Journal articles on the topic 'Hagiographic literature'
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Balakhovskaya, Aleksandra S. "Hagiographical Discourse in “Vita Pythagorica” by Yamblichus and “Vita Antonii” by Athanasius of Alexandria." Studia Litterarum 7, no. 3 (2022): 110–29. http://dx.doi.org/10.22455/2500-4247-2022-7-3-110-129.
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In the age of late Antiquity in the literatures of the Mediterranean basin countries hagiographic discourse has become widespread in pagan, Jewish and Christian literatures. Characteristic features of a literary work with a hagiographical discourse are the presence of a deified character (“man of God”), the combination of the historical substrate with the oral tradition, the dominance of pictorial elements over informative ones, the apologetic and edifying narrative, and the use of archetypes of the “man of God.” In addition to the general hagiographic discourse, there was the Christian hagiographic discourse, which has such specific features as a clear boundary between divine and human nature, the biblical paradigms underlying hagiographical texts, a more radical image of asceticism, the specific nature of miracles, which are mainly miracles of mercy and performed by the power of God. The article examines how the features of hagiographical discourse were reflected in the biographical works by Iamblichus “Vita Pithagorica” and by Athanasius of Alexandria “Vita Antonii,” and also shows the relations between Christian hagiography and the antique biography.
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Nepomnyashchikh, N. A. "Hagiographicals Plots and Motives on the Modern Period: On Issue of Research and Classification." Studies in Theory of Literary Plot and Narratology, no. 1 (2019): 123–38. http://dx.doi.org/10.25205/2410-7883-2019-1-123-138.
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Studying the hagiographic traditions in the literature the modern period, one faces several issues. Firstly, it is assumed that a scholar who compares the hagiographic motifs and plots to the motifs and plots of the modern period, deals with the a hypothetical complex of the already identified and described the hagiographic motifs and plots and all he has to do is to compare them to the motifs and plots of the literature works written in the later times. However, there is no yet such a thing as a complete research on all hagiographic motifs and plots. There are studies of the certain hagiographic texts and the certain types of hagiographic texts, but there is no comprehensive list or index of the hagiographic motifs and plots. Secondly, there is no uniformly accepted scholarly terminology defining what a hagiographic motif is. Can any element of a hagiographic text be considered as such? Should the motif be defined as a unit of a theme or of a plot depending on the theory a scholar chooses to base on: Veselovsky’s vs Tomashevsky’s? How is the term “topos”, which becomes more and more popular among the researchers of the hagiography, related to the hagiographic motifs and plots? Thirdly, the number of the hagiographic and literary texts as well as researches and studies on the subject is so huge that it is only possible to specify some trends of development of the hagiographic elements and traditions in the succeeding literature. The article summarizes and analyzes the existing scientific approaches to the issues of analysis, classification, typology of the hagiographic plots and some hagiographic motifs in the Russian literature of the modern period. The conclusion of the survey is that the modern literature does not need the hagiography as a sapless model; such components of the hagiographic framework as its structure, plot, character, details are transformed from typical, similar to each other, copying the model ones to the unique ones interpreted in new original ways. Usage of the hagiographic sources can not be associated with a certain single genre; the hagiographic elements can be assimilated in any narrative or even in poetry. The literature of the modern period borrows plots, motifs and other elements of the hagiography but it lacks the utilitarian role that the hagiographic texts used to play as calendar reading. Names and dates become just literary symbols, references to some significant analogues but they do not demand to treat a literary character as a hagiographic character. The main purpose of this work is to actualize the discussion on how an index of the hagiographic plots and motifs should be compiled, what a hagiographic motif and plot are, what should be considered hagiographic plots and motifs in later narratives, taking into account that not all the topoi and elements as well as rhetoric and periods, which are recognizable as the indicators of the “hagiographic tradition” in the narrative, can be defined as the motifs in the strict sense of the term.
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Saint-Laurent, Jeanne-Nicole Mellon. "Gateway to the Syriac Saints: A Database Project." Journal of Religion, Media and Digital Culture 5, no. 1 (December 6, 2016): 183–204. http://dx.doi.org/10.1163/21659214-90000074.
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This article describes The Gateway to the Syriac Saints, a database project developed by the Syriac Reference Portal (www.syriaca.org). It is a research tool for the study of Syriac saints and hagiographic texts. The Gateway to the Syriac Saints is a two-volume database: 1) Qadishe and 2) Bibliotheca Hagiographica Syriaca Electronica (BHSE). Hagiography, the lives of the saints, is a multiform genre. It contains elements of myth, history, biblical exegesis, romance, and theology. The production of saints’ lives blossomed in late antiquity alongside the growth of the cult of the saints. Scholars have attended to hagiographic traditions in Greek and Latin, but many scholars have yet to discover the richness of Syriac hagiographic literature: the stories, homilies, and hymns on the saints that Christians of the Middle East told and preserved. It is our hope that our database will give scholars and students increased access to these traditions to generate new scholarship. The first volume, Qadishe or “saints” in Syriac, is a digital catalogue of saints or holy persons venerated in the Syriac tradition. Some saints are native to the Syriac-speaking milieu, whereas others come from other linguistic or cultural traditions. Through the translation of their hagiographies and the diffusion of saints’ cults in the late antique world, saints were adopted, “imported,” and appropriated into Syriac religious memory. The second volume, the BHSE, focuses on Syriac hagiographic texts. The BHSE contains the titles of over 1000 Syriac stories, hymns, and homilies on saints. It also includes authors’ or hagiographers’ names, the first and last lines of the texts (in Syriac, English, and French), bibliographic information, and the names of the manuscripts containing these hagiographic works. We have also listed modern and ancient translations of these works. All of the data in the Gateway to the Syriac Saints has been encoded in TEI, and it is fully searchable, linkable, and open.
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Ilin, Boris Borisovich. "Space transformations in the hagiographies (based on the materials of Uspensky Collection)." Litera, no. 10 (October 2021): 31–43. http://dx.doi.org/10.25136/2409-8698.2021.10.36484.
