INSTITUTE OF HISTORY BELGRADE

Collection оf works
Volume 32

HOMAGE TO
TIBOR ŽIVKOVIĆ

Editor
Irena R. Cvijanović

Editor-in-chief
Srđan Rudić,
Director of the Institute of History

Belgrade
2016
 ИСТОРИЈСКИ ИНСТИТУТ БЕОГРАД

Зборник радова
књига 32

СПОМЕНИЦА
ДР ТИБОРА ЖИВКОВИЋА

Уредник издања
Ирена Р. Цвијановић

Oдговорни уредник
Срђан Рудић,
Директор Историјског института

Београд
2016
РЕЦЕНЗЕНТИ:
проф. др Франческо Бори (Институт за средњовековне студије Аустријске академије наука)
академик Десанка Ковачевић Којић (Српскa академијa наука и уметности)
проф. д.и.н. Лилиана Симеонова (Балканолошки институт Бугарске академије наука)

REVIEWERS:
Prof. Francesko Borri, PhD (Institute for Medieval Studies, Austrian Academy of Sciences)
Academician Desanka Kovačević Kojić (Serbian Academy of Sciences and Arts)
Prof. Liliana Simeonova, PhD (Institute of Balkan Studies Bulgarian Academy of Sciences)

УРЕЂИВАЧКИ ОДБОР
др Денис Алимов (Историјски факултет Државног Универзитета у Санкт Петербургу, Русија)
академик Јованка Калић (Српска академија наука и уметности)
др Ангелики Константакопоулоу (Универзитет у Јањини, Грчка)
др Есад Куртовић (Филозофски факултет Универзитета у Сарајеву, Босна и Херцеговина)
др Срђан Пириватрић (Византолошки институт САНУ)
др Срђан Рудић (Историјски институт Београд)
др Лубомира Хавликова (Праг, Чешка)
др Ирена Р. Цвијановић (Историјски институт Београд)

EDITORIAL BOARD
Denis Alimov, PhD (Saint-Petersburg State University, Faculty of History, Russia)
Academician Jovanka Kalić (Serbian Academy of Scieneces and Arts)
Angeliki Konstantakopoulou, PhD (University of Ioannina, Greece)
Esad Kurtović, PhD (Faculty of Philosophy in Sarajevo, Bosnia and Herzegovina)
Srđan Pirivatrić, PhD (The Institute for Byzantine Studies, SАSA)
Srđan Rudić, PhD (The Institute of History Belgrade)
Lubomíra Havlíková,PhD (Prague, Czech Republic)
Irena R. Cvijanović, PhD (The Institute of History Belgrade)

Издавање ове књиге финансијски је помогло

Министарство просвете, науке и технолошког развоја Владе Републике Србије

This book has been published with the financial support of

The Ministry of Education, Science and Technological Development, Republic of Serbia
 САДРЖАЈ

ПРЕДГОВОР 7

Славица Мереник, Дејан Црнчевић

БИБЛИОГРАФИЈА ТИБОРА ЖИВКОВИЋА 11

РЕЧ НА КОМЕМОРАЦИЈИ 17

Ilias Anagnostakis
WINE, WATER, BREAD, AND LOVE-AFFAIRS
ON A SIXTH-CENTURY MILITARY CAMPAIGN:
NARRATIVE STRATEGIES, POLITICS AND HISTORICITY 23

Валтер Пол
ПАВЛЕ ЂАКОН – ИЗМЕЂУ SACCI И MARSUPPIA 41

Bojana Radovanović
GOTTSCHALK, EBERHARD OF FRIULI AND ALFRED THE GREAT
SUPPORTING THE DISSIDENT THOUGHT, OR, YEARNING FOR LEARNING? 65

Mihailo St. Popović

SAINT CLEMENT OF OHRID:
HIS LIFE AND HIS AFTERMATH BETWEEN SOFIA AND SKOPJE 77

Ivan Basić
O RECEPCIJI KASNOANTIČKE AULIČKE TRADICIJE
U SREDNJOBIZANTSKOM HISTORIOGRAFSKOM DISKURZU
(PRIMJERI IZ »DALMATINSKOG DOSSIERA« DE ADMINISTRANDO IMPERIO) 93

Бојан Новаковић
ЗЕМЉЕ ДАЛМАТИНСКИХ СЛОВЕНА
У КОНЦЕПЦИЈИ КОНСТАНТИНА VII ПОРФИРОГЕНИТА 129

Владета Петровић
ТРАНСФОРМАЦИЈА УРБАНИХ НАСЕЉА ЦЕНТРАЛНОГ БАЛКАНА
ТОКОМ РАНОГ СРЕДЊЕГ ВЕКА 151

Ирена Р. Цвијановић
СВЕТ СЛОВЕНА И ВИЗАНТИНАЦА
У ДЕЛИМА АРАПСКИХ ПУТОПИСАЦА ОД IX-XII ВЕКА 167
Lubomíra Havlíková
WHAT WAS THE LOCATION OF SERBIA MENTIONED
IN THE COSMAS CHRONICLE OF THE CZECHS? 185

Хрвоје Грачанин
ЉЕТОПИС ПОПА ДУКЉАНИНА
И ЈУЖНИ СМЈЕШТАЈ МОРАВСКЕ КНЕЖЕВИНЕ 193

Небојша Порчић
ПРИЛОГ ИСТОРИОГРАФСКИМ ПОРТРЕТИМА
ХУМСКОГ КНЕЗА МИРОСЛАВА И ЊЕГОВИХ ПОТОМАКА 203

Александар Узелац
АТЛАМИШ – КУМАНСКИ ЦАР ИЗ СРПСКЕ АЛЕКСАНДРИДЕ 221

Радивој Радић, Марко Шуица

ГАЛИПОЉ У СРПСКИМ СРЕДЊОВЕКОВНИМ ИЗВОРИМА 229

Дејан Булић, Срђан Катић

ГРАДИНА – ЕРЧЕГЕ, СРЕДЊЕВЕКОВНИ ГРАД НА ЈАВОРУ 243

Emir O. Filipović
BOSNA I TURCI ZA VRIJEME KRALJA STJEPANA DABIŠE
– NEKE NOVE SPOZNAJE 273

Аранђел Смиљанић
НЕКЕ СПЕЦИФИЧНОСТИ У НАЗИВИМА ЗА ДИПЛОМАТСКЕ
ПРЕДСТАВНИКЕ У СРЕДЊОВЈЕКОВНОЈ БОСАНСКОЈ ДРЖАВИ 303

Есад Куртовић
ЈАМОМЕТИЋИ 315

Борис Бабић
БОСНА У ИСТОРИЈСКОМ ДЈЕЛУ ЛАОНИКА ХАЛКОКОНДИЛА 335

Lovorka Čoralić
VOJNICI IZ HERCEG NOVOG U MLETAČKIM
PREKOMORSKIM KOPNENIM POSTROJBAMA U 18. STOLJEĆU 349
Споменица др Тибора Живковића

