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This article examines the history of a small Greek church on the island of Corfu and attempts to explain how it grew into an important pilgrimage shrine for Latin pilgrims travelling to Jerusalem. It also reviews the legends, miracle stories and devotional practices that developed around the site and discusses these within the context of the pilgrims' experience during their voyage to the Holy Land. The article argues that in the fourteenth and fifteenth centuries the visit to the church of Cassiope marked the first contact between western pilgrims and the Greek rite and the first instance of shared worship during their pilgrimage. [ABSTRACT FROM AUTHOR]

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

This essay explores the relationship between two geographical and literary genres, the diyārāt (Books of Monasteries), which disappeared in the 11th century, and the ziyārāt (shrine pilgrimage guides), which appeared in the 13th century. The relationship is discussed in the context of the transformation of the Syrian sacred landscape, which became thoroughly Islamized through the erection of Islamic public buildings including shrines and mausolea between the 11th–13th centuries. I argue that these two genres had a similar function of spatially inscribing the political order through the invitation to liminal practices in the marginal sites of the monastery and the Islamic shrine/mausoleum. The diyārāt registered the caliphal order and courtly culture, while the ziyārāt served to sanctify the professional scholar whose authority emerged in the post-caliphal sultanic age. [ABSTRACT FROM AUTHOR]

Religious tourism refers to contemporary patterns of travel to sacred places and has taken many forms owing to different motivations of visitors. Researchers have discussed motivation, activities, and behaviour of visitors in framing what constitutes religious in religious tourism, but little attention is given to spatial manifestations of religious practice. Towing this direction, I examine the significance of religious practices to spatial arrangements in Hindu pilgrim towns in India by juxtaposing the concept of "spatial practice" from Lefebvre's theory of production of space with an indigenous approach called the "sacred-complex model". A fieldwork based collective study of six pilgrim-towns, namely, Alandi, Jejuri, Pandharpur, Tuljapur, Shegaon, and Shirdi, which represent a full spectrum of religious tourism destinations in India, provides a sound comparison of similarities and differences in spatial practice of religious tourism. In this analysis, four themes emerge: (1) the engagement of religious actors in religious rituals and performances over space defines the boundaries and territories of the sacred and religious; (2) the performance area of religious practice has reduced from traditional pilgrimage landscape to specific routes providing access to the main attraction which is a built structure (shrine/temple); (3) religiousness is also created by non-religious and seemingly "profane" commercial activities; (4) without the explicit expression of religiousness there is no opportunity for religious tourism or any other form of tourism. They are organized and presented following different principles from attractions elsewhere in the world, and that they are more important in the lives of the Indian people who visit and maintain them than they are to the Western tourist. Using spatial lens has reinforced that religious as a prefix, is a stronger and an essential concept for religious tourism in the non-western context of India, that needs to be factored in for sustainable management of religious tourism destinations. [ABSTRACT FROM AUTHOR]

The nunnery Keikōin was a powerful Buddhist institution, famous in late-medieval Japanese history for its vigorous and successful fundraising campaigns on behalf of the Grand Shrine of Ise. Much is known about the nuns' fundraising activities, but very little is known about their religious practice. A recently discovered painting, I believe, sheds some light on this long-standing question. It depicts an elderly nun invoking the deity Uhō Dōji in the form enshrined at Kongōshōji, a temple situated at the top of Asama Mountain, to the east of Ise's Inner Shrine. Based on several of the iconographic elements, I argue the nun portrayed in the painting is from Keikōin and that she is shown engaging in esoteric Buddhist practices related to those carried out at Kongōshōji. Comparative analysis with other paintings and the historical record has, moreover, led me to propose that the Keikōin nuns performed these esoteric practices at Ise's Kora no tachi, the hall where young shrine maidens prepared the daily food offerings for Ise's deities. [ABSTRACT FROM AUTHOR]

This paper brings forth preliminary results of recent re-examination of the cave shrine at Jebel Qeili, the site best known for the rock carving shoving Meroitic Prince Shorakaror. The painted depictions in the cave shrine were examined, described, and published by H. A. MacMichael and other scholars in the 20th century. Their descriptions and reproductions are summarised and commented upon. Then they are confronted with the results of recent documentation. Using the modern digital imaging it was possible to improve the previous observations and partly re-evaluate the painted depiction of the god Amun. [ABSTRACT FROM AUTHOR]

