit identity. Bones of dead bodies, pieces of black doublets, crosses and sacred objects circulated quickly over the Christian world, contributing to spread the faith in the new extra-European spaces. In this study I argue that the cult of relics cannot be dissociated from a global perspective of the Jesuit mission, articulated with a “demand of the saint” at the Spanish and Portuguese peripheries that adapted rapidly to a local context. The Mariana Islands, located at the margins of the Spanish empire, exemplify a borderland where the martyrs of the Society of Jesus, as models of evangelical dedication in the furthest regions of the known world, became producers and distributors of relics. Tras las persecuciones romanas llevadas a cabo por el emperador Diocleciano (284-305 AC), el aumento de reliquias y su fragmentación obligó a la Iglesia católica no solo a regular su producción sino también su autenticidad. A partir del siglo XVI los jesuitas dejaron una significativa cantidad de santos y beatos mártires en las misiones de Europa, Asia y América, certificando el principio de universalidad constitutivo de la identidad jesuita. Huesos de cuerpos difuntos, pedazos de jubones negros, crucifijos y objetos sagrados circularon con rapidez por todo el orbe cristiano, contribuyendo a extender la fe en los nuevos espacios extraeuropeos. En este estudio planteo que el culto de las reliquias no puede desligarse de una perspectiva global de la misión jesuita, articulada con una “demanda de lo santo” en las periferias hispano-lusas que se adaptó rápidamente al contexto local. Las islas Marianas, situadas en las periferias del imperio hispano, ejemplifican un espacio de frontera donde los mártires de la Compañía de Jesús, como modelos de la dedicación evangélica en las partes más alejadas del mundo conocido, se convirtieron en productores y distribuidores de reliquias.

El presente estudio de caso se vehicula por medio de comitentes nobiliarios al servicio de una de las órdenes de mayor pujanza en el Antiguo Régimen. En la presente propuesta se estudia un ejemplo peculiar que aúna el entorno familiar de don Juan de Austria y la Compañía de Jesús, todo ello cobijado en una pequeña población rural alejada de los grandes círculos de poder de la Edad Moderna, lo cual no significa impedimento alguno a la hora de erigir y consagrar un espacio destinado a tal práctica, peculiar y de singular relevancia debido a la calidad de los artistas que allí intervinieron, así como por su valía dentro del ámbito vallisoletano The aim of this paper is to review recent research into the relics and their relevance, explained by a Jesuitical example. One of the most interesting evidence of contact between nobility and religious orders in the Renaissance and Baroque periods are the relics collecting. In this case the patronage is closed to Spanish royal court and is connected to the powerful Society of Jesus. This example linked Rome to a small village at the hearth of Old Castile

В статье на основании опубликованных источников показывается роль и значение старца Иосифа Исихаста в деле возрождения лучших традиций афонского монашества во второй половине XX в., не только на самом Афоне, но и Европе, Северной Америке и др. Так, трудами старца Иосифа и его учеников было основано и возрождено 6 монастырей, 1 общежительный скит и множество келий на Афоне, 18 монастырей в Греции, 6 — на Кипре, 18 — в США, 2 — в Канаде, 1 — в Италии. При этом о самом старце Иосифе до недавнего времени мало что было известно. В настоящее время ситуация изменилась коренным образом. И сейчас не только издаются книги, но и пишутся иконы и богослужебные тексты, несмотря на то, что старец Иосиф Исихаст пока еще не причислен к лику святых. Тем не менее, еще в 2015 г. мощи этого великого православного подвижника и аскета XX столетия были принесены в Санкт-Петербургскую духовную академию. Статья первоначально была представлена в виде доклада на II монашеской конференции, которая была организована Историческим обществом Санкт-Петербургской Духовной Академии и состоялась 29 марта 2018 г., In the article, based on published sources, there are shown role and importance of the elder Joseph Hesychast in reviving the best traditions of Athonite monasticism in the second half of the 20th century, not only on Athos itself, but also in Europe, North America, etc. Thus, the elder Joseph founded and restored 6 monasteries, 1 community monastery and many cells on Mount Athos, 18 monasteries in Greece, 6 — in Cyprus, 18 — in the USA, 2 — in Canada, 1 — in Italy were founded and restored. At the same time, little was known about the elder Joseph himself until recently. At present, the situation has changed radically. And now not only books are being published, but also icons and liturgical texts are written, despite the fact that the elder Joseph Hesychast is not yet listed as a saint. Nevertheless, as early as 2015, the relics of this great Orthodox ascetic of the 20th century were brought to the St. Petersburg Theological Academy. The article was originally presented in the form of a report at the II Monastic conference, which was organized by the Historical Society of the St. Petersburg Theological Academy and was held on March 29, 2018.

