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The origin of Attic reduplication (AR) in Greek, the phenomenon whereby roots beginning with VC- sequences copy the entire sequence in reduplication, is poorly understood. Contrary to the usual approach, which starts from the perfects of roots beginning with *HC- clusters (e.g., ἐλυθ - 'go out' < *h 1 lud h - ; perf. ἐλήλ (ο) υθα < *h 1 leh 1 l(ó)ud h - ?), it is argued here that AR began in the reduplicated aorist, where intensive reduplication was a shared innovation with Armenian (Gk. inf. ἀραρεῖν 'fit together' = Arm. 3 sg. arar 'made' < *h 2 er-h 2 r-e / o-). From here AR spread first to the weak forms of the perfect, leaving relic forms like the feminine participle ἀρᾰρυῖα , and then to the perfect paradigm more generally. The historical origin of AR was thus quite different from what might have been supposed from its descriptive profile in a synchronic grammar—a point to which a final discussion is devoted. [ABSTRACT FROM AUTHOR]

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Despite the historians' growing interest in material culture, collections of sacred objects have largely been overlooked by scholars of religious history and art history alike. While the former tend to reduce church artifacts to their religious function, the latter focus mostly on individual items of singular artistic import. This essay examines a collection of displaced relics from the perspective of their shifting meanings and multiple uses as ritual objects, offerings, gifts, and commodities. Charting the parallel displacements of objects and people during the Polish-Ottoman wars of 1672–1699, I argue that the mutability of the relics shaped the refugees' attempts to deal with the conflicting social obligations and economic pressures of exile. Drawing on the church inventories and trial records of the Armenian communities in Poland-Lithuania, this essay offers a wider analytical framework with which to approach the problems of migration, displacement, and collective possessions in the early modern world. [ABSTRACT FROM AUTHOR]