Filipova Rome, Constaninople

Rome, Constantinople and

Newly-Converted EuropeArchaeological and Historical Evidence

Volume II

U ŹRÓDEŁ EUROPY ŚRODKOWO-WSCHODNIEJ / FRÜHZEIT OSTMITTELEUROPAS

Geisteswissenschaftliches Zentrum Geschichte und Kultur Ostmitteleuropas, LeipzigInstytut Archeologii i Etnologii Polskiej Akademii Nauk, Warszawa

Instytut Archeologii Uniwersytetu Rzeszowskiego, Rzeszów

Rada Redakcyjna / HerausgebergremiumAndrzej Buko, Christian Lübke, Małgorzata Rybicka

Redakcja Serii / Redaktion der Reihe Matthias Hardt, Marcin Wołoszyn

tom 1, część 2 / Band 1, Teil 2

Rome, Constantinople and

Newly-Converted EuropeArchaeological and Historical Evidence

edited byMaciej Salamon, Marcin Wołoszyn, Alexander Musin, Perica Špehar

in cooperation withMatthias Hardt, Mirosław P. Kruk, Aleksandra Sulikowska-Gąska

Kraków – Leipzig – Rzeszów – Warszawa 2012

U ŹRÓDEŁ EUROPY ŚRODKOWO-WSCHODNIEJ / FRÜHZEIT OSTMITTELEUROPAS Geisteswissenschaftliches Zentrum Geschichte und Kultur Ostmitteleuropas e.V., Leipzig

Instytut Archeologii i Etnologii Polskiej Akademii Nauk, Warszawa Instytut Archeologii Uniwersytetu Rzeszowskiego, Rzeszów

Redakcja tomu / Redaktion des BandesMaciej Salamon, Marcin Wołoszyn, Alexander Musin, Perica Špehar,

Matthias Hardt, Mirosław P. Kruk, Aleksandra Sulikowska-Gąska

Recenzenci tomu / Rezensenten des BandesEduard Mühle, Günther Prinzing

Tłumaczenia / ÜbersetzungenAutorzy / Autoren, Alexey Gilevich, Monika Dzik oraz / sowie

Anna Kinecka (j. angielski / Englisch), Katarzyna Łyp (j. niemiecki / Deutsch), Alexander Musin (j. rosyjski / Russisch)

Weryfikacja językowa / SprachverifizierungMarcin Bednarz, Anna Kinecka, Doris Wollenberg

Skład / LayoutIrena Jordan

Obróbka graficzna / Graphik Autorzy / Autoren oraz / sowie Irena Jordan,

przy udziale / unter Mitwirkung von Jolanta Ożóg, Rafał Janicki

Projekt okładki / Layout des UmschlagesIrena Jordan, Rafał Janicki

Zdjęcie na okładce / Photo auf dem UmschlagBizantyńska stauroteka (X / XI w.) z Ostrowa Lednickiego,

zbiory Muzeum Pierwszych Piastów na Lednicy (Foto: R. Kujawa)Byzantinische Staurothek (10. / 11. Jh.) aus Ostrów Lednicki,

Sammlungen des Muzeum Pierwszych Piastów na Lednicy (Photo: R. Kujawa)

Druk tomu II / Druck von Band IIPoligrafia Inspektoratu Towarzystwa Salezjańskiego, Kraków

Dystrybucja / DistributionLeipziger Universitätsverlag

Instytut Archeologii i Etnologii Polskiej Akademii Nauk Instytut Archeologii Uniwersytetu Rzeszowskiego

© Copyright by Geisteswissenschaftliches Zentrum Geschichte und Kultur Ostmitteleuropas e.V., Leipzig 2012© Copyright by Instytut Archeologii i Etnologii Polskiej Akademii Nauk, Warszawa 2012

© Copyright by Instytut Archeologii Uniwersytetu Rzeszowskiego, Rzeszów 2012

ISBN: 978-3-86583-659-5ISBN: 978-83-89499-85-1ISBN: 978-83-936467-0-8

The present volume is the result of cooperation of institutions named here:

Polish Academy of SciencesCommittee for the Research in Antique Culture

Byzantine Commission = National Committee of the AIEBInstitute of Archaeology and EthnologyPolish Academy of Sciences, Warsaw

Leipzig Centre for History and Cultureof East Central Europe (GWZO), Leipzig

Institute of HistoryJagiellonian University, Cracow

Institute of ArchaeologyUniversity of Rzeszów, Rzeszów

Institute for the History of Material CultureRussian Academy of Sciences, Saint Petersburg

Institute of ArchaeologySerbian Academy of Sciences and Arts, Belgrade

Sponsored by:

CONTENTS

III.1 ARCHAEOLOGY: ROME, CONSTANTINOPLE, THE RELICS AND PRIVATE DEVOTION OBJECTS

THE INTRODUCTORY ESSAYSLora GerdSacred objects in Byzantine and Post-Byzantine Canon Law ......................................................................................Estelle Cronnier Eastern Christianity and relics of the saints: from refusal to quest ................................................................................Elżbieta DąbrowskaLe dépôt de reliques dans les sépultures – usage liturgique ou superstition? ................................................................Michael Müller-WilleReliquientranslationen im karolingischen und wikingerzeitlichen Europa ..................................................................Alexander MusinByzantine reliquary-crosses in the formation of medieval Christian culture in Europe ................................................

III.2 ARCHAEOLOGY: SEARCHING FOR ROME AND CONSTANTINOPLE

FROM THE SOUTH TO THE NORTHLyudmila Doncheva-PetkovaOn the dating and origin of some types of pectoral crosses from medieval Bulgaria ....................................................Snezana FilipovaEarly Christian reliquaries and encolpia and the problem of the so-called crypt reliquariesin the Republic of Macedonia ........................................................................................................................................Ádám Bollók Byzantine missions among the Magyars during the later 10th century? .........................................................................Péter ProhászkaÜber eine Variante der bronzenen byzantinischen Reliquienkreuze vom sogenannten Typ „Heiliges Land” aus dem Karpatenbecken unter Berücksichtigung eines „neuen“ alten Kreuzes aus der Gemarkung Tés (Ungarn) ...........Kateřina HorníčkováBetween East and West: Bohemian reliquary pectoral crosses as testimony to religious and cultural exchange ..........Janusz Górecki, Andrzej M. Wyrwa The staurotheke from Ostrów Lednicki .........................................................................................................................Joanna ŻółkowskaDisc pendants with St. George’s image from the early mediaeval period in Poland .....................................................Barbara ChudzińskaArchaelogical evidence from today’s Poland on personal piety during the late Middle Ages .......................................Marcin WołoszynDie frühmittelalterlichen orthodoxen Devotionalien in Polen und die Entstehung der ältesten Ostgrenze Polens. Forschungsgeschichte und Forschungsperspektiven ........................................................................Mirosław P. Kruk Two stray stone plaques (icons) from the collection of the National Museum in Kraków ............................................

