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

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

Abstract Two types of materials were sampled as part of an investigation of the relics of the Holy Catholic Church of the Apostles St Philip and St James in the Basilica dei Santi Apostoli in Rome: bone- and mummy-materials and architectural samples. The analyses encompassed radiocarbon dating, thermoluminescence dating, gas and liquid chromatographic separation with mass spectrometric detection, X-Ray fluorescence, X-Ray diffraction, inductively coupled plasma mass spectrometry, Raman spectroscopy, and Fourier transform infrared spectroscopy. The results show that the samples were subjected to a number of conservational and exhibition-related treatments. The alleged femoral bone of St James was dated between AD 214 and 340 (2σ confidence), which shows that this cannot be the bone of St James. An encrustation found in a canal in the reliquary in the high altar construction showed the presence of heavily oxidized rapeseed oil, which was radiocarbon dated between AD 267 and 539 (2σ confidence), and a ceramic shard also found in the high altar construction was TL-dated to AD 314–746 (2σ confidence). The two latter dates are consistent with a translation of the relics following the erection of the church at the time of Pope Pelagius I in AD 556–561.

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.

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

Reactivation of endogenous retroviruses (ERVs), the relics of ancient infections, has been implicated in a number of disease contexts. In this issue of Cell , Liu et al. show how reactivation of ERVs in old age can induce senescence. This awakening of ERVs is associated with their epigenetic derepression and contributes to age-associated chronic inflammation. Reactivation of endogenous retroviruses (ERVs), the relics of ancient infections, has been implicated in a number of disease contexts. In this issue of Cell , Liu et al. show how reactivation of ERVs in old age can induce senescence. This awakening of ERVs is associated with epigenetic derepression and contributes to age-associated chronic inflammation. [ABSTRACT FROM AUTHOR]

Copyright of Santo: Rivista Francescana di Storia Dottrina Arte is the property of Associazione Centro Studi Antoniani and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article discusses the book "Expedition relics from High Arctic Greenland—eight decades of exploration history told through 102 objects" by Peter R. Dawes. The book focuses on artifacts collected by Dawes and his colleagues during their fieldwork in Greenland from 1965 to 2001. The artifacts provide insights into the history of polar exploration, including the experiences of explorers, the contributions of the Inuit people, and the interactions between different cultures. The book includes detailed descriptions and illustrations of the artifacts, as well as information about their discovery sites and historical context. The artifacts are being made available to the public through exhibitions and will eventually be given to the Greenland National Museum and Archives. [Extracted from the article]

At first, the overview and value of cultural relics of Xiaoshao Seawall were introduced, and then the confusion of daily management and comprehensive improvement were analyzed. Finally, the enlightenment and reflection on the "butterfly change" of the seawall were discussed. [ABSTRACT FROM AUTHOR]

[Display omitted] Enhancing the interfacial dispersion and suspension stability is crucial for magnesium hydroxide (Mg(OH) 2) nanomaterials in the long-term deacidification of paper-based cultural relics. However, because of the low specific surface area and the poor solvent compatibility of as-prepared large-sized Mg(OH) 2 , it often tends to agglomerate and settle down during the usage and storage, that is harmful for paper protection due to its unevenly deacidification and nonuniformly distribution on paper cellulose. Herein, we propose a feasible preparation of colloidal Mg(OH) 2 ultrathin nanoflakes with high dispersion stability via a simple one-step surfactant-assisted strategy. The surfactant acts as both a structure-direct agent to confine the growth of Mg(OH) 2 with rich active sites and a surface modifier to enhance its solvent adaptability and dispersion stability, avoiding the common fussy procedure with additional steric stabilizer. Owing to the evenly interaction with free acid species therein and the uniformly distribution on the paper fiber as alkaline reserve, the as-obtained Mg(OH) 2 presents the superior paper protection performance characterized by its safer pH of 7.29 for the original aged paper (pH = 5.03) and the excellent long-term anti-acidification effect with competitive pH of 5.47 after accelerated-aging at 105 °C for 5 months. Furthermore, Mg(OH) 2 nanoflakes with surfactant-modified structure also endue them as an improved flame retardant for multifunctional paper protection. The protection with Mg(OH) 2 has little effect on the paper surface properties and cellulose crystallinity, in line with the principle of least intervention. This work will put forward a feasible way toward colloidal Mg(OH) 2 nanoflakes with excellent paper protection performance, shedding light on the development of emerging protection materials for paper-based cultural relics. [ABSTRACT FROM AUTHOR]