Издавач
Историјски институт Београд

За издавача
др Срђан Рудић, директор Историјског института

Лектура текстова на српском језику

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Лектура текстова на енглеском језику

Татјана Ћосовић

Превод резимеа на енглески језик

Татјана Ћосовић

Секретар Редакционог одбора

Снежана Ристић

Компјутерска припрема за штампу

Слободан Симић

Штампа
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Тираж
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СПОМЕНИЦА др Тибора Живковића / уредник издања Ирена Р. Цвијановић ; одговорни уредник

Срђан Рудић. - Београд : Историјски институт, 2016 (Београд : Donat graf). - 377 стр. : илустр. ; 24 cm. -
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ISBN 978-86-7743-117-4

1. Рудић, Срђан, 1968- [одговорни уредник]

a) Живковић, Тибор (1966-2013) - Зборници b) Југоисточна Европа - Историја - Средњи век -
Зборници

COBISS.SR-ID 225138956
 UDC: 271.2-36:930.85(497.7)”10/19”

Mihailo St. POPOVIĆ

Austrian Academy of Sciences
Institute for Medieval Research
Division of Byzantine Research
Vienna
Austria

SAINT CLEMENT OF OHRID:

HIS LIFE AND AFTERMATH BETWEEN SOFIA AND SKOPJE

Abstract: This article aims at presenting various aspects of the reception and
aftermath of Saint Clement of Ohrid by combining written mediaeval sources, archaeological
evidence, architecture, pictorial sources and unpublished archival material from the year 1914.
Starting with the life and deeds of the Saint based on written mediaeval sources – i.e. the Vita
Clementis of Theophylaktos of Ohrid (11/12th centuries) and the Clementis Vita brevis of
Demetrios Chomatenos of Ohrid (first half of the 13th century) – a short biographical sketch will
be given, followed by a focus on the main place of his Christian mission on the elevation Plaošnik
in the city of Ohrid. It is there that he spread the word of the Lord to the Slavic population,
where he built his church of Saint Panteleimon (replaced by a mosque in the 15th century), where
profound excavations have taken place since 2000 and where his church was reconstructed to
give a renewed shelter for his holy relics in 2002. His memory stayed alive throughout the
centuries on frescoes in various churches of the historical region of Macedonia as well as in the
“Stemmatographie” (Vienna 1741) of Hristofor Žefarović from Dojran. After this overview, the
article shifts towards the memory of the Saint in the Bulgarian lands during the 19th century,
when the University of Sofia was founded and named “Sveti Kliment Ohridski”. A special
emphasis will be put on unpublished archival material from the Austrian State Archive in Vienna,
which give evidence for a journey of the Bulgarian scholars V. N. Zlatarsky and S. Ivanov to
Central Europe in the year 1914 (just before the outbreak of WWI) in order to search for written
sources on Saint Clement of Ohrid in European libraries. The last aspect of the aftermath of the
Saint will comprise his memory in the (Former Yugoslav Republic of) Macedonia (FYROM), where
for example the National and University Library in Skopje was named after him.
Keywords: Byzantine history, Macedonia, Saint Clement, church history, cultural heritage.

Saint Clement was most probably born around 840 AD in the historical region
of Macedonia and originated from the Slavic population in the vicinity of the
Byzantine city of Thessalonica. His Christian name is not known. Fundamental
biographical data are provided by two Lives of the Saint, which were written in Greek,
but which are based on non-preserved Old Slavonic models. The first Life was
composed by Archbishop Theophylact of Ohrid (late 11th/early 12th century) and is

77
Mihailo St. Popović

known as Vita Clementis within the scholarly community. The second was probably
written by Archbishop Demetrios Chomatenos of Ohrid (first half of the 13th century)
and bears the name Clementis Vita brevis1. Additional information on Clement can be
found in the Life of Saint Naum of Ohrid2 and in a Slavic liturgy in honor of Clement3.
Moreover, his feast day is listed in the Glagolitic Codex Assemanianus (end of the 10th
/ early 11th centuries)4. Clement joined the Saints Constantine-Cyril and Methodius, the
apostles of the Slavs, at a young age and accompanied them first to the Crimea, then
to southern Russia and after that on their mission to Great Moravia (863). Clement
received his monastic name from Saint Clement of Rome, whose relics had been
discovered by Constantine-Cyril on the Crimea and were taken to Rome (Church of S.
Clemente). From 869 until 885 he remained in Great Moravia, which he had to leave
under the pressure of Latin missionaries coming from East Francia. Clement departed
together with Naum, Angelarij and Sava to Preslav in the First Bulgarian Empire.
There, they instructed the future clergy, promoted at the wish of the Bulgarian rulers,
amongst others, the Old Slavonic language as the language of the church and made
a significant contribution to the development of the Cyrillic alphabet. Around 887/88
Clement was sent at the behest of Bulgarian Tsar Simeon to Bulgarian-ruled
Macedonia in order to organise the life of the church and to strengthen the newly
converted Slavic population in its faith. He was a preacher, teacher and writer, and
became the bishop of Dremvitza and Velitza (today Veles?). One of the most
important zones of his missionary activity included Ohrid and Glavinitza (now the site
Ballsh in Albania). In Ohrid Clement erected the church of Sveti Panteleimon (also
known as Star Sveti Kliment) on the elevation of Plaošnik. He was buried there after
his death on 27 July (of the Julian calendar) 916. Clement is venerated as a Saint in the
Orthodox Church and is celebrated on two days (27 July and 25 November of the