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Jerzy GinalskiEin frühmittelalterlicher Sakralkomplex auf dem Burgwall „Horodyszcze” in Trepcza bei Sanok ...............................Marcin Piotrowski, Marcin Wołoszyn Two devotional objects from Lubaczów (south-eastern Poland) and their archaeological-historical context ...............Marcin WołoszynThe cross-pendants from Sąsiadka-Suteysk in south-eastern Poland. A preliminary report ..........................................Marcin Piotrowski, Marcin WołoszynCzermno/Cherven – archaeological investigation of an early Rus’ medieval town in Eastern Poland in 2010-2011. A preliminary report ....................................................................................................Тomasz Dzieńkowski, Marcin Wołoszyn An encolpion from Czułczyce in south-eastern Poland ..................................................................................................Anna Peskova Byzantine pendant reliquary-crosses from the territory of medieval Rus’......................................................................Natalia Astashova, Tatiana Saracheva Early medieval Rus’ relief decorated reliquary-crosses from the State Historical Museum in Moscow: insights from chemical content and technological analysis ............................................................................................Irina Sterligova Precious Eastern Christian Encolpia from the 9th to 17th сentury as represented in Russian collections .......................Nadezhda Chesnokova Eastern Orthodox icons and other holy objects in 17th century Russia – evidence from the records of Posolskiy Prikaz in Moscow ....................................................................................................................Alexander Ostapenko Miniature figures of archangels in medieval East Europe ..............................................................................................Natalia KhamaykoCrescent pendants (lunnitsa) in 11th-13th century Rus’: Pagan amulet or Christian ornament? ......................................Svetlana Ryabtseva Pectoral reliquary-crosses from the Carpathian-Dniester Region, 11th-16th centuries ....................................................Iuliia Mysko The religious beliefs of Slav population in the Upper Prut and the Middle Dniester region .........................................Marina Sergeeva Early Rus’ sacred object in antler and bone from the Middle Dnieper area ...................................................................Olena Veremeychyk Finds of Christian liturgical and devotional objects from the central part of Chernigov Land, 11th-13th century ..........Vira Hupalo Christian devotional objects from early medieval Zvenigorod (now Zvenyhorod, Ukraine) ........................................Radosław Liwoch On the new border of Christian civilisations. Archaeological material from the early Rus’ Plisnesk ............................Aliaksandr Bashkou The beginning of Christianisation of Western Belarus, 11th-14th century .......................................................................Kristina LavyshByzantine devotional objects from the territory of Belarus ............................................................................................Vadzim Koshman Enamels cloisonnés in Belarus in 11th -13th century: Byzantine influence and questions of local production ...............Jan ChochorowskiRussian Orthodox pendant crosses from Polish archaeological research on Spitsbergen ..............................................

IV AFTERWORDAlexander Musin, Marcin Wołoszyn Newly-Converted Europe – Digging In. An Archaeological Afterword .........................................................................

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СОДЕРЖАНИЕ

III.1 АРХЕОЛОГИЯ: РИМ, КОНСТАНТИНОПОЛЬ, РЕЛИКВИИ И ПРЕДМЕТЫ ЛИЧНОГО БЛАГОЧЕСТИЯ

ПРЕДВАРИТЕЛЬНЫЕ РАЗМЫШЛЕНИЯЛора Герд Реликвии в византийском и поствизантийском каноническом праве ......................................................................Эстелль Кронье Восточное христианство и реликвии святых: от отвержения к поиску ..................................................................Ельжбета Донбровска Святыни в погребениях: богослужебный обряд или суеверие? ...............................................................................Михаил Мюллер-Вилле Перенесение реликвий и распространение реликвариев в Европе в эпоху Каролингов и викингов ...................Александр Мусин Византийские энколпионы в сложении средневековой христианской культуры в Европе ...................................

III.2 АРХЕОЛОГИЯ: В ПОИСКАХ РИМА И КОНСТАНТИНОПОЛЯ

С ЮГА НА СЕВЕРЛюдмила Дончева-Петкова К вопросу о датировке и происхождении некоторых типов нательных крестов в средневековой Болгарии .............................................................................................................................................. Снежана ФилипповаРаннехристианские реликварии и энколпионы и вопрос о криптовых реликвapиях на территории Республики Македония ...........................................................................................................................Адам Боллок Византийская миссия у мадьяр в конце Х века? ........................................................................................................Петр ПрохазкаБронзовые кресты-реликварии на территории Карпатского бассейна (Теш, Венгрия) ........................................Катерина Хорничкова Между Востоком и Западом: кресты-реликварии из Чехии как свидетельство культурно-религиозного обмена ................................................................................................................................. Ежи Гурецки, Анджей Вырва Ставротека Острова Ледницкого .................................................................................................................................Иоанна Жуковска Круглые иконки-подвески с образом святого Георгия на территории сoвpемeнной Польши ..............................Барбара Худзиньска Археологические данные о предметах личного благочестия эпохи позднего Средневековья (XIII-XVI вв.) на территории современной Польши .................................................................................................Марчин Волошин Восточно-христианские предметы личного благочестия эпохи Средневековья на территории Польши и становление древнейших польских границ на Востоке: история изучения и перспективы исследования .........