If the refractive index of the relic gravitons increases during a conventional stage of inflationary evolution the spectral energy density is blue at intermediate frequencies above the fHz and then flattens out after a knee that is typically smaller than the mHz. We investigate here the conditions leading to a sufficiently large spectral energy density in the nHz range where some peculiar signatures observed with the pulsar timing arrays have been recently attributed to cosmic gravitons. If these potential evidences are combined with the most recent bounds provided by wide-band interferometers in the audio range (i.e. between few Hz and the kHz) the allowed regions of the parameter space are compatible with both determinations and also with all the other constraints associated with the background of relic gravitons produced during inflation. The present analysis suggests that the pulsar timing arrays are sensitive to the evolution of the refractive index during early stages of the inflationary evolution. This physical interpretation of the preliminary empirical evidence is distinguishable from other perspectives since the high-frequency normalization, the blue spectral index and the tensor to scalar ratio cannot be independently assigned but are all related to the frequency of the knee that is ultimately determined by the competition between the rate of evolution of the refractive index and the slow-roll corrections. [ABSTRACT FROM AUTHOR]

To improve the accuracy of museum cultural relic image recognition, the DenseNet and ResNet are selected as the backbone neural networks for detection and recognition. In view of the small target problem in cultural relics, the feature pyramid is introduced in this paper to improve the DenseNet method. The accuracy of target detection is improved through multiscale feature extraction and fusion. At the same time, aiming the problem of weak robustness and feature extraction of cultural relic images, the attention mechanism is proposed to improve ResNet. Therefore, this network can pay attention to the key of feature areas in the image. Finally, the aforementioned methods are verified by experiments. The results show that compared with the YOLOv3 and other algorithms, the accuracy of the improved ResNet proposed in this experiment is above 90%. Furthermore, the number of missed and erroneous detection is the lowest, which are 171 and 134, respectively. The identified mAP indicator accuracy can reach 86%, which also exceeds SVD-Net and DenseNet. It can be seen that the constructed method can effectively detect and recognize the museum cultural relic images. [ABSTRACT FROM AUTHOR]

Mergers between galaxy clusters often drive shocks into the intracluster medium, the effects of which are sometimes visible via temperature and density jumps in the X-ray and via radio emission from relativistic particles energized by the shock’s passage. A2108 was selected as a likely merger system through comparing the X-ray luminosity to the Planck Sunyaevâ€"Zeldovich signal, where this cluster appeared highly X-ray underluminous. Follow-up observations confirmed it to be a merging low-mass cluster featuring two distinct subclusters, both with a highly disturbed X-ray morphology. Giant Metrewave Radio Telescope (GMRT) data in bands 2, 3, & 4 (covering 120â€"750 MHz) show an extended radio feature resembling a radio relic near the location of a temperature discontinuity in the X-rays. We measure a Mach number from the X-ray temperature jump (  X = 1.6 ± 0.2). Several characteristics of radio relics (location and morphology of extended radio emission) are found in A2108, making this cluster one of the few low-mass mergers (M Lâˆ'M = 1.8 ± 0.4 Ă— 1014 M ⊙) likely hosting a radio relic. The radio spectrum is exceptionally steep (α = âˆ'2 at the lowest frequencies), and the radio power is very weak (P 1.4 GHz = 1 Ă— 1022 W Hzâˆ'1). To account for the shock/relic offset, we propose a scenario in which the shock created the relic by re-accelerating a cloud of pre-existing relativistic electrons and then moved away, leaving behind a fading relic. The electron-aging timescale derived from the high-frequency steepening in the relic spectrum is consistent with the shock travel time to the observed X-ray discontinuity. However, the lower flux in GMRT band 4 data causing the steepening could be due to instrumental limitations and deeper radio data are needed to constrain the spectral slope of the relic at high frequencies. A background cluster, 4′ from the merger, may have contributed to the ROSAT and Planck signals, but SZ modeling shows that the merger system is still X-ray underluminous, supporting the use of this approach to identifying merger-disrupted clusters. [ABSTRACT FROM AUTHOR]

