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Mlado Nagoričino
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The scribe Vladislav Gramatik testified in a scribal annotation that he finished a book in Mlado Nagoričino in 1456 (Ispisa se sia kniga u Nagoričinu mladōm). Mlado Nagoričino is attested as Nagoričino in the Pšinski pomenik from the 15th century, while the term Staro Nagoričino is used for Nagoričino. The Defter for the Sanjak Köstendil from the years 1570 to 1572 employed the attributes Mlado ("young") as well as Novo ("new") for Mlado Nagoričino. In this Defter Mlado Nagoričino is registered as Nogoriç-i Cedid and Nagoriç-i Cedid with the meaning Nov Nogorič, that is "new Nogorič". The Serbian Patriarch Arsenije III Čarnojević (1633-1706) stopped in Mlado Nagoročino on his journey to the Holy Land in 1682 (va selo Mlado Nagorično). The Serbian scribe Jerotej Račanin describes the veneration of the relics of Sveta Petka from Tărnovo in a church of the same name during his stay in Nagoričino in 1704.
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Nagoričino, Church of Saint George
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According to the Life of Saint Prohor Pčinjski (11th c.) Prohor settled in a small cave in the deserted area of Nagoričino in Žegligovo as a hermit (vь glubokuju pustynnju Nagoričeskuju). In Nagoričino also his hermitage (cave) is to be found. The original construction of the Church of Saint George in Nagoričino is dated to the 11th century and associated with Saint Prohor Pčinjski or the Byzantine Emperor Romanos IV Diogenes (reigned 1068-1071). The Life of Saint Joakim Osogovski from the 12th century gives an account on the building activity of an anonymous Emperor (hram prpodbnomu vъ ime svjatogo velikomčenika Hristvo Gjeōrgia). The church fell without doubt into disrepair in the last quarter of the 13th century. According to the Slavonic inscription at the Western entrance to the narthex, the church was renewed by the Serbian King Stefan Uroš II Milutin (reigned 1282-1321) in the year 1313. In this inscription a certain abbot called Andonij is also mentioned. This hint suggests that a monastery existed at that time near the church itself (Izvoleniemь božiemь sьzda sja domь svetago i velikoslavnago mjačenika Hristova Geōrgijě vь dny svjatorodnago i prěvysokago kralě Uroša Milutina, bogomь samodrьžьcu vsei srbьskoi zemli i primorьskoi, pri bogočьstivěi kralici Simonidě, i pri igumeně Andony, v lěto 6821 [1313]). According to the Slavonic inscription from 1318 in the interior, the church was decorated with frescoes by order of the Serbian King Milutin under the abbot Benjamin (Božiemь izvoljenijemь sьzʼda se ōt osnovanie, i popisa se, čьstnii hramь podaijemь vsakiim prevysokago krala Stefana Uroša, vь lěto 6826, pri igumeně Beniamine). Another inscription in the interior above the Western entrance has not been preserved. Between 1300 and 1318/21 a certain anagnost Radin from Nagoričino in Žegligovo (anagnosta Radina Nagoričanina izь Žegligova) wrote a gospel for the priest Zagoranin in Sušica. The old Serbian Genealogies (rodoslovi) and Annals (letopisi) report that the Serbian King Milutin had founded or endowed numerous monasteries, amongst others also the Monastery of Saint George in Nagoričino (Nagoričino svetomu Geōrgiju; i vь Nagoričine svetago Gjeōrgija; i druguju vь Nagoričinu; i vь Nagoričine Georgia). In the same sources Žegligovo and Nagoričino are subsumed in one geographical unit (i u Nagoričinu na Žegligovo crьkov svetago velikomučenika Georgia; i u Nagoričinu na Žegligovu crkovь svetago velikomučenika Georgia; i u Nagoričinu na