1
Grăcki izvori za Bălgarskata istorija, IX/2 (Izvori za Bălgarskata istorija XXX), I. G. Iliev (ed.),
Sofija 1994, 10–41; Grăckite žitija na Kliment Ohridski, Uvod, tekst, prevod i objasnitelni beležki
A. Milev (ed.), Sofija 1966; partial German translation of the Vita Clementis in: J. Bujnoch,
Zwischen Rom und Byzanz. Leben und Wirken der Slavenapostel Kyrillos und Methodios nach
den Pannonischen Legenden und der Klemensvita. Bericht von der Taufe Rußlands nach der
Laurentiuschronik (Slavische Geschichtsschreiber 1), Graz/Wien/Köln 19722, 135–165. Also cf.
I. Iliev, Sv. Kliment Ohridski. Život i delo. Plovdiv 2010; D. Obolensky, Clement of Ohrid, Six
Byzantine Portraits, Oxford 1999, 8–33; M. St. Popović, Kliment von Ohrid, Religiöse Erinnerungsorte
in Ostmitteleuropa. Konstitution und Konkurrenz im nationen- und epochenübergreifenden
Zugriff, Berlin 2013, 494–500.
2
Bălgarski starini iză Makedonija, J. Ivanov (ed.), Sofija 1931, 305–307. Also cf. T. Filiposki,
Sveti Naum i negovite epiteti: Ohridski i Čudotvorec, 1100 godini od upokojuvanjeto na Sveti
Naum Ohridski, Ohrid, 3–5 oktomvri 2010 godina (Zbornik na trudovi od megjunarodniot
naučen simpozium), Ohrid 2011, 153–174.
3
Bălgarski starini iză Makedonija, 322–327.
4
Evangeliář Assemanův. Kodex Vatikánský 3. slovanský. Díl II Úvod, text v přepise cyrilském,
poznámky textové, seznamy čtení, J. Kurz (ed.), Praha 1955. Also cf. C. Grozdanov, Mesecoslov
Asemanovog jevandjelja i starije zidno slikarstvo u Makedoniji, Zbornik za likovne umetnosti 21
(1985) 13–27.

78
 Saint Clement of Ohrid: His Life and Aftermath between Sofia and Skopje

Julian calendar). His literary oeuvre is manifold and includes praises to the principal
feasts of the church year, church poetry, liturgical hymns as well as translations of
hagiographical texts from the Greek language5.
The veneration of Saint Clement is closely related to the question of the
territorial extent of his diocese in the 9/10th centuries. His diocese is mainly localised
between the towns of Veles and of Ohrid, but seems also to have included parts of
today’s Albania (e.g. Devol)6.
The culture of commemoration of Saint Clement of Ohrid is primarily linked
to his place of burial. The centre of Clement’s mission was the elevation of Plaošnik
– to the west of Ohrid’s old town (Varoš) and to the south of the fortress of Ohrid
(Samuilova tvrdina), where Clement had built his church of Sveti Panteleimon on the
foundations of early Christian basilicas. His relics rested there from his death in 916
until the Ottoman conquest of Ohrid around 1385/95. As a consequence of the
conquest his relics were translated from the church of Sveti Panteleimon to the
church of Mal Sveti Kliment (built in 1378) and then to the church of Sveta Bogorodica
Perivlepta (built in 1294/95), lying on an elevation to the east of Plaošnik. The church
of Sveta Bogorodica Perivlepta became the seat of the Orthodox archbishops of Ohrid,
because the church of Sveta Sofija (built in the 10/11th centuries) in the old town
(Varoš) had been converted into a mosque and the church of Sveti Panteleimon had
to be abandoned. The Ottomans built the mosque Sultan Mehmed (Sultan Mehmed
džamija or Imaret džamija) on the prominent place of Sveti Panteleimon (i.e. on its
foundations) in the 15th century7. This had two immediate effects on the local culture
of commemoration. While the name Imaret was established as a field name of this

5
I. Dujčev, Ch. Hannick, 11. Clemens v. Ochrid, Lexikon des Mittelalters 2 (1983) 2146–2148
(with extensive bibliography); R. Browning, Kliment of Ohrid, The Oxford Dictionary of
Byzantium 2 (1991) 1133–1134; J. Hahn, Kliment Ochridski, Biographisches Lexikon zur
Geschichte Südosteuropas 2 (1976) 418–419; J. Sp. Popović, Žitija Svetih za juli, Beograd 1996,
670–681; J. Sp. Popović, Žitija Svetih za novembar, Beograd 1998, 749; A. Ducellier, Glavinitza,
Lexikon des Mittelalters 4 (1989) 1494; I. Snegarov, Les sources sur la vie et l’activité de Clément
d’Ochrida, Byzantinobulgarica 1 (1962) 79–115. A German translation of his literary oeuvre can
be found in: W. Baumann, Die Faszination des Heiligen bei Kliment Ochridski (Slavische
Sprachen und Literaturen, Band 1), München 1983.
6
A. Delikari, Der hl. Klemens und die Frage des Bistums von Velitza. Identifizierung, Bischofsliste
(bis 1767) und Titularbischöfe (SS Cyril and Methodius Center for Cultural Studies), Thessaloniki
1997; A. Delikare, Η Αρχιεπισκοπή Αχριδών κατά τον μεσαίωνα. Ο ρόλος της ως ενωτικού
παράγοντα στην πολιτική και εκκλησιαστική ιστορία των Σλάβων των Βαλκανίων και του
Βυζαντίου, Thessalonike 2014.
7
Cf. on the archaeological evidence: Ohrid i Ohridsko niz istorijata, I–II, M. Apostolski et al.
(ed.), Skopje 1978 and 1985, I 175–246, II 298–299; D. Koco, Klimentoviot manastir „Sv.
Pantelejmon“ i raskopkata pri „Imaret“ vo Ohrid, Godišen zbornik na Filozofskiot fakultet 1
(Skopje 1948) 129–182; B. Nikolova, Pravoslavnite cărkvi prez Bălgarskoto srednovekovie (IX–
XIV v.), Sofija 2002, 152–155 (with extensive bibliography); G. Fingarova/B. Schellewald/P.
Soustal, Ohrid, Reallexikon zur byzantinischen Kunst 7 (2011) 161–353; J. Poposka, Church
Mother of God Peribleptos (St. Clement), Ohrid 2006.

