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10
THE PRIJEPOLJE MUSEUM
MILEŠEVA WRITINGS10
Proceedings of the International Scientific Conference of "Stari Vlah, Middle Polimlje and Lower Polimlje through Time and Space"
held on the 13th -14th December 2013. in Belgrade
EDITOR
Publication of collection funded by Municipality of Prijepolje
Prijepolje 2014.
10
3-14 2013.
a
4.
C o n t e n t s:
............................................................................................. 7
.................................................11-
Svetlana Loma, VOTIVE INSCRIPTION OF TITUS AURELIUSSILVANUS FROM MISAILOVINA - A contribution to delimiting Roman municipal territories in the lower Lim region-
.................................................................................................19MEDIEVAL ZHUPA OF DABAR BETWEEN
SERBIA AND BOSNIA
.......................................27Aleksandar Loma, PLACE NAMES OF THE KRUŠEVO MONASTERY COMMEMORATING BOOK (KRUŠEVSKI POMENIK)
..................................................................41Roza Damiko, GLI AFFRESCHI MEDIEVALI NELLE CHIESE DEL TERRITORIO DEL LIM E LE VICENDE CONSERVATIVE DELL'ANTICA PITTURA MURALE NEIBALCANI E IN ITALIA
Camilo Tarozi, SOME OBSERVATIONS ON THE USEOF MIXED TECHNIQUE IN MURAL PAINTINGOF THE MIDDLE AGE: FRESCO AND DRY PAINTINGIN ITALY AND IN POLIMLJE.................................................................................................53
................................................................................................................61
Slavoljub Pušica, MONASTERY KUMANICA ON THE RIVER LIM:CULT AND RECONSTRUCTION
,
....................................................................................................79RELIGION AND VISUAL CULTURE IN THE ERA
OF THE 19TH CENTURY OTTOMAN REFORMS: THE CHURCH OF SAINT GEORGE IN LOPIŽE
- ........................93, ISKENDER PA[A MOSQUE IN NOVA VARO[
,Ivana Ženarju, THE ANNUNCIATION CHURCH IN ŠTITKOVO ........................................101
...............................119THE WOODEN CHURCH OF HOLY
PROPHET ELIAS AND THE CHURCH OF HOLY VIRGIN IN ŠTRPCI
...........................................................................................................133THE CHURCH OF SAINT ELIJAH THE PROPHET
ON THE ILINO BRDO IN PLJEVLJA
`` ................................................................................................147THE HERITAGE RESEARCH AND CULTURAL
PUBLIC SPHERE: VISUAL CULTURE OF THE POLIMLJE AREA IN THE JOURNAL “NOVA ISKRA”
–
..................................................................159RECENT STUDIES INTO THE ORIGIN
AND THE CONCEPTS OF ORIGIN AMONG THE INHABITANTS OF THE MIDDLE POLIMLJE REGION AND THE BORDERING AREAS - FIRST-HAND RESULTS IN THE LIGHT OF CONTEMPORARY MULTUDISCIPLINARY POTENTIALS
................................................................211IN VIŠEGRADSKI
STARI VLAH AND NEIGHBOURING AREAS IN THE REPORTS OF THE INHABITANTS
- ..................225Salih DUAL FAITH PRACTICES OF MUSLIMS IN MIDDLE AND LOWER POLIMLJE, BIHOR AND ON THE SJENICA-PEŠTER PLATEAU
,...............................................................................................239
IDENTITY IN THE POLIMLJE REGION
) ...............................249, RELIGIOUS BELIEFS AND PRAXES IN
MIDDLE AND LOWER POLIMLJE (Popular religiosity orthodoxy and secularization processes)
(1501–1722) .......................................259THE HIGHER EDUCATION SYSTEM AT
THE TIME OF THE SAFAVID DYNASTY IN IRAN (1501–1722)
–...........................................................................................................................273
TRADITIONAL DANCE AND MUSIC PRACTICE OF STARI VLAH AND SREDNJE POLIMLJE –NOW AND THEN
...........................................................................................295INDIGENOUS VARIETIES OF POLIMLJE
FRUIT, THE RICHNESS OF NATURE AND MAN: THE RESULTS OF FIELD RESEARCH
A– - .....................................................................307
NARRATIVES ABOUT KARADJORDJE AND KING ALEXANDER ON PEŠTER – HISTORY AND FICTION
.......................................317Nadija Rebronja, TRADITIONAL VIEWS ON WOMEN IN BIHOR AND PESTER BY USING THE FOLLOWING SHORT SHORIES BY CAMIL SIJARIC: TIMKA ANDZELEN PRSTEN NA VODI
...........................................................................................................................323
CONSERVATION AND RESTORATION OF THE EARLY CHRISTIAN EPIGRAPHIC MONUMENT FROM IZBICANJ
-
-(K
) ....................................................................................................................333
Mila Popo - INTEGRATIVE PROTECTION CONCEPTFOR THE POLIMLJE REGION, SJENICA-PEŠTER PLATEAUAND STARI VLAH (Karadjordje's street in Nova Varoš as a protected sector)
/ A t t a c h m e n t s:
-
-2013 ...........................................................................349Aleksandra Fostikov, REPORT FROM THE HISTORICAL-GEOGRAPHY RECONNAISSANCE: ON THE HOLY WATER OF LIM 2012-2013
A
- - ......................................................................................367ANNUAL-CYCLE CUSTOMS AMONG SERBS
ON THE PEŠTER PLATEAU- A report from reconnaissance field survey -
, XIII (1996- XIV (1999-
(2000-2010), XVIII (2003),
XIX (2006), XIX
(2007), XIV (2006, 2008),
XIII (2011), XIX
-
-
UDK : 904:003.071=124"652"(497.11+497.6) 902.2(497.497.11+497.6)"2012/2013"
–– 20
a e
K e y w o r d s: Roman province of Dalmatia, Municipium Malvensiatium, lower Lim region, epigraphy, historical geography.
1
a 2
3
1 Bojanovski 1987, 139-140.2 Bojanovski 1987, 140. 3 Bojanovski 1987, 136-
12
focus
,x 37 x 30 cm
(44 x 37 cm) .cm cm,
o
Apollini | sac(rum) | T(itus) Aurelius | Silvanus | II (duo)vir Mal(vensiatium) | v(otum) s(olvit) l(ibens) m(erito).
MAL municipium Malvensiatium
4
4 Bojanovski 1968, 243 ( .
13
[Sta]tiae Balbae | [c]oniug(i) pie[nti]s|[s]imae an(norum) [. .]VI | [it]em Aureliis | Silvano et Propin|quiano et B[a]etae | [et] Iuniori fil[l]iis | T(itus) Aurelius | Silvanus | dec(urio) II(duo)vir | municipi | Malve(n)si[a]ti|[u]m posuit.
Municipium Malvensiatium
– 5
6 – II III
7
8
a
9
5 ( )II
-69, 86 216. -211): res publica
. (CIL III 12733)-235), CIL III .
6 Loma 2002 . 7 8 Loma 2009; -298. 9 Patsch 1907, 444-445: m(unicipium) M.; II(duo)vir q(uin)[q(uennalis) et sa]cerd(os) p(ublicus) m(unicipii) M. Bojanovski
14
AL.10
AL11
a
a.
12
13
14
o
15
10 CIL III 8340 8343) CILIII 8342). 11
- 12 - -19 . 13 - 14 MALV
Papazoglou 1957, 117- 118
15
, Malve(n)siatesMalvensis/Malvense. *Malua *Maluus
15
Serapidi | et Isidi M. | Ulp(ius) Gellia|nus eq(ues) R(omanus) | cur(ator) Arben|si(um) Metlensi(um) | Splonista(rum) Malvesati(um).16
CIL = Corpus inscriptionum Latinarum, Berlin.GZM = Glasnik Zemaljskog muzeja u Bosni i Hercegovini, Sarajevo.
I. Bojanovski, Municipium Malvesiatium, Arheološki radovi i rasprave JAZU knj. 6, Zagreb 1968, 241-262.I. Bojanovski, Prilozi za topografiju rimskih i predrimskih komunikacija i naselja u rimskoj provinciji Dalmaciji, V. Gornje Podrinje u sistemu rimskih komunikacija, Godišnjak ANUBiH 25, Centar za balkanološka ispitivanja knj. 23, Sarajevo 1987, 63–174.
, Aspects of Roman Mining in Noricum, Pannonia, Dalmatia and Moesia Superior, ANRW II 6, 1977, 52-94.S. Loma, Princeps i peregrini incolae u municipiju S(plonistarum ?), Živa antika 52, 2002, 143-179.
,-21.
8, -27.
S. Loma, Municipium Malve(n)siatium u svetlu epigrafskih spomenika, u: Zbornik radova „Municipium Malvesiatium“ (Skelani / Srebrenica), Srebrenica 2009, 107-122.
,II
2010., 9,
-24.F. Papazoglou, Le municipium Malvesatium et son territoire, Živa antika VII, sv. 1, 1957, 114-122.K. Patsch, Arheološko-epigrafska istraživanja povijesti rimske provincije Dalmacije. Iz rimske varoši u Skelanima, GZM 19, 1907, 431-466.
