BALKAN SAINTS - Mirjana Detelić

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2 Table of Contents Mirjana Detelić and Graham Jones, Introduction (3-5) Milena Milin, The beginnings of the cults of Christian martyrs and other saints in the Late Antique central Balkans (6-15) Aleksandar Loma, The contribution of toponomy to an historical topography of saints‟ cults among the Serbs (16-22) Tatjana Subotin-Golubović, The cult of Michael the Archangel in medieval Serbia (23- 30) Danica Popović, The eremitism of St Sava of Serbia (31-41) Branislav Cvetković, The icon in context: Its functional adaptability in medieval Serbia (42-50) Miroslav Timotijević, From saints to historical heroes: The cult of the Despots Branković in the Nineteenth Century (52-69) Jelena Dergenc, The relics of St Stefan Štiljanović (70-80) Gerda Dalipaj, Saint‟s day celebrations and animal sacrifice in the Shpati region of Albania: Reflections of local social structure and identities (81-89) Raĉko Popov, Paraskeva and her „sisters‟: Saintly personification of women‟s rest days and other themes (90-98) Manolis Varvounis, The cult of saints in Greek traditional culture (99-108) Ljupĉo Risteski, The concept and role of saints in Macedonian popular religion (109- 127) Biljana Sikimić, Saints who wind guts (128-161) Mirjam Mencej, Saints as the wolves‟ shepherd (162-184) Mirjana Detelić, Two case studies of the saints in the „twilight zone‟ of oral literature: Petka and Sisin (185-204) Contributors Branislav Cvetković, Regional Museum, Jagodina (Serbia) Gerda Dalipaj, Tirana (Albania) Jelena Dergenc, The National Museum, Belgrade (Serbia) Mirjana Detelić, The SASA Institute for Balkan Studies, Belgrade (Serbia) Aleksandar Loma, Faculty of Philosophy, Belgrade University (Serbia) Mirjam Mencej, Faculty of Philosophy, Ljubljana University (Slovenia) Milena Milin, Faculty of Philosophy, Belgrade University (Serbia) Raĉko Popov, Ethnographic Institute and Museum, Sofia (Bulgaria) Danica Popović, The SASA Institute for Balkan Studies, Belgrade (Serbia) Ljupĉo S. Risteski, Faculty of Philosophy, Skopje University (Macedonia) Biljana Sikimić, The SASA Institute for Balkan Studies, Belgrade (Serbia) Tatjana Subotin-Golubović, Faculty of Philosophy, Belgrade University (Serbia) Miroslav Timotijević, Faculty of Philosophy, Belgrade University (Serbia) Manolis Varvounis, Demokritos University of Thrace, Komotini (Greece)
3 INTRODUCTION Mirjana Detelić and Graham Jones The cult of saints is a field of enquiry in need of continual revisiting. Constant revision of our interpretations of data is demanded in the light of new discoveries and understandings – not least those which result from the insights afforded by interdisciplinary and intercultural studies. Complex phenomena which operate on many levels demand the engagement of disciplines ranging from history to psychology via archaeology, topography, onomastics, literature, theology, anthropology, ethnology, culturology, sociology, and others besides. Among the critical issues whose exploration can be particularly helped by examining material from the Balkans is the relationship between inherited beliefs predating Christianity and the Christian model of the world adopted later, for example as concerns the rural calendar, attitudes towards the dead, and the treatment of relics. These cannot be understood well enough without multidisciplinary work that encompasses such skills as comparative folklore studies and broad environmental fieldwork. The same, broad context is also needed for studies in art history and history of literature, history of religion and mythology, as well as in comparative linguistic and Slavonic studies. The present volume grew out of an initial partnership between the Department of Language and Literature in the Centre for Scientific Research of the Serbian Academy of Sciences and Arts and the University of Kragujevac with the intention of presenting the cult of saints in the context of Balkan folklore. The way in which this aim broadened out is illustrated by the first two essays in the present volume, both concerned with the very beginning of Christianity in the Balkans, well before the generally supposed arrival of the Slavs. Because of its geographical position at the crossroads between East and West, the Balkans has always been the cauldron in which eastern and western, and northern and southern influences were invited, altered, and in a new shape transferred again. There is a tendency – well described in several of the essays here – for the study of saints in Balkan historiography to be particular and inwardlooking. In fact, as the broad sweep of topics here illustrates, the large themes our contributors address are more universal than regional and have an importance for Christian cultures wherever found. Of the fourteen essays presented here, the first two discussions help to establish historical foundations. Milena Milin explains „The beginnings of the cults of Christian martyrs on the territory of Serbia‟, and Alexander Loma explores hagio-toponyms. Milin writes that during the so-called Great persecution, the most numerous Christian martyrs in the Roman provinces Pannonia II, Moesia I and Dardania, are known to have suffered in Pannonian capital of Sirmium. Their names, noted already in the Martyrologium Hieronymianum, are sometimes epigraphically testified. The cults of martyrs were carefully cherished in Sirmium (St Irenaeus and Sinerotas, for example, whose martyria have been discovered), but many of them (sometimes with martyr‟s relics) were spread to the eastern and/or western parts of the Roman Empire. There they were worshipped even mo-
Page 1: 1 SAINTS OF THE BALKANS Edited by M
Page 5: 5 saints in Greece may be considere
Page 8 and 9: 8 Members of the church carefully n
Page 10 and 11: 10 Salonika is correct, the flouris
Page 12 and 13: 12 the memory of Sinerotas was cher
Page 14 and 15: 14 builders and stonecutters, helpe
Page 16 and 17: 16 Milin 1996 - М. Милин, An
Page 18 and 19: 18 fourteenth-century Serbian king,
Page 20 and 21: 20 eighteenth century. Either it wa
Page 22 and 23: 22 of churches in the Old Serbian a
Page 24 and 25: 24 THE CULT OF MICHAEL THE ARCHANGE
Page 26 and 27: 26 The Christian cult of the archan
Page 28 and 29: 28 careful reading of both services
Page 30 and 31: 30 CITED WORKS Bogdanović 1978: D.