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Fragments of the text that represent the category of space in the Old Russian hagiographies from the Uspensky Collection became the sources for this research. The object this article is the contexts that depict spatial images in dynamics. The subject is the semantics of the analyzed contexts. The relevance of the selected topic is substantiated by undiminishing interest to the interpretation of the category of space in the Old Russian texts, as by elaboration of the concept of sanctity in studying the hagiographic literature. The goal of this research lies in determination and description of the semantics of spatial transformations in the analyzed hagiographic texts. Research methodology leans on the descriptive method, which includes observation, interpretation and classification; as well as hermeneutical analysis with consideration of anthropological and axiological approaches. The scientific novelty consists in revealing the new aspect of the category of space in the hagiographic texts – spatial transformations. The author highlights several groups that characterize space transformations in the hagiographies: semantics of construction, semantics of destruction, semantics of expansion, semantics of transfiguration, and semantics of the miraculous. The keynote in the hagiographies is the idea of sanctity, which is important for the interpretation of the transforming space. All changes in the physical world take place under the influence of divine intervention for asserting sanctity of the hero or sanctity of the place. The depicted in the hagiographies spiritual reality impact the state of visible spatial images. In addition to the idea of sanctity, the perception of space transformations is affected by pragmatics of the text – the edifying focus of the genre. The acquired results can be valuable in studying the corpus of hagiographic texts from perspective of the category of space.
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Urbán, Máté. "Remeték, lovagok, szarvasok és oroszlánok." Belvedere Meridionale 32, no. 1 (2020): 43–61. http://dx.doi.org/10.14232/belv.2020.1.5.
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Medieval hagiography is full of animal motifs. Representations of animals in medieval literature is usually metaphoric. They could represent theological, moral or political notions. Animals frequently were the symbols of vices and virtues. On one hand researching the changes of the hagiographic topoi related to animals could shed light to the human-nature relationship, on the other hand it provides several pieces of information about medieval society, mentality, religious and folkloristic beliefs. Animal episodes are emphatic in the lives of the desert fathers and later in the Western eremitic movement. The animals appear as the companions of the lonely hermits, give food and help them in the fi elds, and they underline the self mortifi cation of the saint. The motive of the taming of wild animals expresses the holy man’s power over nature. The hermits transform the deserted wilderness into an earthly Paradise, where ferocious animals can live in peace. Hagiographical animal motifs were thoroughly researched by Anglo-Saxon, Italian and French medievalists, however in Hungarian medieval studies this topic is not on the highlight, due to the limited amount of the narrative sources. Present study researches the animal motifs in Hungarian hagiographical literature with special regard to the “the hermit and the hunter” topos – a denomination used by the British scholar, Brian Golding. Chiefl y I analyse the legends of Saint Gerhard, Saint Ladislaus, Saint Günther and Saint Andreas, the hermit of Zobor. The Life of Paul the hermit of Thebes by Jerome and the Dialoges of Sulpicius Severus also appear in the study, although they are not connected directly to Hungary, but the cults of Saint Paul the hermit and Saint Martin of Tours were widespread in the medieval Hungarian Kingdom. The Vitae Patrum, the History of the Pauline Order from the early 16th century by provost Gergely Gyöngyösi also appears in the study, because several hagiographic motifs occur in the work. The magic deer is a crucial motif in the texts, this can be also connected to the ancient pagan Hungarian folkloristic “myths”. ”However I research only the Western hagiographic parallels of this topos, and make little reference to the pagan origins. This topic has already been researched by several medievalists, art historians and ethnographers.
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Ranchin, Andrey M. "Transformations of the Hagiographic Code in The Enchanted Wanderer and the Principle of Ambivalence in the Poetics of Nikolai Leskov." Slovene 6, no. 2 (2017): 413–43. http://dx.doi.org/10.31168/2305-6754.2017.6.2.17.
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The present paper analyses and interprets the tale The Enchanted Wanderer. The story, written by Nikolai Leskov, is built on a very complex combination of different elements, primarily relating to the lives of the saints and to folklore. Hagiographical elements in this work possess ambivalent semantics. Single events from the life of the protagonist, Ivan Severʹianych Fliagin, correlate with the episodes-topoi in hagiography, while other actions are in contrast with them. The interpretation of Ivan Fliagin’s (monk Ishmael’s) fate by the narrator obviously does not coincide with the author’s vision, which is infinitely more complex. Undoubtedly, the only righteous beginning in Fliagin’s soul is the desire to sacrifice himself for the people. The life of Leskov’s hero, perceived by its non-reflective consciousness as integrity, for the ideal or so-called abstract reader is split into a series of diametrically opposed or ambivalent acts. This life should be read through different codes, primarily from hagiography and folklore (fairy and epic tales). At the same time, in the hagiographic code Ivan turns out to be both a hero and an anti-hero. The hagiographic code is inadequate to describe the personality and fate of Ivan-Ishmael: it periodically “fails” when trying to describe the life of the hero. Reality is presented by Leskov as a much richer phenomenon than literature. The Enchanted Wanderer is a work with ambivalent semantics, which is created by the interaction and interplay of different codes. The poetics of ambivalence is characteristic in general for works by this writer. In The Enchanted Wanderer it has a particularly distinct character.
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Yamahata, Tomoyuki. "Jinadatta and Jain Hagiographic Literature." Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu) 70, no. 1 (December 20, 2021): 510–05. http://dx.doi.org/10.4259/ibk.70.1_510.
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Fisher, Elizabeth A. "Psellos’ Hagiographical Writings: Resources and New Directions." Studia Universitatis Babeș-Bolyai Theologia Orthodoxa 66, no. 1 (June 30, 2021): 207–16. http://dx.doi.org/10.24193/subbto.2021.1.11.
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"Resources available for Byzantine scholarship in general and for studying Psellos in particular have improved greatly in recent years. Electronic databases assist editors of texts in isolating an author’s stylistic habits and in identifying parallel and source texts, while increasingly sensitive search engines provide wide access to scholarly articles, online manuscript catalogues, online publications of texts and translations and great potential for further expansion. Teubner has published Psellos’ extensive writings in genre-defined volumes such as poetry, philosophy, forensic orations and hagiographic orations that represent modern categories of literature but do not capture Byzantine conceptualizations. Two examples illustrate this observation. (1) Although the oration on the Miracle at Blachernae is among Psellos’ hagiographic writings, it contains a brief ecphrasis of a “living icon” prominent in art-historical discussions; however, the oration chiefly focuses upon the Byzantine court system and Psellos’ suggestion for designating a miracle to resolve a vexed legal case. (2) Psellos’ Encomion on Symeon Metaphrastes resembles a saint’s vita and his hymn/canon for Metaphrastes represents a step towards honoring a “new” Byzantine saint. This process continued for 400 years. The 14th-century Hesychast movement used Metaphrastes’ writings to validate their own views and expedited his inclusion in the Synaxarion of Constantinople in the 15th Century. Keywords: Blachernae Oration, Byzantine courts, Hesychasm, hagiographical resources, “new” Byzantine Saints, Mark Eugenikos, Psellos’ hagiography, Symeon Metaphrastes, Synaxarion of Constantinople, Teubner Psellos. "
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Baldanmaksarova, Elizaveta E. "Hagiographic Genre in the Buryat-Mongolian Literature of 18th – Early 20th Centuries." Studia Litterarum 7, no. 2 (2022): 232–47. http://dx.doi.org/10.22455/2500-4247-2022-7-2-232-247.