Superclusters are the largest objects in the Universe, and they provide a unique opportunity to study how galaxy clusters are born at the junction of the cosmic web as well as the distribution of magnetic fields and relativistic particles beyond cluster volume. The field of radio astronomy is going through an exciting and important era of the Square Kilometer Array (SKA). We now have the most sensitive functional radio telescopes, such as the MeerKAT, which offers high angular resolution and sensitivity towards diffuse and faint radio sources. To study the radio environments around supercluster, we observed the (core part of) Saraswati supercluster with the MeerKAT. From our MeerKAT Observation of the Saraswati Supercluster (MOSS) project, the initial results of the pilot observations of two massive galaxy clusters, A2631 and ZwCl2341.1+0000, which are located around the dense central part of the Saraswati supercluster, were discussed. In this paper, we describe the observations and data analysis details, including direction-dependent calibration. In particular, we focus on the ZwCl2341.1+0000 galaxy cluster, which hosts double radio relics and puzzling diffuse radio source in the filamentary network. We have imaged these double radio relics in our high resolution and sensitive L -band MeerKAT observation and a puzzling radio source, located between relics, in the low-resolution image. We also derived the spectra of double radio relics using MeerKAT and archival GMRT observations. The following papers will focus on the formation of radio relics and halo, as well as radio galaxy properties in a supercluster core environment. [ABSTRACT FROM AUTHOR]

There are still many difficulties in the recovery and long-term preservation of underwater archaeological artifacts, in situ preservation should be the first choice before further procedures are considered. However, the materials, preservation status, and preservation environment of underwater artifacts are diverse, resulting in many fragile artifacts facing difficult situations. In order to prevent serious damage, it is a safe protective strategy to preserve them in a controlled environment for a long time after excavation. Extraction and transfer of fragile cultural relics are vital parts of this strategy. Due to the complexity of the underwater environment and the vulnerability of fragile artifacts, safety in extraction and transfer still faces enormous challenges. Researchers have developed new materials and technologies to tackle this problem. This paper focuses on introducing and developing prospects to different preservation techniques for fragile artifacts from underwater sites. [ABSTRACT FROM AUTHOR]

The article discusses the evolution of the Durham Cathedral relic list and manuscript compilations of northern saints' lives between the late 11th and early 16th centuries. Examining Durham manuscripts, it argues that changes in the familial structure of saints were influenced by the Benedictine priory's spiritual heritage, asserting territorial control, and responding to external pressures.

Passionist religiosity was gradually established from the 12th and 13th centuries onwards, encouraged by the Franciscan ideals of imitation, meditation, and devotion to Christ, with St. Francis becoming the very image of sorrowful humanity as he received the stigmata of Christ. The medieval cult of the Passion, reiterated in the Council of Trent, continued into the Modern Age, and is preserved today in manifestations of spirituality and popular devotion, experienced through artistic images of the Passion of Christ, as well as the veneration of relics of Vera Cruz, the shroud, among others. The liturgy and devotion have used and still use these images in religious solemnities, of which the Holy Week ceremonies stand out, as well as in theatrical performances in which the image serves as a vehicle mediating between two worlds, the earthly and the celestial, following the itineraries of the Stations of the Cross which, from the 15th century onwards, allow us to relive the final stages of Christ's earthly life in the Holy Land. [ABSTRACT FROM AUTHOR]

Based on ethnological analysis, the author of this article presents a new hypothesis concerning the currently obscure origin of the tradition of decorating roadside crosses with aprons and ribbons in the area of the Southern Highlands in Lithuania. Due to an identical and prevalent tradition among the Belarusians, the phenomenon is ascribed to cultural innovations of non- Baltic origin. This enables the identification of the genesis of the custom, for up to the present time the most archaic reminiscenses of proto-Semitic religious-mythological models were interpreted as authentic factographic relics of the Baltic proto-culture: the transformation of mythological images, reflection of necroculture, fertility rites, etc. [ABSTRACT FROM AUTHOR]