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Мирослав Петр Крук Две каменные иконки из коллекции Национального музея в Кракове (Польша) ..................................................Ежи Гинальски Комплекс средневековых сакральных предметов с городища Трепча близь Санока в юго-восточной Польше .............................................................................................................................................Марчин Пиотровски, Марчин Волошин Два предмета личного благочестия из Любачува (Юго-Восточная Польша) в их историко-археологическом контексте ........................................................................................................................Марчин ВолошинНательные кресты из Сонсядки-Сутейска в юго-восточной Польше: предварительное сообщение ...................Марчин Пиотровски, Марчин Волошин Новые находки в Чермно .............................................................................................................................................Томаш Дженьковски, Марчин Волошин Борисоглебский энколпион из Чулчице (Люблинское воеводство, Польша) .........................................................Анна Пескова Византийские кресты-реликварии на территории Древней Руси ............................................................................Наталья Асташова, Татьяна СарачеваХимико-технологическое изучение древнерусских рельефных энколпионов из собрания Государственного исторического музея .....................................................................................................................Ирина Стерлигова Драгоценные восточно-христианские реликварии IX-XVII вв. по материалам российских собраний ...............Надежда Чеснокова Восточно-христианские иконы и реликвии в России XVII в. по материалам Посольского приказа ...................Александр Остапенко Миниатюрные фигурки архангелов в Восточной Европе эпохи Средневековья ...................................................Наталья Хамайко Лунницы в Древней Руси XI-XIII в.: языческий амулет или христианское украшение? ......................................Светлана Рябцева Кресты-реликварии в системе христианской культуры Карпато-Днестровского региона в XI-XVI вв. .............Юлия МиськоРелигиозные верования славянского населения верхнего течения реки Прут и Среднего Поднестровья ..........Марина Сергеева Древнерусские сакральные изделия из кости и рога на территории Среднего Поднепровья ...............................Елена ВеремейчикЦерковная утварь и предметы личного благочестия ХІ-ХІІІ вв. центральных районов Черниговской земли ....Вера Хупало Предметы христианского культа из древнерусского Звенигорода ...........................................................................Радослав Ливох На новых границах христианского мира: археологические материалы из древнерусского Плеснеска ...............Александр Башков Начало христианства на западе Белоруссии XI-XIV вв.: исторический и археологический аспекты .................Кристина Лавыш Предметы христианского культа византийского происхождения с территории Белоруссии ................................ Вадим Кошман Перегордчатая эмаль в Белоруссии в ХI–XIII вв.: византийское влияние и вопросы местного производства ...Ян Хохоровски Нательные кресты православной традиции из исследований польской археологической экспедиции на острове Шпицберген ..........................................................................................................................

IV ПОСЛЕСЛОВИЕМарчин Волошин, Александр Мусин Раскапывая Новую Европу: послесловие археологов ...............................................................................................

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Rome, Constantinople and Newly-Converted Europe. Archaeological and Historical EvidenceM. Salamon, M. Wołoszyn, A. Musin, P. Špehar, M. Hardt, M.P. Kruk, A. Sulikowska-Gąska (eds.)U źródeł eUroPy ŚrodKoWo-WScHodniej/FrüHzeit oStMitteleUroPAS 1,2

Kraków-leipzig-rzeszów-Warszawa 2012, vol. ii, p. 113-130

SnezAnA FiliPovA

Early Christian rEliquariEs and EnColpia and thE problEm of thE so-CallEd Crypt rEliquariEs

in thE rEpubliC of maCEdonia

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abstract. Early Christian reliquaries and encolpia and the problem of the so-called crypt reliquaries in the Republic of Macedonia. More than four hundred early christian churches, mostly of basilica type, are known at present from the territory of the republic of Macedonia. A great many episcopal and urban basilicas have preserved crypts or containers that originally held holy relics. Some vases may also have been used for the same purpose. Stray finds from the baths at Bargala, opshtina Shtip, republic of Macedonia, may be interpreted as elements of reliquaries. A slab of stone with a central opening with a relief cross from the consignatorium of the episcopal Basilica at Bargala may have served as a fenestella confessionis of a crypt. Several reliquary-crosses from the same territory were also examined. reliquary-crosses datable to 5th-6th century surfaced at Strumitsa – tsarevi Kuli, opshtina Strumitsa, republic of Macedonia, Shtip, opshtina Shtip, republic of Macedonia and negotino, opshtina negotino, republic of Macedonia, in grave assemblages or as stray finds. there is a series of bronze reliquary-crosses of the post-iconoclasm period with engraved representations of the virgin and saints from vinica, opshtina vinica, republic of Macedonia, negotino, Strumitsa, opshtina Strumitsa, republic of Macedonia and valandovo, opshtina valandovo, republic of Macedonia. Similar crosses are interpreted as male, female, archpriests and episcopal attributes. the traffic of the important relics in the region is regarded as actually following the way of the cross in europe as universal way of interaction and connection.

the word relic comes from the latin reliquiae (Greek leipsana) and refers to an object, part of the body or clothing that survive as a memorial of a saint (osborne 2010, 56; see also cronnier 2012; Gerd 2012 [both with futher literature]). in the christian world relics have had great importance, since they were known to perform miracles1. the veneration of holy relics was confirmed by the Seventh ecumenical council (Syntagma, vol. ii, p. 580). it is difficult to specify the period when the practice of venerating relics associated with saints first became common. the veneration of relics was already widespread in early 4th century, as is shown by dated inscriptions on blocks of stone (Feissel 1983). in 415 the disinterred body of St. Stephen was reported to work miraculous cures and numerous pilgrims began visiting his shrine in jerusalem (vanderlinden 1946). the belief in the efficacy of relics to perform miracles led to the division of remains among many churches and

1 the veneration of relics is to some extent an archaic instinct which exists in many religions – Buddhism, christianity, Hinduism, Shamanism and judaism. in the old testament a dead man was resurrected by the touch of the holy relics of the Prophet elisha (2 Kings 13:20-21). the tomb and bones of this prophet, who had prophesied to jeroboam the destruction of idolatrous altars, were greatly revered in judea. the Patriarch joseph also left a testament to the sons of israel to preserve his bones in egypt and, during their exodus, to carry them back to israel (Genesis 50:25).

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believers. in 401 the council of carthage decreed that all churches not honouring the relics of saints should be destroyed (reg. carth., c. 83, p. 204-205).

relics also play a major role in the consecration of church buildings. As to the location where relics were venerated in early christian churches W. caraher notes that: “[...] the transepts at the east end of the aisles must likewise remain a mystery despite the scholarly attention that the tripartite transept has received. it is possible that these spaces facilitated communication between the bema and aisles or that they were reserved for the veneration of relics” (caraher 1997, 176). However, according to caroline Snively the term tripartite transepts cannot be used for the early Byzantine Balkans. “the third point of view is that of function, which undoubtedly can affect the overall architectural form as well as the degree of isolation of the wings and their internal divisions, furnishing, and decoration [...]. certain functions can be identified, of which burial is the most obvious, but it would be a serious mistake – in the present state of our knowledge – to attempt to correlate this particular architectural arrangement with particular functions in all cases” (Snively 2008, 73-74).

reliquaries may be said to be – in the wider sense – any box, casket, or shrine used for the reception of relics and must have existed in some shape or form almost from the beginning of christianity; the names by which they were known – capsa, capsella, theca, pyxis, arca etc. – are very general and the same names described receptacles for the Blessed eucharist, the holy oils and other pious objects. Some medieval reliquaries that took the form of legs, arms, and particularly heads or busts are known as “speaking reliquaries”.

Byzantine reliquary-crosses were wearable crosses made in two parts and assembled with hinges that allowed them to open lengthwise like a clam shell. they could hold a piece of a saint’s bone or hair and their power to heal and protect by the possession of the “relic” inside was believed by all. complete and intact specimens with both halves still attached are extremely rare. Precious decorated crosses were reserved for the high priests only while performing rituals.