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The article is devoted to the study of the hagiographic genre in the Buryat- Mongolian literature of the medieval period. The author examines origins of the genre, rooted in the Indo-Tibetan literary tradition and associated with Buddhist “hagiographic” literature. The traditions of Indo-Tibeto-Mongolian hagiography in Buryat literary criticism have not been specially studied, so this is one of the new areas of study that requires comprehensive review. The analysis of the poetic work of Aghvan Dorzhiev, “Entertaining stories about a trip around the world,” undertaken in the article, makes it possible to trace how such a unique author, who has absorbed the primordial traditions of Indo-Tibetan culture, due to the received almost twenty years of education in Tibet, then the experience of teaching Buddhist philosophy to such a student, like the XIII Dalai Lama, managed to creatively synthesize, as a citizen of Russia, who received his initial education at home, two different cultures. His work, although written in the genre of a medieval life, is evidence of the genre transformation under the influence of new historical, literary and other realities. Thus this work can be viewed as a transition from medieval traditions to the new realistic literature in Buryat- Mongolian culture.
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Bojovic, Dragisa. "Swift runner in Serbian hagiographic literature." Зборник радова Филозофског факултета у Приштини, no. 47-2 (2017): 43–51. http://dx.doi.org/10.5937/zrffp47-13697.
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Semyachko, S. A. "6th Hagiographic Seminar." Russkaya Literatura 4 (2018): 255–58. http://dx.doi.org/10.31860/0131-6095-2018-4-255-258.
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Rudy, T. R., and S. A. Semyachko. "Seventh Hagiographic Seminar." Russkaya Literatura 3 (2019): 267–70. http://dx.doi.org/10.31860/0131-6095-2019-3-267-270.
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De Nicola, Bruno. "The Ladies of Rūm: A Hagiographic View of Women in Thirteenth- and Fourteenth-Century Anatolia." Journal of Sufi Studies 3, no. 2 (November 20, 2014): 132–56. http://dx.doi.org/10.1163/22105956-12341267.
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In the medieval Middle East, the Sufi experience was not only a male enterprise. Women also participated in the development of this mystical representation of Islam in different ways. Despite the existence of scholarly studies on Sufism in medieval Anatolia, the role played by women in this period has generally been overlooked. Only recently have studies started to highlight the relevance that some of these Sufi ladies had in spreading Sufism in the Middle East. Accounts of women’s deeds are especially abundant in hagiographic literature produced in the seventh/thirteenth and eighth/fourteenth centuries. However, it has been generally downgraded as historically unreliable for consisting of biased ‘inside accounts’ of the lives of Sufi shaykhs and their followers. This article has a twofold goal: first, to investigate what information hagiographies provide about the role of women in medieval Anatolia; and second, to try to vindicate the option of using hagiographic literature as a relevant source of information in researching aspects of cultural history that cannot be found in other source materials.
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Cortés Guadarrama, Marcos. "Hagiografía y medicina (I): intercesión de la santidad en el arte médico del Compendio de la humana salud (1494) de Johannes de Ketham." Medievalia 52, no. 2 (December 2, 2020): 157–78. http://dx.doi.org/10.19130/medievalia.2020.52.2.171868.
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By means of two Latin writings, quickly translated into Spanish and published as incunabula: Flos sanctorum con sus ethimologías (derived from Legenda aurea) and Compendio de la humana salud (derived from Finis Fasciculi medicine), this work aims to examine the connection between hagiography and early modern medical arts. Generally, the narrative construction of the medical treatise from the 15th century —of a notorious providentialism— hasn´t been very analyzed, even less when it comes to saying that the hagiographic aspects, quoted in the medical literature, sustain and encourage a series of concepts and empirical procedures that were seeking the resurrection of health. This work will analyze the fact that there was a premeditated intention to emphasize some of the festivities from the liturgic calendar as key moments for making the phlebotomy treatment and for putting a diagnostic to the illness, through the knowledge of the human body´s pulse. Finally, it will be pointed the fact that the hagiographic references from the medical literature, also allude to a symbolic reading form inside the ideas of the Christian creed.
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Sung Hyun NAM. "The poor euergetes in the hagiographic literature." Journal of Classical Studies ll, no. 25 (December 2009): 301–37. http://dx.doi.org/10.20975/jcskor.2009..25.301.
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Mekh, Nataliya. "Dmytro Tuptalo as an Outstanding Ukrainian Hagiographer, Church and Cultural Figure." Folk art and ethnology, no. 3 (September 30, 2021): 58–64. http://dx.doi.org/10.15407/nte2021.03.058.
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This year it is the 370th anniversary of birthday of Danylo Savych Tuptalo – a prominent Ukrainian hagiographer, church and cultural figure. Future hierarch Dimitry was born on December 11, 1651, in the small town of Makariv, that is in the Kyiv region, in the pious family of the Cossack sotnyk Sava Hryhorovych and Mariya Mykhailivna. Historical and dogmatic-polemical works, texts of sermons, precepts have been and still remain important for us. They illustrate the world outlook, views, value system, high intellectual and moral level of Dimitri Tuptalo. However, his fundamental hagiographic encyclopaedia – Lives of Saints, known as Chetya-Mineya, is the most significant work of the Saint. This is a combined collection of the lives of saints by days and months of the year from September to August. Demetrius Tuptalo has started work in 1684, when he accepts the proposal of Pechersk Archimandrite Varlaam Yasynskyi and settles in the Kyiv-Pechersk Lavra. Work on Lives of Saints in 4 volumes has lasted for the whole 20 years (with intermissions). Each volume covers three months of the year. We are convinced that the contribution of Dimitri Tuptalo to the Ukrainian written culture in general and to the Ukrainian hagiography, in particular, is extremely significant. As the biographies of famous bishops, patriarchs, monks, and secular persons, canonized by the Orthodox Church, are undoubtedly important for our spiritual culture. Hagiographic literature has always enriched the believer, is a certain example of piety. These works open new meanings, nurture curious thought, give examples of the embodiment of the highest virtues in the lives of saints, incite to self-centration and self-completion.