This article sees the light as the result of a research accomplished at the Xaverian Historic Archives, in Bogotá. The investigation allowed the author to have direct access to the documentary files gathered from different national and international archives, on the goods and chattels which made up the decoration of the church owned by the Society of Jesus in Santa Fe de Bogotá. The actual enclosure, in its decoration, has been modified over the years, having been adapted to the taste of the epoch and to the historic circumstances by which it has been marked, like the fact that it was converted into pro-Cathedral, after the expulsion of the Jesuits from the Kingdom of Spain, in the latter part of the 18th century. Thus, the claim of this article is to try to unveil the first level of the theological-spiritual and didactic reading of the original decorative ensemble of the temple that belonged and still belongs, to the Society of Jesus. Therefore, we will realize a reflection on how the image, the art, that was used always by the Catholic Church to transmit the faith, is a fundamental tool to express a theological content which could be understood by the persons who contemplated it; and we will propose the possible keys of reading, obviously, from the point of view of the Ignatian spirituality, so as to explain from it, the message that the Jesuits were sending to the Bogotanian people, or to any other faithful, who would enter into the sacred place. [ABSTRACT FROM AUTHOR]

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

The use of relics and gorintō (five-element pagodas) as objects placed in Buddhist statues gained currency in the late twelfth century. This article examines the deposits (nōnyūhin) placed by Fujiwara no Kanezane (1149-1207) in 1189 within the statue of Fukūkenjaku Kannon in the Nan'endō at Kōfukuji in Nara, one of the earliest examples to contain both relics and gorintō. The article unravels the intricate relationship between the contents of the inserted objects, the meaning of the statue, and the motives behind the placing of the deposits. On the one hand, the deposits in this statue were carefully selected to manifest Kanezane's conception of the sacred. On the other, they were intended to evoke a response from Fukūkenjaku Kannon to generate rebirth in Amida's pure land. The relic deposit was enshrined because of its connection to Pure Land rebirth and was to transform the statue into a shōjinbutsu (living buddha) that assumed an array of meanings: an icon containing relics, a nexus for salvation, and a miraculous manifestation of the deity. It is also suggested that Pure Land belief was a driving force behind the increase in using relics as nōnyūhin in the late twelfth century. [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 archaeological excavations carried out outside and inside the Church of St. Luke the Evangelist in Novska defined two burial horizons: a dominant late medieval horizon and an Early Modern, postOttoman horizon, which is defined only in the church interior. Only six graves can be reliably dated to the Early Modern burial horizon; standing out among the few finds there is a large rhomboid breverl found among dislocated ribs in the filling of grave 66. It is made of a copper alloy and decorated with the monogram of Christ on the front and the monogram of Mary on the back. Inside the breverl there are poorly preserved remains of paper and a wooden cross, which may have served to hold relics. [ABSTRACT FROM AUTHOR]

Radio relics are giant (∼Mpc) synchrotron sources that are believed to be produced by the (re)acceleration of cosmic ray electrons (CRe) by shocks in the intracluster medium. In this numerical study, we focus on the possibility that some radio relics may arise when electrons undergo diffusive shock acceleration at multishocks in the outskirts of merging galaxy clusters. This multishock (MS) scenario appears viable to produce CRe that emit visible synchrotron emission. We show that electrons that have been shocked multiple times develop an energy spectrum that significantly differs from the power-law spectrum expected in the case of a single shock scenario. As a consequence, the radio emission generated by CRe that shocked multiple times is higher than the emission produced by CRe that are shocked only once. In the case explored in this paper, the radio emission produced in the two scenarios differ by one order of magnitude. In particular in the MS scenario, the simulated relic follows a KGJP spectral shape, consistent with observation. Furthermore, the produced radio emission is large enough to be detectable with current radio telescopes (e.g. LOFAR, JVLA). [ABSTRACT FROM AUTHOR]

