Facets of the Complex - The Holy Space

The Holy Space It is impossible to tackle the phenomenon of Nestinarstvo and the rituals in Strandzha Mountain without taking into consideration the idea of the "Holy Space". It comprises and is outlined by temple buildings, holy roads, springs and sections as well as by the worshippers' movement in it.
The Holy Springs The holy springs are in honor of the most revered saints, and are visited on the patrons' days. The nestinars usually use different paths to the spring and on the way back. The holy icon is always carried in the lead of the procession in both directions. The musicians walk behind or in front of it. The whole ritual at the spring is performed by the saint's "visiya" (priest). He is usually from an old priestly clan that takes care of the spring. There, at the spring, the animal offerings are given. They are also accompanied by the so-called "bloodless offerings". No deviations from the path, to the spring and back, are permitted; otherwise they will be punished by the patron saint. On appointed days before the holiday the "visiya" and some chosen worshippers - in accordance with the type of ritual - go and clear the way and the spring. The springs play an important role in the culture of the local people. With the apparition of a saint the worshippers find springs ("ayasmas") in their dreams, and point out the sacred place which will serve for offerings and other ritual acts (e.g serving of ritual bread, "horo" dances, etc.). The patron of the holy spring is usually one of the revered saints, who gave directions for the finding of the spring in the dream. The popular explanation of the respect for the spring is that people believe in the healing effects of its water. Sometimes the worshippers relate the place with the saint's life or death. That motive is an attempt for settling the differences with the church; for it does not allow the construction of altars and sanctifying of places discovered in dreams, and therefore orders their destruction. A number of field researches registered beliefs that the collected water in megalithic altars, is the so-called "ayasma" i.e holy, healing water. The people living in Strandzha Mountain deeply believe in the magic of the spring water and the rock from which it spurts. Some even consider that drinking the water and eating tiny shingles from those places can help a woman conceive. Almost all of the springs are near a rock on which people place burning candles. The springs in honor of St. Marina are usually located in caves. The ritual cleaning of the springs is not only a symbol of purification but also of a new birth. This conclusion is confirmed once more by the act of changing the garment of those who have come to be healed at the spring. The ill person's old clothes (or some items) are hung on the branches of a tree. They symbolize the illness. The dressing and the running away from the spring (the ill person must not turn back) show the fear of the place, which is associated as "an entrance" to the afterlife world. The recorded accounts of such healing rituals are not only of St.St. Constantine and Helena's springs, but also of other ones, bearing the names of the rest patron saints. The mentioned rites are of truly pagan character but they find their equivalents in Christian Religion. The purging with water is a baptism act. The first Christians were baptized with running or sprinkled water. In other words, the adoption of a new religion meant new birth. The ancient concept of the healing of eye and skin diseases should be mentioned in the context of the above details and conclusions. Blindness is a synonym of death; and the restoration/restoring of eyesight is an equivalent of the enlightenment after baptism, a symbol of new birth. Skin diseases mean impairment of the human nature, sacred impurity, and death. Their curing is a symbol of a new life and a return to the community
The Path The walk to each of the springs (located in an imaginary ideal circle) gradually consecrates the spiritual territory of the settlement. Thus a saint protection of the whole village and its lands is provided. The ritual of the consecration of the path (in both directions) is performed each year on strictly appointed days from the nestinar calendar.	E'pitrope - Uncle Kiro (ŕson-in-law of the legendary nestinar - Granny Zlata), followed by the icon carriers, leaves the "ayasma" of St.Helena, Bulgari Village
The idea of the consecration of the space is supported by some records, which give an account of the proceedings in case two processions - each on its way to a holy spring - cross their paths. Then the icons should "fight" in order to prove which of the saints is stronger. The icons are usually carried by lads who bear the name "Constantine", and lasses whose name is "Helena"; followed by other youths. They dance all the way to the spring. The procession movement is very quick. The participants are nearly running to the holy spring and on the way back. Observations show that the lasses and the women in a procession walk barefoot. The movement to the border of the organized holy space and back, from its center to its periphery and back to the nestinar "konak" or the church (the home of the icons), is permeated by faith. It is expressed in the concept that the walking to the marked beginning of chaos (equivalent of death) and the successful returning from it is due to the saint patron's help. The movement of the nestinar community (the so-called "thiasus") is performed in a complex order, because of the developed internal hierarchy structure of priests, baptized, laymen, atheists, and recently spectators. Each of the groups takes different positions in the space and the ritual, consequently - in the procession.
A plank-bed ("odarche" ) in the vicinity of the "ayasma"of St.Helena,Bulgari Village	The "Odarcheta" A wooden construction is always present in the vicinity of the holy springs. It is a plank-bed framework called "odarche". It serves the purposes of a shelf on which the icons of patron saints are placed.
A beam platform, supported by four sculptured wooden columns that mark the apexes of a square, faces the four cardinal points. The platform is always suspended above the spring when the terrain is favorable for that. The platform is enclosed with a parapet. The access to it (provided by no/one/two steps) always faces North. The southern part is shaped as an iconostasis with drilled holes in which the handles of the icons are pushed. "Saints should stand upright and watch." i.e. they have to "participate" in the rituals. This is a rule well remembered and strictly kept by the oldest inhabitants. The ritual breads and gifts are placed around the icons on the platform. The latter is decorated with small metal crosses serving for the sticking of the lit candles. Candles are stuck to the whole wooden construction. The parapet is used for hanging gifts - pieces of cloth, shirts. The ill people who come to the spring put their new garment (or some items of it) on it as well.
The "Konak" The word is of Turkish origin and means "home" and the like. The "konaks" are in fact the temple buildings of the nestinars. They are completely independent and separated from the church. Their usual location is the center of the village. Some specialists define them as "private churches". All processions begin and finish at the "konak".	The "konak" of St.Elias in the village of Bulgari
The Fireplace It has its special importance and is the center of the sanctuary. The old nestinar practice requires fires to be stacked in the corner facing east/southeast (i.e. the strong cardinal point of God - the Sun). A corner is a metaphor of a new beginning and stability. The same fact can also be interpreted as an attempt for reconciliation with the official church. The blazing embers in the hearth of the chapel are an equivalent of the winter Sun. The three-day winter holidays (St.Athanasius' Day and St.Eutimius' Day) coincide with the gradual lengthening of daylight. The hearth serves for preparing the ritual food. During those three days no meat should be consumed. On 21st of May the hearth is used again, but this time for boiling the meat, which will be served at the common holiday dinner. The meat is that of the offered animal, usually a bull or a ram.
The Iconostasis The icons are placed on it. In the past the "konak" used to be in the chief nestinar priestess's home. The icons were kept there throughout the whole year. Thus they "participate" in all rituals; "receive" gifts and "take rest", after "their walking" to the holy spring and the people's homes. From the iconostasis the icons "go" to the "konak" in order to "dance" in the fire. In fact, they are carried by the lads and lasses on the way to the sanctuary; and by the nestinars when they perform their dances. It was the chief female nestinar (later the "vikilin" = the chief priest) who appointed the homes for the icons. That was done with the purpose to let the icons rest. To shelter them, was the greatest honor for the hosts.
Icons of St.St.Constantine and Helena,nestinar kerchiefs and a "shirt" in T.Gaidadzis's "konak" , Langada (Greece)