79
Mihailo St. Popović

very area of the elevation of Plaošnik, the church of Sveta Bogorodica Perivlepta was
renamed into Sveti Kliment. Thus, there were three churches in Ohrid, directly related
to the commemoration of the Saint (Sveti Panteleimon alias Star Sveti Kliment; Mal
Sveti Kliment; Sveta Bogorodica Perivlepta alias Sveti Kliment), which was to last until
2002 (see below). Archbishop Theophylact of Ohrid had already referred in his Vita
Clementis to Saint Clement as the “new apostle Paul”, whose works he compared
with the deeds of the apostle and thus laid the foundation for comprehensive local
veneration of the Saint. This worship is reflected clearly in the art from 916 (Clement’s
death) until 1767 (abolition of the Archbishopric of Ohrid)8. Ohrid became the center
of the artistic definition of the canon of the portrait of Saint Clement, whose oldest
representation on a fresco was found in the church of Sveta Sofija (about 1045)9.
Further representations of Saint Clement can be found in the following churches in
Ohrid itself (fig. 1): Sveti Jovan Kaneo (1280–1290), Sveta Bogorodica Perivlepta (1295
and 1365), Sveti Vrači (icon; end of the 13th century), Mali Sveti Vrači (about 1340),
Sveti Panteleimon (traces of frescos; about 1321/31), Sveti Nikola Bolnički (1330–
1340 and 1480/81), again Sveta Sofija (about 1345 and 1355–1368), Sveti Dimitrije

8
Cf. on the history of the Archbishopric of Ohrid: G. Györffy, Zur Geschichte der Eroberung Ochrids
durch Basileos II, Actes du XIIe Congrès International d’Études Byzantines, Ochride 10–16
septembre 1961, II, Beograd 1964, 149–154; E. Konstantinou-Stergiadou, Die Echtheit der Sigillia
von Basilius II für das Erzbistum von Achrida, Byzantiaka 17 (1997) 265–284; A. E. Müller, Zur
Datierung des Chrysobulls Michaels VIII. für Ochrid: nicht August 1272, sondern 1273, Zwischen
Polis, Provinz und Peripherie. Beiträge zur byzantinischen Geschichte und Kultur, Wiesbaden
2005, 427–432; S. Pirivatrić, Samuilova država. Obim i karakter (Vizantološki institut Srpske
akademije nauka i umetnosti, Posebna izdanja, Knjiga 21), Beograd 1997, 99; G. Podskalsky,
Theologische Literatur des Mittelalters in Bulgarien und Serbien 865–1459, München 2000, 70–
72; A. V. Popović, Titulatura ohridskog arhiepiskopa u pismima Dimitrija Homatijana, Zbornik
radova Vizantološkog instituta 38 (1999/2000) 279–285; G. Prinzing, Entstehung und Rezeption
der Justiniana-Prima-Theorie im Mittelalter, Byzantino-Bulgarica 5 (1978) 269–287; G. Prinzing,
The Autocephalous Byzantine Ecclesiastical Province of Bulgaria/Ohrid: How independent were its
Archbishops?, Bulgaria Mediaevalis 3 (2012) 355–383; G. Prinzing, Emperor Manuel II and
Patriarch Euthymios II on the Jurisdiction of the Church of Ohrid, Le Patriarcat Œcuménique de
Constantinople et Byzance hors frontières (1204–1586), Paris 2014, 243–271; B. Prokić, Postanak
Ohridskog patrijarhata, Glas Srpske Kraljevske Akademije 90 (1912) 175–267; I. I. Snegarov,
Istorija na Ohridskata arhiepiskopija, Sofija 1924; A. Šukarova, Justinijana Prima, Skopje 1994; V.
Tăpkova-Zaimova, Entre Ochrid et Tirnovo: problèmes d’Église après 971, Βυζάντιο και Βούλγαροι
(1018–1185), Athen 2008, 25–37; V. N. Zlatarski, Prima Justiniana im Titel des bulgarischen
Erzbischofs von Achrida, Byzantinische Zeitschrift 30 (1929/30) 484–489. Cf. on the archbishops
of Ohrid: G. Angeličin-Žura, Poglavari na Ohridskata crkva, Ohrid 2008; E. Büttner, Erzbischof
Leon von Ohrid (1037–1056). Leben und Werk (mit den Texten seiner bisher unedierten
asketischen Schrift und seiner drei Briefe an den Papst), Bamberg 2007; M. Mullett, Theophylact
of Ochrid. Reading the Letters of a Byzantine Archbishop (Birmingham Byzantine and Ottoman
Monographs 2), Aldershot 1997; B. Prokić, Prvi Ohridski arhiepiskop Jovan, Glas Srpske Kraljevske
Akademije 88 (1911) 267–303.
9
G. Angeličin-Žura, Dali vo Ohrid e otkrien katedralniot hram na Samuilovata patrijaršija?,
Pelagonitisa 16–20 (2005–2008) 44–48.

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Saint Clement of Ohrid: His Life and Aftermath between Sofia and Skopje