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Nicklas, Tobias. "Gedanken zum Verhältnis zwischen christlichen Apokryphen und hagiographischer Literatur: Das Beispiel der Veronica-Traditionen." NTT Journal for Theology and the Study of Religion 62, no. 1 (February 18, 2008): 45–63. http://dx.doi.org/10.5117/ntt2008.62.045.nick.
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The article deals with the relationship between Christian apocryphal texts and hagiographic texts. It starts with theoretical considerations about the meaning of text interpretation. Their result is that it should not be asked whether a text is ‘apocryphal’ or ‘hagiographic’, but whether it can be interpreted ‘reasonably’ as apocryphal or hagiographic literature. Thus, one and the same text can be understood reasonably from one point of view as apocryphal, and from another point of view as hagiographic. Those theoretical thoughts are illustrated with the analysis of the figure of ‘Veronica’ in the Acts of Pilate, the so called Mors Pilati, as well as in the Sixth Station of the Cross.
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Divnogortseva, Svetlana Yu. "Hagiographic literature as a practical pedagogy of orthodox culture." Science and School, no. 4, 2020 (2020): 198–206. http://dx.doi.org/10.31862/1819-463x-2020-4-198-206.
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Throughout the millennium, the phenomenon of Orthodox pedagogical culture has been developing in Russia. Its theory was formed on the basis of the generalization of the experience of religious and moral development and upbringing of personality, presented, among other things, in hagiographic literature. The purpose of the article is to characterize the dominant ideas of Orthodox pedagogical culture, based on examples from the practice of the lives of saints. The methodological basis of the research was philosophical and anthropological ideas - characteristics of a person as an individual personality; ideas about deterministic influence of axiology on spiritual culture, a variety of which is Orthodox pedagogical culture. As a result of analysis, the author concludes that hagiographic literature has a significant pedagogical potential, as it illustrates, from the point of view of the Orthodox faith, the built up activity of the individual; it illustrates the theoretical provisions and spiritual dominants of the Orthodox pedagogical culture, which reflect its value orientation, standards that serve as a basis for building and verification of the behavior of an Orthodox Christian. From this point of view, hagiographic literature can be called practical pedagogy in Orthodox culture and can be studied in order to fix and reproduce the standard height of the image of a spiritually and morally developed person.
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Kamitova, А. V. "Works of hagiographic literature in the Udmurt language." Bulletin of Ugric studies 8, no. 1 (April 2018): 28–36. http://dx.doi.org/10.30624/2220-4156-2018-8-1-28-36.
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Cunningham, Lawrence S. "On Contemporary Martyrs: Some Recent Literature." Theological Studies 63, no. 2 (May 2002): 374–81. http://dx.doi.org/10.1177/004056390206300208.
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[This brief ongoing survey reviews some current literature on martyrs with special emphasis on those who have died for the faith in our own time. The author also addresses the claim that this literature is not only hagiographic (in the best sense of the word) but also a frequently overlooked resource for theological reflection.]
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Sazonova, Lidiya. "Transformation of the Hagiographic Genre in the Russian Court Literature of the Early Modern Times." Slavianovedenie, no. 6 (2022): 5. http://dx.doi.org/10.31857/s0869544x0023221-6.
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A significant moment in the history of the hagiographic genre falls on the Early Modern Times in Russia (the second half of the 17th – the beginning of the 18th c.). Continuing to serve to didactic goals and to create a «hagiographically enlightened» ideal image, the life of a saint is included in the court Russian literature in the composition of the namesake greeting, a characteristic and extremely popular genre of the epoch. The article demonstrates that the image of the saint, heavenly patron of the sovereign or members of the royal family played an important rolein the spiritual life of Tsars Alexei Mikhailovich and his son Fyodor Alekseevich. The importance of it was reflected in an appeal of the poets to the lives of the saints and especially revered ascetics at the court,in order to create the namesake poetic greetings on the hagiographic basis. The stencil of the medieval genre is eroded. The panegyric glorification of the addressee and the praise to his heavenly patron in the poetic message, permeated through and through with the hagiographic motifs, is combined with the political actualization of the content of the work.
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Bibikov, Mikhail V. "Greek Athonite Text of the Life of Metrophanes of Voronezh." Античная древность и средние века 48 (2020): 189–98. http://dx.doi.org/10.15826/adsv.2020.48.012.
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According to its contents, the newly found manuscript, Cod. Athous Panteleemon. gr. 283, is of interest for the Russian church historians and the researchers of the cultural and literature relations between Athos and Russia, since the author and copyist of the book Jacob Neaskytiotes included hitherto unknown Greek translations of Rus’ian hagiographical and liturgical texts and other materials on Russian, Serbian, and Bulgarian history of Athos. The Codex comprised the Akolouthia for Rev. Antony the Ross (Service to Antonii of the Pecherskii monastery), his Life, the Service for Feodosii (Theodosios), the Hegoumenos of the Pecherskii Monastery, the Life of Mitrofan (Methrophanes) of Voronezh, and other works. The book dated from July 1848. The methods of palaeographic and codicological analysis allow the one to trace the history of the book. Textological methods lead the one to the conclusion of the Russian origin of the texts which became a milestone for the creation of Jacob Neaskytiotes’ fundamental corpus of the Athonias. The text of the Greek translation of the Russian hagiographic monument originates from the second Russian edition of the Life of Mitrofan of Voronezh. There the text is much enlarged and revised in comparison with the first edition of hagiographic materials of 1832, the year of canonization of Mitrofan in Russia.
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Galasheva, T. N. "THE EIGHTH HAGIOGRAPHIC SEMINAR [Meeting Abstract]." Russkaya literatura 1 (2021): 238–40. http://dx.doi.org/10.31860/0131-6095-2021-1-238-240.
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Heirman, Ann. "Charming Cadavers. Horrific Figurations of the Feminine in Indian Buddhist Hagiographic Literature. Liz Wilson." Buddhist Studies Review 21, no. 1 (June 16, 2004): 98–100. http://dx.doi.org/10.1558/bsrv.v21i1.14257.
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Charming Cadavers. Horrific Figurations of the Feminine in Indian Buddhist Hagiographic Literature. Liz Wilson. The University of Chicago Press, Chicago 1996. xvi, 258 pp. Cloth: $55.00; £43.95. ISBN 0-226-90053-3; paper: $19.95, £15.95. ISBN 0-226-90054-1.