16 D. Sergejevski, GZM 52, 1940, 20 n.s., . 4,
16
1 2
3 4
5 6
17
:
18
Svetlana Loma
VOTIVE INSCRIPTION OF TITUS AURELIUS SILVANUS FROMMISAILOVINA
A contribution to delimiting Roman municipal territories in the lower Lim region
S u m m a r y
The paper reports the results of field research carried out 2012-2013 mainly in the lower Lim region (Donje Polimlje), around the modern towns of Priboj and Rudo. The most important of Roman findings made during the last two years cam-paign and ever since the project started is a votive inscription uncovered in Misai-lovina near Rudo. The village is located on the road connecting the valleys of the Lim and the Drina, that leads from the mouth of the Uvac into the Lim and after crossing the watershed follows the river Rzav to its mouth into the Drina at Višegrad. A milestone still standing in the village of Štrpci (F. 2) proves that this route was used back to Roman times. The site in Misailovina was known for the funerary inscription erected by Titus Aurelius Silvanus, a duovir of Municipium Malvensiatium, to the memory of his wife and children. Published in 1968, it is presently stored in the National Museum of Bosnia and Herzegovina in Sarajevo. In October 2013 our research team visited Misailovina and spotted there a medieval necropolis incorporating Roman spolia (F. 3). We noticed two stones lying next to another, partially buried. After being unearthed and cleaned, they proved both to be fragmented Roman altars (arae). One of them is anepigraphic (F. 4), whereas the other, reshaped into a cuboid (F. 5), bears a nicely preserved inscription (F. 6), telling us that the altar was dedicated to Apollo by Titus Aurelius Silvanus, duovir of the Municipium Malvensiatium. The occurence of the same dedicant in two inscriptions from the same site suggests that he possessed an estate somewhere in the neighbourhood, probably in the fertile valley of the rivulet Budimlija flowing nearby. It also leaves no doubt that the area in question, stretching between the lower Lim and the Drina, belonged to the Municipium Malvense, situated at Skelani on the left bank of the Drina. The fact that here the name of the municipium is written unabridged in one of the two inscriptions, and only partially abridged (Mal.) in the other, whereas in the municipal centre the acronym M. was used, indicates a border area. Presumably south of Misailovina run the boundary line separating the territory of the Municipium Malvense from that of the Municipium Splonum, with its centre at the modern town of Pljevlja.
UDK: 94(497.11-89)"13"– 911.3:94(497.11-89)"13"
1
:
K e y w o r d s: zhupa (district), state, land, Dabar, city, fortress, Lower Polimlje, land-owners.
(in Limo)–
1 :
–
20
–
* * *
–
21
–
–
–
22
.
– .
–
* * *
23
–
24
:
,
, – – 20., I –
,
,– ,
– – – 1,
,, - .
- -- 35.
,,
1972, 27 – 34.–
1978.–
, ,2011.
, – 1459)– 75.
, IV, 2 –
,, – –
– 89., – 114.
, – 44., – 30 (1983) 43 – 45.
– 23.,
25
MEDIEVAL ZHUPA OF DABAR BETWEEN SERBIA AND BOSNIA
S u m m a r y
The Dabar zhupa includes Lower Polimlje from both sides of the Lim river and is from the earlyfeudal period as it is mentioned in records dating from the 12th century. It belonged to the state of king Dragutin (1282 – 1316), and later to the Lim land that included within it lower and middle Polimlje. In 1373, when the Lim land disintegrated, the Dabar zhupa also broke up into several pieces and the borderwas established on the Lim river. From its time the Dabar zhupa is associated with the territory spreading on the right coast of the Lim.
Dabar had two centres: Banja Pribojka with St Nicholas and Dobrun. Heritage estates around the first centre were ownwhereas those around Dobrun were held by the family of zhupan Pribil. There were another five towns – fortresses in Dabar: Klek, Jagan, Severin, a town in Budimlje
en Serbia and Bosnia together with more important roads.
26
UDK: 811.163.41'373.21– 091=163.41"15/16"
oXVI–
XVII e a.
K e y w o r d s: pomeniks, Kruševo/Dobrun monastery, Serbian toponymy, historical geography.
0.
–5–6, 21–
„“ ( 39– „“ –
1. pomynikq svetIihq ktVtwrq svetago blagovy[tenIa glagolEmq krou[evo,1
1
28
cm2
1.1. W sJe crkve, zovomo krU{evo [sic!], pod kradom
[sic!] dobrUnom3
XX4
1.2.- “ (
„XVIII „
XVI XVII “ 37),5
1.3.
“ „“
2
3 XV–XVII 4
ib.).5 ,
).
29
1.3.1.ba;qka, bira;q, ma;va, Ovq;e polE,
piva, pologq, Srymq, Stari vlahq, hercegovina vozou:a, voilovica, gra;anica, zavala, kobil], krou[edolq, lomqnica, mily[eva, Ozrynq, papra:a, Sopo:ani, Stoupa, hilandarq be;kerekq, boudimq, bylqgradq, valEvo, vQ[egradq, dmitrovica, karlovqci, ni[q, nova varo[q, pe:q, po/arevacq, prizrenq, pri[tina, Samokovq, SaraEvo (Sarai), SkopiE, Smederevo, Sonborq, tami[varq, ou/ice
banovqci, be[enovo, bistrica, bitina, brodqcq, brykovo, vrq[evine, vQ[qnica, gara, daretinq, denta, dobro selo, dobrounq, dra/evi:q, drynovacq, krymqna, lepenica, lipovq vrqhq, ly[qnica, mo;ioci, na:ousq, ro/anqsko, roudine, Strqpqci, Souzice, troudovo, trybine, touri], her;ezi, he;qka, ;anadq.6
2. „ “ –38)
„
“ „
“.
2.1.
7
2.1.1. e y trybine . trebine“, „krymqna9 . krem`na“, Synica — SenIca, pryradqci — preraci.vylytovo, velytovo, y veletovo.
byla biEla.
2.1.2.„vouvqcq vouvacq“, „mrazovqcq mrazovacq“, Selanqcq Selanac, Sen-petrq Sen-petarq. : „vardi[te vqrdi[te“, „SamokovqSqmokovq“.
6
, , , , , ).7 -
: (
30
a q 8
-qnq -anq.9
2.1.3.U ou: vouka (rIeka) vUka. boudiml]
bodim`l`a [sic!]. o U.“10
2.1.3.1.dobo;ica mon. dUbo;ica,11 repo[evi:i
repU[evi:i.12
U o.
zlodolq zlodow, zlodo k : zal}bi:e zal}bikie, blaze:e blazekIe
-iE - podqbedariE
zmi]nE*zmi]niE
valEvo valevo (nahi]).
2.2. –
gradq sr`bIa, kasidolikq . 13 srqbI] gradq, kasidoli:q),glamo; (glamo;q), prIani bis, gorqnIi glamo;q 50 (pri]ni, gorqni gl.),23: mIwkovi:i (miokovi:i), rada[inovikQ, [tekoviki (rada[inovi:i, [tekovi:q), vUkalevi:q (voukalEvi:q), dalmatIa (dalmati]), konska reka(konqska ryka) vrq[evIne (vrq[evine), gora/da, darytinq(gora/de, darytino) krou[(;i)ca
krou[;ica.
8 . Sq[q ([tavica /oupa, sq[q selo9 (pomyni, gospodi
- ,-
hrqmanq, zoubanqlokanq, krq[anq
-anq -qnq10
mesto bodimla vq leto 1606 pride izqgrafq Stahina (? Strahina) vq monastirq817 : popq Strahin] ª mesta bUdimlE (1591), pop St(r)ahJi ... w mesta bUdimle (1620).11
12
13 31).
31
prizrenq, prizrena gradq prizrenqprzenq
3.
zagorE zagorq.“.14
przenq grad15
,dritana dritqna,16 kra[anq kra[na,17 gora;i:i gora;i:q,18
grqbiska gribska.19
3.3. rahi:i (selo) a,razhi:i“.
: „]darq]dao“; „]odarq. Cf. ]darq “.20
: „]ri;ista ]ri;i[ta“, „poknive (zlodo podq poknivani [sic!]) ponikve“,21 „tetavo:
tetovo“. be[ka „kerekq “.
be[kerekq,
„ “ (barakcazq,22 Smqdanq23, [tavnee24)(Srydq,25 pavle,26 hazi:q,27 tamla28).
141516 - ?17 krq[anq 9.1819 - -
XVI–XVIIIb v.
20 .21 22 Barakház23 - .24
32
4. , ,, ,
„ “ ( tovare,di]kovi q)
brati[a, velisali:q, vla:evi:i (-i:q), ivqkoEvi:q, mahryvi:i, Obradovi:i, radoni:q.29
4.2.
cikote U ]drU, selo kodq rUdoga]blanica
selo ]blanica vla[qka, Iablani azlodo(lq) podq ponikvami
, crymo[qna U zmIan}, dragalica na ]ri;i[tihq 30
bira;q botounq goikovi:qa s.v. bira;q
be[ka kerekq U krymnyhq p[anikq bywska gradq silqna SrbI] selo vylesnica, selo velikq doubq, selo vqrqbinq babino ko[le, gr;i:q, tre[nica ivanqka selo feli:q arapovi:i vi[egrad(q),
Srebrqnica, gora/de“93), „razqpogna;q. senIca“ ), „gadq, totina,
Sen-mihalq“ ), „armadq, na:Usq, Sen mikleU[q“ ), „]raa:
4.3.1.krymqna: „ plur.