A long-standing theme in the sociology of the arts is the sacralisation of art in modern society, but an underexplored aspect of this process is how death shapes artistic creation and appreciation. This paper approaches this issue through an examination of the cult of the dead composer in classical music. After considering the cultural logic and effect of musical sainthood, I discuss how composers are venerated; commemorative rites, such as anniversary programming, provide a phenomenological connection between the living and the dead, while physical remains and relic-like objects carry messages from beyond the grave that can be usurped or amplified by political projects. By comparing the fetishisation of the dead diva with the composer cult, I explain why performers who continue to be admired posthumously still do not achieve the same exalted status as composers.

The body and the sanctity. The case of the 19th-century Russian holy startsyThe article considers references to the body appearing in selected texts concerning 19thcentury Russian holy startsy. Three conditions of a holy man’s body are discussed: living, immediately after death and as relics. The body plays an important role in creating the image of holiness of startsy during their lifetime. In the chapter The Breath of Corruption in Fyodor Dostoyevsky’s Brothers Karamazov, the sacred status of starets Zosima’s dead body is cancelled by the crowd’s interpretation of his body’s putrefaction as judgment of God refuting the holiness of the deceased monk. This, in turn, allows for a discrediting the life of the starets. Mirroring the events of Dostoyevsky’s novel, the dead body of a monk became subject of dispute shortly before the canonization of the starets Seraphim of Sarov in 1903. Drawing on the commonness of the view identifying putrefaction of the body with profanity, a Petersburg anti-Orthodox association sought to discredit the Russian Orthodox Church by demanding that the coffin of Seraphim of Sarov is reopened. The answer of Antonius, the Metropolitan of Petersburg, was an article, in which he argued that inviolability of the body was not a necessary condition of holiness. During the canonization, the adored relics of Saint Seraphim were used by the state power to strengthen the bond between Tsar Nicholas II and the people. Ciało i świętość. Przypadek XIX-wiecznych świętych starców rosyjskichArtykuł rozważa odniesienia do ciała pojawiające się w wybranych tekstach dotyczących XIX-wiecznych rosyjskich świętych starców. Zostały w nim omówione trzy stany ciała świętego: za życia, tuż po śmierci oraz w postaci relikwii. Ciało odgrywa ważną rolę w kreowaniu obrazu świętości starców podczas ich życia. W rozdziale Odór trupi w powieści Bracia Karamazow Fiodora Dostojewskiego sakralny status martwego ciała starca Zosimy zostaje unieważniony przez zgromadzony tłum poprzez zinterpretowanie gnicia ciała jako wyroku bożego przeczącego świętości zmarłego. Dzięki temu możliwa jest dyskredytacja osoby starca za życia. Podobnie jak w powieści Dostojewskiego ciało zmarłego mnicha stało się przedmiotem sporu niedługo przed kanonizacją starca Serafina z Sarowa w 1903 roku. Powszechność poglądu utożsamiającego gnicie ciała z profanum sprawiła, że zwalczający prawosławie petersburski związek domagał się ponownego otwarcia trumny Serafina z Sarowa, chcąc podważyć wiarygodność Rosyjskiej Cerkwi Prawosławnej. Głos w sprawie szczątków starca zabrał metropolita Petersburga Antoni, przekonując, że nienaruszalność zwłok nie jest koniecznym warunkiem świętości. Podczas uroczystości kanonizacyjnych adorowane relikwie św. Serafina zostały wykorzystane w służbie władzy państwowej w celu wzmocnienia więzi pomiędzy carem Mikołajem II a ludem.

En las primeras décadas después de la independencia, las fiestas nacionales mexicanas se organizaron a partir del modelo de las fiestas de la Monarquía católica: su escenario principal era la Catedral, la representación de la nación era corporativa y, por tanto, heterogénea y jerarquizada, su interés fundamental, las cortesías con las autoridades, que confirmaban el ejercicio del Patronato. Las celebraciones fúnebres de 1823, 1836 y 1838, testimonian además la recuperación de la cultura de las reliquias de santos. Sin embargo, las ceremonias cívicas de septiembre de 1842, que celebraban al presidente Antonio López de Santa Anna, al mismo tiempo que culminaron la sacralización del cuerpo presidencial, contribuyeron a reducir la impronta de los espacios y ceremonias católicas, en favor de un ceremonial militar y del espacio más secular del cementerio romántico, y de una representación nacional más homogénea. 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.