, . LVI (2008) .

311-352
HISTORICAL REVIEW, Vol. LVI (2008) p. 311-352
: 271.22(497.11)523.44:726.821 04/14

:


: .
, :
.
Key words: village, village area, parish, sacred place, village procession and village patron saint day, local religiosity.

. , , . , , , , ,
, . . ,

. , . , . , -

, . , . , ,
.
, ,
. , , , , ,
1. , , , .

, , ,
, .
I . ,
ou krysty, ou Nenadvy
krysty.2
1

P. Burke, Popular Culture in Early Modern Europe, New York University

Press, New York 1978; P. Burke, Popular Culture, in: Encyclopedia of European Social History from 1350 to 2000, vol. V, editor in chief P. N. Stearns,
Charles Scribners Sons 2001, 3-13; W. Christian, Local Religion in SixteenthCentury Spain, Princeton University Press, New Jersey 1981; C. Watkins, Folklore and Popular Religion in Britain during the Middle Ages, Folklore 115
(2004) 140-150. . Elite and Popular Religion, edited by Kate Cooper and Jeremy Gregory, Studies in Church History vol. 42, Boydell & Brewer 2006.
, . ,
, (
) 54-55 (1991) 179-184.
2
. , , , , ,
, , , III (1890) 8, 10.
312

: $
brydo gde stoi krysty.3
II : ,
(wt[y] krystyy qryln vryb$). , e ( krysty koga reqe gospodiny kral dobrh i
mtivodh postaviti). , (i pod glavatove krysty glavatovy.
i wt[y] krysta wrxovo),
,
(wt[y] dhla prhkimy ptemy ivan crykvy, i wt[y]
crykve do l[a]sova krysta). ,
(na kryste na dolyn
kriq), , ( fasikovic na krste).
: ,
(i wt[y] tde po dhl nad bory
kryste, i wt[y] krystyy po dhl ryjan),
, (kony popove
lke vryb triony krysty).
, , ,
(wt[y] vodice krysty, wt[y] krysta nisy
potoky rhk).4
3

F. Miklosich, Monumenta Serbica spectantia historiam Serbiae, Bosnae, Ragusii, Viennae 1858, 22, 18.
4
, . , , IV
(1890) 2, 3, 4, 5; . : .
, - 1987, 316, 318, 319. . . , , :
, 22. 24. 2005. , ,
, ,
2007, 47-50.
313

9.
1327. , , ,
, , ,
ouzy xrid(y) dhlom kr(y)sty na pout(y).5

(na tri kr(y)ste), (ou
Triouny kr(y)sty),
(ou Louqiny kr(y)sty).6
do
krystyy. na trii vodice, Lqiny krysty i wd
krysta, na wn stran
krysty.
Triny krysty.7

: prhko bryda do
kr(y)styy. na trii vodice, Tripny kr(y)sty.
Cakonovy kr(y)sty, Lqiny
kr(y)sty. i wt(y)kr(y)sta, na kr(y)sty i na m i na
dby ky Sici. , , na
kr(y)sty, na wn stran
kr(y)sty), ky Nikolin
kr(y)st.8

. (1343-1345)
: (wd
vrybe na dva kamena stanovna nije krysta).9
: 5

F. Miklosich, Monumenta Serbica, 82, 87; . , , 1912, 398-399.

6
. , . , , 1976, 63, 65.
7
, 87, 117, 128, 144.
8
, 171, 239, 240, 244, 246, 254, 260, 261.
9
. -,
, 4 (2005) 72, 76.
314

...
... .
,

.
, ,
,
,
. ,
, ;
, , ,
.10
,
1348. ,
na jelhznyfi krysty na sybornyfi p$ty, : i t$ esty
krysty wty drevnee vrhme.11

12, ,
13.

10

. , , . , 15
(1862) 266, 275, 278, 280; . , , 347,
348, 349, 350; . , . -, , , 2003, 91, 92, 95, 98,
99, 104, 108, 114, 122.
11
F. Miklosich, Monumenta Serbica, 115, 131; . , . ,
, , 1936, 344-345.
12
, . , : ,
, , 2003, 52, 59; ,
, , 117; . . , ,
, 16-17 (1966-1967) 1970, 241.
13
. , , 53, 60, 61; . . , , 247.
315

,

, () , . , , (
) ,
. , , , , , , , (), ,
.
, , , ,
, , ( ), , , , , , ,
.14 , , postavismo megynike15,
16
17,
, , , , . (
tou stavi voul$ ou kamen$18), , 19,
14

. , , 19653 ( 1891) 65-66; . ,

II, 1952, 161-162; . . ,
, , . 1, . 2
(1940) 69-72; ( ), s.v.
; (. ) 390-392; . , , 43-53.
15
. , . , , 194.
16
. , , 417.
17
. , , 2 (1922) 128133. . . , , 73.
18
. , . , , 344-345, 414.
19
, . , , , XCI (1939)
173, dr$g kameny i na
316

.20 ,
: i tamw
vydr$zismo krysty vy doubh,
1348. 21.
. XVI
XVII
:
(poi lun Croce fatta in una pietra
grade), , (una gran pietra con il segno).22

,
, .23
. 24. , ,
. ,

nmy kr(y)sty izva se , i dr$g kameny vdroujeny kr(y)sty
imh, . , . , ( 1312, . 10) , ( : ) 40 (2003) 259.
20
lapides signati cum cruce , . , II,
161-162; , s.v. ; (. ) 391.
21
. , . , , 342-343; F. Miklosich, Monumenta Serbica, 115, 131.
22
M. Orbini, Il regno degli Slavi, Pesaro 1601, 393; , , , 1968, 193; . . , ,
, . 1-2 (1979) 89-97; . ,
, 1998, 15.
23
. , II, 161.
24
. , , 70-71. . , , 51 :
... .
317

,
(, , , , , , , .),
, , 25.
, (
, ) .
.
, , , . . , .
, , ,
, .
, ,
, , ?
, , ?
,
,
,
. ,
, . , .
, . ,
o.