Žegligovu crkovь svetago mučenika Georgia; i u Nagoričinu na Žegligovo crkovь svetago velikomučenika Georgia; i u Nagoričinu na Žegligovu crkovь svetago velikomučenika Georgija). The Lives of the Serbian Kings and Archbishops by Archbishop Danilo II and his successors confirm the renewal of the church under the Serbian King Milutin (i crkovь svetaago Georgьgija nagoričьskaago). The abbot Benjamin from Nagoričino is named in the list of abbots in two Serbian charters (1317 and one forgery from the 15th century, where he is referrred to as nagoričkii Beniaminь, respectively nagorički Beniaminь). According to the aforesaid Lives of the Serbian Kings and Archbishops, the Serbian King Stefan Uroš III Dečanski (reigned 1321-1331) gathered his army in the forefront of the Battle of Velbužd in the first half of 1330 on a field called Dobrič, located in today's South-Eastern Serbia at the confluence of the rivers Južna Morava and Toplica. He intended to confront the Bulgarian Tsar Michael III Šišman (reigned 1323-1330) at this place. When messengers informed him that the Bulgarian Tsar had intruded Serbian territory near the castle of Zemen on the upper reaches of the river Struma, where the then border of the Serbian Kingdom lay, he set his army in march and first moved to Nagoričino, where he prayed in the Church of Saint George (priide vь monastirь svoi kь svetomu mučeniku Hristovu Georьgiju Nagoričьskomu). The victory of King Stefan Dečanski at the Battle of Velbužd on 28 July 1330 is described by the Serbian annals and the aforesaid Lives of the Serbian Kings and Archbishops. According to the Serbian annals, King Stefan Dečanski captured Michael Šišman and brought him to Žegligovo (aduxere eum in Segligovo), where the Bulgarian Tsar died and was buried in the Church of Saint George in the village of Nagoričino (et sepulchro datus est in Ecclesia sancti Georgii in pago Gorichina). On the contrary, the Lives of the Serbian Kings and Archbishops describe that the Bulgarian ruler had already died in the battle. His corpse was brought to the Church of Saint George in the place called Nagoričino (prěnesenu Georьgija vь městě rekoměmь Nagoričьskaago) and entombed there. In a ledger containing a list of debtors and guarantors of the Ragusan merchant Mihailo Lukarević from Novo Brdo, dated to the period from 1432 to 1438, a certain Radiuoj Tatich from Nagoričino, who was born in Kokÿno (de Chochina in Nagorizno/Nagorzno) is mentioned. On his campaign against the town of Skutari (now Shkodra in Albania) in May 1474 the Ottoman Pasha of Rumeli stayed with his army in Nagoričino, which was three days of journey away from Kosovo Polje (Bassa Romanie cum numeroso et valido exercitu dimissus est in loco dicto Nagoricino, distanti a Cossovo itinere dierum trium). In the Pšinski pomenik (15th c.) Nagoričino is attested as Staro Nagoričino ("Old Nagoričino"), while the toponym of Nagoričino is obviously used for Mlado Nagoričino. Nagoričino is registered in the Defter for the Sanjak Köstendil from 1519 with the attribute "Staro" and from the years 1570 to 1572 as Gühne Nogoriç, Köhne-i Nagoriç and Köhne-yi Nogoriç (with the meaning of "Staro Nogorič"). The assumption that Edward Brown (1668-1669, published in 1673) saw the Church of Saint George in Nagoričino, while passing through Kumanovo, is probably incorrect ("near which [scil. Kumanovo] there is still a Greek Monastery, upon the side of the hills"). Rather he wrote about Sveta Bogorodica Črьnogorska in the Skopska Crna Gora, to the West of Kumanovo. In 1704 the Serbian scribe Jerotej Račanin refers to Nagoričino as 40 churches ("40 crkvy" or Turkish "krka klisa").