Copyright of Annals of Cultural Studies / Roczniki Kulturoznawcze is the property of John Paul II Catholic University of Lublin, Institute of Cultural Studies 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 Architectural Journal / Jian Zhu Xue Bao is the property of Architectural Journal Editorial Office 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 Adab Al-Kufa is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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 Larq Journal for Philosophy, Linguistics & Social Sciences is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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 Journal of Babylon Center for Humanities Studies is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In a sense, all saints are local, and many are both native and international. But from the early eighth century, highstatus saints of regional importance began permeating locally-superior churches, and England's 'golden age' of sainthood was secured. Then, 'universal' or 'popular' cults, came into existence around the turn of the thirteenth century, when shrines of international significance began to outdo those of traditional local importance. Nonetheless, no cult could be successful if it did not appeal to the heart of pilgrimage: a sense of contact with the saint. This article explores the sensory experience of the pilgrim at local shrine sites in England from the post-Conquest era to the late fifteenth century, to discover how and why pilgrims participated in such sensory actions. The discussion necessitates examination of the architectural design and development of the structural arrangements created for the veneration of local saintly relics, from which it is argued that an increase in the sensory aspects of shrine design was a direct result of the demand by supplicants for more interaction in devotion. [ABSTRACT FROM AUTHOR]

The early medieval Pampa tirtha (pilgrimage), in the Hampi area, Bellary District, Karnataka, South India, is largely presented in research as a relatively homogenous, albeit sacred space. This paper describes a nuanced understanding of the Pampa tirtha through the lens of spatial organization and pilgrim movement. The natural and built landscape features of the area were digitized through Esri's ArcMap to historically situate extant stone monuments. Devotee movement through the pilgrimage space was then modelled on time-sensitive maps of architectural and natural features. Pathways of movement across the site were subsequently explored in the immersive panoramic imagery captured in Google Street View. By combining these digital tools, a historicized analysis of the character and qualities of place, born from the organization of the site, are identifiable. The results demonstrate how devotees moved through a network of distinct nodes of shrines, temples, and gateways. Each node possessed a unique relationship to microtopographic features of the hill, and to the earliest deities of the site that originally anchored and oriented the sacred space: Pampa and Bhairava. The pilgrimage space that developed between these two deities was tied together through a path of movement, running south to north. Trends of re-ordering the Pampa tirtha spatial network also reveal patron and artisan mechanisms to privilege and prioritize the 12th-century addition of the god Virupaksha into the sacred space. [ABSTRACT FROM AUTHOR]

This paper will reconsider the evidence relating to ecclesiastical buildings in Atlantic Scotland which have been ascribed to various early medieval constructional dates on the basis of Irish comparanda and historical accounts associated with Scandinavian settlement. Critical discussion will consider how archaeological, architectural, historical, and independent dating evidence have been used at different times to present consistent narratives for these buildings, and how recent investigations at Teampull Ronain (North Rona) and St Columba's Shrine (Iona) might inform these international typologies. [ABSTRACT FROM AUTHOR]

In the Catholic areas of Europe, the human remains (both their bones and the fabrics they touched) of persons considered to have been exceptional are usually stored for transformation into relics. The production and the reproduction of the object-relic takes place within monasteries and is carried out firstly on the material level. In this article I intend to present in detail, from an anthropological standpoint, the practices used to process such remains, the role of the social actors involved and the political-ecclesiastical dynamics connected with them. Owing to obvious difficulties in accessing enclosed communities, such practices are usually overlooked in historiographical and ethno-anthropological analyses, while they should instead be considered the most important moment in the lengthy process intended to give form and meaning to remains, with a view to their exhibition and use in ritual.