“ aliina voda: „
25 pr(i)z(r)enq grad 262728 na rycy tam`lQ, vx hramy svetyi i /ivona;elnyi troice 1697: U tavni 2035o),
XVIIXIV XIX
29
vrqlE)
30
9 - - trqgovi{te selo kodq Sopo:ani
33
- “ biledq: „boka Iocino: „ “
- b a ; q k a (zeml]): „ [ ]
tUrIa, crqvenqka, gara, ki/dobraa, vrqbasq, pivnice, titeli, bai[a, /abarq, [agotq, fIlovo, hI:U[q, menda don], komora[q, kUlica, krqn]], ka:qmarq, ;rqn;q, newrq:q, dolovi, borq[otq.
[sic!]“ v l a [ q k a
(zemla): „tosigq, ;avo[q, denta, mala crypa], ;anadq,
elemirq, he;qka, itebei, torqda, fenq, UzdInow, Ulmaa, nikolnIca, alina voda, sen]no[q, senmihalq, crqvenka, Iwcino, bi]lakq, borq;a“
5.
—
—
31
5.1.
Srymq(ska zeml])bosna (zeml])
vla[qka (zemla)
bylqgradq „ “, SaraEvo ] 12 [ ]“, SkopiE ,
Samokovq 4 Srebrqnica vQ[egradq ,32
konqska ryka, krymna 9 , pq[anikq 8 (
31 recto verso –26.32
„ XVIII]“ vi[egradq
dobrounq krou[evo.
34
. 87 p[anikq U krymnyhq), Stra[qko 149 150 selo).
gao;i:i, kramarq, mrqkoEvi:i (selo), Srq:evi:i
griba] (U spry;i)s.v. spry;a [ ]
naklo (selo) 33
vouEno 34 „Skrape/q . 68“
35
6.–
36
–
— —
37
33
pri]ni
34 poknive zlodo(lq): „— podq ponikvami
3536
37
cikote U ]drU
35
38
135+
brane/qsci selo 135 104, 112 126gou[terice 135 – 131kon} 135 – 135prilike 135 – 142pri[tina 135 79, 164 143splemeti 135 146
136+
vlahQna selo 136 – 128dritana/dritqna selo
136 – 132
zapolE selo 136 – 133pri]ni 136 †9, 50,
55143
rasoha;i:i selo 136 – 144trepqkova 136 – 148
39
boukovikq
vrq[evine
38 pomiou[a 6.2.5.39
36
sir;a kolari40
gorqn] don] ;rqvivica, dobrotino dragqsina , , )
).
paEvqsko i ;i]ke.*plEvqsko41
plyvqsko pleskopliv(q)sko plev`sko;
( 30koukq[i:q
voukq[i:q,matarouge bolyhqni:q,
gryvo dekare 42
k :q i,
gora;i:i gora;i:q), palEni:i *palEnikq
maskovo).43
40 syrq;a.41 a l
42
.43 -
(I (III 130, 327),.
37
Splemeti s(elo) plemeti(nq)pri[tina
, gou[terice kon} 44
vlahQna
verso recto
rado/ane *rado/elE
brou:ica*vrou:ica brU ica
9 25).
pomiou[a.
t y,45
.
7.
44 molovi molovi(nq)kon}(hq)
45 b, p, t, n y
38
-
—— XV XVI , I–III –1985.— I–VI
1902–1926.— Imenik naseljenih mesta u SFRJ, Beograd 1985.—
—,
–165.—
–37.— II
XVIII, 457–471.—
—XXXVII, 91–108.
— I–III –1864.—— , XV–XVIII
LII, 1875, . 1–152.—
V
39
Aleksandar Loma
PLACE NAMES OF THE KRUŠEVO MONASTERY COMMEMORATING BOOK(KRUŠEVSKI POMENIK)
S u m m a r y
Pomeniks were books where travelling monks used to inscribe names of those who through a donation to their monastery gained the privilege to be commemorated during the liturgies held in it. Together with a donor his or her home normally was named, which makes these lists valuable sources of information not only about the historical anthroponymy but also about the toponymy. The pomenik of the Kruševo monastery, today Dobrun (short: KP), was especially rich in toponomastic data, with some 820 place names recorded, from various parts of Serbian ethnic territory, most of them during the 16th and 17th centuries. Kept in the National Library of Serbia, KP was destroyed in German bombing on 6. April 1941, before being edited or photographed, so that our knowledge of it is today liwhere together with seven other pomeniks that of Kruševo is described and the onomastic data from all of them presented in alphabetical order, the proper and the place names separately. In the glossary of place names, the folio numbers are indicated, which enabled us to rearange the toponomastic evidence of KP in the sequence of its leaves, totally 169, that roughly reflects the chronological order of entries in the lost original. This reconstruction proved to be helpfull for identifying and locating the place names of KP, and in some instances it helped to propose an emendation of a misread or misprinted name form.
40
UDK: 75.052.025.4(497.11) 75.052.025.4(450)
Via Belle Arti [email protected]
, XVI XVII
XIX
.
P a r o l e c h i a v e: replica, distruzione, cicli medievali, tutela, concezione, differenze, indagine.
,
1
,
1 ’ , ,-51.
42
XVI-XVII
XVI-XVII
...
43
XVI
,
44
XIII
–
XIV XV
“Tempija malatestijana“.2
XIV
2 ’ , 45.
...
45
XVI –– XVII
3
XVIII
3 ’ ,
46
–
–
...
47
XIIISanto Sepolkro
V
,4
XVIII XIX
XVI,
XVIII
4 ’ , XIII
-343.
48
–
(D’Amico- Giudici 1987, pp, 217- 219),
- .
Santo Sepolcro -
...
49
1 2 3
4 5
6 7 8
50
9 10 11
XVI
XIV
XVI
XIV
Santo Sepolcro 4
Santo Sepolcro
- XIX
...
51
Roza Damiko
GLI AFFRESCHI MEDIEVALI NELLE CHIESE DEL TERRITORIO DEL LIM E LE VICENDE CONSERVATIVE DELL'ANTICA PITTURA MURALE NEI
BALCANI E IN ITALIA
R i a s s u n t o
Nel corso della mia seconda partecipazione ai sopralluoghi nel territorio della Polimnje mi sono particolarmente occupata dei cicli realizzati a Mileseva e Banja Priborska, in cui gli affreschi eseguiti nei secoli XVI e XVII hanno ricoperto quanto conservato dei cicli medievali. I caratteri pittorici di entrambi gli strati si possono riconoscere nei casi in cui sono state salvaguardate le figurazioni più recenti, come anche quando sono sopravvissuti frammenti dell'originale accanto alle tracce della successiva pittura. L'analisi comparativa dei diversi livelli di queste composizioni conferma che i pittori serbi del XVI e XVII secolo ripresero spesso le immagini eseguite nel periodo della maggiore fioritura dello Stato medievale, e questo in conformità con le regole teologiche e liturgiche della Chiesa ortodossa: la replica delle figurazioni originali nel periodo del dominio turco ebbe anche lo scopo di sottolineare nuovamente, al tempo della rinascita della Chiesa ortodossa serba, la grandezza dell'eredità storica e artistica del Regno indipendente dei Nemanjic. Grazie al distacco degli affreschi eseguiti all'epoca del Patriarcato di Pec', le particolarità artistiche di entrambi gli strati pittorici appaiono chiaramente nella chiesa di San Nicola Dabarski presso Priboj, dove le versioni più tarde di scene come la Crocefissione, l'Ultima Cena -Lavanda dei piedi, e della gigantesca figura di San Nicola, riproducono, semplificando le forme di origine paleologa, la parte più significativa degli affreschi originali. Che anche a Mileseva il nuovo strato pittorico riproducesse spesso le forme dei prototipi è testimoniato ad esempio nella figura della Madonna misericordiosa, e in quella dell'Arcangelo Gabriele nell'Annunciazione. In questa chiesa si conservano tuttavia anche esempi che testimoniano nei due strati pittorici la presenza di iconografie totalmente diverse: ad esempio dopo il distacco della più recente raffigurazione dell'Ultima Cena realizzata nel XVI secolo è ricomparsa nello spazio sotto la cupola l'originaria Discesa agli Inferi.
Dalle regole bizantine e ortodosse si differenziò totalmente il pensiero occidentale, e italiano, sul valore da attribuire ai prototipi, che non venivano più considerati diretta emanazione del mondo divino immutabile, ma espressione delle forme mutevoli degli elementi naturali, la cui sostanza materiale può di tempo in tempo assumere aspetti diversi. Tale concezione facilitò, indipendentemente dall’impatto negativo di eventi storici o disgrazie naturali, la distruzione degli
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antichi dipinti murali, e/o la loro sostituzione con opere d’arte di concezione ’moderna’. Tale destino subirono ad esempio gli affreschi di Giotto nella chiesa di San Francesco a Rimini, perduti già nel XV secolo, e numerosi cicli medievali affrescati a Bologna, distrutti poco dopo la loro esecuzione. Più avanti va almeno ricordato il graduale abbattimento della Basilica costantiniana di San Pietro a Roma (secoli XVI- XVII). In altri casi, nel corso dei restauri architettonici di antichi edifici, le pitture antiche furono ricoperte d’intonaco, o imbiancate, o furono nascoste dietro nuove murature: tali eventi hanno reso non di rado possibile riscoprire in parte, nel corso dei più recenti restauri, importanti frammenti, o parti integre, di originali che si credevano perduti.
