| Abstract | Osnovni cilj ovoga rada je utvrđivanje činjenica koje o procesu pokrštavanja Hrvata donosi arheološka građa do sada poznata u literaturi. Taj je proces važan iz najmanje dva razloga. Prvi je taj što je evangelizacija jedan od najvažnijih čimbenika u nastanku Hrvatske nacije, u procesu njene homogenizacije i integracije, a drugi da njome zadobiveni kršćanski atribut Hrvate široko obilježava na kulturnom, umjetničkom i širem društvenom polju, svrstavajući ih u krug zapadno-europske civilizacije. Proces narodnosnog oblikovanja Hrvata započinje doseljenjem poganskog supstrata hrvatskih zajednica slavenskog podrijetla na tlo rimske provincije Dalmacije u 7. stoljeću. Tu kroz suživot s autohtonim, više ili manje romaniziranim stanovništvom dolazi do kohezije i etničkog oblikovanja novog naroda koji zadržava dio osobina koje je baštinio iz pradomovine, ali i prima usvojene antičke tekovine domorodačkog stanovništva. Jedna od zadržanih tradicija je svakako poganska mnogobožačka religija koju očituje tipologija i materijal najstarijih starohrvatskih nekropola. Pronađeni ukopi spaljenih pokojnika na groblju Kašić – Maklinovo brdo, Dubravice kod Skradina, kao i nalazi iz Donjeg polja kraj Šibenika upućuju na povezanost s ostalim slavenskim narodima koji upotrebljavaju obred incineracije. Skoro napuštanje takvog oblika ukopavanja vidljivo je iz prevladavanja groblja s inhumacijom kroz 7. stoljeće, a događa se kao posljedica utjecaja autohtone kasnoantičke sastavnice. Nastaju tzv. groblja na redove s različitom strukturom gradnje grobova (u običnim jamama, s djelomičnom ili izrazitijom upotrebom kamene arhitekture te grobovi s drvenim lijesovima), no i njih karakteriziraju poganska obilježja u pokopnim obredima. Činjenica da se Hrvati doseljavaju na prostor na kojem je u kasnoantičko vrijeme izrazitije zaživjelo kršćanstvo, osobito u područjima koja gravitiraju urbanim centrima na obali Jadrana, pretpostavlja i njihov susret s kršćanstvom već u to doba. Iako je dolazak Hrvata doveo do rušenja velikog broja crkava izgrađenih u 5. i 6. stoljeću na prostoru Dalmacije, osobito onih uz glavne komunikacije, kršćanska tradicija je uspjela preživjeti i u srednjem vijeku. Prisutnost tragova antičke kulture, kao i one romaniziranog ilirskog pučanstva u materijalnoj kulturi ranog srednjeg vijeka kod Hrvata, upućuju da autohtoni ranokršćanski elementi postaju prvi čimbenik u njihovoj kristijanizaciji. Slika ukupnog materijala iz dalmatinsko-hrvatskih groblja ranog horizonta očituje dakle općeslavensku pogansku sastavnicu kao osnovnu, koju nadopunjuje autohtona komponenta kasnoantičkog pučanstva. U ranom srednjem vijeku uspostavom novog odnosa snaga i dolaskom hrvatskih prostora u interesne sfere Bizanta i Franačke vidljiv je i utjecaj iz ta dva kulturna kruga. Osobito je naglašen odnos s Franačkom, te je intenzivan proces evangelizacije koji provode franački misionari dokumentiran nizom nalaza iz starohrvatskih grobova od kraja 8. do sredine 9. stoljeća. Ti nalazi sugeriraju da su doticaj s kršćanstvom najprije ostvarili pripadnici vladajuće elite, preko kojih se potom religija širila na šire društvene slojeve. Treba pritom istaknuti da nemamo uvid koliko je proces kristijanizacije bio potpun u smislu istinskog razumijevanja i prihvaćanja vjere. Vjerojatnije je da se radi o usvajanju formi i običaja kršćanstva uz koje i dalje žive i neki poganski običaji. Primjer groba 62 s Ždrijaca u Ninu datiran srebrnim novcem Lotara I. u sredinu 9. stoljeća, slikovit je primjer kako u vrijeme odavno zaživjele evangelizacije još uvijek egzistiraju nekršćanske tradicije u obredu pokapanja. To onemogućava točno utvrđivanje završetka pokrštavanja, osobito stoga jer je moguće da u počecima poganski elementi prežive i kod pokrštenog stanovništva. Osim nalaza iz grobova o misionarskom djelovanju Franaka u prvoj polovini 9. stoljeća svjedoči i nekoliko liturgijskih i drugih predmeta sakralnog obilježja karolinškog podrijetla. Prije svega treba istaknuti nalaz kadionice iz