For almost 150 years, the Yūshūkan military museum on the grounds of Yasukuni Shrine has been one of the most prominent tourist sites in Tokyo. Opened in 1882 as Japan's first Western-style museum, the Yūshūkan is often seen as the emblem of the so-called "Yasukuni view of history," which downplays Japanese militarism and imperialism and is at the heart of tensions with other nations. This study is the first dedicated treatment of the long history of the Yūshūkan from its conceptualization in the 1870s to its place in Japan and the world in the 2020s. It argues that the origins of the Yūshūkan should be seen in the context of the global spread of the military museum as an institution in the late nineteenth century. Over the past 140 years, the Yūshūkan has gone from appealing to an emerging global standard to claiming a Japanese uniqueness as justification for its existence and has always been closely intertwined with global discourses on war, commemoration, and Japan's place in the world. [ABSTRACT FROM AUTHOR]

There is a wealth of primary sources that concern the operation and financing of the shrine, but limited information on the actual structures of the shrine, with the earliest photo of the complex as a whole being from 1908. The final chapter deals with the Prophet's Cloak shrine in Qandahar, which is the most recent of the four shrines discussed in the book. This excellent new book, building on the author's Yarshatar Lectures at SOAS in 2017, examines the history of four shrines, one in Uzbekistan and three in Afghanistan. [Extracted from the article]

This article examines the practices and discourses surrounding the ikrar oaths by which some Alevis in Turkey and the Turkish diaspora are initiated into their spiritual path. I examine a contemporary revival of this Alevi oath complex, which is a historical product of the same messianic trends in post-Mongol Sufism that shaped the Mughal imperial idea of sulh-i kull, or 'Peace with All' religions. I argue that the ikrar oaths are paradigmatic examples of 'post-Islam' or Islam after the messianic suspension of its scriptural law. I show how Alevis seek to maintain their suspension of monotheism through ritual practices of animal sacrifice and music as well as the replacement of standard monotheistic oaths with post-Islamic oaths. Focusing on a recent liturgical reform movement led by the shrine of Hacı Bektaş in central Turkey, I demonstrate how the shrine works to maintain Alevis' suspension of monotheism within the constraints of modern secularism, in part by reinterpreting secular constraints in terms of post-Islamic Alevi values, thereby highlighting elective affinities between post-Islam and secularism. [ABSTRACT FROM AUTHOR]

The research aims to identify the reality of the extension services provided to workers in the vegetable production in the farms of Imam Hussein and Al-Abbas’s shrines by the agricultural and extension departments in the holy Karbala governorate. The research included the vegetable farms belonging to Imam Hussein and Al-Abbas’s holy shrines, as well as the agricultural extension departments that provided extension services to those farms. The research sample was chosen from all the agricultural extension agents in the agricultural extension departments in Karbala governorate, totaling (36) agricultural extension agents. In order to achieve the objectives of the research, the researcher prepared a questionnaire to collect data related to the research topic. It contained a 4-point scale for the reality of extension services provided to workers in vegetable production in the shrine’s farms, which includes (82) paragraphs, to measure the axes of extension services. The research concluded that there are few activities and extension services provided by extension agents in agricultural extension departments. The researcher recommends that the vegetable farms of the two shrines be included in the annual plans to provide activities and extension services by the extension organizations in the governorate. Besides that, these activities should be planned and targeted.. [ABSTRACT FROM AUTHOR]

The five sacred peaks had both political and religious significance in traditional China. Daoism profoundly impacted the state sacrifice to the sacred peaks in the medieval era. Through examining related stone inscriptions, we argue that the establishment of the Shrines for the Perfected Lords of the five sacred peaks, the Shrine for the Elder of Mount Qingcheng, and the Temple for the Envoy of the Nine Heavens at Mount Lu were in debt to the suggestions of the Daoist master Sima Chengzhen during the reign of Emperor Xuanzong (r. 712–756). The constructions of the shrines manifested Daoist masters' efforts to transform the state sacrifice system. Nevertheless, the shrines were not able to replace the state sacrifice system but functioned as Daoist abbeys to pray for the state, the emperor, and the people. In the late Tang dynasty, the imperial authority in turn permeated the Daoist sacred geographic system. Interestingly, the elevated status of Daoist Perfected Ones and Transcendents was widely recognized in Tang folklore. [ABSTRACT FROM AUTHOR]

This brief poem (Hor. Carm. 1.30) is by turns enigmatic (what is the purpose of Horace's prayer to Venus?) and slightly incoherent (why should both Horace and Glycera be praying to Venus? Are they praying for the same thing or for different things? Either has its problems). A further problem is that, if Horace intended uocantis in line 2 for a genitive, the text as it stands misleads the first-time reader, contrary to Horace's normal practice of authorial kindness toward such readers. The way to deal with this is to take uocantis as accusative ('those calling on you with much incense') and to insert an 'and' in the text to connect sperne and transfer : sperne dilectam Cypron et uocantīs | ture te multo Glycerae decoram | transfer in aedem ('reject your beloved Cyprus and your incense-offering devotees and move to Glycera's beautiful shrine'). If this is right, it addresses the incoherencies under which the usual interpretation labours. [ABSTRACT FROM AUTHOR]

