Whereas modern societies tend to banish the dead from the world of the living, medieval men and women accorded them a vital role in the community. The saints counted most prominently as potential ...intercessors before God, but the ordinary dead as well were called upon to aid the living, and even to participate in the negotiation of political disputes. In this book, the distinguished medievalist Patrick J. Geary shows how exploring the complex relations between the living and dead can broaden our understanding of the political, economic, and cultural history of medieval Europe. Geary has brought together for this volume twelve of his most influential essays. They address such topics as the development of saints' cults and of the concept of sacred space; the integration of saints' cults into the lives of ordinary people; patterns of relic circulation; and the role of the dead in negotiating the claims and counterclaims of various interest groups. Also included are two case studies of communities that enlisted new patron saints to solve their problems. Throughout, Geary demonstrates that, by reading actions, artifacts, and rituals on an equal footing with texts, we can better grasp the otherness of past societies.
Čitanje Konavoskoga natpisa objavili su 2001. godine Niko Kapetanić i Mateo Žagar. Ovi autori prvi dio najjužnijega hrvatskoga natpisa čitaju na sljedeći način: isklesa goneslavo gospoinъ i stavljaju ...ga u 11. st. Godine 2005. Gordana Tomović je prvi dio natpisa pročitala: ê klisa(r)hъ ne sl(ê)pacъ ho(ž)d(ъ) bos nъ i pretpostavlja da je to srpski natpis iz 13. st. M. Žagar ponovno objavljuje 2009. god. čitanje iz 2001. Autorica ovoga članka donosi novo čitanje prvoga dijela natpisa koje glasi: ê klesa to na slêpo to ê koinъ odnosno ja klesa to na slijepo, to ja, koin. Klesati na slijepo i danas znači klesati bez predloška ili nacrta. Koinъ je kroatizirana grčka riječ κοινός koja znači običnu, neposvećenu osobu, i svjedoči o utjecaju grčkoga jezika u 11. st. u Konavlima. Klesar dakle nije bio ni redovnik ni svećenik, nego laik koji se toliko ponosi što zna pisati glagoljicu da tu činjenicu zapisuje u kamen. Paleografska se analiza sastoji od komentara na prijašnja dva čitanja i od slika slova prvotnoga i novoga čitanja.