Stare Vrlike, najvjerojatnije s kraja 8. stoljeća, kao prvorazredni dokaz prakticiranja kršćanstva, te dva ninska relikvijara, onaj Sv. Marcele, Sv. Ambroza i Sv. Asela, te relikvijar nepoznatoga sveca. Misionari koji su upotrebljavali ovaj liturgijski pribor vjerojatno su sukladno praksi franačke države, bili benediktinski redovnici. Izravna posljedica njihovog djelovanja su pokrštavanje, te gradnja novih crkava ili što je češće bio slučaj, obnova zamrlih ranokršćanskih objekata. Prisutnost tih franačkih redovnika neposredno je zabilježena natpisima na crkvenoj opremi sa nekoliko lokaliteta Dalmatinske Hrvatske. Opat Teudobert iz vremena kneza Branimira zabilježen na kamenoj gredi iz Nina, đakon i prezbiter Gumpert iz Bijaća te franački opat zasvjedočen na kamenom ulomku iz Lepura, zasigurno su bili stvaratelji novog krajolika crkvenih gradnji u Hrvatskoj kneževini. Budući da je dio crkvenih gradnji nastao na vladarskim posjedima samih knezova, karolinški misionari vjerojatno su djelovali uz privolu pokrštenog vladajućeg sloja. Početak tog tzv. misionarskog sloja sakralne arhitekture predstavljaju uglavnom pregradnje i obnove postojećih ranokršćanskih crkava, te osnivanje i izgradnja samostana redovničkih zajednica. Na mjestu ranije ranokršćanske jednobrodne, moguće samostanske crkve, u Rižinicama u solinskom polju knez Trpimir tako gradi benediktinski samostan, a primanje franačkih misionara pod njegovu zaštitu sugerira da je učvršćivanje kršćanstva u punom zamahu. Potvrđeno je to i osnivanjem samostana Sv. Ambroza u Ninu najvjerojatnije u 9. stoljeću. Izbor ranokršćanskih objekata za adaptaciju donekle uvjetuje i postojanje krstionica uz njih, koje su neophodne u početnim etapama kristijaniziranja. U tom smislu možemo promatrati više predromaničkih adaptacija crkve Sv. Marte u Bijaćima, pokrenute zalaganjem franačkog svećenika Gumperta, obnovu crkve Sv. Martina u Lepurima kod Benkovca te preinake crkve Sv. Asela u Ninu obavljene u karolinško doba,. Vezano uz ninsku crkvu Sv. Asela potrebno je istaknuti krsni zdenac iz vremena kneza Višeslava koji po tipološko-stilskim osobinama ubrajamo u krug karolinške kulturne provenijencije s početka 9. stoljeća. Podrijetlo kulta Sv. Marte, Sv. Martina i Sv. Asela izvodi se iz franačko-akvilejskog kruga svetaca koje prenose upravo misionari poput Gumperta ili Teudoberta, a uz navedene taj krug još sačinjavaju još Ludovik, Mogor (Hermagoras), Krševan (Crisogon), Sv. Eufemija, Sv. Marcela i Sv. Ambroz. Crkvene gradnje u drugoj polovini 9. stoljeća uglavnom su dakle vezane uz preuređenje ranokršćanskih zdanja. Iz doba kneza Trpimira to je uz samostan u Rižinicama i crkva u Žažviću, a iz doba kneza Branimira, uz ninsku katedralu i benediktinski samostan, i crkva Sv. Marije u Ninu, te crkva Sv. Petra u Muću. Branimirovo vrijeme je – prema spomenima toga kneza zasvjedočenima na nizu ulomaka kamene plastike u Ninu, Otresu, Muću, Ždrapnju, Šopotu i Bribiru – vrijeme intenzivne crkvene gradnje, u kojoj vladar i sam sudjeluje. Vidljivo je to iz samog nalaza iz Šopota gdje je pronađen spomen Branimirova imena uklesan na zabatu oltarne pregrade. Ukupno, navedena građa pruža nam iznimno vrijedne povijesne podatke o dijelu najranije hrvatske povijesti. Ona dokumentira proces pokrštavanja kod Hrvata i potvrđuje ga kao proces koji je od samog doseljenja i susreta s autohtonim kasnoantičkim stanovništvom trajao različitim intenzitetom. Poticaji koji dolaze iz dalmatinskih gradova na obali koji su bili pod vlašću Bizanta predstavljaju jednu amplitudu u tom oscilirajućem procesu, a vrhunac su svakako franački utjecaji i misionarenje tijekom 9. stoljeća, kada nova vjera zahvaća široke slojeve hrvatskog društva. |
