222 CSRS SR GOTT Tw HE THERE WAS NO ORTHODOX RELIGION IN _ MEDIAEVAL BOSNIA The Orthodox Religion Was Introduced i in Bosnia by the Turks in the 15% Century MARKO BABIG (The »Miroslav KrleZa« Lexicographic Institute) Upc 261 9as7.6y"14" ‘Original scientific paper Received March 25, 1993, Croats ae the avtochthons om the present-day Bosnian territory. Following the Turkish conquest of the Bosnian- ——Herzcgovinian territory in the 19 century, ic. the © uowniail of The Bostisn Kingdom (1463), of Herzegovi- na (1482), of the Srebmnik (1512- 1520) and Jajee (1528) banovines and the city of Bihaé (1592), Islam emerged and sptead there. Larger cor smaller groups of autochthonous popolation ot indi- viduals gradually adopted the religion of the new, ish rulers - conquetors. Therefore, modern Moslems are mainly descendants of the autochthonous poptilation' 2 Based upon our research ofthe old, contemporary sources the present day Moslems in Boanie aad Herzegovina are of the following origin: 1 BH Cromis- Bogomil(eys -10-20 % 2) BH Croats « Catholies ~ 70-75 5% 3 Croats - Meslems who moved in from the surrounding Croatan lands and from Montenegro -12-13 % 4f Tuskish of Asian origin = 2:3 % 3} Vine origin = 1-2 (END OF QUOTE) DRAGANOVIC:MANDIC, 1991, 9. 143.Marko Babit: THERE WAS NO CRTHODOX RELIGION IN MED:AEVAL. BOSNIA reylepandia moderna + god, XV «br. G() © 1900» ay, 220-254 that had abandoned the religion of thelr ancestors and adopted Islam; in fact, they adopted the religion of the ‘Turkish eonquetors but not their language as well. With time, the newly created Moslem population slowly de- parted from their Croatian otigins. Eventually, they ac- cepted the Danaidean gift of beooming a distinet nation within Bosnia and Herzegovina? 4 The Orthodox Religion Was Introduced into Bosnia along with the Turks With the Sole Exception oF Hast Herzegovina, the Orthodox religion appeared and spread on the present- -day Bosnian territory simultaneously with the Turkish ‘conquest of Boshia. Modem Setbs in Bosnia are de- scendants of heterogencous Orthodox ethnic groups: Viachs,? Bulgarians, Macedonians, Cincar! and ethnic ‘Serbs from Serbia proper. That the Turks brought to ‘Bosnia - and scttled there - exactly the Orthodox Vlach population, in large numbers, is teliably testified by the ‘Turkish censuses.* Vlachs were a non-Slav nation of nomads inclined to settling down in new territories, void or deserted. In mediaeval Serbia, a significant distinction ‘was being thade between the Serbs ang VIaehs. Thus the Czar Duan Code (Dusanov zakonik) did not allow in- ter-mattiage between Vlachs and Serbs‘, although the ‘Viachs living in Serbia were already Orthodox. Today, ‘the contemporary descendants of the Vlach settlers con- sider themselves ethnic Serbs; however, modem Croats living in the Bosnian Sava River area (Bosansker pasa vina), especially-inthowillages-of Midowic=§, Now: M~ hhala and Tolisa’, consider to be and call the Orthodox neweomers in the region by the names of; Vachs (Viasi 3 When il became obvious tha neither Serbiaton aor Yogoala- zation would bring the desired resol a neck ot nothing gambling tegmn: Moslems ha tobe allenated from the Croatian aloe corps any cos, inorder o damage te Cronin ste ax mich as pose, ‘What was he Moslems gain in he proces ets with them ovale > BUZOV, 1992. % The Extensive Census ofthe Viacs in. the Zvomlk Sanjak From the Year 1528, pp. 1-176, manuscript, Iter, Bagbabanltk Ar sie, Tapu deter, Vol. 405. Gn other Turkish oenrase please sot: HANDIIC, 1975, p. 7-11; HAND2IG, 1985. 