Agar Kesariya-Falastin'dagi xristian klassitsizmi va Origenizm ong falsafasi va ilohiyotini ishlab chiqishga intilgan bo'lsa, G'azodagi klassitsistik faylasuflar va xristian ilohiyotchilari yuqori ilohiyotni klassik ritorika bilan birga, xalq dini va diniy bayramlar bilan uyg'unlashtirishga intilganlar; ularning eng mashhuri G'azo Atirgul bayrami edi. G'azoning erkin muhitida xristian ritoriklari Prokopiy va Koriqiy Atirgul bayramida ishtirok etdilar (Kennedy, G. 2008: 171) — bu uzoq klassik tarixga va chuqur butparast ildizlarga ega bahorgi bayram edi. Shuningdek, G'azolik Yuhanno ikki anakreontik she'r yozdi — yunon shoiri Anakreon (taxminan miloddan avvalgi 582–taxminan miloddan avvalgi 485) sevgi va sharob haqidagi she'rlarida qo'llagan vazn oynasiga taqlid qilib — va u ularni «atirgul kuni va Prokopiyning nutqlari» kunida omma oldida taqdim etganini aytadi. G'azolik Xoriqiyning she'ri ham atirgul kunlariga bag'ishlangan (Westberg 2009: 187‒189; Talgam 2004: 223‒224).

If Christian classicism and Origenism in Caesarea-Palaestina sought to develop theologies and philosophies of the mind, the classicising philosophers and Christian theologians of Gaza sought to combine high theology and classical rhetoric with popular religion and religious festivals, the most famous of which was the Rose Festival of Gaza. In the relaxed setting of Gaza the Christian rhetoricians Procopius and Coricius participated in the Rose Festival (Kennedy, G. 2008: 171), a spring festival with a long classical history and deep pagan roots. Also John of Gaza wrote two anacreontic poems – imitating verses in metre used by the Greek poet Anacreon (c. 582–c. 485 BC) in his poems dealing with love and wine – that he says he presented publicly on ‘the day of the roses, and declamations by Procopius’. Poetry by Chorikios of Gaza is also set at rose days (Westberg 2009: 187‒189; Talgam 2004: 223‒224).

VI asrda G'azoda "Atirgullar kuni" nomi bilan bahorgi bayram o'tkazilgan; bu bayram Rosaliyaning nasroniylashtirilgan davomi bo'lgan bo'lishi mumkin (Talgam 2004: 223‒224; Belayche 2004: 17). Yunonistonda va Rimda bayramona kunlarda erkaklar ham, ayollar ham gul tojlari, gulchambarlar va yashil o'simliklar taqishgan. Rosaria yoki Rosalia — Rimda turli sanalarda, asosan may oyida nishonlangan atirgullar bayrami edi. Bu marosim ba'zan rosatio ("atirgul bezaklari") yoki dies rosationis ("atirgul bezaklari kuni") deb ham ataladi.

In the 6th century, a ‘Day of Roses’ was held in Gaza as a spring festival that may have been a Christianised continuation of the Rosalia (Talgam 2004: 223‒224; Belayche 2004: 17). In Greece and Rome, floral wreaths and garlands and greenery had been worn by both men and women for festive occasions. Rosaria or Rosalia was a Roman festival of roses celebrated on various dates, primarily in May. The observance is sometimes called a rosatio (‘rose-adornment’) or the dies rosationis (‘day of rose-adornment’).

Dafn etilganlarni eslash maqsadida qabrlar ustiga gul qo'yish odatidan rozatsiya (rosatio) rivojlangan. Klassik mifologiyada qon va gullar ilohiy metamorfozda bog'langan. Gullar tiklanish, qayta tug'ilish va xotiraning an'anaviy ramzlari bo'lgan; atirgul va binafshaning qizil va binafsha ranglari qonning rangini eslatib, poklanish (yarashtirish) vositasi sifatida qabul qilingan.

As a commemoration of the dead, the rosatio developed from the custom of placing flowers at burial sites. In classical mythology blood and flowers were linked in divine metamorphosis. Flowers were traditional symbols of rejuvenation, rebirth and memory, with the red and purple of roses and violets felt to evoke the colour of blood as a form of propitiation.