Fra gli esempi che chiariscono quali furono in Italia dalla fine del ’700 alla seconda metà dell’800 le idee sulla conservazione del patrimonio antico, e quale fu il loro influsso sulla sopravvivenza degli antichi affreschi, va ricordato il destino subito dai dipinti murali duecenteschi conservati fino al 1804 nella cupola della chiesa del Santo Sepolcro, l’edificio più antico del complesso di Santo Stefano a Bologna. La distruzione di buona parte del ciclo originale fu anche in questo caso conseguenza della scarsa valutazione del suo valore artistico, e dell’idea diffusa che le pitture del passato potessero essere sostituite, riprendendo i più significativi caratteri iconografici dei prototipi, da nuove figurazioni, realizzate in conformità con più aggiornate concezioni artistiche. Che questo atteggiamento fosse ritenuto una specie di salvaguardia dell’originale è confermato dalla relazione redatta dai membri dell’Accademia che esaminarono da vicino gli affreschi medievali di Santo Stefano e decisero che sarebbe stata necessaria, per il consolidamento della cupola, la loro demolizione e sostituzione. In effetti dopo l’intervento strutturale, un nuovo ciclo fu lì realizzato da Filippo Pedrini e Giuseppe Terzi, seguendo le tendenze del gusto tardobarocco della loro epoca. Negli anni settanta dell’800, quando finalmente cambiò il giudizio sui valori dell’arte medievale, i rappresentanti delle nuove idee ’neogotiche’ ordinarono la demolizione anche del nuovo ciclo, ritenuto non adatto alla sacralità dell’edificio, e più adatto per una decorazione teatrale.
Camillo TAROZZI, restorer UDK: 75.05.021.333(497.11)"4/14"Bologna, Italia 75.05.021.333(450)"4/14"Via Marsala 30 [email protected]
SOME OBSERVATIONS ON THE USE OF MIXED TECHNIQUE IN MURAL PAINTING OF THE MIDDLE AGE: FRESCO AND DRY PAINTING IN ITALY
AND IN POLIMLJE
A b s t r a c t: investigations provide documented proof testifying to the use of various techniques a secco, even during the process of fresco mural painting. The use, testified in Schedula of Teofilus, involve also paintings in Serbia and in the Polimnje territory, for example wall paintings in the churches of San Nicola at Bijelo Polje , saint Nicola in Banja near Priboj (XIV and XVI century), Saint Peter in Novi Pazar. These very same characteristics appear in Italy, for example in church of Annunciation in Ugento (Puglia), and in Madonna of the Embroidery, painted by Vitale da Bologna in the 1335 circa.
K e y w o r d s: fresco technique, dray plaster, San Nicola of Banja, San Nicola of Bjelo Polje, Ugento, glue.
The history of the technique of wall painting in Europe draws its knowledge from the many serious studies of art historians of the past as well as from the antique documents and other sources they consulted, many of which are still available.
The belief that antique wall paintings were executed using the strict frescotechnique, without the use of glue as binding agents is overly simplified and incorrect, even when stated in very generalized studies. Investigations integrating the knowledge drawn from antique sources with modern inquiry provide documented proof testifying to the common use of various complex techniques that must be defined as a secco (executed on a dry plaster), even during the process of fresco mural painting.
It is important to underline that modern communication methods tend to utilize words that produce a strong audience appeal , but those are not at the same time necessarily correct, such as the term fresco.
Thanks to Mr. Slavoljub Pušica I have the opportunity of opening a limited survey on this argument, which involve paintings that I was able to observe and study during the missions in the Polimlje territory, concerning various paintings of the very highest quality and historical value. It seems the case to dedicate some attention to the XVI century wall paintings of the San Nicola Monastery at Bjelo
Camillo Tarozzi
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Polje.. The interior of this monument is entirely covered by painted scenes and figures (f 1-2).
The use in wall painting of the fresco technique is easy recognizable, as indicated in antique sources such as the writings of the famous Italian Cennino Cennini, by the way in which the borders of the plaster, laid on in small areas at a time, overlie in a very visible way those applied and decorated the day before. Both the drawing of the border, as well as a certain thickness caused by the excess of plaster overlying the plaster applied the day before, usually follow the form of the figures that are to be painted, which are designed to be executed in relatively small areas that can be finished, as indicated, in a single day. This process is forever visible specially in the oblique light (f 3).
In this case, as in all of the paintings of Saint Nicola, the decorative project had been organized in a way that was completely different from that of classic fresco painting and details indicate a way of construction of the painting that was intended to be, from the very beginning, executed a secco when the plaster was dry. In this painting, the borders defined by plaster overlying, in fact, describe “le pontate”, that is a horizontal area about two meters high that was determined by the structure of the wooden scaffolding (ponte, skela) put up for the workers that were to lay on the plaster and prepare the operative space for the work that was then executed by the painter (f 4).
This kind of operative sequence obviously excludes the use of the Cenninian technique of fresco painting, confirming therefore the use of colors which were mixed with lime as a binding agent and then applied with various methods. Among these methods, however, can be found, in very limited areas and in certain details, evidence of the use of the fresco technique with its subsequent process of carbonation of the used colors; these few areas are visible especially in the initial parts of the working process.
This method, typical of the classic fresco technique, can be recognized, for example, in the figures of the Saint Fathers over the alter, in which the use of thick and soft white lime is clearly visible. (f 5- 6- 7).
One must note that this implies the problem of different drying times because of the presence of areas of plaster with very different thicknesses. The plaster is not a uniform thin layer, or intonachino. Rather, the paint was applied on a grosser and heavier layer (rinzaffo or arriccio) that had been smoothed over by use of an spatula that flattened out inert materials such as ground up brick or fine sand. This surface was then dampened with water and rubbed to a smooth finish with rags and the flat of the hand. It is likely that this adaptation of the plaster surface to an unusually irregular wall corresponds to a certain desired effect which produces a discontinuous movement of light over the painted surface. The windows of the building are in fact quite small in relation to the size of the building itself, but the lack of sufficient natural light was offset by the use of lamps and candles, whose flames produced luminous vibrations on the irregular surfaces of the walls, suggesting unusual and illusive movements giving special life inside of the painted scenes.
Some observations on the use of mixed technique in mural painting of the middle ...
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The surface of the mural paintings is not always smooth but more often it is wavy and irregular, as is the underlying wall in which the stones were not always perfectly squared to the same measure. It is likely that this adaptation of the plaster surface to an unusually irregular wall corresponds to a certain desired effect which produces a discontinuous movement of light over the painted surface.
An example can be found in the church of Saint Nicola in Banja near Priboj (f 8) in the magnificent imagine of San Nicola (XIV century) that can be seen in the eastern side of the supporting pillar found between the dome and the apsis at eye level. This has been subject to the effects of candle smoke in the past, then later was cleaned, leaving a particular coloration that testifies to a technical quality that is superior to the rest of the lower parts of the building. It might have been painted on a plaster support that was better qualified to undergo that carbonation necessary for successful fresco work. In fact, the decoration found on the high part is perfectly conserved, with brilliant colors, while another side of the pillar evidences a greyed-over surface covering the entire figure which leads one to imagine a different pictorial method, obviously a secco.
Another example of a figure constructed in the same way is the image of Saint Nicola on the southern wall of the western narthex in the church of Saint Peter of Novi Pazar (f 9), where the flesh tones were obtained by layering various fields of different pinkish hues, from darker to lighter, over a greenish preparatory base. This is exactly how the Schedula of Teofilus (a monk living in Germany in the XI/XII century) taught how to paint: “may the membrane of color on the wall be mixed with ocher, cinnabar and lime; and be put over this its own green color, adding then pink, then the lighting effects (better translated as refinishing)”. When a fresh plaster surface is pieced according to the height of the scaffolding, the large extension of the new surface would be so ample as to not allow a complete execution a fresco, so that he suggests to dampen the already dry plaster several times and to use colors mixed with lime in order to obtain the stable adhesion of the color to the surface.
