Chinese translations of Buddhist sūtras and Chinese Buddhist literature demonstrate how stūpas became acknowledged in medieval China and how clerics and laypeople perceived and worshiped them. Early Buddhist sūtras mentioned stūpas, which symbolize the presence of the Buddha and the truth of the dharma. Buddhist canonical texts attach great significance to the stūpa cult, providing instructions regarding who was entitled to have them, what they should look like in connection with the occupants’ Buddhist identities, and how people should worship them. However, the canonical limitations on stūpa burial for ordinary monks and prohibitions of non-Buddhist stūpas changed progressively in medieval China. Stūpas appeared to be erected for ordinary monks and the laity in the Tang dynasty. This paper aims to outline the Buddhist scriptural tradition of the stūpa cult and its changes in the Chinese Buddhist Canon, which serves as the doctrinal basis for understanding the significance of funerary stūpas and the primordial archetype for the formation of a widely accepted Buddhist funeral ritual in Tang China.

No description available.

“KörperBau” heißt meine Videoperformance und reflektiert das Verhältnis von Körper und Raum, von Mensch und Architektur. Die statische Bauweise wird über meine Intervention beweglich. Die Betonbauten werden zum Leben erweckt – sie bekommen Hände, Füße, ja einen ganzen Körper. Die tektonische Bauweise mit Carbonbeton bekommt durch den Körper etwas Organisches, Bewegliches und Lebendiges. Und andersherum bekommt der menschliche Körper durch die Aufnahmen der Betonbauten etwas Gefestigtes, Konstruiertes – der Körper wird als etwas verstanden, das man aktiv formen und umbauen kann.

Die doel van hierdie studie was om vas te stel of daar 'n behoefte aan spesifieke terapeutiese riglyne vir oudlede van destruktiewe kultes bestaan. Die studie is daarop gemik om aanvullend tot die bestaande inligting rakende terapie te werk te gaan. Die uitgangspunt van hierdie studie is dat die invloed wat psigiese beheer (mind control) op 'n persoon kan he, tydens terapie in aanmerking geneem behoort te word. Gedurende literatuurstudie en persoonlike kontak met oud-kultelede is bevind dat individue selfs jare na die beeindiging van lidmaatskap onder die gevolge van psigiese beheer ly. Dit wil voorkom asof die probleme nie opklaar voordat insig ontwikkel is in die wyse waarop misleiding en beheer plaasgevind het nie. Dit sou vir 'n terapeut dus nodig wees om die verbande wat daar tussen sielkundige probleme wat deur persone ervaar word en psigiese beheer bestaan, in te sien voordat terapie suksesvol aangepak kan word. Ter aanvang is die definisies en kenmerke van kultes bespreek. Die persoonlikheid, wyse van gesagsuitoefening en relasies van die tipiese kulteleier is aan die orde gestel. Faktore wat vatbaarheid vir werwing by kultes kan verhoog, is bespreek en onderskeid is getref tussen die twee belangrikste beinvloedingstrategiee wat daar in kultes kan bestaan, te wete breinspoeling en psigiese beheer. Die verloop van die proses van psigiese beheer is bespreek asook die nadele wat lidmaatskap by kultes vir die individu kan inhou. Die volgende sielkundige prosesse wat by psigiese beheer betrokke kan wees, is aan die orde gestel, naamlik: houdings, oorreding, kognitiewe dissonansie en toestande van gewysigde bewussyn waaronder dissasiasie, psigagene amnesie, depersanalisasie, derealisasie, hipnose en suggestie. Ten einde meer akkurate inligting van die tipiese aud-kultelid te bekam, is anderhaude met ses aud-kultelede gevaer. Terwille van kwalitatiewe verdieping, is diepte-andersaeke op twee van hierdie persane uitgevaer. Op grand van inligting wat uit die literatuurstudie en van die praefpersone verkry is, is riglyne vir die antwerp van 'n terapeutiese program vir oud-kultelede saamgestel. / The aim of this study is to ascertain whether a need exists for specific therapeutic guidelines for ex-members of destructive cults. This study is intended to work complementary to existing therapeutic techniques. The point of departure of this study is that the influence that the process of mind control can have on a person, should be taken into consideration in therapy. During the literature study and personal