81
Mihailo St. Popović

(end of the 14th century), Sveti Konstantin i Elena (about 1400), Sveta Bogorodica
Bolnička (about 1400), but also outside of Ohrid in the following churches and
monasteries, thus creating a Sacred Landscape of the Saint: Sveti Nikola in Manastir
(Mariovo; 1271), Sveti Arhangel Mihail in Radožda (1270s), Studenica (1314), Staro
Nagoričane near Kumanovo (1316–1318), Gračanica (about 1320), Sveti Nikola/Nikita
Banjanski near Skopje (about 1320), Hagios Nikolaos Orphanos in Thessalonica (1320–
1325), Sveta Bogorodica on the island of Mal Grad (1334/35 and 1368/69), Peć (about
1337), Matejče near Kumanovo (1356–1360), Taxiarchēs tēs Mētropoleōs in Kastoria
(1359/60), Zaum at the Lake of Ohrid (Sveta Bogorodica Zaumska; 1361), Sveti Nikola
in Psača (about 1366), Bogorodica Peštanska near Peštani (after 1370), Markov
manastir near Skopje (1376/77), Hagios Athanasios tu Muzakē in Kastoria (1383/84),
Sveti Andreja/Andreaš near Skopje (1388/89), Sveti Atanasije in Kalište (about 1400),
Sveta Bogorodica in Velestovo (1444), Site Sveti in Lešani (1451/52), Sveti Gjorgjije in
Godivje (15th century), Sveti Ilija in Dolgaec (1454/55), Sveti Spas in Leskoec (1461/62)
and Matka near Skopje (1496/97)10.
In an excellent article entitled “Sveti Kliment i negoviot epitet Ohridski: pojava
i rasprostranetost” the scholar Toni Filiposki from Skopje has shown that the by-name
“Ohridski” started to appear in written sources only from the 13th century onwards11.
The conquest of large parts of the historical region of Macedonia by the Serbian
king Stefan Uroš II Milutin in the late 13th century led to the proliferation of the image
of Saint Clement throughout the Serbian medieval state beyond the boundaries of the
diocese of Ohrid. The 14th century witnessed a strong emanation of the worship of the
Saint in areas of present-day Greece, Albania, Kosovo and Serbia, which is reflected in
numerous pictorial representations. From these representations one can discern that
Saint Clement was perceived as a patron of the city of Ohrid and its inhabitants. In the
course of the 16th century the pictorial programs even reached the Holy Mount Athos
(see Protaton/Karyes, 1526). A significant contribution to the culture of worship and
of commemoration of Saint Clement was made by the artist Hristofor Žefarović from
Dojran with his “Stemmatographie” (Vienna 1741), in which he published engravings
of South-East European Saints (including Clement), which became artistic prototypes
in Serbia, Bulgaria, the historical region of Macedonia and on the Holy Mount Athos12.
10
C. Grozdanov, Portreti na svetitelite od Makedonija od IX–XVIII vek. (Kulturno istorisko
nasledstvo vo SR Makedonija 20), Skopje 1983, 38–104; G. Angeličin-Žura, Nepoznati likovi na
sveti Kliment vo srednovekovni crkvi, Uslovi, pojava i razvoj na Slovenskata pismenost. Sv. Kliment
Ohridski – život i dejnost, Skopje 2007, 17–36; D. Vojvodić, Predstave svetog Klimenta Ohridskog
u zidnom slikarstvu srednjovekovne Srbije, Vizantijski svet na Balkanu, knjiga I (Vizantološki institut
Srpske akademije nauka i umetnosti, Posebna izdanja, knjiga 42/1), Beograd 2012, 145–167.
11
T. Filiposki, Sveti Kliment i negoviot epitet Ohridski: pojava i rasprostranetost, Sveti Kliment
Ohridski vo umetničkoto tvoreštvo. Šesta naučna sredba po povod patroniot praznik na
Nacionalnata i Univerzitetska Biblioteka „Sv. Kliment Ohridski“ – Skopje održana na 7. 12. 2012,
M. Bošeski (ed.), Skopje 2012, 27–52.
12
Christofor Žefarovič, Stematografija. Faksimilno izdanie, A. Vasiliev (ed.), Sofija 1986. Cf.
also: Ikonen auf Papier. Österreichisches Museum für angewandte Kunst, 18. Dezember 1998
– 28. Februar 1999, P. Noever (ed.), Wien/Thessaloniki 1998.

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 Saint Clement of Ohrid: His Life and Aftermath between Sofia and Skopje

During the “long” 19th century the pictorial representation of Saint Clement
in the area between Ohrid and Skopje was very much influenced by the artist Dičo
Krstevič Rekalija (1819–1872) (frescoes and icons from 1844, 1851, 1863, 1864)13.
After the abolition of the Archbishopric of Ohrid in 1767 the Ecumenical
Patriarchate of Constantinople continued to administer its parishes. This lasted until
the establishment of the Bulgarian Exarchate in 1870. The Serbian Orthodox Church
had already obtained the autonomy of the Metropolis of Belgrade from the
Ecumenical Patriarchate in 1832. While the Ecumenical Patriarchate established
schools, where the pupils were taught in Greek, the Exarchate fostered the usage of
Bulgarian in its schools. Consequently, the culture of commemoration of Saint
Clement spread to Bulgaria and culminated in the founding of the University of Sofia
under the name of “Sveti Kliment Ohridski” in 1888, the patron of which Clement
remained even after 1945 in the People’s Republic of Bulgaria. During the First and
Second Balkan Wars (1912/13) the former diocese of the Archbishopric of Ohrid was
divided between Serbia, Bulgaria and Greece14.
Unpublished archival material from the Austrian State Archives in Vienna
reveals that the professors of the University of Sofia, V. N. Zlatarsky and S. Ivanov,
undertook a scholarly journey to Central Europe in April/May 1914 in order to search
for and document the works of Saint Clement of Ohrid in European libraries. The
above-mentioned archival material (Document no. 1–7) is published for the first time
in the Annexe to this contribution. According to the Bulgarian embassy in Vienna, the
Bulgarian Academy of Sciences had decided to edit the works of the Saint, some of
which were kept in Romania, Austria-Hungary, Germany and Russia: “L’Académie des
Sciences bulgare a pris la résolution de faire éditer tous les œuvres du St. Clément
d’Ochrida et d’envoyer à l’étranger une mission composée de Messieurs V. N. Zlatarsky
et S. Ivanoff, professeurs à l’université de Sofia, pour rechercher et photographier tous
ces écrits dudit saint bulgare qui se trouvent dispersés dans les diverses bibliothéques
de Roumanie, Autriche-Hongrie, Allemagne et Russie. A cet effet Mrs Zlatarsky et
Ivanoff après avoir visité la Roumanie, comptent visiter ces jours-ci Karlovtsi et Vienne
13
C. Grozdanov, Nepoznati i malku poznati portreti na Slovenskite učiteli vo umetnosta na XIX
vek, Studii za Ohridskiot živopis, C. Grozdanov (ed.), Skopje 1990, 181–190.
14
J. Belčovski, Stranskite istražuvači za Ohridskata arhiepiskopija do krajot na vtorata svetska
vojna (1945), Otkrivanjeto i proučuvanjeto na Makedonija vo evropskata nauka do formiranjeto
na Makedonskite državni institucii, Skopje 2009, 203–218; J. Zečević Božić, Die
Autokephalieerklärung der Makedonischen Orthodoxen Kirche (Das östliche Christentum, Neue
Folge, Band 24), Würzburg 1994; B. Ilievski, Makedonsko-srpskite crkovni odnosi 1944–1970,
Skopje 2011; E. Kraft, Die Religionsgemeinschaften in Makedonien, Makedonien. Geographie
– Ethnische Struktur – Geschichte – Sprache und Kultur – Politik – Wirtschaft – Recht
(Österreichische Osthefte 40/1–2), Wien 1998, 339–76; M. Nikolić, Ekumenski odnosi Srpske
pravoslavne i Rimokatoličke crkve 1962–2000. godine, Beograd 2011, 532ff.; G. Prinzing, Die
umstrittene Selbständigkeit der Makedonischen Orthodoxen Kirche in historischer Sicht,
Makedonien. Probleme und Perspektiven eines jungen Staates (Aus der Südosteuropa-
Forschung 10), München 1999, 31–43; Jovan VI (Z. Vraniškovski), Archbishop of Ohrid and
Metropolitan of Skopje, Brief History of the Ohrid Archbishopric, Ohrid 2007.