In even more ancient paintings that have survived on the walls of the same church of Novi Pazar(13th centuries), the plaster was laid over a pontata and painted a fresco concerning the background, but finished a secco in the conclusive phases of the work. This is all perfectly visible, for example, in the face of Saint John the Merciful (f 10) with lime based brushstrokes defining the hair and the beard, and in the cords of the crosses. But the use of the same material can also be seen on the face of the Saint Nicolas (XVI century) of the church of Saint Nicola at Priboj, where it can be noticed that the black color of the crosses has flaked off because was applied later to the white field. Teofilus advice is to apply a preparatory layer both for the blue and the green tints which would then be painted onto the dried plaster using an egg based binder well diluted in water. These are the colors that have detached completely from the wall, while other tints with a high quantity of lime or those applied to the wet plaster have mostly survived
It is interesting to note these very same characteristics that can be found here, and in the Priboj’s Saint Nicola appear in some paintings in a church of the
Camillo Tarozzi
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Annunciation in the small town of Ugento, in the most southern part of the Puglia Region, around three hundred miles from here as the bird flies. In this painting (13th and 14th century) can be evidenced the very same technique of mural painting, a fresco and a secco that we have described, similar to the paintings studied by our group in the Monasteries of the Polimlje, as in the paintings that I have shown to you: the Saint Nicola of the Banja Monastery (XVI century), for example, is painted in the identical way as the same Saint at Ugento (f 11 - 12).
We are mainly interested in the technical aspects of these paintings, and this is the basis of our discussion. But we cannot avoid mentioning the similarity of the characteristics of the pictorial materials and of the way in which these have become modified in time, as in the Annunciation (f 13) or in the Christ Pantocrator (f 14) (14th century) in which can be found evanescent traces of refinishing similar to those which we have seen in the Davidovica Monastery (f15).
As you see in the picture that follows, an identical aspect of the mixed way of painting is visible in the surface of the Madonna of the Embroidery, painted by Vitale da Bologna in the 1335 circa, where the effects of the various colors and the glasses in glue are perfectly visible in the ultraviolet light observation (f 16-17).
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Some observations on the use of mixed technique in mural painting of the middle ...
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MONASTERY KUMANICA ON THE RIVER LIM:CULT AND RECONSTRUCTION
S u m m a r y
At the entrance to the gorge Kumanica, about ten kilometres below BijeloPolje, on the right bank of the river Lim, under a steep cliff, until 1999 there wereruins of the medieval monastery Kumanica. Built probably in the 15th century, it isuntil today one of the most revered churches not only in the Lim valley, but also far beyond. During all the past centuries this place was related to the healing miraclesthat happened and remained in the memory of all those who have visited this place.And here today come not only Orthodox believers, but all those who, regardless of their religion and nationality, believe that this monastery has something special thatother monasteries and churches do not have. The remains of the monasteryKumanica were described for the first time by Aleksandar Deroko in 1926.Archaeological and protective conservation works on the remaining walls were carried out in 1971 when the route of the railway Belgrade-Bar passed near the same monastery. In 1999, with the blessing of His Holiness Serbian Patriarch Pavleand the decision of the Holy Synod of the Serbian Orthodox Church, Museum in Prijepolje was approved to begin the preparatory work for the final restoration and reconstruction of this holy monastery. The work was constantly led by the initiatorof this project Slavoljub Pušica, director of the Museum. With the approval andfinancial support of the Ministry of Culture of the Republic of Serbia, along with the organization of archaeological research, anthropological analysis of foundskeletons, under supervision and according to the project made by SlobodanDjordjevic, director of the Regional direction for protection cultural monuments in Kraljevo, the complete reconstruction and restoration of the monastery Kumanicaon the river Lim was finished in less than a year.
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UDK: 726.54(497.11)"18"
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K e y w o r d s: Ottoman reforms, 19th century, religious renovation, Lopiže, religious architecture and art.
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RELIGION AND VISUAL CULTURE IN THE ERA OF THE 19TH CENTURY OTTOMAN REFORMS: THE CHURCH OF SAINT GEORGE IN LOPIŽE
S u m m a r y
The Church of St George in Lopiže, the village near Sjenica, was built in the middle of the 19th century. It is the period of a Christian religious revival in this part of the Ottoman Balkans, enabled by the Tanzimat reforms which liberalizedpolicy towards non-Muslims. During the second half of the 19th century, Orthodox Christians used the newly acquired rights for building and restoration of churches. It was also the case in the regions of Sanjak of Novi Pazar, Ottoman administrative district in which the village Lopiže was situated.
Lopiže's Church was built in 1854, thanking to the efforts of the local priest
the relics of this saint, kept here until 1875. The church was damaged during the 1875-1878 war conflicts. It was renovated in 1899, when the dedication ceremony was performed by Dionisije, the Metropolitan of Raška-Prizren, in the presence of local representatives of Ottoman authorities.
The architecture of St George's Church match the other churches in this area, built during the reform period. In the second half of the 19th century, churches in Lopiže, Štavalj, Prijepolje, Nova Varoš, Novi Pazar and Sjenica were all built as longitudinal building with dome, with interior designed in the form of three naves separated by pillars, and with characteristic facade decoration. This architectural concept is greatly created as reminiscence to medieval Raška ecclesiastical architectural style.
The iconostasis in the church was made after the 1899 renovation. It is designed in the traditional form, which is typical for the 19th century iconostases of the Ottoman Balkans. The icons of iconostasis beam are from Russian serial production, which was popular in Serbian religious art in the beginning of the 20th century. The beam repertoire is also traditional, compound of Sovereign icons and two tiers depicting apostles and prophets. The icons of Serbian saints are also included, as almost obligatory subject of Serbian church painting. National saints are mainly depicted according to the images of Srbljak, liturgical book printed in 1861.
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ISKENDER PA[A MOSQUE IN NOVA VARO[
S u m m a r y
Iskender Pasha Mosque in Nova Varos is an Ottoman style mosque occurred under the influence of a local builder. In addition to that, by Ottoman style mosques, we mean every mosque that was built during the time of the Ottoman rule, regardless to the architectural solution that was applied to it. Iskender Pasha Mosque in Nova Varos was named after Iskender Pasha Genoese, founder of the city. The mosque was first built in the 16th century and during the next three centuries it was repeatedly burned and rebuilt. This was shown, among other things, by two panels with inscriptions in Ottoman Turkish language, which are now kept in the mosque. The first inscription tells us about its destruction in the First Serbian Uprising and rebuilding that was taken by mirahor Abdullah Aga few years later. The second inscription is longer and tells us about the rebuilding that was taken at the end of the 19th century by Mahmud Aga Bajrovic, Turkish officer from Pljevlja, when mosque got its present appearance, except for the roof and minaret. Throughout its existence it stayed a main city mosque.
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THE ANNUNCIATION CHURCH IN ŠTITKOVO
S u m m a r y
The Annunciation church in Štitkovo was built from 1863 to 1868, at the
The church was erected due to activity of the local community and donation of State Council of Serbia. It has a longitudinal basis in the form of a trefoil with a dome. The interior of the church consists of a semicircular altar area on the east side, the nave and narthex. The church preserves the memory of soldiers who died in wars in the period from 1912 to 1918. The names of soldiers from Štitkovo and surrounding villages have been written on the arch that separates the nave from the narthex.
Analysis of the iconography that makes program structure of the iconostasis and the Episcopal throne, made in 1902, indicates that they were made
created due to piety of the believers, especially members of the family of the priest
from Nova Varoš. This iconostasis is significant because the study of its icons opens the question of attribution and dating of other works of religious art of the Diocese of Raška and Prizren.
, UDK: 726.54:75.052(497.11)–
-
K e y w o r d s: Donje Polimlje, Štrpci, Nineteenth century, tanzimate reforms,annexation of Bosnia and Herzegovina, church arhitecture and art, J. Šrajer, workshop and
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THE WOODEN CHURCH OF HOLY PROPHET ELIAS AND THE CHURCH OF HOLY VIRGIN IN ŠTRPCI
S u m m a r y
During the second half of the 19th century the region of Polimlje was marked by intensive restoration and building of churches. This religious renewal was the result of the tanzimat reforms which were implemented in this area of the Ottoman Empire in the second half of the 19th century, and the arrival of Austro-Hungarian rule at the end of the century. In such variable political, economic, social and cultural conditions two churches were erected in Štrpci – the wooden church of Holy Prophet Elias placed in the village cemetery and the church of the Holy Virgin placed in the center of village. By considering the different conditions in which these two churches in Štrpci were erected, their architectural structure and interior equipment, we get a picture of trends of religious life and religious art represented in the region of the Polimlje during the second half of the 19th and early 20th century.
According to its plan, the concept of space and construction methods the wooden church of Holy Prophet Elijah in Štrpci (built in the seventies) fits into the overall architectural trends nurtured in the wider area of the Balkans under Ottoman rule, particularly in rural communities where the church should be visually unnoticeable. According to its architectural concept and decoration wooden church in Štrpci is one of the better achievements of wooden churches which were built in the similar time in this area of Polimlje. In 1878 entry of the Austro-Hungarian troops in this region brought urban development and changes in the social and religious position of Christians which resulted in building and equipment of churches. Since that time the parish of the church of Holy Prophet Elias ordered icons and royal doors from J. Šrajer, Austro-Hungarian painter from Novi Sad. This commission showed a break with the former zograph practice and acceptance of different academic models of religious paintings which were accepted by the Orthodox in the territory of the Habsburg monarchy. It shows that the taste of patrons gravitated towards dominant models of church art in nearby large centres.
