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The study deals with pilgrimages to Esquipulas, Guatemala, and patterns of miracle in terms of their perception by the pilgrims reaching this prominent religious hub of Central America. Two key pilgrimage discourses are distinguished: traditional Maya pilgrimage, based on regular, calendar customs, and conventional Catholic pilgrimage, founded on occasional journeys to fulfil a vow. The Western understanding of miracle as a transgression of "natural laws" or "common course of nature" is relativized and contested arguing that the ethnographic evidence of Esquipulas shows not only different, but also opposite conceptions. Then, the study presents a spectrum of miracle ideas drawing from the Maya as well as European - the case of Lourdes is exemplary here - traditions in terms of the degree of their uncommonness. It is concluded that anthropology has to comprehend miracles as marvels in its cultural context; nevertheless, there is a widespread idea among many cultures that miracle is something wonderful, related to the awareness of non-obviousness of certain things and phenomena. Miracles find its content and meaning within particular cosmology, but, anchored in the psychological characteristics of the astonishment and the difference between usual and unusual or ordinary and extraordinary, they refer to features of human mind in a more general way.

The article deals with the 1938 treatise History of the All- Union Communist Party (Bolsheviks), abbreviated AUCP(b) - an official treatise from the Stalin era of the USSR which was published on a mass scale. The author puts his reflections in two contexts: 1. the internal Marxist dispute over "orthodoxy", which Stalin resolved by publishing (and co-authoring) this "canonical book", and 2. the myth-forming context, which shows how totalitarian regimes present themselves with their "canonical books". He considers publications preceding the analyzed book, which after Lenin's death included texts by Grigory Zinoviev, Nikolai Bukharin and Leon Trotsky. Then he considers the actual book, focusing in more detail on the absence of two topics and concepts - the state and culture. He pays particular attention to the chapter on dialectic and historical materialism written by Stalin, which completes the simplistic interpretations in the so-called Stalinist Marxism. Like L. Kolakowski, he concludes that the entire Stalinist concept is naturalistic (meaning the naive naturalism of the late 19th century: Marxism guarantees a "scientific world view") and naively nomothetic (all fundamental claims have the form of unquestionable laws).