contact with ex-cult members it was found that even years after they had left the cult, individuals still suffered from the consequences of mind control. Apparently problems are not solved before insight is gained into the way in which deception and control has taken place. For a therapist it would thus be necessary to gain insight into the relationship that exists between psychological problems that people experience and mind control before therapy can be successfully undertaken. Initially the definitions and characteristics of cults are discussed. The personality, methods of exercising control and the relationships of the typical cult leader are discussed. Factors that can make a person more vulnerable to recruitment are discussed and a distinction is made between the two main influencing strategies in cults, namely brainwashing and mind control. The course of the process of mind control is discussed, as well as the personal disadvantages of membership to cults. The following psychological processes which can be present in mind control, are discussed, namely: attitudes, persuasion, cognitive dissonance and conditions of altered consciousness, i.e. dissociation, psychogenic amnesia, depersonalisation, derealisation, hypnosis and suggestion. In order to obtain more accurate information about the typical ex-cult member, interviews were conducted with a sample group of six persons. For the sake of qualitative deepening, in-depth studies were conducted with two of these persons. On the basis of the information that was obtained from the literature study and from the sample group, guidelines for the design of a therapeutic program for ex-cultists are presented. / Psychology of education / D. Ed. (Sielkundige Opvoedkunde)

Die doel van hierdie studie was om vas te stel of daar 'n behoefte aan spesifieke terapeutiese riglyne vir oudlede van destruktiewe kultes bestaan. Die studie is daarop gemik om aanvullend tot die bestaande inligting rakende terapie te werk te gaan. Die uitgangspunt van hierdie studie is dat die invloed wat psigiese beheer (mind control) op 'n persoon kan he, tydens terapie in aanmerking geneem behoort te word. Gedurende literatuurstudie en persoonlike kontak met oud-kultelede is bevind dat individue selfs jare na die beeindiging van lidmaatskap onder die gevolge van psigiese beheer ly. Dit wil voorkom asof die probleme nie opklaar voordat insig ontwikkel is in die wyse waarop misleiding en beheer plaasgevind het nie. Dit sou vir 'n terapeut dus nodig wees om die verbande wat daar tussen sielkundige probleme wat deur persone ervaar word en psigiese beheer bestaan, in te sien voordat terapie suksesvol aangepak kan word. Ter aanvang is die definisies en kenmerke van kultes bespreek. Die persoonlikheid, wyse van gesagsuitoefening en relasies van die tipiese kulteleier is aan die orde gestel. Faktore wat vatbaarheid vir werwing by kultes kan verhoog, is bespreek en onderskeid is getref tussen die twee belangrikste beinvloedingstrategiee wat daar in kultes kan bestaan, te wete breinspoeling en psigiese beheer. Die verloop van die proses van psigiese beheer is bespreek asook die nadele wat lidmaatskap by kultes vir die individu kan inhou. Die volgende sielkundige prosesse wat by psigiese beheer betrokke kan wees, is aan die orde gestel, naamlik: houdings, oorreding, kognitiewe dissonansie en toestande van gewysigde bewussyn waaronder dissasiasie, psigagene amnesie, depersanalisasie, derealisasie, hipnose en suggestie. Ten einde meer akkurate inligting van die tipiese aud-kultelid te bekam, is anderhaude met ses aud-kultelede gevaer. Terwille van kwalitatiewe verdieping, is diepte-andersaeke op twee van hierdie persane uitgevaer. Op grand van inligting wat uit die literatuurstudie en van die praefpersone verkry is, is riglyne vir die antwerp van 'n terapeutiese program vir oud-kultelede saamgestel. / The aim of this study is to ascertain whether a need exists for specific therapeutic guidelines for ex-members of destructive cults. This study is intended to work complementary to existing therapeutic techniques. The point of departure of this study is that the influence that the process of mind control can have on a person, should be taken into consideration in therapy. During the