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The paper considers the votive practices and gifts known in the Russian religious tradition. The author gives an overview of individual and collective vows common in medieval and imperial Russia, as well as the main types of votive gifts: buildings (churches, chapels), crosses, icons, reliquaries, icon salaries, church embroidery, fabrics, anatomical weights, precious gifts to icons, etc. Votive actions were the most important social tool for creating a variety of religious objects, from monumental (like monastery buildings and city cathedrals) to small (like shawls, towels or pendants in the form of a diseased organ). At the same time, the action of making, bringing, using the votive object and the material object itself were inextricably linked – the word 'vow' in Russia meant not only a promise, but also a monetary contribution to a monastery or church, and a votive object, and animals fattened for a sacrifice to a saint (holiday), and any other kind of gift, material or actional. As the author notes, a review of these traditions helps to better understand modern votive practices that have actively spread in Russia in the last decade.

Over the past twenty years, an assemblage of approximately 5,400 Roman objects has been recovered from the bed of the River Tees at Piercebridge, County Durham. The objects were discovered during campaigns of amateur archaeological survey by two divers from the Northern Archaeological Group, a local archaeological society. They were reported to the Portable Antiquities Scheme in 20031 and are currently being processed as potential Treasure under the Treasure Act 1997.

The article discusses votive gifts that are relevant to the contemporary Russian temple environment. The rapid revival and spread of the votive tradition in post–Soviet Russia is one of the most striking phenomena of religious culture in recent decades (along with practices related to the appropriative strategy and the active spread of "Orthodox nomadism", pilgrimage tourism). The variety of gifts and related practices, discussions around that phenomenon, and different options for its moderation by clerics and church workers indicate that the tradition has turned out to be one of the most lively and in demand; it is relevant among different social groups – parishioners, pilgrims, occasional visitors to churches. The author reviews modern offerings, typologizes votive gifts (characteristic and rare, which have spread since the 1990s and have appeared in recent years), analyzes their connection with the icons being gifted. The focus of attention is also on the attitude of clerics and church workers to offerings; on the practice of distributing gifts in the church space (storage, hanging etc.). The analysis is based on interviews collected in 2018–2022s in the churches in dozens of cities in different regions of Russia

L'articolo presenta in modo sintetico le vicende della chiesa votiva di S.Maria della Salute a Venezia e la politica della Repubblica di Venezia in materia di epidemie sanitarie.