4 SKOK, 1971, p. 516, 3 The author's grand-mothce Pavia Bublé (1889-1956) didnot call ll Onhodox people Serbe bul ade w Annet and explained to a eileen the differences betwoen the Serbs end the Karevlechs (4 Cincart, for istance, Karla sed to sll wooden troughs snd were therefore called Roriard ‘rough-makers> whereas Citcer were crafsmen ie. ‘men or vinerlhs Te author has recorded mors subeatic telling on these differences in the village of Vidovice In 1968, Alto ef. VALENTIC, 1992. £ The telling fom the villages of Donia Mahala. Totter and Mati was ecorded in 1969 ad is very sila tothe fromadovioe, 7 The foundedness ofthis veling was later conftmed in the ite ature. Ct. FILIPESCU, 1907; FILIPOVIG, 1951. For more Ieraure ‘on Cincart please sco FILIPOVIC, 1951. * VASIC, 1967, * HANDZC, 1975, pp. 96-100; HANDZIC, 1959 Milenko S. Fiipovig, discussing ie region of Semberia, now populated mainly by Sesbs, wrote: m.. the tor Semberfja could have been coined only in thous. does-nfer the Serbian sembrl or sambert <= gorfe> bad aleady setled thre, and thls was only aller the Turkish conquest of the region (1512-1513) and tho wihdaval of the oripisal ve po- ulation and thls Hangarian landionds. a many Viachs settled to the region, ..« (highlighted by M.B,) PILIPOVIC, 1966, pp. 190-191. pepation of his day, Hungarians, Latin! lived there and that the old chmzches, old cemeteries and anihing at ll from the od dimes were called 4 unpre vier he Then hn ay ey Sats | etter tuner dence Vics An the i 16 cxatary an intense migaton ofthe Sob fork Montego and : Herzegovina save Mi Majevin te Serblan reaonty and Secblan soa, FILIPO- Vie, 1969, . 204, Nedin Flporé wrote: vi should be partcally cemphasized tht on the dovataod and unde- populated tntry ofthe ‘Bosnln Kingdom, tho Vlachs enjoyed prefeenal weatment on the Pat of the Turktw. FILIPOVIG, Nedim, 1965, p67, Ascordiog tothe ‘Turkish censuses it can be reliably conladed da, by the year 1528, the Vick Orthodox poulaion had sted in 11 village in the Dri River area (Podrinl) thus comprising the total of 103 villages. Cf, 1 There wer up 19 650,000 Coot - Caboic wa the bor ors ofthe Bomien Kingdom ofthat day. tn he present-day Boman + ‘Save River atea osenske poserina) aod Una River we (Poul, th lands tat had ot belonged 0 the Beslan Kingdom, ere were 150,000 Coats = Catholic. In the easter tose regons of Monienegro which in the nS-13* cena belonged to Bosnia, there were 15,020,000 Crow of ths Orthodox elon. “These were the Creat hat had been forcfily convert oth Ontho- or religion by tho ngs of the Nemanlll éyamty, erpecaly by ‘Urb If (1218-152) There were 8000-9000 Croee- Bogor Ouse he uve Bose, in Podringe, tare were 10000-15,000 Seri, ‘The non-Slav Vieeh, desordants of the ancient Roo eolalsts {tem Mariana, amounted to 12000-15000, The Viacbs ving In those days in Bosnia and in cent und weaiem Heeaegovin Were ‘Catholic, and howe living in caster Herzegovi and roma Da _mlge wee bya great mary Onbedons. DRAGANOVIGMAN- Die, BI, Fe TOIT. 223 ~ Viajp, Karaviachs (Karaviast - Karaviqi!), Cincari, Romanians (Rumunjt) cor Aromanians (Aromunjf)? The Viachs who settled on Bosnian soll bad the features of a semi-milltary organization and became, for the most part, the martotozt serving as border guards, fortification guatds, the guards of mountain cliffs and tear-front roads, or similar.* Vlachs enjoyed respect and privileges by the Turks who settled them ~ mainly in the border lands — according to plan andor to theit strategic needs and interests The sporadic presence of Orthodox population in the Drina River area (Podrinje) before the artival of the ‘Turks could not have significant impact on the ethnic composition of the arca."