A. Walsham accents an aspect related to relics, which is this: when they have been lost, destroyed or confiscated, the containers themselves have a tendency to become surrogate foci of devotion and reverence (Walsham 2010, 12-20).

state of research and data on relics and reliquaries in the republic of macedoniathe treasury of the Archbishopric of ohrid is very important to us (for the location of the sites mentioned

in the text see Fig. 1). in spite of the many thefts remarkable silver plated wooden caskets in the Baroque style, or one typical for the turkish period, containing precious relics have been preserved and kept in some of the medieval churches at ohrid, opshtina ohrid, republic of Macedonia, in the Museum and gallery of that city, and the Museum of Macedonia (Krikhaar 2011, 118-119, 123). no analyses have been published to show how old were the first inner containers of those relics.

there is a seal discovered in ohrid that has the following inscription: Seal of the general museum (ΜΟΥΣΕΙΟΥ) of the Holy and Apostlic See justiniana Prima of ohrid and of whole Bulgaria, with at centre the year 1516 in Arabic (Miljkovich 1982, 11-24, and the figure on p. 16). it is supposed this was an ecclesiastical institution founded in the Middle Ages which housed church furnishings after the land had become a part of the turkish empire, and some of the churches in ohrid had been destroyed. the typicon of the monastery of St. naum in ohrid shows that several reliquaries which with time passed to other churches in ohrid were at first held by that monastery (Miljkovich 1982, 16; celakoski 1985, 41; Gorgeska 1983, 221-232, Fig. 8-15; Kuzman Pochucha 1988, 133-150; Georgievski 2001). Some of the cloth of gold gifts offered by Byzantine emperors to the Autocephalous church in ohrid are published in the catalogue of an exhibition in Moscow (lozanova 2003).

in most cases what remains after the plundering or salvaging of relics from under the altar table of early christian churches in Macedonia, taken to a more secure place in order to preserve them, are the outer caskets of fragments – parts of early christian reliquaries made of marble, ebony, or ceramic vessels, while the content of late medieval and later reliquaries that survived so many wars, recently were stolen only the caskets were not taken away.

More than four hundred early christian churches, mostly of basilica type, are known at present from the territory of the republic of Macedonia. Most of the episcopal and urban basilicas retain the containers which once held the holy relics which were removed for security reasons during the hard times when the bishops and

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fig. 1. map of sites on the territory of the republic of macedonia mentioned in the text (op. – opshtina; rm – republic of macedonia). basic map drawn by V. lilcic, redesign by p. Špehar and i. Jordan.

1 – baba, op. prilep, rm; 2 – bargala, op. shtip, rm; 3 – begov dab, op. makedonska Kamenitsa, rm; 4 – Chebren, op. novaci, rm; 5 – debreshte – Kale, op. dolneni, rm; 6 – demir Kapia, op. demir Kapia, rm;

7 – Gevgelia, op. Gevgelia, rm; 8 – heraclea lyncestis, op. bitola, rm; 9 – Konjuh, op. Kratovo, rm; 10 – lychnidos – the polyconch church, op. ohrid, rm; 11 – lychnidos – church of st. Erazmo, op. ohrid, rm;

12 – orman, op. skopje, rm; 13 – manastir Zovik, op. novaci, rm; 14 – morodvis, op. Zrnovci, rm; 15 – negotino, op. negotino, rm; 16 – prilep, op. prilep, rm; 17 – shtip, op. shtip, rm; 18 – skopje, op. skopje, rm;

19 – stobi, op. Veles, rm; 20 – star Karaorman – Krushka, op. shtip, rm; 21 – strumitsa, op. strumitsa, rm; 22 – strumitsa – church of fifteen holy martyrs of tiveriopolis, op. strumitsa, rm;

23 – strumitsa – tsarevi Kuli, op. strumitsa, rm; 24 – suvodol, op. bitola, rm; 25 – Vinica, op. Vinica, rm; 26 – Valandovo, op. Valandovo, rm; 27 – Zrze, op. prilep, rm; 28 – Zrze – preobrazhenie, op. prilep, rm.

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other members of the clergy had to leave the country; or, they were taken away – plundered by barbarians. there are also small “crypt- reliquaries”, named so by some archaeologists, actually containers between 10 and 40 cm deep, found usually under the altar table, frequently in provincial churches, near Prilep, opshtina Prilep, republic of Macedonia, ohrid, within Stobi, opshtina veles, republic of Macedonia (in its “central Basilica”) and elsewhere in Macedonia. Sometimes a marble amphora discovered under the floor of the diaconicon may be interpreted as a vessel-container for the holy relics (Aleksova 1997; nacev, Frkov 2009, 151-156; Filipova 2010, 127-139).

fig. 2. bargala, opshtina shtip, republic of macedonia. fragment of a wooden reliquary from thermae near the Episcopal residence, late 4th century; excavation of Z. beldedovski (2001); national museum in shtip (not published);

photo by K. spasov (museum and gallery in shtip [no scale]).a – fragment of a wooden reliquary with a Greek inscription and scene of the sacrifice of Abraham;

b – fragment of a wooden reliquary with a latin inscription: ...VEntu.. (adVEntus?); c – fragment of a wooden reliquary with a latin inscription.

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very few objects interpreted as reliquaries have been reported and never analysed or presented scientifically in detail. Bargala has yielded the largest number of reliquaries (5), two of them from excavations made in the 1970s, documenting the high status of this centre as the place of origin or of death of martyrs. there are wooden relief (Fig. 2) and sculptural fragments that may have been parts of reliquaries. An amphora, with a handle (l. 24, W. 15 cm) found under the diaconicon floor of the episcopal Basilica at Bargala may have served as a container for relics (Aleksova, Mango 1971, 272, Fig. 42).

one object which definitely is a reliquary is in white marble and imitates the form of a sarcophagus, complete with a fragmented inscription in latin: vcPrAetUr B (Fig. 3:a). the second is a casket made of ivory, with an inscription Mr, again in latin (Fig. 3:b). neither of these two objects can be traced at present, they may belong to the permanent collection of the national Museum of Macedonia, the exhibition material is not returned back on display from the depots because of temporary exhibitions going on for the last few years.

the lower half of an andesite box decorated with a cross on its shorter wall and with a crude the herringbone design on the longer wall, interpreted as relics container, lid now missing, was exhibited in the national Museum in Štip; it was said to originate from site Star Karaorman – Krushka, opshtina Shtip, republic of Macedonia. A similar herringbone motif is seen on the legs of the altar table and columns in the episcopal Basilica at Bargala (Fig. 4). Another reliquary casket, also made of stone, was published as discovered outside the vaulted room next to the episcopal residence at Bargala but cannot be traced at present (Fig. 5:a). the

fig. 3. bargala, opshtina shtip, republic of macedonia; after b. aleksova, C. mango (1971, fig. 42 [a]), b. aleksova (1989, 64 [b – no scale]).

a – episcopal basilica, diaconicon, small alabaster reliquary-sarcophagus, roof, related to the 1st phase of the church 4th century, excavation performed by b. aleksova in 1966-1969, present location unknown; b – episcopal basilica, diaconicon,

ivory reliquary, fragment with letters m r, and a fragment with letters VCpraEtVr b, present location unknown.