Page 32 and 33: 32 THE EREMITISM OF ST SAVA OF SERB
Page 34 and 35: 34 knowledge from divine holy books
Page 36 and 37: 36 According to Teodosije, Sava was
Page 38 and 39: 38 On his second visit, his itinera
Page 40 and 41: 40 Данило Други, „Жи
Page 42 and 43: 42 Patlagean 1968 - E. Patlagean, A
Page 44 and 45: 44 Portable icons were normally pai
Page 46 and 47: 46 St Sava was also responsible for
Page 48 and 49: 48 dynasty, the most famous of them
Page 50 and 51: 50 Djordjević 1979 - „- I. M. Dj
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52 FROM SAINTS TO HISTORICAL HEROES
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54 Istorija raznih slovenskih narod
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56 the monastery‟s centuries-long
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58 Georgije Branković and obercapt
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60 1716, bishop Nikanor Meletijevi
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62 monastery and after the service
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64 prince Lazar Hrebeljanović. In
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66 * The process of historicising t
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68 Novakovic 1886 - Ст. Нова
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70 THE RELICS OF ST STEFAN ŃTILJAN
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72 holiness of the body they found,
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74 Cities did praise God and cried
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76 In fact the monasteries of Fruń
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78 The relics of St Stefan remained
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80 - 1974: Азбучник срп
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82 Lower Shpati, on the other hand,
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84 Mary‟s Day not according to th
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86 them is autochthonous, the other
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88 CITED WORKS C. Barker: Cultural
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90 PARASKEVA AND HER „SISTERS‟:
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92 for women, because both are onom
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94 Todorci („belonging to Theodor
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96 „unbaptised‟ days from Chris
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98 Grańeva 1982: L. Grańeva, Ст
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100 domestic animals and herds and
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102 This gift-giving to saints, whi
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104 (November 14), St Anne (July 26
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106 Shroud) (Alexiadis 1987). The p
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108 �egas 1923 - G� �� Mega
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110 and segmentation. The people do
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112 A male villager of Kadino Selo,
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114 The miracle itself is most ofte
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116 He dreamt that he should come t
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118 Some saints protect men, others
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120 Offerings named the [Cattle-far
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122 Sacred and healing objects Sacr
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124 „In the city of Veles there i
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126 Scholars in the past noticed, a
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128 SAINTS WHO WIND GUTS Biljana Si
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130 in the plural or, in some versi
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132 The next circle of magical text
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134 village of Sekuriĉ (region of
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136 also and concurrently the singu
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138 6.2. Assistants 109 The girls f
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140 8. Punishment The winding of th
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142 In Belarusian folklore too “t
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144 The versions of AaTh 480 record
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146 same, the cat goes ahead of her
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148 The lads went furious when they
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150 stepmother prepared white bread
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152 3.13. The western Rhodope Mts,
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154 CITED WORKS CYRILIC Афана
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156 Кајмаковић 1975 - Р.
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158 Поповски 1973 - А. П
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160 Dragiĉević 1907 - T. Dragiĉe
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162 THE CHRISTIAN AND PRE-CHRISTIAN
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164 population of Switzerland, the
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166 day is a herdsmen‟s holiday,
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168 for herdsmen, but also for othe
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170 so we can go up to the mountain
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172 Therefore two beings most frequ
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174 a too-long beard, who herds the
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176 (Afanas‟ev 1914a: 194-195; 19
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178 about the Master of the Wolves
Page 180 and 181:
180 ELEONSKA 1994 - Е. Н. ЕЛЕ
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182 MILES s.a. - Clement A. MILES,
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184 TURNSHEK 1946 - Metod TURNSHEK,
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186 both in the long (epic ballads
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188 she suffers herself‟, 143 or
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190 B. In two different genres 1. A
Page 192 and 193:
192 beings that at least have the a
Page 194 and 195:
194 other similar, magic texts main
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196 text 2: no description, only st
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198 Generally, if the line of resea
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200 reaction to numerical narrative
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202 The point at which that influen
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204 uĊe u avliju, odma tvrdo zatvo
Page 206 and 207:
206 ruku u kolevku i nańla praznu
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208 Milońević ĐorĊević 1988 -
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BALKAN SAINTS - Mirjana Detelić

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