° Anyway, there: were Catholics across the Drina River, too. For example: in the 15° ceurred and lasted approximately until 1860, which 1975, p. 104, ‘Travunja and in lca Stin ome224 century there was & Catholic church Santa Maria in Zrnza!' in Crna, now a village neat Ljubovije, Serbia. “There were other Catholic churches elsewhere across the Drina River. So, the Orthodox population came to Bosnia togeer withthe Turks in the 15° and especially in the 164 century however, there were major immigrations also in the 17 century, as well as following the intro- duction of Austro-Hungarian rule in Bosnia and Her- zegovina, when Moslems emigrated to Turkey in great umbers. ‘The historical fact of the Serbian Orthodox religion ~ beginning in Bosnia only with the antvat of the Furks: didnot comply with the greater Serbian plans and wishes, This is evident in particular in Garadenin’s Nadertanlje <~ plan> from 1844. The overall political situation from the year 1918 on to the present day was ‘very much in favor of the Nagertanije ideas. The Na- Eertanije ideas were otherwise directly supported by 2 ‘number of Serbian writers and publicists. Thus Botidar Petranovit in his work: Bo- ‘gomilfe)s, the Church of Bosnia and the Christians" (Bogumili, Criva bosanska t krstjant) advocated and defended the thesis that the mediaeval Church of Bos- nia was in fact Orthodox. Petranovié” hypothesis had many supporters among Scrbian authors. Although it is not vur-fntention now to-entmerate all-those imitators, the name of Svetislav Davidovié and his work The Ser- bian Orthodox Church in Bosnia and Herzegovina ‘From 960 to 1930" (Srptka pravostayna orkva u Bosni 4 Hercegovinl ~ od 960 do 1930) should be mentioned here, The first part of the book is dealing with the 960- 1463 A.D. petiod - the period which in fact did not exist ~REREE-OF slnniter opintorr were-Dr-Rajkor-Vesclinovié and Dr, Vaso Gludac"’, the latter directly advocating the ‘hypothesis on the Orthodox nature of the mediaeval Church of Bosnian Christians (Crkva bosanskih Dani, 1978, p. 30. 2 Moreover, « number of conlerporary plielans a Ameren snd Europ, eopecill in Prance ad Great Bit, were tthe ative service of tho Nacertanj ides, "9 Sipenil, 1809 - Venice, 1874 Zadar, 1876, "8 Surfevo, 1931, p. 74; On the Serbian Onhogox Church seo tls, NILEVIE, 1987; NILEVIC, 1960; SLUEPCEVIC, 1962 8 WBSELINOVIC, 1966. Sans Mest, 1879 - Belgrade, 1955, 4 GLUBAC, 1924; The Church of Bosnian Chistlans (Cra ‘osansth hexane) Le, the Boscia Bogomiie)hood (begrmlisr) ‘was nvesigued unl now by more than fy distinguished Msi ‘wo paced esiensive tetas on the ope. Desa al thal selec ‘ha oot yot succeeded to explain in x susfactrly way the issue of Bonian Bogorlle)bood. Ammen the exiensve err Flu only plat out or SIDAK, 1937; MANDIC, 196%; 25VKOVIC, 1983; 14+ RIAN, 1985; 024341978 Maiko Gable: THERE WAS NO ORTHODOX RELIGION IN MEDIAEVAL BOSNIA ‘Beyolopaeda moderna © god, XIV» br. (4%) » 1900 » we. 222-284 krstjana). Academician Sima Citkovié, member of the Serbian Academy of Sciences and Arts, cunningly stayed away from the hypothesis that the Church of Bosnia was Orthodox but, in our opinion, he also never ‘completely renounced the idea.!? May we briefly expose the data from the oldest of- ficial Schematism of the Dabar-Bosnian Orthodox Bishopric and Archdiocese for the Year 1882” (Gematizam pravoslayne mitropolije i arhidijeceze Da- bro-bosanske za godinu 1882) by Dorde Nikolajevic; whenever referring to the time of the establishment of a particular monastery or a