literature study and personal contact with ex-cult members it was found that even years after they had left the cult, individuals still suffered from the consequences of mind control. Apparently problems are not solved before insight is gained into the way in which deception and control has taken place. For a therapist it would thus be necessary to gain insight into the relationship that exists between psychological problems that people experience and mind control before therapy can be successfully undertaken. Initially the definitions and characteristics of cults are discussed. The personality, methods of exercising control and the relationships of the typical cult leader are discussed. Factors that can make a person more vulnerable to recruitment are discussed and a distinction is made between the two main influencing strategies in cults, namely brainwashing and mind control. The course of the process of mind control is discussed, as well as the personal disadvantages of membership to cults. The following psychological processes which can be present in mind control, are discussed, namely: attitudes, persuasion, cognitive dissonance and conditions of altered consciousness, i.e. dissociation, psychogenic amnesia, depersonalisation, derealisation, hypnosis and suggestion. In order to obtain more accurate information about the typical ex-cult member, interviews were conducted with a sample group of six persons. For the sake of qualitative deepening, in-depth studies were conducted with two of these persons. On the basis of the information that was obtained from the literature study and from the sample group, guidelines for the design of a therapeutic program for ex-cultists are presented. / Psychology of education / D. Ed. (Sielkundige Opvoedkunde)

The thesis mainly studies social-historical co(n)texts to understand the polemic in Revelation against the so-called ‘Jews’ and a self-professed prophetess named ‘Jezebel’ (Rev 2-3). The enquiry centres on two areas: (1) the underlying issues to the polemic against the abovenamed contenders, and (2) a reading of a polemical technique in the text against prophetess ‘Jezebel’ through a specific web of associations involving two ‘Jezebels’ and a great harlot. Preliminary studies provide the framework for the main enquiry. ‘Historical anchorage’ is attained in the echoes/allusions of the beast from the sea-abyss to emperor Titus (Ch. 2) and the ‘Satanic trio’ and their cult (Rev 13) to the Flavian dynasty and cult (Ch. 3). A real crisis for Christians is seen late in Domitian’s time involving pressure from the Flavian provincial temple, widespread false accusations of άθεότηζ άσέβεια or maiestas and pressures from Domitian’s rigorous exaction of the Jewish tax. These matters are seen to implicate both Jewish and Gentile Christians (Ch. 4). The figure of the beasts, the social pressure from the imperial cult, and the vulnerability of Christians reflected in these preliminary studies contribute to a fuller understanding of the anti-Judaistic polemic. There are reasons to think that the anti-Judaistic polemic in Rev 2:9-10 and 3:9 is not aimed at the Jewish community per se, but acts to discourage Christians from feigning affiliation with the synagogue to escape social pressure from the imperial cult. There is a growing importance of the imperial cult towards the end of the first century C.E. in Asia Minor, and a judaizing tendency among some Christians there late first century and beyond. Importantly, Rev 14:9- 11 reflects the author’s major concern about (1) participation in the imperial cult and (2) Christian ‘judaizing’ behaviour (the mark of beast as tefillin worn by outsiders to Rabbinic Judaism). Under the author’s creative hand, the beast from the land/false prophet becomes the ‘Satanic’ source of pressure to these two aspects (cf. 13:11-17; Ch. 5). The second major part demonstrates a polemical technique in the text that binds the prophetess ‘Jezebel’ with an OT Queen and the Great Harlot (Rev 17-18). Social meals with drinking parties in guilds/associations and the imperial cult could have been a common context for allurements to sexual immorality and eating idol-food that ‘Jezebel’ advocates. I construct a picture of the prophetess ‘Jezebel’, who perhaps