Page 32 - Studia Universitatis Hereditati, vol 12(2) (2024)

the patron St Nicholas, is in the lunette, as it was Additionally, the smell of incense, com-
argued by Radujko 2008, 104, drawing 2). 3 monly used in Orthodox liturgy, adds an ol-
factory dimension to the sensory environment.
3 Regarding the act of repentance and mercy at the doors, Cognitive science indicates that smell is a power-
interestingly, several details are recorded in the life of St
Paphnutius, bishop of Upper Thebaid, at the beginning of ful trigger for memory and emotional response,
the 4th Century. Since this is the only preserved source of suggesting scents within a church evoke strong
its kind related to the act of repentance at the doors of the
church, we present it here, translated from German in en- associations with spiritual practice. This olfac-
tirety: ‘St Paphnutius, who lived in perfect solitude in the tory experience, combined with tactile, visual,
renowned Scetis Desert, shone with the grace of holiness and auditory stimuli, creates an integrated sen-
as a young monk, and although he was younger than the
others, he was compared to the elders. Thus, it was decid- sory experience that deepens the worshipper’s
ed that he should be counted among the elders. When this connection to the sacred (Caseau 2007, 75–92;
became known, envy, which once stirred the souls of his
brothers against Joseph, flared up with its poisonous fire Hedrick and Ergin 2015, 333). The church thus
against him by one of the brethren from Scetis. He intend- becomes an immersive environment for spiritual
32 ed to tarnish his glory with some stain of shame. Waiting
for the time when Paphnutius would leave his cell to at- transformation, where architecture, light, and
studia universitatis hereditati, letnik 12 (2024), številka 2 / volume 12 (2024), number 2
tend the Sunday service in the Church, he secretly entered sensory stimuli converge to evoke a deep connec-
his cell and hid his book among the baskets usually woven tion to the Divine.
there from palm twigs. Then he, too, went to the Church,
pleased with his cunning. After the Sunday service ended,
he publicly complained before the brethren and the holy The Capital of the Northwest Column
Isidore, who was then the presbyter, that his book had dis- and the Sacred Illumination through
appeared from his cell. This accusation confused every-
one. The accuser demanded that all the brethren be held the South Portal
in the Church and that a few chosen ones be sent to search The decorative elements of St Nicholas Church
all the cells. When three elders, appointed by the presby-
ter, searched the other cells, they came to Paphnutius’ cell, in Ljuboten not only possess aesthetic value
where they found the book hidden among the palm bas- but also embody profound theological signifi-
kets, where the envious brother had hidden it. They imme-
diately took it, brought it into the Church, and laid it be- cance. Central to this interplay is the capital at
fore everyone. Although, because of the purity of his con- the northwest corner and the strategic use of
science, Paphnutius was sure he had no part in the sin, he, light entering through the south portal, which
as if guilty of theft, submitted himself to the judgment of
the elders, declaring his readiness to accept whatever pun- together create a harmonious convergence of
ishment they would impose and asking them to assign him spiritual symbolism and sensory experience.
a place of repentance. He said nothing in his defense be-
cause of his modest humility, fearing that he might also be This analysis explores how these elements—the
condemned for lying in his effort to clear himself of the capital and the light—work in concert to man-
stain of theft with words. After the investigation and judg-
ment were completed, he left the Church without despair, ifest Divine presence and reflect the theological
entrusting himself to the judgment of God alone. He be- and political landscape of the time.
gan to repent, increasing his prayers with abundant tears, Positioned directly in front of the portraits
tripling his fasts, and displaying the greatest humility of
spirit before everyone. After nearly two weeks had passed of King Dušan and Queen Helen, the capital at
in this way, subjecting himself to all bodily and spiritual the northwest corner (fig. 7) reveals layers of the-
penance, he came early in the morning on Saturday and
Sunday to the Church not to receive Holy Communion ological meaning through its sculpted symbols:
but to lie prostrate at the Church doors, humbly begging the cross (at its south side), the ram’s head (at its
for forgiveness. However, unable to endure seeing him con- southeast corner), the double-headed eagle (at its
tinue to humble himself and be humiliated by others, God,
the witness and knower of all that is hidden, forced the eastern corner, directed toward Queen Helen)
Devil to reveal what the inventor of evil, the thief of his and at the southeast corner is sculpted the King’s
belongings and slanderer had done without any witnesses.
Thus, the one who had been the advisor of the evil deed scallop. Each of these symbols not only reflects a
also became its betrayer. The unclean spirit then torment-
ed the miserable brother so greatly and for so long that nei-
ther the prayers of the other saints who dwelled there nor because Christ the Lord had reserved that glory for Paph-
the special grace of Isidore the Presbyter could drive out nutius so that the slanderer might be healed by the prayers
the fiercest tormentor, though by the Lord’s mercy he had of the one against whom he had plotted and received for-
been granted power over them, as the possessed would be giveness for his sin at the doors.’ (Winkelmann 1985, 32–
healed even before they were brought to his door. This was 42).