BALKAN SAINTS - Mirjana Detelić

49
Fig. 4). It shows that historical portraits gradually adopted characteristics of icons. The
nobleman was depicted in a manner usually encountered on representations of St
Demetrius, holding a bow and three arrows, something not found on earlier portraits of
the living (Zachariadou 1998).
The function of icons was evidently aimed at believers‟ spiritual or corporeal benefits.
The sacred images were adapted to multifarious issues such as dynastic continuation, the
celebration of important national saints, prayers for the good health of rulers or
commoners, the introduction of learned comparisons with model saints, and development
of new local cults. Icons remain the crucial instrument in the Orthodox stock of
devotional practices and an unavoidable factor in overall painted programmes. At the
same time, icons still play their part in complex units, preserving their significant role in
communication with the faithful. Devotional practices of modern believers seem not to be
much different that in olden times, with the hyper production of new icons and numerous
votive gifts constantly being donated to the churches (Bakalova 2001/2).
CITED WORKS
Babić 1975 - G. Babić, „O ņivopisanom ukrasu oltarskih pregrada‟, ZLUMS 11 (1975),
3-41.
Babić 1986 – G. Babić ,V. Korać, S. Ćirković, Studenica, Belgrade 1986.
Babić 1987 – G. Babić , Kraljeva crkva u Studenici, Belgrade 1987.
Bakalova 2000 - E. Bakalova, „The Earliest Surviving Icons from Bulgaria‟, in
Perceptions of Byzantium and Its Neighbors (843-1261), Yale University Press 2000,
118-35.
Bakalova 2001 – E. Bakalova,„Marian Icons in Late Byzantium: Shaping Messages of
Special Moment‟, in XX e Congrès des Études Byzantines. Collège de France –
Sorbonne, 19-25 août 2001. Pré-actes II. Tables rondes, Paris 2001, 130.
Bakalova 2001a – E. Bakalova, „La veneration des icônes miraculeuses en Bulgarie:
aspects historiques et contemporains d'un pelerinage‟, Éthnologie française 31
(2001/2), 261-74.
Cormack 1997 - R. Cormack, Painting the Soul: Icons, Death Masks and Shrouds,
London 1997.
Cvetković 1995 - B. Cvetković, „König Milutin und die Parakklesiai des Hl. Joachim und
der Hl. Anna im Kloster Studenica‟, Balcanica 26 (1995), 251-76.
Cvetković 1995a – B. Cvetković, „Prilog najstarijoj istoriji crkve u Jońanici‟, Zograf 24
(1995, 2), 69-78.
Ćurĉić 1973 – L. Ćurĉić, „The Nemanjić Family-Tree in the Light of Ancestral Cult in
the Church of Joachim and Anna at Studenica‟, ZRVI 14-15 (1973), 194.
Domentijan 1988 - Domentijan, Ņivot Svetoga Save i Ţivot Svetoga Simeona, Belgrade
1988
Djordjević 1989 - I. M. Djordjević, „O prvobitnom izgledu srpske ikone svetog Nikole u
Bariju‟, Zbornik Filozofskog fakulteta 16, series A (1989), 111-23.
Djordjević 1978 – I. M. Djordjević „O fresko-ikonama kod Srba u srednjem veku‟,
ZLUMS 14 (1978), 77-96.