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fig. 4. andesite reliquary casket from bargala, opshtina shtip, republic of macedonia or site star Karaorman – Krushka, opshtina shtip, republic of macedonia – national museum in shtip;

photo by K. spasov (museum and gallery in shtip [no scale]).

fig. 5. bargala, opshtina shtip, republic of macedonia.a – a stone reliquary casket, from outside the vaulted room next to the Episcopal residence,

discovered outside the room plundered by illegal diggers; after Z. beldedovski (2003, fig. 3 [no scale]); b – the room with relics attached to the Episcopal residence, with the entrance on the east; excavated by Z. beldedovski 2000

and 2001; after Z. beldedovski (2003, 54, fig. 2 [no scale]).

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published image shows that it was rectangular, with a recessed raised border, was damaged at one of its corners and its lid was missing, possibly thrown away when the tomb was broken into by illegal diggers. on the floor were found remnants of a human skull and jaw (Beldedovski 2003, Fig.3; cf. Fig. 5:b).

Aleksova notes that the grave (shrine) of a martyr had stood on the future site of the first piscina of the episcopal Basilica. She does not give material proof for this and the low quality photos show only a large cavity and no walls or slabs of the piscina or the wall of the tomb (Aleksova 1989, 137-138; for the 6th century fenestella from Bargala see Fig. 6).

Early Christian sarcophagus reliquaries are traditionally traced back to the tombs of early Antiquity (1st-2nd century) when the cremated remains, with grave offerings and accessories were deposited inside small stone caskets. the model with angular acroteria, widespread in the Black Sea region, can be found in the southern Balkans (see finds from Syria, turkey, chersonesus, crimea, now in the Hermitage Museum, St. Petersburg, museums in Sofia, varna, Blagoevgrad and vratza, the Museum of Art and History in Geneva, two examples from corinth and lesbos, now in Athens, and one from thessaloniki; cf. cormack, vassilaki [ed.] 2008, 424, Fig. 181; Kourkoutithou-nikolaithou, tourta [eds.] 1986, 35; Pace [ed.] 2000, 9-10, cat. no. 3-8). one small reliquary sarcophagus made of silver found in niš, okrug nišavski, republic of Serbia, is dated very broadly as 4th-7th century (ilic 2008, 130, Fig. 3 [with three human representations, not identified]). Another, dedicated to Sts. Peter, Paul and john, is said to come from the site jelica – Gradina, okrug Moravički, republic of Serbia, now in the Museum of Sarajevo. e. Gartzonika lists the key early christian Balkan martyrs together with the name of the city/region where they suffered martyrdom. She mentions the 4th century date of a stone reliquary with the inscription, now in the Benaki Museum (Gartzonika 2009, 129-140.) Finally, an early christian Greek reliquary (in the form of a jewellery box) is known from thessaloniki, in the form of a jewellery box (cf. Kourkoutithou-nikolaithou, tourta [eds.] 1986, 35).

So far, the largest number of early christian sarcophagi and casket shaped reliquaries is known from Bulgaria.

Crypts (square or rectangular, circular and cruciform), or better to say, recesses, under the main altar are to be found almost under every main altar in the excavated churches not destroyed, disturbed by illegal digging or land digging, prior to the archaeological investigations. only at the church of St. erazmo and the Polyconch church in ohrid (antique lychnidos) this space was separate from other parts of the church and decorated with ceramic tiles. yet, only at the zrze, opshtina Prilep, republic of Macedonia (Fig. 7) and

fig. 6. bargala, opshtina shtip, republic of macedonia – the 6th century fenestella a 1970s excavations of b. aleksova and V. bitrakova. national museum in shtip; photo by s. filipova (no scale).

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St. erazmo in ohrid (Malenko 1989, 6) and in case of bones deposited at a later date inside an older vaulted tomb at Morodvis, anthropological analyses identified human bone remains. the rest of the crypts were not found to contain any remains or were not excavated with due care or finally, we lack the relevant. the material discovered under the altar table in the newly discovered basilicas at Bargala and Konjuh, opshtina Kratovo, republic of Macedonia, was analysed and identified as ashes of birds2. the floor of the room with the reliquary attached to the episcopal residence at Bargala contains fragments of human jaw bone and cranium but they cannot be interpreted reliably as the original contents of the stone casket as it was discovered outside that room, thrown away by illegal diggers who had broken into the structure (Beldedovski 2003, 54; see Fig. 5:b). no report or oral information on any analyses of traces possibly discovered inside the casket are known to me.

the three types of small crypts usually are faced with stone/marble or ceramic tiles. in some cases the altar table was attached to the rock of the mountain, so the relics container placed in a cavity excavated in the hillside. relics were also kept in boxes or caskets sarcophagi as those with acroteria, deposited inside ceramic or alabaster vessels, or in a box in a vaulted crypt (Bargala and Stobi).

rectangular recesses under the altar table: 1). lychnidos – the Polyconch church, opshtina ohrid, republic of Macedonia from second half of the 5th century (Bitrakova-Grozdanova 1975, 36.) At centre of the presbytery, under the altar table, was discovered a crypt of confessio type, made of brick and mortar measuring 0,80 x 0,80 x 0,80. on the bottom of the eastern wall of the crypt there is a rectangular 0,15 x 0,15 x 0,15 recess faced with marble tiles; 2). the basilica at debreshte – Kale, opshtina dolneni, republic of Macedonia from the 6th century. in the apse of this building there is a rectangular space made to accommodate relics (1,37 x 1,00 x 1,78 m). it was made of bricks, stone and mortar and had two levels, or chambers, one above the other; 3). the basilica at the village orman, opshtina Skopje, republic of Macedonia is a type of a single nave basilica with a tripartite transept and two annexes on its western side (lilčić 2002, 640-645); 4) chebren, opshtina novaci, republic of Macedonia (Mitkoski 1997, 69, Fig. 4.) and 5). site Baba, opshtina Prilep, republic of Macedonia (Mitkoski 1997, Fig. 6), recesses – one of them a rectangular cavity (0,115 x 0,09 x 0,08 cm) dug in the hillside as a monolith foundation of the altar table of no longer existing early christian church, the second – a smaller rectangular cavity (0,17 x 0,13 x 0,10 cm).