On November 28, 1725, the Brothers Hospitallers of Manila organized solemn festivities on the occasion of the bull granted by Pope Innocent XIII on the commemoration of the transfer of the remains of St. John of God from the convent of La Victoria to the main hospital of the order in Granada in 1664. A previously unpublished print contains the sermon preached for the occasion and the chronicle of the procession and description of the ephemeral arch erected on the main facade of his temple in the Philippine capital. Through this account it is possible to reconstruct the complex symbolic program of paintings and texts deployed around the virtues of the saint, which became an effective mechanism of propaganda in those territorial confines. [ABSTRACT FROM AUTHOR]

The conservation of surface gypsification stone relics using methanol solution of barium hydroxide as a novel treating agent was studied. In application, the methanol solution of barium hydroxide and water was introduced into the gypsum crust successively, and the gypsum crust was converted into protective barium sulfate and calcium carbonate layer. The conservation effect of barium hydroxide methanol solution was investigated by Raman spectroscopy (RS), scanning electron microscopy (SEM), energy-dispersive X-ray spectroscopy (EDX), X-ray diffractometry (XRD), water solubility, color difference, capillary water absorption and surface hardness. The results indicated that the methanol solution of barium hydroxide could obtain a good permeability in gypsum crust. Hence, the desulfuration procedure in the traditional barium hydroxide method was not necessary anymore. After treatment by the methanol solution of barium hydroxide, the water solubility of the specimens was significantly decreased, and the surface hardness was significantly increased. In addition, the inherent physical properties of gypsum crust such as pore structure and original appearance were almost unaffected. Therefore, the methanol solution of barium hydroxide would be promising for the conservation of surface gypsification stone relics. [ABSTRACT FROM AUTHOR]

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Copyright of Studi e Materiali di Storia delle Religioni is the property of Editrice Morcelliana S.p.A. 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.)

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On July 8, 1822, the English poet Percy Bysshe Shelley drowned in front of Viareggio due to the shipwreck of his beloved boat Ariel. From that moment, amplified by the cremation of the body on the beach of the village on August 16, «mythology» expands dramatically, swallowing up its artistic value in many cases. Paolo Mantegazza did not escape the charm of the poet. Mantegazza shared, in an ideal way, San Terenzo, Shelley's last home and the doctor's village. In 1885, in fact, in a short article he searched the country for the «relics» of the Englishman, on behalf of Edward Dowden, who was working at that time on a biography of the poet. Starting from these ideas, on January 7, 2022, I made a visit to San Terenzo, reflecting on the construction of memory, measured by secular relics, also given by commemorative plagues and urban writings. [ABSTRACT FROM AUTHOR]

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On the wave of the so‑called II iconoclasm, which encompassed northern Europe, similar movements, or rather local iconoclastic actions, were revealed in the Polish Republic in the modern period (16th–18th century), wherever the voice of the dissenters was more intense, especially those representing more radical fractions of Protestant circles. Examples of iconoclastic acts from various regions of the former Polish‑Lithuanian Commonwealth resemble occurrences known from the period of Byzantine iconoclasm although these parallels are more clearly visible in the literary aspect, as the political‑religious freedom in the Polish‑Lithuanian Commonwealth allowed for the publication of even openly anti ‑ ‑Catholic texts. Criticism of Polish Protestants towards Catholic religious practices was directed mainly against three manifestations of public religiosity, which they stigmatised in their polemics: Processions, the cult of selected Marian images, and the cult of relics and devotional practices related to the votive offerings. In this publication, certain problems are hinted at in relation to these manifestations of public devotion widespread in Res Publica Poloniae. [ABSTRACT FROM AUTHOR]

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The article follows the connections of the Kremikovtsi Monastery with Maxim, Metropolitan of Srem (George Branković) at the end of the 15th and the beginning of the 16th centuries. The scientific disagreements in regard with the close relationship between the Sofia Metropolitan Kalevit and Metropolitan Maxim are reevaluated. In addition to the already known references to the donor of the Kremikovtsi Monastery in epigraphic artifacts from Bulgaria and Serbia, the inclusion of his name in the beadroll of Krušedol is particularly interesting. Up to now the literature on the subject also fails to account for the translation of the relics of St. George the New martyr of Sofia (whose hagiography by priest Peyo also honours Metropolitan Maxim) to Kremikovtsi village. The presented historical evidence challenges the current agreement regarding the ancestry of Metropolitan Kalevit as one of the last members of the old Bulgarian nobility. [ABSTRACT FROM AUTHOR]