doubles as a patroness of a trade guild incorporating members from the Thyatiran church. Pagan ‘mysteries’ could have been a part of her activities (Ch. 6). I also examine the Great Harlot within the Graeco-Roman context giving attention to her depiction as tyrannical and sexually immoral queens and assimilated goddesses, such as Isis, Cybele, Aphrodite and Roma (Ch. 7). The OT Queen Jezebel is also studied within her social-historical context. She is seen to take on the image of the ‘woman at the window’ (2 Kgs 9:30), reflective of goddess Astarte or her temple servant. Her role as the ‘הבׂבג’ (great lady; 2 Kgs 10:13) and queen mother also fits that of another goddess, Asherah, whose prophets she hosts (Ch. 8). The destruction of Queen Jezebel and that of the Great Harlot contain a polemic against pagan deities they both embody. The prophetess veering into pagan grounds of idolatry is bound tightly with them and is indirectly castigated for her syncretistic practices (Ch. 9). Overall, the author’s polemic in Revelation acts to deter Christians from veering into the grounds of ‘Satan’—the imperial cult and the synagogue (as the author puts it)—and against behaviours, such as sexual license and eating food offered to idols, that would allow Christians to easily enter contexts involving pagan worship.

Les reliques sont des objets associés aux saints, ou au Christ. Une relique est porteuse d’une puissance spirituelle, une virtus, source de miracles. Depuis l’Antiquité et surtout le Moyen Âge, les reliques ont joué un rôle essentiel dans la vie des sociétés chrétiennes. Il n’en reste pas moins que les théologiens semblent n’avoir réservé au culte des reliques qu’une faible part de leurs écrits, au point d’être considéré par l’historiographie actuelle comme ayant eu « une élaboration théorique inversement proportionnelle à son importance ». Le présent mémoire se propose d’étudier, à travers les différents témoignages laissés sur le culte des reliques, durant l’Antiquité et le Moyen Âge, quelles ont pu être les conceptions, croyances et controverses autour du culte des reliques. L’hypothèse par conséquent proposée est celle d’un « problème des reliques », intimement lié aux évolutions du culte des saints et aux conceptions sur l’eucharistie tout au long du Moyen Âge. Un glissement se produit au cours du Moyen Âge, d’une critique jugée hérétique du culte en lui-même, à un refus des abus et du flou entourant ce culte au nom de l’orthodoxie. Ces paroles persistantes, à défaut d’un débat, sur la validité, les mécanismes mystiques et les abus d’un tel culte se sont ainsi cristallisées au XIIe siècle chez plusieurs auteurs contemporains, tels Thiofrid d’Echternach et surtout Guibert de Nogent, soulignant le besoin d’une élaboration théorique et d’une codification de ces pratiques. / Relics are items linked to the saints, or to the Christ. Relics carry spiritual power, called virtus, source of miracles. Since the Antiquity, and especially since the Middle Age, relics played an essential part in the life of christian societies. The fact remains that the medieval theologians seemed to have reserved, for the cult of relics, a small part of their writings, as to be regarded by historians as having been presenting "a theoretical elaboration inversely proportional to its significance " and did not elicit any debate. This thesis thus proposes to study, through the various accounts left on the cult of relics, the ancient and medieval, what were the views, beliefs and controversies around the cult of relics. The hypothesis is therefore proposed that a "problem of the relics" existed, throughout the Middle Age, intimately linked to developments in the cult of saints and ideas on the Eucharist. A shift occurs during the Middle Ages, from a criticism, considered heretical, of the cult itself, to a denial of abuse and vagueness of this cult in the name of orthodoxy. These persistent speeches, if not a debate, about the validity and the mystical mechanisms and abuse of such a cult, would be well crystallized in the twelfth century, reflected in many contemporary writers, such as Thiofrid Echternach and especially Guibert of Nogent, stressing the need for theoretical development and codification of these practices.