church he cunningly avoided ay achen mentioning that, according to folk the monastery or the church were from the times of the Nemanjiél dynasty as nthe work of some Serbian ruler« or npcople say that the hutch was set on fire after the Turks had conquered Bosnia, he skillfully insinuated the presence of the ‘Orthodox religion in Bosnia before Turkish raids. ‘The hypotheses by Serbian authors, mentioned and ‘unmentioned alike, on the autochthonicity of the Ortho- dox religion in Bosnia as well as their estimates on how old the churches and monasteries were, have not bron tejected ~ as unfounded and even ridiculous - only by Croatian scientisis and researchers, but by a number of Serbian researchers as well. 1 nthe peed Between te wo word wars te engarent nx teaufied onthe fundamen snes ofthe Bosnian eccesasts history Teas instigated by Vaso Glee, w decoy profesor, otherwise not now forthe research of Boson history. Heetured io the old sis ty Permerieedvocted, in the meantine by ameter in eel puoucations flag a prove at Bosoian Uprch was Orthodox (bighighed by MLB), The ere issue reffered a great deal of it~ ference from nationalist and poliial passion and Glues thesis re- ceived much greter an acai, witha the crs o which the ie of the Oxtodax religion having cxsted in evedievel Bosnia was very smoch ot hear, than B woul ctually merit for hw foundednes ot clone vauee, CIRKOVIG, 1964, pp. 22-23. Crore was of diffe tent opinion He wrote: »The faformation concerning the Bogcmile)s ‘of whom Kiln was beng suse, ero Ts recorded around the Yea? 1200. tn oor opinion mistaken are those believing that the tera ‘oqonlae setualy tlood for the sheee Orthodox, They are 10 ‘mbsaken, because the Orthodox religion - unl the appearance of Sroll Save - was pot fry established even In Serbia proper. (leigh by M.B): COROVIC, 1925 p44. So thought nd wrote De. Vadiir Covi, himself a Sea, Belgmde university pofesot sicce 1919. 2 ‘Sanjovo, 182. Niklajovit quotes that hs wa the Bt che- sat ofthat cishopie 21 NIKOLATEVIC, 1882, p. 12, About the Krupe monastery he ‘wrt: the walls re sl hall sanding, they aay it bas remained {rom the tes of he Nenuaniile.(highlghid by MB), NIKOLA- EVIE, 188, p. 2 Mila sted in siraar manaer ke Nikolajevit,pesenting the Onhodax liglon i Southem Crowe as ntochihonous. Cf. MI- LAS, 1901. Although great many researchers made refered 10 ‘sg, we sl on hs oeason ony pint out to the most resent book defving Mile, Cf, BACIC, 1991, pp. 113-119| Marko Babié: THERE WAS NO ORTHODOX RELIGION IN MEDIAEVAL BOSNIA Enoyelopaedia moderne » goa. IV's br. O09) » 1908 + wr. BEE-E4 HL. Orthodox Churches and Monasteries Until the Turkish conquest of Bosnia there was no Orthodox population west of the Drina (in Bosnia - spo- tadic presence not significant) or the Neretva rivers (in Herzegovina) This is best. comfitmed by the + shar Orthodox sacral buildings were compleiely Wwiknown ia Bosnia before 1463, and before 1520 resp. 1528 in the Srebmik and Jajec banovinas. Orthodox churches and monasteries were often ctected on the ruins of former Catholic churches and monasteties (mostly Pranciscan ‘and Benedictine), Attempts were made to attribute the coldness of these original sacral buildings to the oldness of the later Orthodox buildings, We shall now pose on several more important Or- thodox monasteries focusing on the chronology of their establishment. 