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Cult of saints in Byzantine cities on the eastern Adriatic coast (VI-IX century)

dc.contributorРакоција, Миша
dc.creatorПрерадовић, Дубравка
dc.date.accessioned2021-12-30T08:33:25Z
dc.date.available2021-12-30T08:33:25Z
dc.date.issued2012
dc.identifier.isbn978-86-6101-057-6
dc.identifier.urihttps://dais.sanu.ac.rs/123456789/12506
dc.description.abstractValuable testimony on the cults of saints and relics that were venerated in the cities on the east Adriatic sea coast until half of X century may be read in the treatice De administrando imperio of the Byzantine emperor Constantine VII Porphyrogenitus (945-959). In 29th chapter dedicated to Dalmatia, the knowledgeable Byzantine emperor presents data about cities in that province and, among other things, he enumerates saints and church buildings which are located in those cities: in Dubrovnik in the church of St. Stephen’s - St. Pancras; in Split, St. Domnio in the temple dedicated to him which used to be the Roman Emperor Diocletian’s mausoleum and St. Anastasia; in Trogir, St. Lawrence; in Kotor, St. Tryphon in the church dedicated to this saint; in Zadar, St.Anastasia in the basilica dedicated to her, and St. Chrysogonus chains. However, cults of the mentioned saints belong to different cultural layers that have been identified in the paper. The earliest are cults of local Salona martyrs Domnio and Anastasia, which, after destruction of Dalmatian metropolis, were transferred to Split. Between V and VI century, when a bishoprics network was established on this territory, besides the Marian’s, also emerged cults of saints especially venerated in Rome, including the cult of Saint Lawrence. At the time of Justinian’s reconquest can be attributed emergence of cult of St. Michael the Archangel. However, falling of Dalmatian church under the Constantinople Patriarchate jurisdiction at the beginning of the fourth decade of VIII century did not mean also stronger expansion of Eastern origin cults in Dalmatia. During VIII century, relics of saints were transferred from Rome to Dubrovnik, including St. Pancras, which were also mentioned by the Byzantine emperor. At the beginning of the following century, with outbreak of conflict between Charlemagne and the Byzantine Empire, interest of the latter for this territory contributed to revival of ties between the periphery of the empire and its capital. During the conflict, significant transfers of relics took place, from Byzantine to Zadar (St. Anastasia) and Kotor (St. Tryphon), which at the same time testify about the significant role of all the relics, not only in church, but also in delicate diplomatic and political games. Activation of Byzantine politics on the Adriatic marked also revival of construction activities which resulted in introduction of new cults of saints, undeniable Byzantine provenance, like Saints Adrian and Natalia as well as St. Plato, but also the cults of saints especially venerated in the West, such as St. Martin’s cult.sr
dc.language.isosrsr
dc.publisherНиш : Град Нишsr
dc.publisherНиш : Универзитет у Нишуsr
dc.publisherНиш : Нишки културни центарsr
dc.rightsopenAccesssr
dc.rights.urihttps://creativecommons.org/licenses/by/4.0/
dc.sourceНиш и Византијаsr
dc.subjectCults of saintssr
dc.subjectAdriatic seasr
dc.subjectByzantiumsr
dc.subjectTranslation of relicssr
dc.subjectDalmatiasr
dc.subjectkultovi svetiteljasr
dc.subjectprenosi relikvijasr
dc.subjectJadransko moresr
dc.subjectVizantijasr
dc.subjectDalmacijasr
dc.titleКултови светитеља у византијским градовима на источној обали Јадрана : VI–IX векsr
dc.titleCult of saints in Byzantine cities on the eastern Adriatic coast (VI-IX century)sr
dc.typebookPartsr
dc.rights.licenseBYsr
dc.citation.spage523
dc.citation.epage535
dc.citation.volumeX
dc.type.versionpublishedVersionsr
dc.identifier.fulltexthttp://dais.sanu.ac.rs/bitstream/id/49813/bitstream_49813.pdf
dc.identifier.rcubhttps://hdl.handle.net/21.15107/rcub_dais_12506


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