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AMARAL, RONALDO. "A Ilusão Autobiográfica em Valério do Bierzo: Uma Reflexão sobre a Natureza do Autor e do Indivíduo na Literatura Hagiográfica Medieval * The Autobiographical Illusion in Valerio of Bierzo: a Reflection about the Author’s Nature and the Individual..." História e Cultura 2, no. 3 (February 4, 2014): 349. http://dx.doi.org/10.18223/hiscult.v2i3.1110.
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<p><strong>Resumo: </strong>A hagiografia, ou as “vidas” dos santos na Idade Média, tem sido considerada uma fonte para o historiador desde o século XIX. Contudo, e a despeito de teorias como a História do Imaginário e do profícuo diálogo entre a Literatura e a História, há muitas décadas já a nosso alcance, ainda se realizam estudos dessa fonte, mormente pautados em parâmetros positivistas e materialistas, o que é particularmente grave se tivermos em mente que a hagiografia constitui-se em uma fonte literária, sendo ainda o produto de um imaginário da História. Tendo em mente a necessidade desse revisionismo, sobretudo quanto à análise das fontes literárias hagiográficas, gestamos o presente trabalho.</p><p><strong>Palavras-chave:</strong> Hagiografia – Literatura – Autor.</p><p> </p><p><strong>Abstract: </strong>Hagiography, or the “lives” of the saint in Middle Ages, has been considered an information source to historians since the nineteenth century. However, and despite theories like the History of the Imaginary and the fruitful dialogue between literature and history (for many decades within our reach), studies still have been conducted from this source, mainly guided by positivist and materialist parameters, which is particularly serious once we take in account that hagiography is a literary source, still being the product of an imaginary history. Bearing in mind the necessity of this revisionism, especially as the analysis of hagiographic literary sources, this present study is gestated.</p><p><strong>Keywords: </strong>Hagiography – Literature – Author.</p>
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Chapman, Alison A. "Flaying Bartholomew: Jonson’s Hagiographic Parody." Modern Philology 101, no. 4 (May 2004): 511–41. http://dx.doi.org/10.1086/423632.
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Arronis Llopis, Carme, and Fernando Baños Vallejo. "Las vidas de María en el ámbito peninsular pretridentino." Estudios Humanísticos. Filología, no. 36 (November 29, 2014): 65. http://dx.doi.org/10.18002/ehf.v0i36.1127.
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<p>Este estudio es un índice descriptivo y una tipología de las <em>vitae Mariae</em> escritas en distintas lenguas de la Península antes de 1559, fecha del <em>Índice de libros prohibidos</em>. Reunimos, corregimos y completamos la información disponible actualmente sobre las primeras producciones peninsulares de este género. Proponemos además una clasificación que permite apreciar la génesis y desarrollo de una lectura cuyo éxito confluyó con el de la literatura hagiográfica y las <em>vitae Christi</em>.</p><p>Palabras clave: vida de María, literatura mariana, hagiografía, vitae Christi, género literario, traduc-ción de literatura religiosa y reescritura.</p><p><br />Abstract<br />This study is a descriptive index and a typology of the vitae Mariae written in different languages of Iberia before 1559, the date of the Index of Prohibited Books. We collect, correct and complete infor-mation currently available on the first Iberian productions of this genre. We also propose a classifica-tion that allows us to appreciate the genesis and development of a reading whose success came to-gether with the success of hagiographic literature and vitae Christi.</p><p><br />Key words: life of Mary, Marian literature, hagiography, vitae Christi, literary genre, translation of religious literature and rewriting.</p>
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Boicu, Dragoş. "“γάλα ἀντὶ αἵματος”—An Unwonted Hagiographic Topos." Religions 13, no. 7 (July 2, 2022): 613. http://dx.doi.org/10.3390/rel13070613.
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Some Christian texts, and especially hagiographic and hymnographic ones, record a miraculous phenomenon at the violent deaths of several martyrs: from the beheaded bodies, milk flows instead of blood. After a superficial reading of the biographical passages in the synaxaria and iambic stichoi recorded in the Menaia, we can identify at least ten such cases, among which we find well-known saints, such as Apostle Paul and St. Katherine. This article attempts to revisit this unwonted topos of Christian literature, and to list its occurrences in the liturgical texts of the Orthodox Church and Acta Sanctorum.
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Sadykov, Petr D. "Linguistic features of the narrative about the Vydropus Icon of the Mother of God." Izvestiya of Saratov University. Philology. Journalism 22, no. 3 (August 24, 2022): 267–72. http://dx.doi.org/10.18500/1817-7115-2022-22-3-267-272.
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The second half of the last century is characterized by an increased interest in the literature of Ancient and Medieval Russia. Since the 40s, a large number of fundamental studies dedicated to various works before the time of Peter the Great have appeared. This attention was accompanied by a more thorough study of the Church Slavonic language itself: its spelling, morphology and, of course, vocabulary, as evidenced by the work begun in the 70s on compiling a dictionary of the Russian language of the 11–17th centuries. But, unfortunately, many literary monuments still remain unaddressed by scientists. This article will provide a brief overview of the linguistic features of the hagiographic work of the end of the 16th century – the story of the Vydropus Icon of the Mother of God. First of all, the article will note the stylistic features that the author of the narrative drew on, the vocabulary, morphological and syntactic specific features. All these will be compared with the changes in the language and literature taking place at that time. At the same time, hagiographic and hymnographic texts are singled out as sources, from which the authors of hagiographic works often drew meaningful material. The study of such issues allows us to present a more detailed picture of the changes taking place in Russian literature and the prevailing trends in it during the selected period. This obtains a particular significance in case the literary monument in question is understudied, because this makes it possible to introduce new information into scientific circulation.
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Pigin, Alexander. "POETICS OF LIKENESS IN ANCIENT RUSSIAN HAGIOGRAPHY: ALEXANDER OSHEVENSKY VS ALEXIS THE MAN OF GOD." Проблемы исторической поэтики 19, no. 1 (February 2021): 39–54. http://dx.doi.org/10.15393/j9.art.2021.8642.
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The article offers a comparative analysis of two hagiographic works — the ancient Russian Life of Alexander Oshevensky (XVI century) and the Byzantine Life of Alexis the Man of God, known in ancient Russia since the pre-Mongol era. The author attempts to substantiate the hypothesis that Alexis the Man of God served as one of the hagiographic prototypes of Alexander Oshevensky. The connection between these saints was initially pointed out by the famous Russian hagiologist Nikodim (Kononov), who included in his akathist to Alexander Oshevensky (1897) the likening of Saint Alexander to Alexis the Man of God. The association with Alexis the Man of God is instigated by the worldly name of Alexander Oshevensky — Alexis, or Alexey (the Saint was born on March 17, on the day of memory of ‘the Man of God’). The two Lives share common hagiographic topoi, the textual proximity of mothers’ cries, and so on. The fates of hagiographic characters who had left their relatives, but subsequently returned to them (one as a fool, the other as a monk), are also similar. At the same time, the family theme is resolved in two Lives in different ways: while the ‘Man of God’ remains indifferent to the grief of his relatives, Alexander Oshevensky is portrayed both as a perfect monk and as a loving son. The article also considers the Life of Alexander Oshevensky in the context of other ancient Russian literature works.