2 As dr. t. nacev from the museum in Shtip informed me in the autumn 2011. Professor c. Snively says the same is true of the basilica in Konjuh. Anthropological analysis deteremined the material discovered under the altar table as bird bones. the vaulted tomb at Morodvis, opshtina zrnovci, republic of Macedonia, with the traces of four animal species suggests to me that that actually these were animals that are usually represented in art as inhabitants of the paradise.

fig. 7. Zrze – preobrazenie, opshtina prilep, republic of macedonia. a vaulted tomb with relics, inside an Early Christian basilica, late 4th century (no scale); photo by b. risteski.

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square crypts-recesses have been found at: Basilica d at Heraclea lyncestis, opshtina Bitola, republic of Macedonia, the presbytery contains direct indication that relics had been placed in a square cavity (6 x 6 cm) in the carved cross (11 cm x 11 cm) of antique spolia that have been suddenly taken away, since the earth layers have been mixed, and the plate which closed the cavity was broken by force (Maneva 1989, 53-54), the funeral basilica near Stobi (Mikulchik 2003, 145), a 5th century funeral basilica in Morodvis (trajkovski 1989, Pl. 3), a newly discovered 6th century pseudo basilica at Bargala (nacev, Frkov 2009, 151-156).

Cross shaped crypts-recesses have been found inside the basilicas at Begov dab, opshtina Makedonska kamenitsa, republic of Macedonia (Mikulčić 1986, Fig. 8), chebren, Manastir zovik, opshtina novaci, republic of Macedonia, oblast Mariovo, Prilep, opshtina Prilep, republic of Macedonia (lilčić 2002, 961), lychnidos – church of St. erazmo, opshtina ohrid, republic of Macedonia (the crypt was covered with a marble slab, traces of burnt human bones were recorded, placed under the altar table). the episcopal city of lychnidos is directly linked with the mission of St. erasmus, its veneration and the basilica associated with it. the devotion to the saint spread soon after his death first in the location where he had preached christianity with great success. r. Bratož believes this was soon after the invasion of eastern Goths in 479 (Bratož 2000, 20; Malenko 1977, 136). the central basilica at Stobi, is built of stone spolia and bricks – reused from an earlier building (Mikulchik 2003, 135). in a smaller compartment of the upper north eastern corner of the 6th century funeral basilica at village Suvodol, opshtina Bitola, republic of Macedonia, in the middle, a cruciform construction – a sort of a depot for relics was found, containing ashes. Also a part of the altar table is preserved (6th century) possibly with the scene of the sacrifice of isaac (Mesesnel 1932).

small pectoral reliquary-crossesSeveral pectoral reliquary-crosses are found among the early christian finds from the republic of

Macedonia, the sites near demir Kapia, opshtina demir Kapia, republic of Macedonia, valandovo, negotino, vinica and Strumitsa, opshtina Strumitsa, republic of Macedonia being among the richest in the period until the late 6th century, and ohrid, Prilep, Skopje, opshtina Skopje, republic of Macedonia in the later medieval period. the pectoral reliquary-crosses (encolpia) usually are in the form of the Greek or the Maltese cross. the early christian pectoral cross from demir Kapia (5th-6th century), with a small rectangular cavity which possibly contained a piece of the holy wood, and accompanied by the christogram, is a rare example where there are monograms or accompanying letters (Murdževa 2008, 20, Fig. 6). A reliquary cross, excavated in 2007 at Strumitsa – tsarevi Kuli, from an infant grave no. 38, is 2,7 x 1,8 cm, with a thickness of 0,5 cm, is in silver-plated bronze; cast, site inv. no. 409; dated to the second half of the 4th-6th century by z. rujak it seems to be the earliest cross of this type known from europe. originally its obverse had a stone setting, now missing (Murdževa 2008, 20, Fig.1; cf. Fig. 8:a).

A catalogue of the private collection of trifun Kostovski published in 2000 included 2000 crosses, briefly described and dated, in most cases provenanced to a city region were they were found, but not to a site. there is a cross (cat. no. 4) dated to 5th-6th century said to come from Štip (Fig. 8:c), and another dated to the 6th century, from negotino (Fig. 8:b). these chronological determinations are suspect as most of these finds were acquired from illegal “archaeologists”. Both crosses are ascribed to females, one made of silver, the other of gold, the first, according to the description is decorated with a black stone, the other with an emerald. the latter is quite ornate, with granulation around the stone (2,3 x 1,4 cm); for the other cross the dimensions are not specified but it appears to be less elongated, and close in shape to a cross from Strumitsa of Maltese type.

the following crosses dated in the same catalogue to the 6th-7th century normally should be dated today to the post-iconoclasm period. no. 27 in the catalogue is a simple and undecorated cross from Strumitsa is described as a reliquary cross, cast in bronze (4,5 x 2,2 cm). in the catalogue it is dated to the 6th century. Much more elaborate is a pectoral reliquary cross, the attribute of an archpriest, from Shtip. its upper face is with the image of St. john, with nimbus, ceremonial vestments, arms outspread praying. the upper arm of the cross is inscribed ΗΟΑΝΗΧ. the back face features an engraved cross with enameled circular medallions. Above the central medallion is an inscription – MP ΘΓ (101 x 50 mm, cat. no. 38). A half of a cross from Gevgelia, opshtina Gevgelia, republic of Macedonia (cat. no. 43), an archpriest’s pectoral reliquary icon cross (7,4 x 4,3 mm) cast in bronze and engraved, set with a small black stone at centre of its upper face, with a depiction of christ and inscriptions Hc and Xc at the top, the virgin at bottom, and two unidentified saints on the horizontal

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arm. Another archpriest’s reliquary bronze cross from negotino (cat. no. 44) shows the virgin with hands held on the breast, an inscription MHrθy, and a smaller figure of adult christ in front of her, praying. on the left arm is St.theodore and an inscription tωocor, and on the right arm is St. john and an inscription

Fig. 8. Selected reliquary-crosses from Republic of Macedonia; after M. Murdževa (2008, Fig. 1 [a – no scale]), W. manolev, Z. simovski (2000, Cat. no. 6 [b – no scale], 66 [c – no scale]).

a – strumitsa – tsarevi Kuli, opshtina strumitsa, republic of macedonia – bronze, silver-coated pectoral reliquary cross, central stone missing, from an infant burial, second half of the 4th century (?). Excavated by Z. rujak in 2007,

Collection of the museum of strumitsa; b – negotino, opshtina negotino, republic of macedonia – female gold plated pectoral reliquary cross, set with an emerald, with gold leaf and granulation on terminals, 6th century. private collection

of t. Kostovski; c – shtip, opshtina shtip, republic of macedonia – female silver reliquary cross, 5th-6th century. private collection of t. Kostovski.