From the viewpoint of Art History, it should be emphasised that the Serbian King Milutin had the upper part of the Church of Saint George built on the destroyed walls of an older edifice in 1312/13 as evidenced by the aforesaid inscription above the Western entrance. The frescoes in the church were completed in 1317/18 according to the aforesaid inscription from 1318 in the interior and were executed by the painters Michael and Eutychius. The Church of Saint George is in the form of an inscribed cross with five domes, with barrel and groin vaults and a semicircular apse on the East (the altar space is relatively large and is continuing to the space of the nave), while the older edifice is clearly visible (especially on the Northern side of the church).
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Ovče Pole
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The Bulgarian Khan Boris built in the 9th century churches in Ovče Pole according to a Bulgarian chronicle (i na rěcě Brěgalnici, i tu prïemь carьstvo; na Ovči poli sьzda běli crьkvi). The Vita of Saint Prohor Pčinjski (11th century) gives account about Prohor, who came from a village in Ovče Pole (ōt vesї ovčopolskija). The disarmed Pechenegs were, according to Ioannes Skylitzes, settled on the plains of Ovče Pole in the first half of the 11th century (ἀνά τε τὰς πεδιάδας τῆς Σαρδικῆς, τῆς Ναϊσσοῦ καὶ τῆς Εὐτζαπόλεως διασπείρας πάντας καὶ πᾶν ὅπλον ἀφελόμενος διὰ τὸ ἀνεπιβούλευτον). The Nicene Empire conquered in 1246 parts of Macedonia, including Ovče Pole (Νευστάπολίς). Nine years later, in 1255, the Byzantine Emperor Theodoros II. Laskaris led his army through the Ovče Pole (διὰ τῆς Νευσταπόλεως), which was a waterless and houseless area (ἄνυδρος δέ ἐστιν ὁ τόπος καὶ ἄοικος καὶ πλήθει στρατευμάτων δυσβάδιστος). Ephraim (ἅμ’ Εὐτζαπόλει, resp. διὰ Ναυτζαπόλεως ἀνύδρου τόπου) and also Theodoros Skutariotes (Νευστάπολίς, resp. διὰ τῆς Νευσταπόλεως) describe both conquests. Ovče Pole (Ovьče Polje) was incorporated in the Serbian dominion under the Serbian King Stefan Uroš II Milutin in 1282/83. A poem in honor of the Byzantine general Michael Dukas Glabas Tarchaneiotes, which is the work of the Byzantine writer Manuel Philes (13th/14th c.), mentions amongst others the Byzantine conquest of Ovče Pole (Εὐτζάπολιν δὲ συλλαβὼν Μοροβίσδου, Σκόπιά τε Σθλάβιτζαν ἐξ εὐανδρίας, Καὶ τὸν Πίαντζον καὶ τὸ περὶ τὸν Στρόμον, Καὶ τὸν περὶ Στρούμμιτζαν ἄφθονον τόπον). The region (strana) of Ovče Pole (i Ōvčepolsku) is attested in the interpolated charter of the Serbian King Stefan Uroš II Milutin for the Hilandar Monastery from the year 1303/1304 (or after 1331?). The byzantine-serbian border in Macedonia became the central subject of negotiations in 1308 between the Serbian King Stefan Uroš II Milutin and Charles de Valois, when the latter sought to conquer the Byzantine Empire. The area of Ovče Pole (et contrata Ouciepoullie) should remain according to the treaty in the Serbian kingdom. The Serbian annals give account about the miraculous epiphany of the Saint Nicholas to the Serbian King Stefan Uroš III Dečanski in the Church of Saint Nicholas in Ovče Pole, where the saint healed the blindness of the king (et cum fuisset in Ovczepolye, in templo S. Nicolai). The same miracle is attested in the Vita of Stefan Dečanski, which was written by Grigorij Camblak (15th century; polje ovčee imenuemo). In 1330 the scribe Stanislav finished a Slavonic manuscript in the domain of Ovče Pole in the region of Zletovo on the mountains of Lěsnovo in the Monastery of Saint Archangel Michael (vь ōblasti ōvčepolьskoi vь horě zletovstěi, vь