This article addresses the heterarchical dynamism generated by the reorganization of sacred geographies in India and the Arabian Peninsula through contemporary iconographies and religious practices. The cities at the top of the orthodox Islamic/Arab sacred, authoritative hierarchy have lost their status in the current Indian context both concretely and symbolically, and have become equated, embedded, or subordinated to the Indian space. This dynamism is unfolding primarily in Indian vernacular spaces: in the material culture and audiovisual media produced and sold in Islamic bazaars in proximity to Sufi shrines; and in public religious practices that are reshuffling the sacred spaces of both India and the Hijaz, manifesting a polyphonic, at times rhizomatic fabric corresponding to social theorist Kyriakos Kontopoulos's definition of a heterarchy. [ABSTRACT FROM AUTHOR]

The Hindu community is a minority group in Malaysia, living together with the majority of Muslim Malays. Following their migration to Malaysia during British colonisation, the Hindus have to endure various challenges. This study discusses the survival of Hindus in dealing with their religious concerns in the Malaysian Islamic environment. The issue that was identified and triggered critical concern among the scholars is the Islamisation agenda. A qualitative approach is employed to fulfil the objective of this study, which entails analysing works of literature. This study finds that the Islamization agenda discussed to be a major concern in the survival of the Hindu community is its apparent application from the government's Islamisation of policies, including the land allocation for temples and shrines and religious conversion. The findings also reveal that, despite the intimidation perceived by the Hindus on Islamisation, it has played a vital role in reforming their religion. [ABSTRACT FROM AUTHOR]

The present study tries to answer this question: Why is the mausoleum of Imam Reza (a holy saint shrine) one of the most luxurious and expensive buildings in the world? By staying in Mashhad as a pilgrim, the researcher conducted 45 participatory and semi-structured interviews with pilgrims in two consecutive stages. For analysing the collected data, a qualitative research method was used based on Constructing Grounded Theory. The concept of 'the politics of constructing spirituality' as the core category referred to the fact that the main reasons for the luxury and magnificence of Imam Reza's mausoleum in Iran, are as follows: the existence of political-religious discourse in Iran, trying to continue the process of political socialisation via pilgrimage, representation and induction of symbols of political spirituality, the bond between spiritual salvation, pilgrimage and political liberation. [ABSTRACT FROM AUTHOR]

The present preliminary study seeks to explore the pilgrim tourist experience and their revisit intentions post-COVID pandemic. Data were collected at the Amarnath Holy Shrine in Jammu and Kashmir, India, using a combination of primary and secondary sources, including seven in-depth semi-structured telephone interviews with pilgrims using the snowball sampling technique. Five main themes were found regarding revisiting intentions, including ease of registration, safety and security, health facilities, accommodation facilities, food and beverage services, and connectivity of the destinations. The study highlights that despite COVID-19, most respondents agree to return to visit the holy Amarnath Cave as they felt that they would not be affected by COVID-19 in the future. This research has implications for tourists' safety and security concerns at religious sites, including highlighting the need for proper infrastructure development to enhance the sustainability of religious destinations. Regarding social impacts, the local administration must make efforts to carry out the pilgrimage in a sustainable way post-COVID-19, following new procedures to ensure the safety and health of the tourist and the local community. The Shrine board and Local administration must formally implement these standards via formal Standards of Procedure (SOP). [ABSTRACT FROM AUTHOR]

The aim of this study is to explore the experiences of women at Hazaratbal shrine in Kashmir also known as Madinut-ul-Sani (second Madina). In spite of growing interest of scholars in sacred tourism research, little efforts are made to examine female perception of holy shrine experiences. The authors collected data through interviews and participant observation of female pilgrims/visitors, at the shrine. The theoretical base of the study is the phenomenological work of Schultz. After the completion of analysis, five main categories of perceptions appeared which attract women visitors to Hazaratbal shrine namely prayer and worship, thanksgiving, healing, learning and heritage. [ABSTRACT FROM AUTHOR]