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HoAnHc. there is also an episcopal reliquary cross (cat. no. 43) from Strumitsa, with the representation of virgin nikopea on the obverse and St. George on the reverse, with two more saints on the arms of the cross. Finally, there is an archpriest’s pectoral reliquary cross from valandovo, with the image of virgin orans and two figures (silk worms ?; bees ?) at the ends of the horizontal beam, from valandovo (Manolev, Simovski 2000, Fig. 4, 6, 27, 37, 42-44).

tombs-rooms for relics – vaulted loculithere are tombs that some of our archaeologists have identified as rooms for relics, shaped as vaulted

loculi, but there are no indications they belong to saints. the south nave of the episcopal Basilica at Stobi contains a vaulted grave, ascribed to a bishop/bishops (?) of that church (veljanovska 1987-1989, 233-239; cf. Fig. 9). the inhumation survives complete, the grave was intact when discovered. to this “unconfirmed”

fig. 9. stobi – opshtina Veles, republic of macedonia; after b. aleksova (1997, fig. 11 [a – no scale]), i. mikulchik (2003, 110 [b – no scale]), photo by s. filipova [c – no scale]).

a – a vaulted crypt – confessio in the Episcopal basilica. the church (phase i) dates from the last quarter of the 4th century and was improved in the second half of the 4th century; b – a copper plating of a wooden casket which belonged to the first reliquary (?) of a martyr buried in the crypt. English translation of the inscription in latin in two rows: “to the one who comes from Asia Minor”. At centre of the upper border is a Christogram. On the edges are letters α and Ω (damaged);

c – apse of the Episcopal basilica.

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group of possibly holy places, regarded as such after the death of the deceased, and after the church it is part of or attached to, was built, which will turn the earthly remains into relics, belong the following features:

1. the arched (vaulted) tomb at zrze – Preobrazhenie (“transfiguration”), opshtina Prilep, republic of Macedonia (Fig. 7), incorporated in the remains of an early christian three-nave basilica, although risteski describes it as “a unique manifestation of construction of an early christian church complex over the relics of an unknown christian martyr from the time before year 381” (risteski 2011).

2. A “Special room” for keeping relics, as described by Beldedovski (a 2,80 x 1,05 m tomb in a vaulted construction) together with a casket with bones (found outside of it that is why we do not know for sure if it were inside), were found in the yard between the episcopal Basilica and the episcopal residence at Bargala. it survived to the height of 1,40 m. its southern wall retained in its upper section parts of a vaulted roof made of mortar and bricks. the casket discovered in the vaulted room (l. 3,5 m) attached to the southern wall of the episcopal residence, was made of stone, its lid was missing and it contained some bone remains. no data of analyses of possible relic traces have been reported so far, nor its dimensions or description in a text known to me, nor we know where it is now (Beldedovski 2003, 55, Fig. 3).

3. A vaulted reliquary under the altar table was discovered at centre of the altar in the Palicura basilica near Stobi, dated tentatively to the first half of the 5th century (Mikulchik 2003, 144).

4. next to the southern wall of the 5th century funeral basilica at Morodvis, near Kocani, was discovered a vaulted tomb originally planned for two burials, male and female. At a later date during the medieval period the remnants of bodies of five individuals were deposited through an opening made in the vaulting and place on two benches. the floor of the grave chamber was filled with sand containing some bone remains of birds, fishes, goats and turtles (trajkovski 1989, Pl. 3).

later into the medieval period a once very important vaulted tomb of the 8th century built over an early christian church, possibly containing the relics of Fifteen Holy Martyrs of tiveriopolis, as several researchers speculate (trajkovski, Aleksova, Pepek), was respected and incorporated in the medieval five domed church in Strumitsa (tiveriopolis) with a fresco representing the Fifteen Martyrs (martyred in 395 Ad) added in the 9th or the 10th century (Miljkovic-Pepek 1992-1994, 57). even if not containing the relics at the time the find from site Strumitsa – church of Fifteen Martyrs, opshtina Strumitsa, republic of Macedonia, it can be considered as a pseudo-crypt, or a tomb that contained 2nd or 3rd class relics of the martyrs.

the episcopal Basilica at Stobi has a rare combination of a crypt and the confessio, in the south aisle, as orlandos describes it, and his opinion and terminology is later repeated by everyone speaking about the episcopal Basilica at Bargala. orlandos made a tentative reconstruction of the tomb and the screen of the confessio (orlandos 1954, 461, Fig. 423). only a fragment of a bronze rod from a reliquary box survived in the niche in front of the chancel, under the floor (Mikulchik 2003, 128; Wiseman 2006). Mikulchik explains that the corridor was 1 m wide and the priests could descend directly into the crypt from the altar space through the doors in the facade wall and down two stairways. He assumes that that wall “was open from above and the curved wall behind it arched above the martyrium in the shape of a large shell” (Mikulchik 2003, 125.). As noted earlier, veljanovska attributes this tomb to a priest, around 35 years of age.

together with the rotunda at Konjuh (where an impost capital was found, with an inscription: domatrirs – (domus martyris), these would be interesting and rare solutions with an ambulatory which allows the pious to approach the crypt or the sanctuary to adore the relics without disturbing the liturgical service (Snively 1979; 2006). Mikulchik mentions the existence of a 91,2 cm wide deambulatorium, another apse within the larger apse of the funeral basilica at Stobi (Mikulchik 2003, 142).

relics as way of reconciliationrelics were a powerful tool in politics helping to gain and retain power, an instrument of legitimization,

vectors and embodiment of authority. the use of relics continued well into the age of the counter-reformation. History of venice shows how an important tool the possession of relics could become. the notion of pricelessness and restricted accessibility made relics a particularly powerful gift for Byzantine diplomatic missions sent to the rulers in the West. relics were transported throughout the christendom, especially during the crusades. they were offered as gifts to various cities. the possession of holy relics

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secured power and authority for the ruler and his kingdom by allying him with a holy object. leaders vied to possess important relics as symbols of divinity and believed that their presence brought holiness to their city. relics also play the role of political device in other cultures. Muslim rulers claimed to possess Muhammad’s mantle and staff and made use of them during ceremonies of investiture and carried into battle as powerful symbols. rome played an important role in the production and dissemination of holy relics across the newly christianized areas of northern europe. As an expression of papal pretensions to monarchy, assertion of rome’s autonomy and sovereignty in relation to constantinople the relics of the early martyrs were translated from the catacombs. the attempt by the Pope to claim ecclesiastical rights to some parts of the province of Macedonia led emperor justinian i to found the Archbishopric of justiniana Prima. the role of the Bishop of thessaloniki in this dispute between the churches was crucial, he made some of the bishops in the north become part of Pope’s alliance that had to capitulate in the end. Still, possible ways of acquiring support among other bishops in the province of Macedonia could be by sending relics as gifts which could explain the latin inscription seen on the reliquary from Bargala. Aleksova (1997) suggested Pope innocent i (412-417), in whose time the ivory reliquary with the monogram of the Holy virgin could have been received as gift, when the whole eastern illyricum was under the jurisdiction of rome, or possibly, in the time of justinian i.