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Zavgorodnyaya, Galina Yu. "The Images of Mary of Egypt, Mary Magdalene and Cleopatra in Russian Literature: the Christian and the Pagan." Проблемы исторической поэтики 18, no. 2 (May 2020): 42–63. http://dx.doi.org/10.15393/j9.art.2020.8062.
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<p><span lang="EN-US">The article examines the orthodox tradition of paying homage to Venerable Mary of Egypt. The perception of the image of Mary of Egypt is compared with that one of Mary Magdalene in the West-European World, particularly in literature and art. The different forms of interaction between the hagiography of Mary of Egypt and Russian literature are traced: adaptation of the plot, allusions, insertion of the motif of a repented whore. The plot of Cleopatra, as of an impenitent whore, is opposite to a hagiographic plot (by its semantic pole of attraction). Two female images symbolize two divergent paths — to spiritual rebirth and to the ruin. As a result of the analysis of the works of A. Pushkin, I. Aksakov, N. Leskov, V. Bryusov, A. Remizov it is deduced that both plots turned out to be productive for Russian literature of the 19th century and the beginning of the 20th century, namely because of their paired relationship.</span></p>
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Zimbalist, Barbara. "Comparative Hagiology and/as Manuscript Studies: Method and Materiality." Religions 10, no. 11 (October 31, 2019): 604. http://dx.doi.org/10.3390/rel10110604.
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Although the academic study of hagiography continues to flourish, the role of comparative methods within the study of sanctity and the saints remains underutilized. Similarly, while much valuable work on saints and sanctity relies on materialist methodologies, issues of critical bibliography particular to the study of hagiography have not received the theoretical attention they deserve. This essay takes up these two underattended approaches to argue for a comparative materialist approach to hagiography. Through a short case study of the Latin Vita of Lutgard of Aywières (1182–1246) written by the Dominican friar Thomas of Cantimpré (c. 1200–1270), I suggest that comparative material research into the textual history of hagiographic literature can provide us with a more comprehensive and nuanced picture of the production of any specific holy figure, as well as the evolving discourses of sanctity and holiness in general. While this suggestion emerges from my own work on medieval hagiography from the Christian Latin West, it resonates with recent arguments by Sara Ritchey and David DiValerio to call for a materially comparative approach to narratives of holy lives in any religious tradition in any time period. Furthermore, I suggest that medieval studies, and in particular medieval manuscript studies, may have much to offer to scholars of sanctity working in later periods and other settings. Offering a view of material textual scholarship as intrinsically comparative, we may expand our theoretical definitions of the comparative and its possibilities within the study of sanctity.
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Dovgan, E. F. "The Veneration of Holy Great Martyr John the New of Suceava as the Patron of the Moldavian Land." Rusin, no. 65 (2021): 25–36. http://dx.doi.org/10.17223/18572685/65/2.
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The article focuses on critical historiography and hagiography of the veneration of Holy Great Martyr John the New of Suceava as the patron saint of the area for the population with hagiographic coordinates – the cities of Akkerman (Bilhorod- Dnistrovskyi, Ukraine) and Suceava (Romania). The church veneration of the Saint John the New of Suceava helps to overcome prejudices and other negative ethnic phenomena and contributes to the economic development of a multinational society. A similar study of the veneration (in the ethnology of the cult) of the Saint John The New of Suceava in both hagiology and history of the Church, studies of medieval Slavic writing of Moldavian origin in connection with the world processes of social optimization would help pastors as well as all Orthodox people in everyday church-practical activities.
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Зырянова, Елизавета Сергеевна. "Canonicality/Variability in the Depiction of the Image of St. Sergius of Radonezh in Modern Children’s Hagiographic Literature." Слово и образ. Вопросы изучения христианского литературного наследия, no. 1(3) (November 15, 2021): 71–79. http://dx.doi.org/10.31802/wi.2021.3.1.007.
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Статья посвящена исследованию современной детской агиографической литературы, которая рассматривается на соответствие её жанровому агиографическому канону. Образ святого является ключевой фигурой текста жития, поэтому особое внимание отводится анализу художественных приёмов изображения праведника. Для житийных текстов, посвящённых святому Сергию Радонежскому, каноном может выступать древнерусское житие «Житие и чудеса преподобного Сергия игумена Радонежского» Епифания Премудрого. В статье анализируется образ преподобного Сергия Радонежского в житийной драме для детей Р. В. Кошурниковой «Дивен Бог во святых Своих. Сцены из жития преподобного Сергия Радонежского». Были рассмотрены речевая характеристика, внешний портрет и внутренний облик святого в пьесе, перечислены основные житийные топосы, выделены вымышленные эпизоды, исследованы принципы психологизма в пьесе Кошурниковой. С помощью сравнительно-сопоставительного анализа древнерусского жития Епифания Премудрого и житийной драмы Р. В. Кошурниковой была выявлена степень соответствия канону в изображении преподобного Сергия в пьесе. Вариативность в описании Сергия Радонежского, допущенная по отношению к средневековому житийному канону, во многом обусловлена фактором адресата - современного ребенка. The article is devoted to a review of the actual problem of children’s reading and modern children’s hagiographic literature based on canonicity and variability, the factors for which are goal-setting, the nature of the addressee, topics, etc. In the article, we analyze the image of Sergius of Radonezh from the point of view of his canonicity and variability in a very new, for the modern reader, genre of clerical drama R. V. Koshurnikova «God is wonderful in His saints. Scenes from the Life of St. Sergius of Radonezh», using a comparative analysis of the canonical life of Epiphanius the Wise and the modern hagiographic drama of Rima Koshurnikova, we identified the variability of the image of a saint in a modern hagiographic work, which is due to the addressee factor - the child. The speech, external and internal portraits of the saint were considered, fictional episodes were highlighted, the motivation of the saint to commit this or that act was explained, which speaks of the psychologism of the protagonist.
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Davis, Elizabeth B. "Hagiographic Jest in Quevedo: Tradition and Departure." MLN 104, no. 2 (March 1989): 315. http://dx.doi.org/10.2307/2905142.