| Abstract (english) | The main objective of this paper is to determine the facts about the process of Christianization of the Croats offered by the published archaeological finds. This process is important for at least two reasons: the first being that evangelization was one of the most important factors in the creation of the Croatian nation, in the process of its homogenization and integration, and the second one is that the acquired Christian attribute marked the Croats distinctly in the cultural, artistic and wider social field, attributing them to the circle of the western European civilization. Process of ethnic formation of the Croats started with the arrival of the pagan substrate of Croatian communities of Slavic origin, to the area of the Roman province of Dalmatia in the 7th century. Cohesion and ethnical formation of a new nation happened through coexistence with autochtonous, more or less Romanized population. This new nation retained some characteristics inherited from their homeland, but it also embraced ancient customs adopted by the local population. One of the retained traditions is definitely pagan polytheistic religion that is reflected by typology and material from the oldest early Croatian necropoles. Recovered cremation graves at the cemeteries Kašić – Maklinovo brdo, Dubravice near Skradin, and finds from Donje polje near Šibenik, suggest links with other Slavic populations who practiced cremation. Soon this burial rite was abandoned as we can witness from domination of inhumation cemeteries throughout the 7th century, resulting from influences of autochtonous late antique component. "Cemeteries in rows" were formed with variously constructed graves (in common pits, with partial or more prominent use of stone structures and graves in wooden coffins), but they are still characterized by pagan characteristics in burial rites. The fact that the Croats settled in the area in which Christianity had taken root in Late Antiquity, in particular in the regions gravitating to the urban centers on the Adriatic coast, implies their encounter with Christianity back in that period. Although the arrival of the Croats led to destroyal of a number of churches built in the 5th and 6th centuries in Dalmatia, in particular the ones along the main communication routes, Christian tradition was preserved into the Middle Ages. Presence of antiquity traces, and of the culture of the Romanized Illyrian population in the material culture of the Early Middle Ages in Croatia suggests that autochtonous Early Christian elements became the chief agent of their Christianization. The image of finds from the Dalmatian-Croatian cemeteries of the early horizon displays main generally Slavic pagan component, complemented by autochtonous component of late antique population. In the Early Middle Ages historical circumstances changed and Croatian area entered interest spheres of Byzantium and Francia so influences from these two cultural circles were felt. Relation with Francia is of particular importance, and the intense evangelization carried out by the Frankish missionaries was documented by a number of finds from the early Croatian graves from the end of the 8th to the mid-9th century. These finds suggest that the members of the ruling elite made the first contact with Christianity, which then spread to other social classes through their mediation. We need to emphasize once more that we do not know if the process of Christianization was complete, in the sense of true understanding and accepting of the faith. It is more likely that the norms and customs of Christianity were adopted, but with parallel retention of some pagan traditions. Grave 62 from Ždrijac in Nin that was dated by a silver coin of Lothar I in the mid-9th century is an illustrative example of non-Christian traditions in burial rite still present in time of advanced evangelization. This prevents exact determining of the end of Christianization, in particular because at the begining it is possible that pagan elements might have survived with the Christianized population. Missionary activities of the Francs in the first half of the 9th century are attested not only by grave finds but also by liturgic and other religious objects of Carolingian origin such as a censer from Stara Vrlika probably dating