Pour respecter les droits d’auteur, la version électronique de ce mémoire a été dépouillée de ses documents visuels. La version intégrale du mémoire a été déposée au Service de la gestion des documents et des archives de l'Université de Montréal / Ce mémoire propose d’étudier les caractéristiques thématiques, formelles, structurelles et fonctionnelles des monuments commémoratifs du XXe siècle. Basée sur un corpus précis d’œuvres exemplaires et illustratrices des tendances contemporaines de représentations, notre recherche portera sur la transformation idéologique de la commémoration en Occident. En effet, au cours de ce siècle, nous assistons au passage d’une célébration des victoires à la commémoration de drames, relatifs aux conflits mondiaux. Nous développerons en un premier temps notre réflexion en analysant le travail des artistes qui eurent la charge de cristalliser et de maintenir la mémoire collective, de l’Antiquité à la Première Guerre mondiale. En un deuxième temps, à l’aide des écrits de James E. Young, nous étudierons les perspectives nouvelles apparues au début des années 1980, du concept de contre-monument à celui du monument-musée, qui tentent de répondre à la crise de la représentation des évènements tragiques du siècle dernier. / This thesis proposes a study of thematic, formal structural and functional features of twentieth century commemorative monuments. Based on a specific corpus of exemplary and illustrative works about the contemporary trend of representation, our research will focus on the ideological transformation of commemoration in the Western world. During the last century, a shift from the celebration of victory to the commemoration of tragedies related to international conflicts has been observed. In a first instance, an analysis will be developed around works made by artists whose task was to maintain and crystallize collective memory. The works studied will cover the period from Antiquity to World War One. Then, using as case studies James E. Young’s works, we will study the new perspectives that appeared at the beginning of the 1980s. This period has witnessed a transition from the concept of counter-monument to the monument-musée, which offers an answer to the representative crisis caused by the tragic events of the last century.

My thesis examines the function and development of the cult of saints in Coptic Egypt. For this purpose I focus primarily on the material provided by the texts forming the Coptic hagiographical tradition of the early Christian martyr Philotheus of Antioch, and more specifically - the Martyrdom of St Philotheus of Antioch (Pierpont Morgan M583). This Martyrdom is a reflection of a once flourishing cult which is attested in Egypt by rich textual and material evidence. This text enjoyed great popularity not only in Egypt, but also in other countries of the Christian East, since his dossier includes texts in Coptic, Georgian, Ethiopic, and Arabic. This thesis examines the literary and historical background of the Martyrdom of Philotheus and similar hagiographical texts. It also explores the goals and concerns of the authors and editors of Coptic martyr passions and their intended audience. I am arguing that these texts were produced in order to perform multiple functions: to justify and promote the cult of a particular saint, as an educational tool, and as an important structural element of liturgical celebrations in honour of the saint. Another aim of this work is to stress the entertainment value of such texts. I explore the sources used by Coptic hagiographers for creating such entertaining stories, as well as the methods they used to re-work certain theological concepts and make them more accessible to the audience. The thesis begins with description of the manuscript tradition of Philotheus and a brief outline and comparison of its main versions. The second chapter discusses the place of the Martyrdom of Philotheus in Coptic hagiography and its connection to the so-called cycles. The next two chapters explore the motifs and topoi characteristic of Coptic martyr passions, especially the legend of Diocletian the Persecutor and the image of Antioch as the Holy City in Coptic hagiography, as these two motifs appear in one way or another in the majority of the martyr passions. Chapter 5 is dedicated to one of the focal points in the Martyrdom - the miracle of resurrection and the tour of hell – and its literary and theological background. Chapter 6 discusses representations of magic and paganism in Coptic hagiography and some of the concerns of Coptic hagiographers. In the last chapter I explore the geography of the cult, its iconographic and hymnographic dimensions and the transformation of the perception of the saint; the second part of this chapter discusses the questions of performance, authorship and audience.