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Khvostunkov, Aleksei V. "COMPOSITION AND STYLISTIC PECULIARITIES OF RUSSIAN HAGIOGRAPHIC LITERATURE OF THE 19TH CENTURY." Богословский сборник Тамбовской духовной семинарии, no. 2 (2022): 161–74. http://dx.doi.org/10.51216/2687-072x_2022_2_161.
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Manlowe, Jennifer L., and Liz Wilson. "Charming Cadavers: Horrific Figurations of the Feminine in Indian Buddhist Hagiographic Literature." Philosophy East and West 49, no. 2 (April 1999): 227. http://dx.doi.org/10.2307/1400212.
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Tierling-Śledź, Ewa. "Bio/hagio/grafie czasu Zagłady – przypadek Stanisławy Leszczyńskiej." Polish Biographical Studies 1, no. 9 (December 31, 2021): 112–43. http://dx.doi.org/10.15804/pbs.2021.06.
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The main thesis of this article is that the concept of “bio/hagio/graphy” is the key to understanding the communication mechanisms of the narrative on historical figures regarded as national heroes and/or saints of the Catholic Church in the context of recent Polish history. The author of this text, perceiving biography as a set of narrative practices, notices that in “bio/hagio/graphy” these practices are subordinate to the hagiographic attitude towards the protagonist of the story adopted by the author of the work. This phenomenon is exemplified by the process of shaping bio/hagio/ graphic narrative about Stanisława Leszczyńska. Various stages of reconstructing the biography of the “midwife from Auschwitz” were distinguished, in which the biographical narrative evolved from autobiographical testimony through hagiographic practices of the religious community to the popular circulation of literature, not necessarily of confessional nature.
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Pao, Maria T. "Why George? Hagiographic Elements in Matute’s Primera memoria." Neophilologus 98, no. 1 (February 27, 2013): 77–94. http://dx.doi.org/10.1007/s11061-013-9345-5.
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Daiber, Thomas. "Semiose des Wunderbaren in Hagiographie und Märchen." Zeitschrift für Slawistik 63, no. 2 (June 1, 2018): 236–63. http://dx.doi.org/10.1515/slaw-2018-0018.
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SummaryThe Lives of Saints as well as fairy-tales eventually tell of animals which have the gift to speak. The categorization of phenomena like speaking animals is dependent on the epistemic structure of the narrated world. On the example of ‘speaking deers’ the paper outlines, that in hagiographic literature speaking animals are reported as miracles, which are to testify either the holiness of a place or the person they are speaking to. On the contrary, in fairy-tales speaking animals are part of the expected actors to appear in the structure of the narrated world and are not marked as miracles, at all. Consequently, the semiotic status of such phenomena can be differentiated: hagiography tends to symbolical or metaphorical meaning, fairy-tales to allegoric meaning. The difference between symbolic and metaphorical meaning in hagiography is shown in comparing two episodes including a speaking deer as if Christ himself is speaking. In Vita Placida, the deer has the specific and contextually supported gnostic meaning ‘soul’, while in Vita Huberti the deer only takes iconically induced metaphoric meaning (wearing cross-like antlers = carrying the cross), but in the fairy-tale the deer is an allegory of a human character trait and thus can be substituted by another allegory without change of context.
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Todorova, Ekaterina. "Mental Illnesses in the Middle Ages and their Reflection in the South Slavonic Hagiographic Literature." Studia Ceranea 11 (December 30, 2021): 463–77. http://dx.doi.org/10.18778/2084-140x.11.23.
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The main points are related to the cultural-anthropological (Michel Foucault) and theological contextualization of diseases (Jean-Claude Larchet) and their treatment in the Middle Ages. Based on the South Slavonic hagiographic literature, the terms physician and healer are defined and specified. The study focuses on the mental disease (insanity), which according to the methodology of Larchet is three types: somatic nature of madness, the madness of demonic origin, and madness of spiritual origin. Also partly concerns the problem of God fools’ insanity.
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Todic, Branislav. "On the date of and reasons for the writing of Theodosius’s life of St Sava." Prilozi za knjizevnost, jezik, istoriju i folklor, no. 83 (2017): 3–20. http://dx.doi.org/10.2298/pkjif1783003t.
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The Old Serbian writer Theodosius wrote his Life of St Sava according to the older hagiography composed by Domentianus in 1253/4. Both authors were Hilandar monks and wrote the hagiographies of the first Serbian archbishop on Mount Athos. Unlike Domentianus?s work, Theodosius?s Life has not been dated with precision. Helpful in establishing the date of his Life of St Sava are its manuscript copying tradition and reception in Serbian literature and the analysis of its content. This paper shows that from 1317 the Serbian writers Nicodemus and Daniel II drew on Theodosius?s hagiography, which pushes its date further back into the past. On the other hand, the content of the Life suggests that it was written between 1284 and 1292 because it refers to the river Sava as Serbia?s border with Hungary (which it became in 1284), and describes the monastery of Zica as it was before the destruction it sustained in 1292. Both pieces of information have long been noticed and properly explained. Helpful in establishing the date of writing with more precision may also be an examination of the reasons which led to the writing of a new hagiography of St Sava only thirty years after the one written by Domentianus. Among several possible explanations proposed so far, the one discussed in detail here is the different attitude of the two hagiographers towards Rome and the Roman Catholic Church. In Theodosius?s case, it is markedly disapproving. Therefore, the assumption that the union of Lyon (1274-1282) and the developments on Mount Athos linked with it were the reason for writing a new hagiography is accepted and strengthened with further arguments. The new Life gave a much more idealized hagiographic portrayal of St Sava and enriched his image with a new perception of Orthodoxy which made sense only at the time of the triumphant mood inspired by the failure of the union. The proposed conclusion is that Theodosius did not begin writing his Life of St Sava until after 1285, when the condemnation of the patriarch John Bekkos of Constantinople and his teachings put an end to the union of Lyon. The Life could not have been written much after that year either because its tendentiousness had lost all significance already in the 1290s.
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Godden, Malcolm. "The Old English Life of St Neot and the legends of King Alfred." Anglo-Saxon England 39 (December 2010): 193–225. http://dx.doi.org/10.1017/s0263675110000116.
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AbstractThe Old English Life of St Neot has been generally dated to the twelfth century and dismissed as a late and derivative work. The article argues that it was written much earlier, in the first few decades of the eleventh century, and is both a significant example of late Old English hagiographic literature and an important witness to early legends about King Alfred and his posthumous reputation.