The establishment of today's village center in Štrpci was followed by the construction of the new monumental church of Holy Virgin (1906-1908). Detailed introspection to the architectural structure of the church of Holy Virgin gives us a clearer picture of a model in sacral architecture which was dominant in the region after arrival of Austro-Hungarian rule. Many churches built in vicinity in short time intervals show that the dominant model was longitudinal nave church with a bell
132
tower on the west. The interior of the church of Holy Virgin is equipped with the iconostasis which was imported from the Habsburg Empire, from the workshop and
The products of this workshop has satisfied the needs of Christians in the Austro-Hungarian Monarchy and in the Kingdom of Serbia. The iconostasis from the church of Holy Virgin belonged to the Russian academic religious painting which was well received by the high clergy of the Serbian Orthodox Church.
, a UDK: 726.54(497.16)"18"Educons
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K e y w o r d s: Pljevlja, Ilino Brdo, Nineteenth century, Raška and Prizren Diocese, {a, church architecture and art,
religious renewal.
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3:
THE CHURCH OF SAINT ELIJAH THE PROPHET ON THE ILINO BRDO IN PLJEVLJA
S u m m a r y
At the territories of the Balkans which were under the Ottoman Empire, the rebirth of the religious life among Ortodox population has intensified at the second half of the 19th and beginning of 20th century. This process was particularly visible in the territories belonging to the Raška and Prizren Diocese. At the place named „Ilino Brdo“ that is close to town Pljevlja, in the last decade of the 19th century parish church was built, dedicated to Saint Elijah the Prophet. The church was built at the place where remains of an older church have been found. The old Ortodox sacral object was mentioned for the first time in the 18th century.
Besides the local Ortodox population, the most deserving of building the church of Saint Elijah the Prophet at this exact location were Metropolitan
Metropolitan Dionisije was governing the Raška and Prizren Diocese from 1896 to 1900. At the time of his governing dinamic religious restoration was taking place. Especially interesting is that the great contribution for building of the Saint Elijah the Prophet church came from the local Turkish leader in Pljevlja Suleiman-pasha, who was very prone to this church and its building.
The architecture of the church of Saint Sulejman at the “Ilino Brdo” fits conceptualy into the tipical 19th century architectural frame of the Polimlje region. At its basis, it was constructed as longtudinal ecclestiastical building with a dome. Painting of the walls of the church with painted programme was never conducted. Iconostasis and church paraphernalia which are there nowedays, are mainly from recent period.
146
, UDK: - 726.5(497.11)"18/19"(093.3)
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K e y w o r d s: Polimlje area, “Nova iskra,” Mileševa, Davidovica, monastery Banja, Tanasije Pejatovi}, monastery “Sveta Trojica” by Pljevlja.
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THE HERITAGE RESEARCH AND CULTURAL PUBLIC SPHERE: VISUAL CULTURE OF THE POLIMLJE AREA IN THE JOURNAL
“NOVA ISKRA”
S u m m a r y
One of the illustrated journals that played an important role in the Serbian cultural community was “Nova iskra” (1899-1911). Within the “Nova iskra,” special attention was paid to Serbian cultural heritage. Photographs of Serbian medieval heritage and illustrations of contemporary life were in the service of the Serbian cultural nationalism.
Images of Serbian cultural heritage in the Polimlje area were also presented in the “Nova iskra.” Reports on cultural heritage in Polimlje area were primarily dedicated to the old medieval monasteries, such as Mileševa, Banja, Davidovica and Sveta Trojica by Pljevlja. Serbian folk architecture, as well as characteristics of contemporary life of the Serbian people in this region have been also presented within the “Nova iskra.”
158
UDK: 314.117:159.922.4(497.11),
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K e y w o r d s: results of new multidisciplinary studies, genetic and ethnologic research of origins, Y haplotypes with 17 markers/loci, Prijepolje, Belgrade and Ub, Middle Polimlje and surrounding areas, different parts of the Serbian ethnic area, ethnogenesis and migrational movement, newest indicators, comparison of results, origins of Serbs and the population of Serbia.
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Ivica Todorovic, Mihailo Smiljanic,Zorica Djordjevic, Marina Savic, Andjelko Maric, Andjelka Vucetic-Dragovic,
RECENT STUDIES INTO THE ORIGIN AND THE CONCEPTS OF ORIGIN AMONG THE INHABITANTS OF THE MIDDLE POLIMLJE REGION AND THE
BORDERING AREAS - FIRST-HAND RESULTS IN THE LIGHT OF CONTEMPORARY MULTUDISCIPLINARY POTENTIALS
S u m m a r y
This paper offers – from an ethnological perspective – concise results ofthe recent multidisciplinary studies into the origin and the concepts of origin of the inhabitants in the middle Polimlje region and the bordering areas. The research was carried out in Prijepolje and it involved examinees of different ethnic identities. The results were compared with the data obtained in the researches organized in Belgrade and Ub as well as with those obtained in the course of previous researches in other parts of the Serbian ethnic territory. Namely, the comparison of genetic information (Y haplotypes with 17 markers/locuses) and ethnological findings as well as linguistic, historical and other facts, may well lead to new, precise indicators that point to the pre-origin, certain migration moves and the ethno-genesis of the inhabitants in the middle Polimlje region but in other areas as well (since the examinees indicated many locations outside the middle Polimlje region as their near or distant origin locations). In this way, we are able to envisage new findings relevant for answering the question of the origin of the people in this area, but also of the Serbian people in general, with an emphasis on the Serbian ethnos.
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IN VIŠEGRADSKI STARI VLAH AND NEIGHBOURING AREAS IN THE REPORTS OF THE INHABITANTS
S u m m a r y
(literal translation to English is “Godprayer movement”. Since this religious phenomenon is specific to Orthodox Christian Serbs, it seems adequate to translate it as “Serbian prayer movement”) originated in second half of 19th century in some areas inhabited by Orthodox Serbs as an attempt to renew and strengthen religious life. Main characteristics of the movement were strict lent discipline, intensive praying practice and attending at church services, and missionary work among the Serbs. It peaked between two world wars, when it was led by bishop Members of the movement were organized in local brotherhoods, with regular meetings and conferences. It disappeared after Second world war and the instalation of the communist regime.
Field-research conducted in November of 2013 discovered existence of previously unknown Serbian prayer brotherhood in the villages of Višegradski Stari Vlah region and the neighbouring town of Rudo. According to the reports of the inhabitants, local movement had its distinct characteristics: there was no missionary work, activities of the movement were rather secret, its members conducted spiritist seances, novices were accepted to the movement during a seance and they were giving an oath when entering the brotherhood, members tended to marry among themselves. Exceptionally high number od male descendents from membering families became priests and monks of Serbian Orthodox Church. Local prayer movement was active until 1980`s, decades after global movement disappeared.
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DUAL FAITH PRACTICES OF MUSLIMS IN MIDDLE AND LOWER POLIMLJE, BIHOR AND ON THE SJENICA-PEŠTER PLATEAU
S u m m a r y
The process of Islamization of the domestic population begins with the Turkish conquest of the lands that are the topic of this article. In the first decades, even centuries, Islamization was more an individual act. In the greatest part of Polimlje, Bihor and Pešter, massive Islamization began only in the 18th and first half of the 19th century. Only rare kasabas had an Islamized majority. The first Muslims stemmed from the land-owning classes, merchants and vlach cattlemen. The main causes of Islamization were certainly economic and political in nature, as
coercion in some regions. However, Islam was not accepted quickly nor easily, as it is in some
literature portrayed. Those who accepted Islam often respected and kept their Christian tradition, observed Christian holidays such as Christmas, Savindan (St Sava’s day), Djurdjevdan (St George’s day), Petrovdan (Feast of St Peter) and
or Ilindan (St Elijah’s day). St Sava and the Mileševa and Kumanica monasteries were especially esteemed. Women were more tenacious in this regards. For this reason, dual-faith, or crypto-Christianity were a long present, or as some historians call it “unfinished Islamization”. Dual-faith was also present in other surrounding lands (Bosnia and Herzegovina, Montenegro, Brda, Serbia, Kosovo, Metohia, Macedonia, as well as neighbouring countries Albania, Bulgaria and Greece).
238
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K e y w o r d s: identity, nation, ethnic boundaries, time.
1
1 cf. Beck, U. (1992), Risk Society: Towards a New Modernity, London: Sage Publications.
240
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2 Donnan, H., Wilson, T. (1999), Borders: Frontiers of Identity, Nation and State, Oxford: Berg, str. 19.3 Ibid., str. 4.4 Barth, F. (1969), ‘Introduction’, u F. Barth ed. Ethnic Groups and Boundaries: The Social Organization of Culture Difference, London: George Allen and Unwin, str. 14.5 Assmann, J. (2012), , Beograd: Prosveta.
242
6
7
8
agency –9
.10
–
6 Hastrup, K. (2004), All the World’s a Stage: The Imaginative Texture of Social Spaces, Space and Culture, 7, str. 223-236.7 Ibid., str. 224.8 Ibid., str. 226.9 Sahlins, M. (1985), Islands of History, Chicago: Chicago University Press.10 Hastrup, K. (2004), All the World’s a Stage: The Imaginative Texture of Social Spaces, Space and Culture, 7, str. 223-236.
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12 Pojmovi su samostalno prevedeni sa engleskog jezika.