1. Papraga Located at the spting of the Spreta River, in the commune of Sekoviéi. According to the Turkish census from 1528-1530, in Papraéa were 39 houses and no church or monastery, which indicates that Vlachs had moved there only recently. The 1540-1542 Turkish cen- sus shows a decline in the number of houses from 39 to 22, but it does mention the church; the monastery was first mentioned-tn-154%24--~ « Jn the opinion of Dorde Nikolajevié, Papraéa was the endowment of Vukan*, and Ruvarac says: valthough the legend from the Tronogkt letopis (annals) cannot be. confirmed, it is possible that Papraéga existed before the Turkish rulec* (highlighted by M.B). Filipovié and Mazalié™ published their research on Papraéa in 1950, They stated that around Papraca »once there were Catholics«?” and continued: » The very use of the sieéci as the construc- tion material for the church is the best proof that the ‘church cannot be older than from the middle of the 16 ‘century, becanse one must take into consideration that at Teast one hundred years had to elapse until it was forgot- ten to whom the cemetery with the stedet once belonged and until the cult of these cemeteries was lost or at least grew weak; even later the stone material from these ce- meteries was not used for the profane purposes, Further, this mcans that, after the arrival of the Turks, « change of population in the area had oceurred and that the newly arrived population showed no due respect for the cemelery;-yet H-was-procisely-there—prubully a. sia’ very erkviite - that the new chutch was etecteds¥ However, the authors do not wish to admit that tho old church site and the ccmetery were once Catholic * Anyway, there is no doubt that Papraga wis not from the times of the Nemanfict dynasty, but ftom. the first half of the T6™ century. 2. Tamna (Tavna) ‘The Tamna monastery with the Church of the Holy Trinity (erkva Sr, Trajice) is located on Mt Majevica, north-west of the town of Zvomik, It is again the legend and folk tales claiming that the Tamna, Piva and-Paprata monasteries were buill by Sava Nemanjié.and Nikola Gagovié; the later even tummed to the Turkish religion in order to have the Sultan issue the firmans , The research of Turkish sources made by De. Ademn Hand#ié suggests that the Ozren monastery ‘was built between the years 1587-1589. Dr. Stetzn Pot- kovié#! from Belgrade is of the opinion that the present- -day building was built before 1587. 5. Voruéa Located in Central Bosnia, near the Vozutica brook, the left tributary of the Krivaja River. »Accord- {ng to a legend it too was built by some Serbian rulera!? and, according to a folk poem, it was built by Nema- anja As early as by the end of the 19" century Vasa Stalié expressed his doubt in these legends. The mon astery was first mentioned in Turkish sources in 1617.5 ‘The same year, as the first mention of the monastery, warqucted by M. S- Filipoviéttas- well, only-he-came- ‘to this information in a different way than Handdié. 6 Udrim or Gostovlé Relying on legends, Filipovié wrote in 1924 that »Gostovié was built in the time of King Dragutin or his son Viadislava.*? Later he realized that such assumption wwas unfounded and he corrected his error dating the monastery in the second half of the 16" centiry.** 7. Gomtoniea The Orthodox monastery with the Vavedenje ‘Church near Bronzani Majdan <= Bronze Mine> in the Banja Luka region. In Mazalié* ‘pinion the monastery church was probably bull in the second half of the 16" century.” Dr. Zéravko Kajmako- vié wrote thal the monastery was fitst mentioned In. 3 DAVIDOVIE, 1931, p. 18. SSE RIKOLASEVIES 185 ge TE 2 VATANOVIC, 1889, 9p, 32.38, © HANDLIG, 1975 p12 4 PETKOVIE, 1964, p. 615, For more hesnare on Mt Oxren ase so Petkovis. © NIKOLAJEVIC, 1882, p11. © KARAD2C, 1992, p. 96, “ STAKIC, 1899. “© WANDUIG, 