hrcak mascot   Srce   HID

Izvorni znanstveni članak

HAGIOGRAPHIC TRADITION OF ISTRIA AND MATERIAL TRACES OF MARTYRS’ WORSHIPING IN THE LATE ANTIQUITY AND EARLY MIDDLE AGES

Marina ZGRABLIĆ

Puni tekst: hrvatski, pdf (265 KB) str. 1-24 preuzimanja: 130* citiraj
APA 6th Edition
ZGRABLIĆ, M. (2018). HAGIOGRAFSKA TRADICIJA ISTRE I MATERIJALNA SVJEDOČANSTVA ŠTOVANJA MUČENIKA U KASNOJ ANTICI I RANOME SREDNJEM VIJEKU . Croatica Christiana periodica, 42 (81), 1-24. Preuzeto s https://hrcak.srce.hr/217670
MLA 8th Edition
ZGRABLIĆ, Marina. "HAGIOGRAFSKA TRADICIJA ISTRE I MATERIJALNA SVJEDOČANSTVA ŠTOVANJA MUČENIKA U KASNOJ ANTICI I RANOME SREDNJEM VIJEKU ." Croatica Christiana periodica, vol. 42, br. 81, 2018, str. 1-24. https://hrcak.srce.hr/217670. Citirano 11.07.2020.
Chicago 17th Edition
ZGRABLIĆ, Marina. "HAGIOGRAFSKA TRADICIJA ISTRE I MATERIJALNA SVJEDOČANSTVA ŠTOVANJA MUČENIKA U KASNOJ ANTICI I RANOME SREDNJEM VIJEKU ." Croatica Christiana periodica 42, br. 81 (2018): 1-24. https://hrcak.srce.hr/217670
Harvard
ZGRABLIĆ, M. (2018). 'HAGIOGRAFSKA TRADICIJA ISTRE I MATERIJALNA SVJEDOČANSTVA ŠTOVANJA MUČENIKA U KASNOJ ANTICI I RANOME SREDNJEM VIJEKU ', Croatica Christiana periodica, 42(81), str. 1-24. Preuzeto s: https://hrcak.srce.hr/217670 (Datum pristupa: 11.07.2020.)
Vancouver
ZGRABLIĆ M. HAGIOGRAFSKA TRADICIJA ISTRE I MATERIJALNA SVJEDOČANSTVA ŠTOVANJA MUČENIKA U KASNOJ ANTICI I RANOME SREDNJEM VIJEKU . Croatica Christiana periodica [Internet]. 2018 [pristupljeno 11.07.2020.];42(81):1-24. Dostupno na: https://hrcak.srce.hr/217670
IEEE
M. ZGRABLIĆ, "HAGIOGRAFSKA TRADICIJA ISTRE I MATERIJALNA SVJEDOČANSTVA ŠTOVANJA MUČENIKA U KASNOJ ANTICI I RANOME SREDNJEM VIJEKU ", Croatica Christiana periodica, vol.42, br. 81, str. 1-24, 2018. [Online]. Dostupno na: https://hrcak.srce.hr/217670. [Citirano: 11.07.2020.]

Sažetak
This investigation of the hagiographical tradition in Istria is based upon analysis of the passions of the martyrs from Istria, and writings about it are preserved in Carolingian codices from the end of the ninth and tenth century. Since the character of such investigation
is a rather complex topic, this unavoidably raises question of solid material evidence that could support the theory, i.e. archaeological remains that could witness worshiping cult of the martyrs’ in Istria. Such approach should include unambiguous research of the material
remains of ecclesiastical edifices in which such venerating took place, as well as findings of epigraphical material, reliquaries, and illustrations of martyrs. Since Istria lacks unambiguous archaeological findings regarding the cult of martyrs in the late antiquity and
early Middle Ages, one has to use methodology of identification of early dedications of local churches. The investigation revealed that passions of the Istrian martyrs has limited historical value, though their general intention was to show all the martyrs as antique,
and to settle time and circumstances of their deaths in the period of prosecutions of early Christians. Contents and structure of hagiographical texts in some segments reveal older nucleus, which can be testified by some philological characteristics like usage of terminology characteristic for the Late antiquity and early Byzantine administration. Still, data extracted from the Istrian hagiographical tradition cannot be sufficiently corroborated with archaeological findings, except in the case of St Maurus, who – considering
the fact of identity switch, which happened in the ninth century – incorporated diverse characteristics. Recent and more reliable hagiographical interpretations refer to Novigrad. Namely, in the case of Novigrad one can also trace specific circumstances of
occurrence and development of the cult of St Pelagius, or better to say his relics; mainly because the specific political and ecclesiastical status of this city, which was placed on the border with the Frankish Empire. In this context relics of St Pelagia undoubtedly are
present in the crypt of the cathedral of Novigrad already in the late eighth century, and as such they represent a basis for formation of the passion at least at the end of the ninth century. Thus, such findings are in accord with the framework of hagiographical corpus
of Aquileia. Even though there is no explicit mention in the Late antiquity sources, one can still recognize St Iustus of Trieste as a genuine Istrian martyr, since he died during great prosecutions during reign of emperors Diocletian and Maximian (303 – 304). By the
same token, hagiographical specificities of Pula can be explained by the fact that in the cathedral complex of Pula believers worshiped relics of St Thomas Apostle, and this fact placed Pula high in the ranking list of cities and bishoprics already in the Late antiquity;
although it is not clear why there is no traces of veneration of the local martyr German during the Late antiquity and early Middle Ages, when all the cities tended to create their own urban awareness and identity around cult of a local saint. It is indicative that none
of the protagonists of the Istrian passions was a member of the highest ecclesiastical circles. Consequently, these Istrian martyrs cannot be related to the epoch of redaction of biographies of bishop-martyrs, which was major characteristic of the hagiographies from the Northern Italy in the period between the end of the eighth and first half of the ninth century. In this sense it is important to note that from the last quarter of the eighth century in Istria bishops were supporters of Carolingian penetration into traditionally Byzantine territories, and in this region military stratum was deeply connected with the
Empire. Considering such circumstances, passions crated in this period were placed into hagiographical ambience of Aquileia, especially after the Council of Mantua (827) when Istrian bishoprics were subjected to the Archbishopric of Aquileia.

Ključne riječi
Istrian martyrs; Aquileia; passions; late antiquity; churches.

Hrčak ID: 217670

URI
https://hrcak.srce.hr/217670

[hrvatski]

Posjeta: 237 *