25

. , , 65 .
318

. , :
...
, . ,
(tou krysty postavi),
, :
( 103, 22)26.
, , , ,
. .
, 27.
, , . ,
.
,
.
26

, ,
, . , , 2001, 169-170.
27
,
, . ,
, : , 1973, 54.
: , , . ,
100 , 20042 ( 1991),
113. , .
, , ,
(. . 111).
319

Ne podobaty krysty na pti postaviti i litrgfsati pri

nm, ko skvrynty go psi i svini. Krysty vynosite vy crykvy
selysk. A\e kto litrgfsa $ krysta, da sty lixy popovystva.28
()
XIV ( ) XVII 29.
, , . : 30.
, ,
. , ,
-, ,
.
, , ,

28

V. Jagi, Sitna gradja za crkveno pravo, Starine JAZU V (1874) 148.

III , . , , , VII-VIII (1930) 37; . , , : . , , 1985, 486-511 ( =
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, . , (
XII XV ), - ,
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30
. . , ,
: , . - . , , 2004, 246-279.
29

320

, . . XVII :
Da se zna k(a)de se postavi krsty na stene naricaemi Xobery.
Pryve postavi dakony Sumewny v leto z{n i e*. i pak poslejde
postavi se vy lhto zr{ i d*. meseca aprila v* dyny. i v tajde
dan bst vetar krhpaky, i vy ty qasy outoli se, dondeje krst
postavi se. i postavi ga pop Avesal$mo pri ig$men$ Arseni romonax$.31
, , . , 1652. ,
, , (1547).
. , ,
. , .

. 1516.
,
,
:

. , . ,
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, , 31

. , I, 1537, 381.
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32

321

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Dernschwam)
. (Ctzaribrod) 33,
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36. ?
33

Alda ein hulczen vor dem dorff, Hans Dernschwams Tagebuch einer Reise nach Konstantinopel und Kleinasien (1553/55) nach der Urschrift im Fugger-Archiv, herausgegeben und erlutert von Franz Babinger, Mnchen und Leipzig 1923, 13.
34
Vor dem dorff auff einem hubell zway hulczene hoche kreutz, zw eim zaichen, das sy cristen sein, , 14.
35
Im hinein zihen gen Wakareo, vor dem dorffe, auff der rechten handt, ist der
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, , , ,
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Stanoje Bojanin
CROSS IN THE VILLAGE AREA: SACRAL TOPOGRAPHY
AND ITS SOCIAL FUNCTIONS IN MEDIEVAL SERBIAN PARISHES
Summary
Science is aware of numerous crosses listed in the system of village boundaries
in many Medieval charters, and they are mostly seen in the context of marking
the boundary. However, just like in the cases of churches, roads, vineyards, and
other anthropo-geographical entities, their primary role was not in the function
of boundary. It is obvious from the charters themselves that boundary stones
were placed in front or lower of the already existing crosses. The purpose
of this paper is to present the multiplicity of meanings of these crosses,
perceived as objects of social and religious significance for a local community,
presented in a village and in a parish. That is why information from the charters
is compared to other sources, where free standing crosses are mentioned. One of
the most important sources is the penitential text (dated in the 13th-14th
centuries) that forbids liturgies near crosses erected by the roads, as dogs and
pigs make it dirty. Their religious and social use is recognized in Domentian's
Life of St. Sabbas of Serbia, where pastoral eagerness of St. Sabbas, early 13th
century Archbishop of Serbia, is praised by mentioning that he erected churches
and crosses all over the countryside. In similar context, erecting crosses by
roads is mentioned in the 16th century Ottoman kanun-nama, Hans
Dernschwam's travels, or in a mid-17th century marginalia mentioning renewal
of a more than one hundred years old cross. In any case, the sources mentioned
351

confirm the one-sidedness of the information of the charter as a source for this
topic, especially as they do not provide the micro-toponymy of the village area
in general, but only on its borders.
The social and religious function of these the crosses mentioned was derived
from the importance of the cross itself, as a sign and a symbol, as well as from
the rituals incorporated in the celebrations of the holidays of community
(mainly village patron saint's day when the feasts and processions were
organized). In these crosses, we recognize forerunners of the so-called zavetni
krstovi (patron saints day crosses) from the folk culture of the late 19th and the
first half of the 20th centuries. In most cases, they are individualized that is to
say, they have different names, whether of a saint to whom the cross is
dedicated, or of the cross's owner. As we lack descriptions of parochial litanies
and processions in Medieval Serbian perhaps descriptions of translation
(translatio) of the remains of saints or a text of the miracle-working icons of the
monastery of Chilandar from the 16th century (published by A. A. Turilov,
1996) could help us in the certain way the main starting point is the
manuscript analysis of the official church rite of litany copied in Trebnik (
) and apocryphal prayers and
rites closely related to it. Most likely, crosses were used to mark places where
a village procession would stop for prayer (by the crosses) for the hail clouds,
or different vermin (insects and rodents), or crosses were placed at the four
sides of the village to avert the misfortunes. The Prayers of St. Tryphon which
were read in fields and vineyards are related to relatively frequent mention of
the Tryphons cross in our charters. All of these places enriched the Church
practice with local particularities and contributed to shaping of local religiosity.
In that context, the cross is recognized as a means for marking sacred
topography of a parish. A diversified micro-topography of the village area
served for creating sacred places, while the local context determined their
importance. It was not just geographical, but also a religious and social marker,
and closely related to social stratification of local communities.

352