The ex voto—a material donation as a response to a divine miracle of intervention to a private health concern—negotiates the relationship between self-expression and public awareness. Drawing on the example of the (now demolished) Church of Sants Gervasi i Protasi in Barcelona, this text explores the use of the ex voto as a physical artifact that produces a shared narrative. A reflection on the ex voto as a commemorative practice can speak to the past as well as to the present, where contemporary public expressions of health-gratitude or health-awareness go beyond the divine, the shrine and their adjacencies. [ABSTRACT FROM AUTHOR]

An artist describes her creative process for the assemblages to honor the epic poem The Conference of the Birds, written by Sufi poet Sheikh Farīd ud-Dīn Attar (1145–1220 CE). She describes the components she selected, the Japanese obis and hand-carved brooches, as she elaborates on their relevance to the shrines. [ABSTRACT FROM AUTHOR]

This article is about the bodily connection between Theravada Buddhist craftspeople, monks, and laypeople to the objects they create and touch. Textual and contemporary accounts of Buddhist material production emphasize the importance of physical touch in the formal aspects, embodied efficacy, and social salience of Buddhist objects, including Buddha images, brick stupas, and shrines. Here, I explore how the hands of skilled and unskilled Buddhist craftspeople manipulate, form, and connect divine, material, and social expressions of Theravada Buddhism. The handiwork of Buddhists gestures towards the ethical possibilities and cosmological significance of religious crafting, installation, and construction. Drawing on a variety of Theravada Buddhist sources, this article introduces "religious building" as a usable analytic category that can reveal why religion itself is often organized around, and generated through, acts of material and spatial production. [ABSTRACT FROM AUTHOR]

Copyright of Turkish Culture & Haci Bektas Veli Research Quarterly is the property of Turkish Cultur & Haci Bektas Veli Research Quarterly 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 Journal of Historical & Cultural Studies an Academic Magazine is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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.)

Henry James was well known for his anxieties about the Victorian celebrity industry, and his particular concerns about posthumous intrusions into the lives of literary icons. Yet, at the same time, he betrayed a necromantic fascination with the private affairs of those authorial greats who predeceased him. This fascination spills over into three of his late Victorian tales: 'The Aspern Papers' (1888), 'John Delavoy' (1898), and 'The Real Right Thing' (1899). Through their representations of affective objects, sacralised spaces, and living conduits to the dead, these stories explore the sensory and intellectual pleasures that arise from auratic encounters with deceased literary celebrities. Although the tales remain ambivalent towards the prospect of posthumous exposure, I argue that they nevertheless understand the allure of 'haptic fandom', and consequently demonstrate a tacit sympathy towards individuals' desires for communion with the illustrious dead. [ABSTRACT FROM AUTHOR]

This article examines the intersectionality of patriarchy, religion, and conflict by evaluating the nature of space offered by shrines to women in Kashmir. Besides fostering spirituality, the shrines of Sufi mystics serve as an essential public sphere in Kashmir. Due to the protracted armed conflict and limited spatial availability, shrines have emerged as the predominant sites for political mobilization, socialization, and religious pedology. Therefore, an assessment of gender politics at shrines by employing a public sphere framework allows a re-conceptualization of the idea of women's engagement in politics and issues of agency. It further illuminates the nuanced role of religion in conflict and its gender ramifications. [ABSTRACT FROM AUTHOR]

The two shrine complexes are sustained by an impressive ancient system of 18 irrigation canals ( I Hazdah Nahr i ) emanating from the Balkh river that constitute the hydro-historic foundation of the region's political economy, with the most south-easterly King's Canal or I Nahr-i Shahi i designed to support the Noble Rawzah. The Gur-i (A)Mir shrine complex in Samarqand is the first and longest ( I c i . 120 pages) of the four case studies, and many of the themes addressed here are revisted in subsequent chapters. As with the other shrines addressed in this book, the Gur-i Mir has been impacted by political pressures, including nationalism, that continually inscribe new historical meanings upon the shrine complex. [Extracted from the article]

Copyright of Al-Bahith Journal is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) 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.)