Adonis, sevimlisi Afrodita ov paytida tulki tomonidan o‘ldirilganda, uning qonidan gul paydo bo‘ldi. Ularning gullash davri bahor faslini belgilab berdi. Rim pagan imperiyasining ayrim hududlarida Rosalia bayrami Dionis, Adonis va Afrodita (Rim Venerasi) sharafiga o‘tkaziladigan bahorgi bayramlarning gulga oid unsurlariga singib ketdi, ammo gul bilan bezash odati o‘liklarni xotirlashga, nasroniylik marosimlariga ham mos keldi. Rosalia bilan bog‘liq rimlik pagan an’analar nasroniy tushunchalariga moslashtirildi, Falastinning ilk nasroniy yozuvchilari esa atirgul va binafsha gulidan yasalgan gulchambar va toj tasvirlarini nasroniy avliyolari kultiga ko‘chirdilar. Atirgul umuman olganda ilk nasroniy qabr san’atining tasvirlarida keng qo‘llanilgan. Nasroniy shahidlari ko‘pincha gul timsollari bilan tasvirlangan yoki ta’riflangan, ularni gullar bilan bog‘laydigan tarzda ifodalangan. Vizantiya Falastini va G‘azo hududidagi bu ilk nasroniy an’analari Falastinning zamonaviy katolik an’analarida ham saqlanib qolgan.

When Adonis, beloved of Aphrodite, was killed by a boar during a hunt, his blood produced a flower. Their blooming period framed the season of spring. In some parts of the pagan Roman Empire the Rosalia was assimilated into floral elements of spring festivals for Dionysus, Adonis and Aphrodite (Roman Venus), but rose-adornment as a practice lent itself to Christian commemoration of the dead. The Roman pagan traditions associated with the Rosalia were reinterpreted into Christian terms and early Christian writers of Palestine transferred the pagan imagery of garlands and crowns of roses and violets to the cult of the Christian saints. Roses were in general part of the imagery of early Christian funerary art. Christian martyrs were often described or depicted with flower imagery, or in ways that identified them with flowers. These early Christian traditions of Byzantine Palestine and Gaza also survived in modern Catholic traditions of Palestine.

Katolik ruhoniylarining an'anaviy tasbehining zamonaviy shakli arabcha nom bilan ham mavjud: Rahbat al-Wardiyyah ("Tasbeh opalari"). 2015-yil may oyida Rahbat al-Wardiyyah asoschisi, falastinlik rohiba opa Mari Alfonsin Danil Ghattas Vatikandagi marosimda avliyo deb e'lon qilindi.24

A modern incarnation of the Roman Catholic Rosary is found in the Arabic name Rahbat al-Wardiyyah (‘Sisters of the Rosary’). In May 2015 the founder of Rahbat-al-Wardiyyah, Sister Marie Alphonsine Danil Ghattas, a Palestinian nun, was proclaimed a saint at a ceremony in the Vatican.24

Quddusda tug'ilgan Maryam Sultanah Danil G'attas (1843‒1927) – Apparition avliyosi Yusuf jamoatiga qo'shilganidan keyin Mari Alfonsin nomini olgan – 1880 yilda Rosary opa-singillarini tashkil etdi, bu Muqaddas Yer/Falastinda din, ta'lim va ijtimoiy yordamdan qat'i nazar, ayollar orasidagi savodsizlikni yo'qotishga bag'ishlangan birinchi ayollar rohibalar jamoati edi. Bugungi kunda Quddus Lotin Patriarxligi tomonidan qo'llab-quvvatlanayotgan nasroniy arab Rosary opa-singillari Falastin, Iordaniya va Isroilda qirq ikkita maktabni boshqarmoqda. Bu maktablarda musulmon va nasroniy arab o'quvchilarining ikkalasi ham ta'lim oladi (Jansen 2006: 59).

Born in Jerusalem, Maryam Sultanah Danil Ghattas (1843‒1927) – Marie Alphonsine after she joined the Congregation of St Joseph of the Apparition – founded in 1880 the Rosary Sisters, the first female congregation of nuns devoted to eradicating illiteracy among women regardless of faith, education and social welfare in the Holy Land/Palestine. Today the Christian Arab Sisters of the Rosary, supported by the Latin Patriarchate of Jerusalem, run forty-two schools in Palestine, Jordan and Israel. These schools educate both Muslim and Christian Arab students (Jansen 2006: 59).