Studying the traffic the important relics is actually following the way of the cross in europe as universal way of interaction and connection. in our case the surviving relic containers come from bishoprics that in the last quarter of the 6th century were under the rule or on good terms with the Pope, unlike the Bishop of thessaloniki who had publicly signed the libellus in 511, sent by the Pope, and upon this was protected by the emperor. Was this the reason why these churches were not plundered but respected, or it this a mere coincidence? the pilgrim “must see” places were certainly the episcopal church of Stobi with its crypt, lychnidos, whose bishop theodorit signed the libellus that same year (Fig. 10). this is the reason Bratož thinks the cult of St. erazmo probably soon spread from lychnidos to rome (Bratož 2000, 62).

fig. 10. lychnidos – polyconch church, opshtina ohrid, republic of macedonia. a rectangular crypt in brick and mortar with, at the bottom of its eastern wall, a rectangular panel with marble tiles, 2nd half of 5th century.

Excavated by V. bitrakova-Grozdanova in late 1960s-early 1970s; after V. bitrakova-Grozdanova (1975, 36 [no scale]).

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i would add Bargala as an important pilgrimage station, possessing several relics, and a local ceramic and metal production needed in the manufacture of encolpia and vessels locally. the early medieval cult of the holy warrior St. George to whom is dedicated the nearby domed church at Bargala may have been a locally popular cult, whose image and name are present on one early christian pendant cross. Another holy warrior, St. theodore, is represented several times on the early christian ceramic tiles from vinica (dimitrova 1993, 151-161; Balabanov 2006, 30-31), and also on two reliquary pendant crosses. continuing to the south, the pilgrim would certainly have visited the tomb of St. demetrius in thessaloniki (Bakirtzis 2003).

Резюме. Раннехристианские реликварии и энколпионы и вопрос о криптовых реликвapиях на территории Республики Македония. На территории современной Республики Македония известно более 400 раннехристианских храмов, преимущественно базиликального типа. В большинствe епископских и городских базилик сохранились крипты или иные конструкции, где некогда находились мощи или реликвии, при этом ларцы – мощехранительницы и реликварии в форме саркофагов сохранились только в Баргале. Во времена военных потрясений, когда епископат и духовенство покидали свои храмы, эти реликвии переносились в безопасные места или же уничтожались варварами. В то же время известны небольшие контейнеры крестообразной или прямоугольной формы до 10-40 см глубиной, которые иногда именуют «криптовые реликварии/crypt-reliquaries», в предположении, впрочем, остающемся недоказанным, что они могли вмещать реликвии. Такие контейнеры могли помещаться под алтарями церквей. Новые подходы к интерпретации находок из алтарной части некоторых базилик позволяют увеличить номенклатуру предметов, служивших возможными вместилищами храмовых реликвий. Некоторые сосуды, в частности амфоры, фрагменты которых были найдены под полом диаконника епископской базилики Баргалы, могли служить и контейнерами для реликвий. Среди случайных находок из терм Баргалы известны и деревянные рельефы и скульптурные фрагменты, в том числе и со сценой «Жертвоприношения Авраама» с латинскими надписями, которые также могли быть элементами реликвариев. Пластина с крестопрорезным отверстием в центре, найденная в консигнаториуме епископской базилики этого города, могла служить фенестелой крипты, через которую совершалось поклонение находящимся там реликвиям. Естественно, это лишь одно из возможных объяснений, которое, к сожалению, не основывается на достоверных археологических свидетельствах или письменных источниках. Существование реликвий на изучаемой территории подтверждается и другими находками. Здесь известен крест-реликварий с расширяющимися концами из некрополя крепости Цареви Куле – Струмица, происходящий из детского погребения, датирующегося v-vi вв. Два креста-реликвария происходят из Штипа и Неготино, один сделан из серебра и украшен камнем черного цвета, второй, качественной работы, золотой, украшенный вставкой имеральда с зернью. Гораздо более изящен нагрудный крест, возможно, священнический, из Винницы с образом св. Иоанна в церемониальных одеждах с воздетыми в молитве руками. На оборотной стороне выгравирован крест, украшенный эмальерными круглыми медальонами. Частично сохранившийся литой бронзовый крест из Гевгелии в центральной части лицевой стороны украшен небольшим камнем черного цвета, верхняя ветвь несет изображение Христа, нижняя – Богородицы, две неопределимых святых изображены на поперечной ветви. Другой бронзовый крест-реликварий из Неготино изображает Богородицу с руками перед грудью и младенцом-Христом. На левой ветви изображен св. Феодор, на правой св. Иоанн. Известны крест-реликварий из Струмицы, изображающий Богоматерь Никопею на лицевой стороне и св. Георгия на оборотной с двумя другими святыми на ветвях креста и еще один крест из Валандово

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Snezana Filipova

Wiseman J.r.2006

address of the author:

Проф. д-р Снежана ФилиповаФилозофски ФакултетИнститут за историја на уметностаи археологијаУниверзитет Св. Кирил и МетодијКрсте Mисирков б.б1000 СкопјеРЕПУБЛИКА МАКЕДОНИЈАe-mail: [email protected]

The early churches and the Christian community in Stobi, Macedonia, [in:] r. Harreither, Ph. Pergola, r. Pillinger, A. Pülz (eds.), Frühes Christentum zwischen Rom und Konstantinopel: Acta Congressus Internationalis XIV Archaeologiae Christianae, Vindobonae 19.-26.9. 1999, Studi di antichitaà cristiana, 62, Archäologische Forschungen, 14, città del vaticano-Wien, vol. ii, p. 795-803.

Prof. dr Snezana FilipovaFaculty of Philosophy

department of Art Historyand Archaeology

Ss. cyril and Methodius University in SkopjeKrste Misirkov n.n.

1000 SkopjerePUBlic oF MAcedoniA

e-mail: [email protected]

Filipova Rome, Constaninople

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