to the late 8th century, as a first class evidence of practicing Christianity, and two reliquaries from Nin, the one of St. Marcella, St. Ambrose and St. Anselm, and a reliquary of an unknown saint. The missionaries who used these liturgic items were probably Benedictine monks in accordance with the practice of the Frankish state. Direct consequences of their activity were Christianization, construction of new churches or, more frequently, renewal of neglected Early Christian objects. Presence of these Frankish monks was indirectly evidenced by inscriptions on church furnishings from several sites in Dalmatian Croatia. Abbot Theudobertus from the time of Duke Branimir recorded on a stone beam from Nin, deacon and presbyter Gumpertus from Bijaći and Frankish abbot mentioned on a stone fragment from Lepuri, are definitely creators of a new landscape of church buildings in the Duchy of Croatia. Since some of these buildings were erected on imperial estates of the dukes these Carolingian missionaries probably acted with approval of the Christianized ruling class. The beginning of this "missionary layer" of the religious architecture consists mostly of reconstructions and renewals of the existing early Christian churches, and founding and building monasteries for monks communities. At the place of a younger early Christian singlenave (monastery?) church in Rižinice in the field of Solin, Duke Trpimir built a Benedictine monastery, and taking Frankish missionaries under his wing suggests that affirmation of Christianity was in full swing. This is confirmed by the foundation of the monastery of St. Ambrose in Nin most likely in the 9th century. Selection of the Early Christian churches suitable for adaptation depended on presence of baptisteries adjoining them, that were necessary in the initial phases of Christianization. In that sense we can observe pre-Romanesque adaptations of the church of St. Martha in Bijaći, initiated owing to the efforts of the Frankish priest Gumpertus, St. Martin in Lepuri near Benkovac and reconstructions of the church of St. Anselm from Nin from the Carolingian period. In relation to the church from Nin baptismal font from the time of Duke Višeslav needs to be mentioned, that belongs to the circle of the Carolingian cultural provenance from the beginning of the 9th century. The origin of the cult of St. Martha, St. Martin and St. Anselm is derived from the Frankish-Aquileian circle of saints spread by the missionaries such as Gumpertus or Theudobertus. Other members of this circle include Lodovico, Hermagoras, Chrysogonus, St. Euphemia, St. Marcella and St. Ambrose. Church buildings in the second half of the 9th century were mostly associated with redecoration of the early Christian buildings. From the time of Trpimir that is the monastery in Rižinice and the church in Žažvić; the Nin cathedral and Benedictine monastery date to the Branimir's era as well as the church of St Mary in Nin and the church of St Peter in Muć. Time of Branimir's reign seems to be a period of intensive building considering the inscriptions with this duke's name on a number of fragments of stone sculptural decoration from the sites in Nin, Otres, Muć, Ždrapanj and Šopot, participated by the duke himself judging from the find from Šopot. This is another confirmation of genuine acceptance of Christianity by the Croats. Described material as a whole provides us with exceptionally valuable historical information about a segment of the earliest Croatian history documenting the process of Christianization of the Croats and confirming it as a process that lasted with varying intensity from the arrival and encounter with the autochtonous late antique population. Stimuli coming from the Dalmatian cities on the coast governed by Byzantium represent an amplitude in this oscillating process whose peak was reached with the Frankish influences and missionary activities throughout the 9th century when new religion was widely adopted by the Croatian society. |