83
Mihailo St. Popović

d’où ils se rendront en Allemagne.”15 Special permission was needed by the two
Bulgarian scholars for the import of their technical equipment to Austria-Hungary,
which was used for making photographs of the respective manuscripts.
The foundation of the Federal People’s Republic of Macedonia (1944) brought
about new aspects of the commemoration of Saint Clement. Clement, the apostle of the
Slavs, was celebrated in 1944 as patron of the National and University Library in Skopje.
Thus, apart from Ohrid the capital Skopje was established as a place of commemoration
and worship. That is why the construction of the cathedral “Sveti Kliment Ohridski” in
the shape of a rotunda was initiated in Skopje in 1972. This largest church of the so-
called Macedonian Orthodox Church was finally consecrated in 199016.
In 1979 a University was founded in Bitola, which was also named after the
Saint (Univerzitet Sveti Kliment Ohridski/UKLO). New forms of commemoration
developed in the wake of the disintegration of the Socialist Federal Republic of
Yugoslavia (SFRY). In 1991 the former Socialist Republic of Macedonia became an
independent state on the basis of a referendum17. Thereupon, the feast of Saint
Clement on 8 December (25 November of the Julian calendar) became a public
holiday for all citizens of any creed18.
Shortly before that (1988) an expedition of Bulgarian scholars landed on the
Livingston Island and founded an Antarctic research station, which was named after
Clement in 1993 (“Baza Sv. Kliment Ohridski”).
A new dimension in the culture of commemoration has been established in
the wake of the celebration of the 2000th anniversary of Christianity. The remnants of
the mosque Sultan Mehmed (Sultan Mehmed džamija), which was built in the 15th
century on the fundaments of the church of Sveti Panteleimon and which fell in
disrepair during the 19th century, were removed in 2000. The church of Sveti
Panteleimon was reconstructed from 2000 until 2002 in the form of a trikonchal
basilica with an inscribed cross. In addition, thorough archaeological excavations,
carried out continuously since 2000, have revealed around 5000 graves, three
additional churches (basilicas) and a huge basilica surrounding the church built by
Saint Clement of Ohrid in the 9th century. On 10 August 2002 the relics of Saint
Clement of Ohrid were taken from the church of Sveta Bogorodica Perivlepta (alias
Sveti Kliment) and translated to the reconstructed church of Sveti Panteleimon19.

15
Cf. the Annexe, Document no. 1.
16
Cf. on the so-called Macedonian Orthodox Church footnote no. 14.
17
B. Opfer, Im Schatten des Krieges. Besatzung oder Anschluss – Befreiung oder Unterdrückung?
Eine komparative Untersuchung über die bulgarische Herrschaft in Vardar-Makedonien 1915–
1918 und 1941–1944 (Studien zur Geschichte, Kultur und Gesellschaft Südosteuropas 3), Münster
2005; S. Rohdewald, Sava, Ivan von Rila und Kliment von Ohrid. Heilige in nationalen Diensten
Serbiens, Bulgariens und Makedoniens, Die Renaissance der Nationalpatrone. Erinnerungskulturen
in Ostmitteleuropa im 20./21. Jahrhundert, S. Samerski (ed.), Köln/Weimar/Wien 2007, 181–216.
18
Cf. Služben vesnik na Republika Makedonija 21 (1998) and 18 (2007).
19
Plaošnik. Vozobnovenata manastirska crkva na Sv. Kliment i Pantelejmon, C. Grozdanov/P.
Kuzman/ T. Paskali Buntašeska (ed.), Ohrid 2003; M. Popović, Denkmalpflege in Südosteuropa am
Beispiel der Stadt Ohrid, Institut für den Donauraum und Mitteleuropa, Info Europa 1 (2009) 9–11.

84
 Saint Clement of Ohrid: His Life and Aftermath between Sofia and Skopje

The life and aftermath of Saint Clement of Ohrid is a vivid example, how a
saintly figure and its relics shaped and still shape a “Sacred Landscape” in the heart
of the Balkan peninsula20. This becomes even more obvious by the fact that the so-
called Macedonian Orthodox Church donated a particle of the relics of Saint Clement
to the Bulgarian Orthodox Church in November 2008. Thus, a partial translation with
the purpose of connecting peoples took place. The aspect of cross-border connection
seems to be the most recent development in the culture of commemoration of Saint
Clement. Apart from this Saint there are five other Saints (namely Sveti Prohor
Pčinjski, Sveti Joakim Osogovski, Sveti Gavrilo Lesnovski, Sveti Ivan Rilski and Sveti
Naum Ohridski), who are especially venerated in the southern Balkan peninsula. They
could act as figures of integration and cross-border cooperation in the near future.
With regard to the gradual integration of the Western Balkan states into the European
Union it could prove viable to lift the commemoration of these Saints from a local
onto a common European level21.

20
Cf. on the concept of “Sacred Landscape” for example: K. Knott, Spatial Theory and Method for
the Study of Religion, Temenos 41/2 (2005) 153–184; R. Toddard, Pilgrimage Places and Sacred
Geometries, Geography Faculty Publications, University of Nebraska – Lincoln 4 (2009) 163–177.
21
A first step into this direction has been undertaken with the following publication: Guide.
Together Along the Holy Places of the Osogovo Mountain. Pătevoditel. Zaedno po sveštenite
mesta na planinata Osogovo, Regional History Museum – Kyustendil (ed.), Kjustendil/Sofija 2004.