247
Barth, F. (1969), ‘Introduction’, u F. Barth ed. Ethnic Groups and Boundaries: The Social Organization of Culture Difference, London: George Allen and Unwin, str. 14Beck, U. (1992), Risk Society: Towards a New Modernity, London: Sage PublicationsDonnan, H., Wilson, T. (1999), Borders: Frontiers of Identity, Nation and State, Oxford: Berg, str. 19Hastrup, K. (2004), All the World’s a Stage: The Imaginative Texture of Social Spaces, Space and Culture, 7, str. 223-236Jenkins, R. (1997), Rethinking Ethnicity: Arguments and Explorations, London: SageAssmann, J.Sahlins, M. (1985), Islands of History, Chicago: Chicago University Press
Ana Ranitovi
DISCOURSES OF BELONGING AND IDENTITY IN THE POLIMLJE REGION
S u m m a r y
The article presents the goals, theoretical framework and preliminary results of a combined quantitative and qualitative study on attitudes towards nationality and national belonging in the Polimlje region. Within the context of theory on ethnicity, ethno-national relations and the influence of conceptions of time for collective action, the study examined individual relation to self, relation between individual and collective, as well as general understandings of identity and nationality.
248
, UDK: 398.3(497.11)"2012/2013
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K e y w o r d s: religion, atheism, secularization, orthodoxy, ethnic-confessional identification, Yugoslav cosmopolitism.
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27, 46–76.
2000. . 2006.
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. 2002. Crkva i `srpsko pitanje`. (prir.), Srpska strana rata .
Aleks
RELIGIOUS BELIEFS AND PRAXES IN MIDDLE AND LOWER POLIMLJE POPULAR RELIGIOSITY, ORTHODOXY AND SECULARIZATION PROCESSES
S u m m a r y
The paper presents preliminary results of field investigation in middle and lower Polimlje region, with focus on roles that religion and religiosity play in life of population. Specific historical and cultural context influenced thorough transformations of ritual life. Thus, today one meets extremely secularized relation towards Orthodox religious tradition. This process was conditioned by insufficient number of priests before Second World War as well as by geographical inaccessibility of rural regions. Anyhow, atheization processes after Second World War, which were much intensive in this then in some other regions of Serbia, brought to reduction in content and number of rituals, particularly those with participation of the Church. Since 90ties of 20th century, revitalization of religion took part in all former Yugoslav republics, but, considering political heritage and ethnic, confessional and demographic conditions in researched area we can predict decline of religious praxes and beliefs in this particular region.
258
UDK: 94:378(55)"15/17"
(1501–1722)
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K e y w o r d s: the Safavid dynasty, higher education system, Isfahan school, traditional sciences, rational science, empirical and mathematical sciences, education, upbringing.
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Muamer Halilovi
THE HIGHER EDUCATION SYSTEMAT THE TIME OF THE SAFAVID DYNASTY IN IRAN (1501–1722)
S u m m a r y
Detailed studies of higher education systems in the golden periods of human history and learning about both their positive features and shortcomings, significantly direct contemporary projects of university institutions reconstructions, especially in the domain of religious sciences in our region. With such a view, the author of this paper presents general characteristics of the system of higher education in the era of the Safavid dynasty. After a brief historical overview, he is primarily focused on the importance of science and education in that era; he then goes on to comment on various models of the classification of sciences, dividing them into two groups of fundamental and educational classification. Finally, the author concludes that the two most significant features of the Safavid higher education system are its teaching comprehensiveness because of which, in the contemporary Isfahan of the time, all previously known traditional, rational and empirical-mathematical sciences were presented in detail, as well as a deep conviction of its founders in the fact that education does not only constitute the curriculum, but rather a major role in the overall education is played by upbringing.
UDK: 793.31(497.11)"1970/2013"– 78.085.7(497.11)
394.3(497.11)[email protected]
,–
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K e y w o r d s: traditional dance, its (musical) accompaniment, traditional singing – now and then.
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TRADITIONAL DANCE AND MUSIC PRACTICE OF STARI VLAH AND SREDNJE POLIMLJE – NOW AND THEN
S u m m a r y
Circumstantially, researches in this area were performed three times in the last fifty years. The first researches were conducted from 1970 to 1972 comprising 24 villages and recording 33 dances and accompanying melodies. Ten years later, from 1980 to 1982, researches included 31 villages and recorded 30 dances and accompanying melodies. The last researches were conducted from 2011 to 2013, and based on the collected data, the conclusion is that sometime various and rich dance and music practice remains only in memories of sometime skillful dancers, players and singers. Further researches from the beginning of the second decade of the 21st century concluded that only two dances remained: kolo – eight-beat dance pattern arranged around circle with accompaniment of various contemporary melodies and Monte Negro dancing with singing (village dance repertoire). What happened – context in which traditional dance was dominant disappeared: “fields abandoned, youth gone, and village desolate”
UDK: 634.1/.7(497.11) 069.51:634.1/.7(497.11)
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K e y w o r d s: herbarium, collection of autochthonous fruit varieties, fruit, food,protection, sustainability, agro-biodiversity, natural heritage, intangible heritage, Stari Vlah, Polimlje.
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INDIGENOUS VARIETIES OF POLIMLJE FRUIT, THE RICHNESS OF NATUREAND MAN:
THE RESULTS OF FIELD RESEARCH
S u m m a r y
Area of Southeastern Serbia - Old Vlach, Middle and Lower Polimlje is characterized by a great diversity of indigenous varieties of fruits that are grown there for centuries. Theese varieties are rarely and also gradually disappearing . The diversity of wild and cultivated fruits has a great natural value, as agro-biodiversity and environmental protection, as well as part of tangible and intangible heritage through traditional use, cultivation and processing methods of fruit. Old fruit trees are part of our traditional house yard, cultural landscape and history, as well as an important economical factor in past centuries.
During August 2013. the author have explored rural area of Middle and Lower Polimlje, near Nova Varos, Prijepolje and Priboj in order to collect herbarium material for the Collection of Autochthonous Fruit that stores in Natural History Museum in Belgrade (BEO 582.634.1).
There were found many autochthonous varieties of apples, pears and plums. Among them are: app
arpadžik, karamanka – bazduhanlija, žu
nka, sijerak, derviška,
piskavac. Within the wild vegetation can be found wild apples: Mallus dasuphila
Borkh., Mallus sulvestris Borkh., wild pear: Pyrus communis L. var. pyraster; plums: Prunus domestica L. and Prunus insititia L.; such as walnut, Juglans regia L. and chestnut Castanea sativa Mill.
It is particularly interesting that in many rural households people have been preserved the traditional way of processing fruit such as juices, jam, dried fruits, pear and plum brandy. Some rare households still make some products like vodnjika and sita, as they have made it through the past centuries.
, UDK: 821.163.41.09-3:398 327.61:929
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NARRATIVES ABOUT KARADJORDJE AND KING ALEXANDER ON PEŠTER - HISTORY AND FICTION -
S u m m a r y
The work deals Karadjordjevic told by Bosniak informants from the Pešter area. The principal topic of analysis is the relationship of historical facts and the ways in which the summaries of these narratives are configured. Certain acts of fictionalisation have been discovered: the respect for ancient genre patterns, primarily that of oral history, epic stylisation, the use of different types of storytelling focalisation and subjective, unreliable storytelling. At the same time, certain historical facts are reflected, often indirectly, in these narratives, and partially reveal the attitudes of Bosniaks from Pešter towards prominent historical personalities of Serbian history.
UDK: 821.163.4(497.6).09- 305-055.2
316.75:[email protected]
K e y w o r d s: tradition, women, society, short stories, Camil Sijaric.
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TRADITIONAL VIEWS ON WOMEN IN BIHOR AND PESTER BY USING THE FOLLOWING SHORT SHORIES BY CAMIL SIJARIC:
TIMKA AND ZELEN PRSTEN NA VODI
S u m m a r y
The paper analyses traditional views on women carried out on the road and compares those views to similar traditions that contain such views as seen in short stories like Timka and Zelen prsten na vodi (Golden Ring on Water) by Camil Sijaric. The paper observes the role of women and their position in the traditional patriarchal society also done on the road, and explains the type of role these views on women play in the storytelling process in Sijaric’s prose.
UDK: 726.825.025.3/.4"653"(497.11) 903.2:003.071(497.11)
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K e y w o r d s: conservation and restoration, epigraphic monument, Middle Age,Izbicanj.
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., ( ). Laser Cleaning of an Early Christian Stone Monument from South West Serbia, : Proceedings of the Italian – Serbian Bilateral Workshop on "Science for Cultural Heritage", Association of Italian and Serbian Scientists and Researchers.
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CONSERVATION AND RESTORATION OF THE EARLY CHRISTIAN EPIGRAPHIC MONUMENT FROM IZBICANJ
S u m m a r y
Early Christian epigraphic monument from Izbicanj, dated in 6th century A.D., is significant for the dedicatory inscription in Latin of Bishop Stephen, who founded city around Episcopal palace during the reign of Emperor Justinian
. According to stone’s shape, dimensions and the inscription, it is presumed that it has been originally used as a lintel over a two-winged portal
. Dimensions of the stone block are 227 x 59 x 28 cm. It was made of a local gray limestone, hard and brittle, susceptible for braking off in scales, unsuitable for fine carvings. The inscription is shallow, carved in four rows running the length of the architrave.