<p>Предмет испитивања у овом раду су коледарски и божићни обреди. Притом је највише простора посвећено њиховој вербалној компоненти, односно коледарским и божићним песмама.<br />Пошто је истраживање урађено на основу писаних текстова који су објављени у различитим етнографским изворима и збиркама, Увод обухвата и преглед претходних записа (збирке песама, етнографске изворе и грађу) и историјат претходних истраживања коледарских и божићних обреда. Такође, овај део рада садржи кратак опис свих релевантних извора, почевши од првог описа коледарских и божићних обреда и песама у издању Вука Стефановића Караџића у Српским народним песмама (1841), а завршава са последњим записима и поменима 2014. године<br />Географске координате коледарских и божићних обреда постављене су на основу прикупљеног материјала. Истовремено, дијахрона димензија ових обреда назначена је временом њиховог извођења (или периодом до ког постоји сећање на њихово извођење).<br />С обзиром на то да је у етнографским описима и етнолошкој литератури приказан садржај различитих локалних варијанти божићних и коледарских обреда, у централном делу рада сачињена је конструкција идеалтипске дескрипције која је објединила српску обредно-обичајну праксу од Св. Варваре (4/17. X&Iota;&Iota;) до Богојављења (6. &Iota;/19. &Iota;), а у склопу описа обредно-обичајне праксе у вези са поменутим празницима, и припрема мушких поворки коледара (и аналогних група<br />сировара/бабара, чаројица, вертепаша, звездара, клоцалица, вучара, џамалара), дечјих (коринђаша) и женских поворки (водичарки) за ритуални опход села, па до коначног распуштања обредне групе.<br />Будући да су песме део комплекса различитих ритуала, извођених у време краткодневице, у раду се изучавају у склопу обреда у оквиру ког су се певале.<br />У овом делу рада посебно се анализују: 1) предбожићне песме које се изводе на празнике Свете Варваре, Светог Игњата Богоносца, Туциндан и Бадњи дан, 2) божићне песме које се певају током прва три дана Божића и 3) послебожићне песме, извођене четвртог дана Божића, на празник Светог Василија Великог и Богојављење.<br />Последње поглавље (Завршна разматрања) даје преглед закључака до којих се истраживањем дошло.<br />Прилози садрже списак коришћене литературе (збирке и изворе), као и мапе ареала распростирања коледарских и божићних обреда.</p> / <p>Predmet ispitivanja u ovom radu su koledarski i božićni obredi. Pritom je najviše prostora posvećeno njihovoj verbalnoj komponenti, odnosno koledarskim i božićnim pesmama.<br />Pošto je istraživanje urađeno na osnovu pisanih tekstova koji su objavljeni u različitim etnografskim izvorima i zbirkama, Uvod obuhvata i pregled prethodnih zapisa (zbirke pesama, etnografske izvore i građu) i istorijat prethodnih istraživanja koledarskih i božićnih obreda. Takođe, ovaj deo rada sadrži kratak opis svih relevantnih izvora, počevši od prvog opisa koledarskih i božićnih obreda i pesama u izdanju Vuka Stefanovića Karadžića u Srpskim narodnim pesmama (1841), a završava sa poslednjim zapisima i pomenima 2014. godine<br />Geografske koordinate koledarskih i božićnih obreda postavljene su na osnovu prikupljenog materijala. Istovremeno, dijahrona dimenzija ovih obreda naznačena je vremenom njihovog izvođenja (ili periodom do kog postoji sećanje na njihovo izvođenje).<br />S obzirom na to da je u etnografskim opisima i etnološkoj literaturi prikazan sadržaj različitih lokalnih varijanti božićnih i koledarskih obreda, u centralnom delu rada sačinjena je konstrukcija idealtipske deskripcije koja je objedinila srpsku obredno-običajnu praksu od Sv. Varvare (4/17. X&Iota;&Iota;) do Bogojavljenja (6. &Iota;/19. &Iota;), a u sklopu opisa obredno-običajne prakse u vezi sa pomenutim praznicima, i priprema muških povorki koledara (i analognih grupa<br />sirovara/babara, čarojica, vertepaša, zvezdara, klocalica, vučara, džamalara), dečjih (korinđaša) i ženskih povorki (vodičarki) za ritualni ophod sela, pa do konačnog raspuštanja obredne grupe.