We identified the key genes controlling the late maturation of the Japonica cultivar Isehikari, which was found at Ise Jingu Shrine and matures 6 days later than Koshihikari. We conducted a genetics-based approach through this study. First, the latest mature plants, which flowered later than Isehikari, were segregated in the F2 and F3 generations of Koshihikari×Isehikari. Next, the linkage relationship of a single late-maturing gene with the SSR markers on the long arm of chromosome 3 was inferred by using late-maturing homozygous F2 segregants. Moreover, genetic analyses of late maturity were conducted through the process of six times of continuous backcross with Koshihikari as a recurrent parent by using the late-maturing homozygous F3 line as a nonrecurrent parent, thus developing a late-maturing isogenic Koshihikari (BC6F2). As a result, we elucidated a single late-maturing gene with incomplete dominance that caused the 14-day maturation delay of Koshihikari. The whole-genome sequencing was conducted on both of Koshihikari and the late-maturing isogenic Koshihikari. Then, the SNP call was conducted as the reference genome of Koshihikari. Finally, a single SNP was identified in the key gene Hd16 of the late-maturing isogenic Koshihikari. [ABSTRACT FROM AUTHOR]

In the studies, I clarified the cultural references within the language of internal dialogue - the monologue - that used shrines of Zamakhshari and the composition of the research plan of a boot devoted to clarifying the concept of .reference, monologue, biography of Zamakhshari, and three sections The first topic was studied the religious reference, and the second on historical reference and in the third topic, the literary and grammatical reference was studied, as well as the function and importance of dialogue through cultural references . One of the most prominent results of the research is that the monologue is based on three references: the religious, historical, literary and linguistic reference, which expressed the capacity of the writer's culture in various sciences such as religion, language, literature and performances, and the various technical levels within the references such as rhythm, rhetoric and composition appeared, and the language of dialogue was clear and free of stranger and used the style of appeal and interrogation, as this style of dialogue was appeared in Arabic literature before its appearance in the literature of the world. [ABSTRACT FROM AUTHOR]

The cult of the Infant Jesus spread from Italy to the whole of Western Europe, mostly supported by the Franciscan movement and their devotion to the Nativity scene. The height of this devotion took place in the period of the Counter-Reformation, mostly in female convents, and included the custom of dressing and adorning the images, and then displaying them on the altars of parish churches, shrines of pilgrimage, or domestic oratories. This paper collects and studies the references to this cult in the work Santuário Mariano (1707-1723) by Fr. Agostinho de Santa Maria. It highlights the most notable images of the Holy Child referenced in this text due to their supposed miraculous attributes, as well as the accounts of the devotional practices surrounding them. [ABSTRACT FROM AUTHOR]

First Plantagenêt kings' veneration of saints and their relics constitutes a part of their politics to construct the «empire» and to strengthen their territorial power basis. First, interest for certain cults fits in with the search for dynastic legitimisation by celestial patronage, while Thomas Becket has become the kingdom's new saint patron. Some relic affairs reflect symbolic of power's translation (Edward the Confessor, Edmund, Martial and Valerie, the elevation of relics at Fécamp, the discovery of Arthur and Guinevere's tombs at Glastonbury). Kings' presence at significant translation ceremonials or their visits to shrines are linked to their territorial politics (St. Michel's Mount, Rocamadour, Grandmont, and the translation of St. Frithswyth at Oxford). At last, relics played an essential role in Richard the Lionheart's crusade expedition. The link between politics and relics cult can be explained by the belief in the virtus materially present in relics; in which their possession and exalting by the cult had to grant celestial protection of the kingdom. [ABSTRACT FROM AUTHOR]

The paper examines the miniature votive vessels from the Illyrian shrine in Vilina Cave above the source of the Ombla near Dubrovnik. The excavations done by Dubrovnik Museums in 2014 and 2015 found a total of at least 45 miniature vessels of at least six different shapes. They all belong to local, hand-made prehistoric pottery. They are mostly low quality pottery, with coarse fabric and abundant inclusions of calcite and limestone. The shapes and decorations of some miniature vessels imitate the original normal-sized vessels, making it possible to date them on the basis of their typological and formal characteristics. However, most miniature vessels have very simple shapes and no decorations, so they can be dated only indirectly, by considering them in the context of the shrine, where all the other finds have been dated to the end of the 5th and the entire 4th century BC. The miniature vessels examined in this paper can be compared to other sites with a similar context and function, primarily the Iron Age shrines in the wider area, Greece, and the Italian peninsula. [ABSTRACT FROM AUTHOR]