It was found in 2006 in the village Izbicanj at the local cemetery, in the vertical position, as it was secondarily used as a tombstone .The monument was structurally unstable with several deep vertical and horizontal cracks. It was moved to the churchyard of the nearby Monastery Mileševa (Fig. 1). As it was not properly stabilized during transport, monument broke in several large fragments. In the churchyard, they were left exposed in the open-air. Cracking and scaling continued over the next five years of exposure to weathering in a harsh mountain climate, breaking the stone into 26 fragments of various sizes. Cracks and
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332
scales were present on all the fragments, risking the total loss of the monument (Fig. 2).
Conservation and restoration of the monument was done from 2011 to 2013 at the Central Institute for Conservation in Belgrade and it comprised a challenging work of consolidation and joining of fragments in order to reestablish its structural stability. The treatment consisted of several intertwining phases that can generally be categorized as biocide treatment, cleaning, consolidation, joining, anchoring and gluing of fragments and restoration of missing parts.
Biocide treatment was done with Preventol RI80, which is based on quaternary ammonium salts, in several consecutive applications. More persistent microorganisms (lichens crusts) were removed by laser cleaning using “Thunder Art” laser that works under “Q switched” mode. Cleaning was achieved under laser radiation in UV spectrum (355 nm) and energy density of 230 mJ/cm2 (Striber ). General cleaning of stone was done with deionized detergent solution in water and soft brushes.
In the selection of the consolidation system, principle of minimum intervention was applied in order to preserve original properties of the stone as much as possible. Injection of synthetic resin in cracks was selected as a method to stabilize flaking, scaling and open cracks. Selection of resin depended upon size of damage; acrylic dispersion in water (Primal WS224), in different concentrations, was used for stabilization of flakes and scales, whilst epoxy-resin was injected in large and deep cracks (Araldit LY 554).
Epoxy-resin also was selected for joining of fragments. Polyester-fiberglass pins of different lengths and thickness were used for pinning large fragments (Fig. 4). This system was selected because of its good adhesion properties and strength, which can support heavy loads.
Restoration of missing parts was done in order to reestablish visual unity of the object and to help set off original inscription. Decorative mortars, composed of different stone aggregates and natural hydraulic lime, were custom designed to match color and texture of the stone (Fig. 5).
Conservation and restoration treatment reestablished structural stability and enabled presentation of the important ephigrapic monument from Izbicanj. Takingin consideration level of damage that required extensive and invasive conservation treatment to be applied, preventive conservation of restored monument will be of uppermost importance for its future preservation.
- UDK: 7.025.3/.4- 711.523.025.3/.4(497.11)
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: XXI
K e y w o r d s: protection of space, protected sector of heritage, integrated protection, sustainable development, local community, plan for the protection and development of the protected sector, legislation related to heritage protection.
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1 La formation continue des Architectes, Une diversification nècessaire de la profession, Direction de l’architecture et du patrimoin , Ministère de la Culture et de la Comunication de France, Paris, 2004;2 Direction de l’ architecture et du patrimoine, Ministère de la Culture et Comunication de France, Paris, 2004, 213
IV, ; Internet file http: //
www.culture.coe.fr/pat/eng/patlist. Frier P., Goblet M., Lund C. (2000) Guidance on the development of legislation and administration systems in the field of Cultural Heritage, Council of Europe Publishing.
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Rec R (95)9E, On the integrated conservation of cultural landscape areas as part of landscape policies, 543 Meeting of the Ministers’ Deputies, Council of Europe,S th 1995. www.cd.coe.int.Rec R (98) 4E On measures to promote the integrated conservation of historic complexes composed of immovable and movable prop rty, 623, puties, Council of Europe March, 17th 1998.
urban and rural environments, February, 12th 2001 (2001/C73/04).Les Secteurs Sauvegardes, ed. Chantal Ausseur Dollèans, Ministère de la Culture et de la Communication de France, Direction de l’Architecture et du Patrimoine; Ministère de l’Equipement, des Transports et du Logement, Direction général de l’Urbanisme de l’Habitat et de la Construction, Paris, 2000.Guidance on the development of legislation and administration systems in the field of Cultural Heritage, Working group for legislative support, Programme for Technical Assistance and Advising, Department for Protection of Cultural Heritage, Directorate for Culture and Cultural Heritage, Directorate General IV: Education, Culture and - Heritage, Youth and Sport, Environment, Council of Europe, 2000.Les Zones de Protection du Patrimoine architectural, urbain et paysager, Marie-Agnès Fèrault (ed.), Ministère de la Culture et de la Communication France, Direction de l’Architecture et du Patrimoine; Ministère de l’Aménagement du Territoire et de l’Environnement, Direction de la Nature et des Paysages, Paris, 2001.UNESCO Recommendation on the Historic Urban Landscape, World Heritage Center, UNESCO General Conference, 10 november 2011.
- .,.
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346
INTEGRATIVE PROTECTION CONCEPT FOR THE POLIMLJE REGION, SJENICA-PEŠTER PLATEAU AND STARI VLAH
(KARADJORDJE'S STREET IN NOVA VAROŠ AS A PROTECTED SECTOR)
S u m m a r y
represent a good example of the development of new integrative protection systems in Serbia. This concept can be a serious part of the national strategy and decentralization policy in the field of heritage protection that interactively connect the local community with the state. In general, any instrument of area protection safely places heritage in contemporary life within sustainable development and directs it toward improving the quality of life. These means of protection can enable us to recognize multiple values of heritage: historical, educational, cultural, esthetic, functional, social, economic and other.
In addition, the establishment and the functioning of a protected sector on different levels connect various disciplines and sectors, institutions, public and cultural associations, governmental and non-governmental organizations etc. This approach encourages interdisciplinary and multidisciplinary mechanisms to merge into a unified heritage protection system in the protected areas of Polimlje, Pešter and Stari Vlah.
The integrative approach in area protection includes regulated measures of management, spatial planning and urban development; commitment of the local, regional and national community; business world and social factors that should contribute to the success of this protection policy; adequate financial support and fiscal measures to help maintain and protect the heritage of the Polimlje, Pešter and Stari Vlah areas.
Naturally, in order for the new principle of integrative protection of heritage and sustainable development to represent an adequate framework for elaboration of the national heritage protection policy, this concept first needs to be legally regulated. Laws in the field of heritage protection need to be developed and adapted simultaneously with other legal and administrative mechanisms related to heritage, such as urbanism, spatial planning, construction engineering; environmental protection; finance, economy, tourism; education; local, regional and state government; public works; even laws related to pension and social insurance.
P R I L O Z I
UDK: 904"652/654"(497.11)
-
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K e y w o r d s: Polimlje, reconnaissance, historical geography, toponymy.
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Aleksandra Fostikov
REPORT FROM THE HISTORICAL-GEOGRAPHY RECONNAISSANCE: ON THE HOLY WATER OF LIM 2012-2013
S u m m a r y
The paper presents the results of historical geography reconnaissance performed as part of the project On the holy water of Lim, in 2012 - 2013th year. During those two years except locating new sites, some earlier findings wereexamined. Some of those are known archeological sites with material remains, and the others devastated throughout the history and witnessed today only by local tradition or toponymy. Through extensive terrain examinations the team visited over forty locations in the territory of the Republic of Srpska (BH), Serbia and Montenegro, in the area of the municipality of Nova Varos, Pljevlje, Priboj, Prijepolje, Rudo and Sjenica. During this period, the team also visited the Dobrun monastery and the one in Priboj Banja, as well as contemporary complex Drazevina.
Therefore in relation to the sites themselves micro-toponymy related to human activity has been observed (e.g. the names for the cult places, towns, or craft (trade): crkvina, gradina, rudnik). The territory of the Polimlje is very interesting for historical- geography reconnaissance and toponomastic research. That specific area is not only an important part of the medieval Serbia, but also is territory with a long continuity of settlement. Material remains, place-names, and local tradition aregood example to see the dynamics of place, space and landscape in timeline.
During part of the research, GPS was used to determine the exact location. The data gathered by this way is required to create a precise map of all localities and cultural- historical monuments in this area.
53 266-272.
UDK: 398.332(497.11)
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K e y w o r d s: customs, sun, (non)time earth, fire, children, grass, cattle.
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Miroslava Ljuji}
NNUAL-CYCLE CUSTOMS AMONG SERBS ON THE PEŠTER PLATEAU
- A report from reconnaissance field survey -
S u m m a r y
On the basis of presented data, we wished to shed light on the customary practices related to annual customs of the rural Serbian population on the Pešter whose primary source of subsistence is cattle breeding. It is possible to infer that the cycle of annual customs represented an important segment in the life of both individual and community, but that in the present day it has been considerably reduced. It appears that customs are somewhat losing their significance and that customary activities have been reduced and transformed, that is, adapted to the contemporary situation, but that the basic formula of behavior has remained unaltered. The relative importance of customary practices among this population is mostly a result of their way of life - cattle breeding and dependence on natural phenomena. The oral testimonies and descriptions of customary activities, spontaneous statements and comments of the informants imply a certain attitude towards this segment of social and family life, given in the present moment.
382