gorě lěsnovьstěi, vь monastiri stgo arhistratiga Mihaila). The same notice in the manuscript mentions that the Serbian King Stefan Uroš III Dečanski took control over Ovče Pole (i ōvčepolьsko). In the charter of Stefan Dečanski for the Monastery of Saint Nikola Mrački (Pešterski manastir) from the year 1330 appears the term zemli Ovčepolьskoi. From the slavic colophon of the scribe Stanislav in the Menaion of the Serbian Despot Jovan Oliver for the Monastery of the Saint Archangel Michael in Lesnovo from the 1342 results, that Jovan Oliver ruled at that time over the entire area of Ovče Pole (ōblastiju vseju ōvčepolьskoju). The Serbian Emperor mentions Ovče Pole (na Ovči Poli) in his charter for the Monastery of the Saint Archangels Michael and Gabriel near Prizren. The monks of the Hilandar Monastery complained in 1355 to the Serbian Emperor Stefan Uroš IV Dušan about the border violations by the people, who lived in the villages, which belonged to Karьba (selě zem'li Kar'bin'čkoi), whereupon the governor (kefalija) of Štip named David Mihojević (poslach kjefaliju Štip'skoga Davida Michojevikja) was sent out to determine the boundaries of the monastery in this area. In the boundary description of the Hilandar Monastery near the land of Karьba also Ovče Pole is mentioned (po ōnoi straně odь Ovča Polja). The Serbian Emperor Stefan Uroš IV Dušan issued on the 2th Mai 1355 the charter for the Hilandar Monastery in Ovče Pole (na Ovči Poli). The Serbian Emperor Stefan Uroš IV Dušan confirmed on the 17th Mai 1355 at the state council (sabor) in Krupište the tenure of the Monastery of Saint Petar Koriški as metochion for the Hilandar Monastery. The charters in question were written by the Serbian Logothet Gjurg in Ovče Pole (na Ovči Poli, resp. na Ovči Polii). The Serbian Emperor Stefan Uroš IV Dušan issued on the 2th July at the state council in Krupište the third charter for the Hilandar Monastery, which was again written by the same Serbian Logothet in Ovče Pole (na Ovči Poli). In the forged charter from the 15th century, previously referred as a document issued by the Serbian King Stefan Uroš II Milutin for the settlement Ulijare around 1318, amongst other places also Ovče Pole is mentioned (Ōvče polje). The Serbian Despot Stefan Lazarević granted in 1408/1409 a safe conduct to the ottoman troops from the area of Toplica via Kosovo to Ovče Pole (prohode kь Ovčju polju). In spring and summer of 1413 the two Ottoman pretenders to the throne Mehmed and Musa fought for supremacy on the Balkan Peninsula. Mehmed was supported by the Serbian Despot Stefan Lazarević. In the course of the military operations, Musa initially stayed in the Ovče Pole (in the Ragusan sources called Ovcepogle). Then Mehmed and Stefan Lazarević together with their troops crossed the Črьna Gora (Prěšьdьše že Črьmnu Goru) and reached the Ovče Pole (kь Ovьčju polju), where Djuradj Branković, Stefan's nephew, took command over the Serbian contingents. The Ottoman troops plundered the region of Žegligovo and Ovče Pole in 1512 (to lěto plěniše Turci Žegligovo, Ovče Polě). Ovče Pole is registered in the Defters for the Sanjak Köstendil between the years 1570 and 1572 as a summer pasture. Ovče Pole (Ovče polje is mentioned in the Pomenik from 15th–18th century. The Serbian scribe and copyist Jerotej Račanin travelled through the Ovče Pole on his pilgrimage to the Holy Land in 1704. He describes the area of Ovče Pole as beautiful, rich in fields, grain, vineyards and all kinds of fruit, with beautiful rivers and cold, pure sources, with cities and villages.
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