85
Mihailo St. Popović

ANNEXE

Austrian State Archives / Haus-, Hof- und Staatsarchiv / Admin. Registratur / F 74 / 3

Document no. 1

Légation Royale
de Bulgarie
Wien, le 16 avril 1914
№ 411.

Urgent.

Annexes:

L’Académie des Sciences bulgare a pris la résolution de faire éditer tous les
œuvres du St. Clément d’Ochrida et d’envoyer à l’étranger une mission composée de
Messieurs V. N. Zlatarsky et S. Ivanoff, professeurs à l’université de Sofia, pour
rechercher et photographier tous ces écrits dudit saint bulgare qui se trouvent
dispersés dans les diverses bibliothéques de Roumanie, Autriche-Hongrie, Allemagne
et Russie. A cet effet Mrs Zlatarsky et Ivanoff

Au Ministère
Impérial et Royal
des Affaires Etrangères Wien.

après avoir visité la Roumanie, comptent visiter ces jours-ci Karlovtsi et Vienne d’où
ils se rendront en Allemagne.
En portant ce qui précède à la connaissance du Ministère Impérial et Royal
des Affaires Etrangères, la Légation Royale de Bulgarie, d’ordre de son Gouvernement,
a l’honneur de Le prier de vouloir bien faire le nécessaire pour que toutes les facilités
désirables soient accordées à Messieurs Zlatarsky et Ivanoff qui, à part leurs effets
personnels, ont avec eux deux caisses contenant un appareil photographique spécial
pour faire des photographies des divers écrits ainsi que tous les accessoires
nécessaires.
La Légation Royale remercie d’avance le Ministère Impérial et Royal de ses
obligeants offices à cet effet.

86
 Saint Clement of Ohrid: His Life and Aftermath between Sofia and Skopje

Document no. 2

K. u. k. Ministerium des kaiserl. und königl. Hauses und des Äußern

Deutsche Übersetzung Ad Z. 33905 1914

der ungarischen Note des königl. ungar. 8.
Finanz-Ministeriums
vom 23/IV 1914
Zahl 49755.

Mit Bezug auf die d.a.Note vom 18. April l.J.Z.30316/8. wird dem ./.
mitgeteilt, dass das kgl.ung. Hauptzollamt in Zemun /Zimony/ gleichzeitig angewiesen
wurde, die Zollbehandlung des Reisegepäckes des Universitätsprofessor V.U. [sic!]
Zlatarsky in Sofia, der als Mitglied der zur Ausforschung der Werke des heiligen
Klemens von Ochrida entsendeten bulgarischen Mission über Zemun /Zimony/ auf
ungarisches Territorium einzutreten beabsichtigt, mit grösster Zuvorkommenheit
vorzunehmen, ferner den photographischen Apparat im Reisecolli nebst Zugehör,
sowie die Films enthaltenden zwei Kisten,- als Reiseutensilien zollfrei eintreten zu
lassen.

Übers. Le. 30/IV

Rev. Fe. 30/IV
Mund. B. 30/IV.1914.

Document no. 3

1. k.k. Min. für Kultus und Unterricht

2. kgl.ung. Min. für Kultus und Unterricht
3. k.k. Finanzministerium
4. kgl.ung. Finanzministerium

Wie die hies. Kgl. bulgarische Gesandtschaft hieher mitteilt, hat die bulgarische
Akademie der Wissenschaften den Beschluss gefasst, alle Werke des heil. Klemens
von Ochrida zu veröffentlichen und eine Mission bestehend aus den Professoren der
Universität in Sofia den Herren V.N. Zlatarsky und S. Ivanoff in’s Ausland zu entsenden,
um alle Schriften des erwähnten bulgarischen Heiligen, welche in den verschiedenen
Bibliotheken Rumäniens, Österreichs, Ungarns, Deutschlands und Russlands verstreut
sind, auszuforschen und zu photographieren. Zu diesem Behufe beabsichtigen die
Herren Zlatarsky und Ivanoff, nachdem sie Rumänien bereits besucht haben, in den
nächsten Tagen auch Karlovitz und Wien aufzusuchen, von wo sie sich dann nach

87
Mihailo St. Popović

Deutschland weiterbegeben. Herr Ivanoff ist bereits am 17. über Orsova nach Ungarn
gereist, während Herr Zlatarsky als Eintrittsstation Semlin gewählt hat. Anschliessend
hieran nimmt die kgl. bulg. Gesandtschaft im Auftrage ihrer Regierung die h.o.
Vermittlung zu dem Ende in Anspruch, damit den genannten Herren, die ausser ihrem
gewöhnlichen Reisegepäck noch zwei Kisten mit sich führen, welche einen eigenen
photografischen Apparat zum Aufnehmen der verschiedenen Handschriften sowie die
dazu nötigen Accessorien und Film enthalten, die tunlichsten Erleichterungen gewährt
werden. Das k.k. Min. des Äussern beehrt sich das ./. zu ersuchen, die im Gegenstande
erforderlichen weiteren Veranlassungen im eventuellen Einvernehmen mit dem 1) k.k.
Finanzmin. 2) kgl.ung. Finanzmin. 3) k.k. Min. f. Kultus u. Unt. 4) kgl.ung. Min. f. Kultus
u. Unt., an welches unter Einem sowie an die betreffenden kgl.ung. / k.k. Zentralstellen
eine analoge Mitteilung ergeht, treffen und das Verfügte ehestens und zwar
womöglich auf telegrafischem Wege hieher bekannt geben zu wollen.

Document no. 4

Ministerium Wien, am 1.
Mai 1914.
für Kultus und Unterricht
Z. 18.135.
Professoren der Universität in Sofia,
V. N. Zlatarsky und S. Ivanoff, Studienreise.
z. Z. 30.316/8 vom 18./4 1914.

An
das k.u.k. Ministerium des Kaiserlichen und Königlichen
Hauses und des Aeußern
in
WIEN.

In der Anlage beehre ich mich dem k.u.k. Ministerium abschriftlich den in
obiger Angelegenheit an die Direktion der Wiener Universitätsbibliothek gerichteten
h.o. Erlaß zur Kenntnisnahme mit dem Beifügen zu übermitteln, daß in der gleichen
Angelegenheit im Einsichtswege an Seiner Majestät Oberstkämmereramt mit dem
Ersuchen um Verständigung der Direktion der Hofbibliothek herangetreten wird.
Für den Minister für Kultus und Unterricht:

[signature illegible]

88
 Saint Clement of Ohrid: His Life and Aftermath between Sofia and Skopje

Document no. 5
ABSCHRIFT.