<br />Budući da su pesme deo kompleksa različitih rituala, izvođenih u vreme kratkodnevice, u radu se izučavaju u sklopu obreda u okviru kog su se pevale.<br />U ovom delu rada posebno se analizuju: 1) predbožićne pesme koje se izvode na praznike Svete Varvare, Svetog Ignjata Bogonosca, Tucindan i Badnji dan, 2) božićne pesme koje se pevaju tokom prva tri dana Božića i 3) poslebožićne pesme, izvođene četvrtog dana Božića, na praznik Svetog Vasilija Velikog i Bogojavljenje.<br />Poslednje poglavlje (Završna razmatranja) daje pregled zaključaka do kojih se istraživanjem došlo.<br />Prilozi sadrže spisak korišćene literature (zbirke i izvore), kao i mape areala rasprostiranja koledarskih i božićnih obreda.</p> / <p>Slavic rituals of koleda and Christmas are<br />the core of the research in the paper. The<br />structural-semantic analysis of the rites<br />mentioned above, especially deals with their<br />verbal component, i.e. koleda and Christmas<br />songs. Since the research relies on the basis of<br />more than a thousand written texts (published in<br />different ethnographic sources), as well as on<br />printed collections, the third part of the<br />introductory notes comprises a review of those<br />records (collections of songs, ethnographic<br />sources and materials) and the history of old<br />koleda and Christmas rites. It also includes a<br />short description of all the relevant sources,<br />starting from the first description of koleda and<br />Christmas rites and carols depicted in Vuk<br />Stefanovic Karadzic Folk Serbian collection of<br />songs, published in 1841, and ending with the<br />last known records in the first decade of the 21st<br />century.<br />Geographical coordinates of koleda and<br />Christmas rites are set on the basis of the<br />collected material. At the same time, a<br />diachronic dimension of the rites is also being<br />taken into account, that is, it is indicated when<br />these were performed.<br />The central part of the paper tries to offer<br />the ideal-typical description of koleda and<br />Christmas rites, on the basis of all the available data that speak of their actual performance. This</p><p>part of the paper most specifically deals with: 1.<br />Pre-Christmas songs performed on: Saint<br />Barbara&rsquo;s Day, Saint Ignatius Day, the day<br />before Christmas Eve (Tucindan) and on<br />Christmas Eve, 2. Christmas songs sung during<br />the first three days of Christmas, and 3. PostChristmas<br />songs, performed on the fourth day of<br />Christmas and on the days of Saint Basil the<br />Great and Epiphany.<br />Koleda (and analogue rites) are mostly<br />referred to in the context of ritual practices<br />performed on the day before Christmas, since<br />koledars mostly proceeded on that particular<br />day. In the scope of such a description, all<br />phases of koleda rites are being reconstructed:<br />preparation for the celebration procession<br />through the village(s), return to the communal<br />house, setting of the dining table, and finally &ndash;<br />dismissal of koleda (and analogue) groups. The<br />lyrics of koleda songs are directly related to the<br />context of performance. Special attention is paid<br />to the elements of male and female initiation<br />and the fertility cult, which can be perceived<br />only in the course of performance presented in<br />this way.<br />The last chapter (Final discussions) gives<br />a summary of the conclusions the research has<br />come to.<br />The Appendix is a list of literature used in<br />the paper (Literature, Collections and Sources),<br />while it also offers maps of those geographical<br />areas where koleda and Christmas rites are<br />performed.</p>