The paper presents one of the less known Latin-Polish glossaries of plant names from the Franciscan manuscript codex at present kept at the National Library of the Czech Republic in Prague. Even though over a hundred years ago the codex was mentioned among interesting manuscript relics and its links with Przemyśl were suggested, there had never been a thorough analysis of it. Therefore this article is an attempt to trace the provenance of the codex, which turns out to have been from the Franciscan monastery in Przemyśl to Prague. As a result of revived interest in late-medieval and 16th-century herbals, as well as Latin-Polish glossaries of herb names, the author has decided to present that relic. What speaks in favor of that decision is the fact that of the group of 271 plant names, which have been compared with the known dictionaries from Polish codices and herbals, nearly one-third features only in the Przemyśl (Prague) manuscript, thus confirming its value. [ABSTRACT FROM AUTHOR]

The European medieval manuscript heritage is seriously endangered. Private collectors, museums, and libraries, especially from those countries that cannot boast their own medieval relics, eagerly compete for medieval and pre-Renaissance manuscript and incunabula leaves from our cultural heritage. The fetishistic worship of manuscript fragments has only served to encourage their dismemberment. Mobilising as European scholars to demand the formulation and implementation of international laws that protect a particularly fragile type of cultural heritage is the only way to ensure their preservation for future generations. [ABSTRACT FROM AUTHOR]

The memory of Saints Cyril and Methodius in Thessaloniki. The cult of Saints Cyril and Methodius began soon after their death and spread quickly among the Slavs. Despite the fact that the Saints were Byzantine missionaries and thus plenty of hagiographic works about them existed at that time, a feast day dedicated to them was not established officially in Constantinople itself. In the Liturgical Calendar of the Metropolis of Thessaloniki their feast day was introduced in 1957. In 1966, the Metropolis of Thessaloniki organized several events with a panorthodox and oecumenical character in honour of the two Apostles of the Slavs. Since then there have been numerous efforts and activities (e.g. the foundations of centres, churches and monuments, publications, and much more) from several institutions to establish in Thessaloniki the tradition and memory of the two Thessalonian brothers. In June 2011, the Centre for the Study of the Cultural Heritage of Cyril and Methodius (www.kyrillos-methodios.gr) has been established in Thessaloniki, promoting research into the life and work of Saints Cyril and Methodius both in Greece and abroad. [ABSTRACT FROM AUTHOR]

Copyright of Revista Cultura y Religión is the property of Miguel Angel Mansilla Aguero 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 Codex Aquilarensis is the property of Fundacion Santa Maria la Real del Patrimonio Historico and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this article I return to St. Marina, on whose folkloric image and faith I worked many years ago. My goal is to supplement my previous observations with new ones and to expand the territorial scope. Special attention is paid to the veneration of the saint's sacred relics in the Mediterranean and the reactivation of her cult. I also consider the transformational models in the believers' notions of the cave and nature, and the periodic renewal of those notions through archaization and return to archetypes personified in the cult of St. Marina. [ABSTRACT FROM AUTHOR]

Copyright of Canadian Journal of Native Studies is the property of Brandon University, CJNS, Faculty of Arts 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 paper deals with the Iranian heritage in Romani religious beliefs, ascribable to a Zoroastrian and Avestan conception, after an investigation within the methods of historical linguistics and comparative literature. The starting point is a folk-tale about the creation of the world attested in three similar versions among three groups of Vlax Roma, from Hungary, Transylvania (Romania) and Sardinia (Italy). The compresence of God (the Good Spirit) and the Devil (the Evil Spirit) during creation is a dualistic feature as a relic echo referring to Iranian cosmogony as attested in the Avesta. Moreover, the paper investigates further manifestations of the Devil from Romani folk-tales compared to Avestan texts, that show an even closer linguistic and narrative similarity to Zoroastrian religion and belief. [ABSTRACT FROM AUTHOR]