Z.18.135. Wien, am 1. Mai 1914

Professoren der Universität in Sofia,

V.N. Zlatarsky und S. Ivanoff, Studienreise.

An
die Direktion der k.k. Universitätsbibliothek
in
Wien.
Laut Note des k.u.k. Ministeriums des Aeußern vom 18. April 1914,
Z.30.316/8, hat die bulgarische Akademie der Wissenschaften den Beschluß gefaßt,
alle Werke des heilg. Klemens von Ochrida zu veröffentlichen und eine Mission
bestehend aus den Professoren der Universität in Sofia, den Herren V.N.Zlatarsky und
S.Ivanoff in’s Ausland zu entsenden um alle Schriften des erwähnten bulgarischen
Heiligen, welche in den verschiedenen Bibliotheken Rumäniens, Oesterreichs, Ungarns,
Deutschlands und Rußlands verstreut sind, auszuforschen und zu photographieren.
Zu diesem Behufe beabsichtigen die Herren Zlatarsky und Ivanoff, nachdem
sie Rumänien bereits besucht haben, in den nächsten Tagen auch KARLOVITZ und
WIEN aufzusuchen, von wo sie sich dann nach DEUTSCHLAND weiter begeben.
Die Königl. bulgarische Gesandtschaft in WIEN hat im Auftrage ihrer Regierung
die Vermittlung des k.u.k.Ministeriums des Aeußern in Anspruch genommen, damit
den genannten Herren die tunlichsten Erleichterungen gewährt werden.
Die k.k.Direktion wird ersucht, den Studien der beiden oberwähnten
Professoren die tunlichste Unterstützung angedeihen zu lassen und denselben
insbesondere auch Informationen hinsichtlich der für ihre Studien abgesehen von der
Hofbibliothek allfällig noch in Betracht kommenden nichtstaatlichen Bibliotheken in
WIEN zu erteilen.

Document no. 6

Ad: 33688/8
Pro actis.
Abschrift
eines Einsichtsaktes des k. k. Finanzministeriums

Da die Kommissionsmitglieder über Ungarn eintreffen und sich das Ministerium

des Aeußern wegen der Zollerleichterungen in Orsova bezw. Semlin bereits an das
ung. Finanzministerium gewendet hat, ist vom h.o. Standpunkte nicht zu verfügen.

89
Mihailo St. Popović

Ellenfalls [sic!] könnte seinerzeit die Fin Bez. Dion Wien hinsichtlich der
Verzehrungssteuerabfertigung in Wien wegen entsprechend kulanten Vorgehens
angewiesen werden, falls das Ministerium des Aeußern in der Lage ist den Zeitpunkt
des Eintreffens der Herren aus Karlowitz in Wien wenigstens annähernd
bekanntzugeben. Auch wurde das Zollamt Wien für den nicht wahrscheinlichen Fall,
dass die in der Note erwähnten Kisten in Karlovitz nicht benötigt und direkt von der
Grenze nach Wien angewiesen werden sollten, im kurzem [sic!] Wege zur
revisionsfreien Abfertigung derselben ermächtigt.

Document no. 7

Note verbale à la Légation

Royale de Bulgarie

En se référant à la note verbale du 16 avril dr., № 411, concernant la mission bulgare

composée de M. V. N. Zlatarsky et de M. S. Ivanoff, envoyée à l’étranger pour
rechercher et photographier les écrits du St Clément d’Ochrida, le Min. Il et Rl des aff.
étr. a l’honneur de porter à la connaissance de la Légation Royale de Bulgarie, que les
autorités qui entrent en ligne de compte ont pris les mesures nécessaires, afin de
faciliter à ladite mission la tâche dont elle est chargée.

90
 Saint Clement of Ohrid: His Life and Aftermath between Sofia and Skopje

Михаило Ст. Поповић

СВЕТИ КЛИМЕНТ ОХРИДСКИ: ЊЕГОВ ЖИВОТ И ЊЕГОВА РЕЦЕПЦИЈА

ИЗМЕЂУ СОФИЈЕ И СКОПЉА

Резиме

Овај чланак има за циљ да представи различите аспекте рецепције

Светог Климента Охридског кроз призму писаних средњовековних извора,
археолошких података, архитектуре, сликовних извора и необјављене архивске
грађе из 1914. године.
Почевши са животом и делима Свеца на основу писаних средњо-
вековних извора – значи Vita Clementis Теофилакта Охридског (11./12. век)
односно Clementis Vita brevis Димитрија Хоматијана (прва половина 13. века),
кратка биографска скица настаје. Затим се чланак осврће на главно место
хришћанске мисије Светог Климента Охридског које се налазило на узвишици
Плаошник у граду Охриду. На том месту је Светац ширио реч Божију међу
Словенима, тамо је подигао цркву Светог Пантелејмона, тамо је црква замењена
са џамијом у 15. веку, тамо је дошло од 2000. године до обимних ископавања и
тамо је опет подигнут његов храм да би примио његове Свете мошти у 2002.
години. Његов Свети лик очуван је кроз векове на живописима разних храмова
у Македонији, као и у „Стематографији“ (Беч 1741) Христофора Жефаровића из
Дојрана. Након тог прегледа чланак се обраћа сећању на Свеца у бугарским
земљама током 19. века, када је основан Универзитет у Софији под називом
„Свети Климент Охридски“. Посебан осврт стављен је на до сада непознату и
необјављену архивску грађу из аустријских архива у Бечу, која сведочи о
путовању бугарских научника В. Златарског и С. Иванова у Средњу Европу у 1914.
години (непосредно пре избијања Првог светског рата) са задатком да траже
писане изворе о Светом Клименту Охридском у европским библиотекама.
Последњи аспект чланка обухвата сећање на Свеца у (Бившој Југословенској)
Републици Македонији, где на пример Народна и Универзитетска библиотека у
Скопљу носе његово име.
Кључне речи: византијска историја, Македонија, Свети Климент, црквена
историја, културна баштина.

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