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Barceló i Trigueros, Sergi. "L’estil i la llengua de Miquel Ortigues al Cançoner sagrat de vides de sants." SCRIPTA. Revista Internacional de Literatura i Cultura Medieval i Moderna 2, no. 2 (December 16, 2013): 61. http://dx.doi.org/10.7203/scripta.2.3102.
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Resum: El Cançoner sagrat de vides de sants és un dels millors exponents del gènere literari dels goigs a la literatura catalana entre els segles XV i XVI. Es tracta d’un manuscrit autògraf que recull 59 composicions, la majoria d’elles hagiogràfiques, de caire devot i contemplatiu on Miquel Ortigues, l’autor, deixa anar un estil assaonat de la tradició del gènere així com un regust de reiteració de rimes i construccions ben identificable. En aquest article s’intenta demostrar que l’estil dels goigs d’Ortigues no es deu a les limitacions personals de l’autor, sinó que és deutor de la tradició lírica religiosa de la que participen els escriptors amb més anomenada del segle d’or valencià.Paraules clau: Cançoner sagrat, hagiografia, goigs, Miquel Ortigues, poesiaAbstract: The Cançoner sagrat de vides de sants is one of the greatest examples of the literary genre of goigs in Catalan literature between 15th and 16th centuries. It is an autograph manuscript which contains 59 devotional and contemplative hagiographic compositions. Miquel Ortigues, his author, shows the typical style of the tradition of this genre as well as an aftertaste of rhymes reiteration and personal constructions. This article is an attempt to demonstrate that Ortigues goigs style is not due to personal limitations, but he is debtor to the religious lyric tradition used by the most famous authors of Valencian gold century.Keywords: Cançoner sagrat, hagiography, goigs, Miquel Ortigues, poetry
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Tereshkina, Daria. "“RELIGIOUS FEELING” IN THE SHORT NOVEL (POVEST') BY V. F. ODOEVSKY “THE UNSPENT HOUSE”." Проблемы исторической поэтики 20, no. 1 (February 2022): 149–67. http://dx.doi.org/10.15393/j9.art.2022.10582.
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The article offers an analysis of V. F. Odoevsky's short novel (povest’) “The Unspent House” (1840) in the context of its reflection of the “religious feeling” that was characteristic of writer-encyclopedist V. F. Odoevsky throughout his life. In the “The Unspent House”, which combines the traditions of a romantic short novel (povest’) with elements of fiction, ancient Russian legend, hagiographical texts, apocrypha, spiritual verse, “religious feeling” is manifested not only in the syncretic poetics of the work, where the gospel text sounds most clearly, but also at the level of understanding Christianity as a nationwide “religious feeling” with the most diverse connotations, but with the general meaning of forgiveness, mercy and love. The spiritual poems, whose publication V. F. Odoevsky later actively participated in, were the likely sources of the short novel (povest’). Works of medieval literature (“The Walk of the Virgin in Torment”, “The Tale of Savva Grudtsyn”) may have been the sources of the “legend”; parallels are also found with hagiographic literature. The “religious feeling” of V. F. Odoevsky, as stated in the article, intended to unite different layers of the Russian Christian culture. It asserted “joyful Christianity,” which was characteristic of book culture and oral folk art, and based on the belief in the power of mercy, compassion for sinners and the ultimate salvation of the soul.
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Morozova, Alla. "New World, New Man, New Biography: Revolutionary Obituary as a Genre of Hagiographic Literature." Ideas and Ideals 12, no. 2-2 (June 15, 2020): 333–50. http://dx.doi.org/10.17212/2075-0862-2020-12.2.2-333-350.
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Baldanmaksarova, Elizaveta E. "The Early Stage of Buryat-Mongol Literature." Studia Litterarum 6, no. 1 (2021): 320–37. http://dx.doi.org/10.22455/2500-4247-2021-6-1-320-337.
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The article examines the genesis of Buryat literature, which is key to the modern literary studies of Buryatia. Its aim is to recreate the history of Buryat literature and place it in the cultural and philosophical context of the history of Mongolian ethnos. It is well known that the genesis of Buryat literature owes to the literary work as well as to the theoretical and literary research of the first Buryat scholars and writers from among the Buddhist clergy. The search, introduction, and study of literary works written by Buryat authors in the 18 th — early 20 th centuries is one of the relevant research tasks that opens new perspectives for modern Buryat literary criticism and for humanities in general. The emergence and development of Buryat literature is closely connected with the spread of Buddhist culture, the Buddhist vision of the world, therefore it should be studied in the context of Buddhist aesthetic thought. The article pays special attention to the literary history of Mongolians that, since the 13 th century, has been developing in the context of multilateral literary ties and contacts. It examines the following typical genres: travelogue, hagiographic, hymn poetry, subhashita, and poem.
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Aleksandrova, Natalia V. "BUDDHA’S HAIR. CULT, HAGIOGRAPHIC NARRATIVE, PILGRIM’S TRADITION (4TH – 9TH CENTURIES)." Studia Religiosa Rossica: Russian Journal of Religion, no. 1 (2022): 30–43. http://dx.doi.org/10.28995/2658-4158-2022-1-30-43.
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The cult of Buddha relics found its diverse reflection in the literature of thе period of wide spread of Buddhism in India. It was one of the manifestations of the entire complex of Buddhist culture. The connections of that cult with other forms of religious activity are of great interest. Multiple descriptions of sacred places contained in the texts of Chinese pilgrims who traveled all over the Indian subcontinent provide the researcher with a wealth of material and gives an idea of the many cult centers and revered relics, their types and their distribution in space. Preserved in stupas and monasteries “Buddha’s hair” belonged to the most important category of relics, called “bodily” (śariradhātu). The analysis of the information collected by pilgrims compared with Indian hagiographic texts makes it possible to identify various semantic associations related to “hair relics”. In the paper an issue is also touched upon the problem of the relationship between the cult of the Buddha’s hair with pictorial canons and formulaic texts of the Buddhist tradition.
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Milojević, Snežana. "Building of sacral objects as a path to salvation: Examples from the Serbian hagiographic literature." Зборник радова Филозофског факултета у Приштини 50, no. 2 (2020): 83–100. http://dx.doi.org/10.5937/zrffp50-26602.
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Stojković, Marijana, and Aleksandra Kostić-Tmušić. "The legend of the death of Uroš The Weak in hagiographic literature and epic poetry." Зборник радова Филозофског факултета у Приштини 50, no. 2 (2020): 61–81. http://dx.doi.org/10.5937/zrffp50-26788.
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