1975, 9.113, “6 FIPOVIC, 1940p #7 FILPOMIC, 16404, p. 13. FILIPOVIG, 1940, pp. 12-13, Plipovt renouncod his own ‘ater opinion and wtng (FILIPOVIG, 1924) Cat Gostoit was ex- lubishe at th tine of King Dragutin or his son Vindisly, and ex- lined tho unfoundedtcs of he legen conceming the ones of the ‘Udon mosusery Cf, FILIPOVIC, 1940s, © MAZALIC, 1962. Marko Betié-THERE-WAS NO ORTHODOX RELIGION IN MEDIAEVAL BOSNIA [Eneyeiopnedia meabma'® gOd, XIV © br. S(49) © 1989 © AY, 22-204 Turkish sources in the early 1640's under the name of Zaludje and that it was built probably before 1527. ‘Before the arrival of the Orthodox monks there was a Catholic monastety in Mostanice. & Lpje ‘The monastery with St Nicholas church (erkva Sr. Nikole) near Teslié, built in the 16" century, completely destroyed in 1696; so the church standing now must be from more recent times.” This monastery too is presented in legends as a Nemanjié endowment? 9. Moitanica Located 12 km (8 miles) south-east of Bosanska Dubica. First mentioned in written sourees in 1879, very probably built just a year of so before.* ‘These were the data on several most important Or- TEST thairchéé-wnd-tronasteries in-Bosnia, tollably in- dicating that these saeral buildings were mainly builtin the second haif of the 16" century ie. almost a century after the downfall of Bosnia in 1463. It should be noted that first monasteries and churches appeared only after the fall of the Stebrnik* (1512-1520) and Jajce* (1528) banovinas which fact suggests that the Serbian Orthodox Church waited for the Turkish conquerors to establish and only then began to more firmly enroot in the foreign tertitoty Moitover, the chronology of the appearance of the Orthodox churches and monasteries in Bosnia coin- cides with the general developments within the Serbian Orthodox Church proper; namely, upon the Turkish con- quest of Serbia in 1459 the independent Serbian pa- ttlatchy was abolished. With time, the Serbian Orthodox Church gained preferential treatment by the Turkish conquerors, thanks (0 its sbility to adapt to actual polit- cal conditions. This fact, together with the Turkish inte- tests, sufficed so that Mehmed Pada Sokolovié renewed the Pot Patriarchy** (Peéka patrijariija) in 1557 and et the same time extended its jurisdiction to the Croatian tertitories that had by that time been conquered by the force of arms." In addition to that, Serbian religious authorities were allowed (o exett secular power over the 31 KAIMAKOVIG, 19874; MAZALIC, 1964, Moe literature the Lipfe monastery se in MAZALIC, 1964 and 19878, 3 NIKOLATEVIG, 181, pp. 12-13. 43 FILIPOVIC, 1975. CL lso VUIASINOVIC, 1935; ANDRE- NC, 1962. According to Nikolaev this monary, 00, isan sdow- rent ofthe Nemanjii(ghlighted by M.B.)- NIKOLAJEVIC, 1882, 12 On the presence ofthe Catholics Inthe area please see SERIC, saa, ‘ BASLER, 1957, 55 THALLOCZY, 1916, fp. 180 and pp. 174-224, % STANOTEVIC, 1910, pp. 206-210. 27 ok isan interesting fact, that in tat period some Pot rach and Dabut-Boaria bishops tried to ordinate the Fran- ftscana und all Cabell tn Bosnia (highlighted by M.B.) imposingsegues mane wasno orricocen IUQION IN MEDIABVAL BOANIA 227 Enoylepuedia odaran © (Croatian Catholic population in these areas, It was that privilege, along with some others, that were in favor of the diffusion of the Orthodox religion. Catholics ie. the Croats and the Catholic church gained, in addition to the Turkish invaders, yet another conqueror and bitter ‘enemy in the figure of the Serbian Orthodox Church, Orthodox Violence Over the Catholies in Bosnia ‘The Orthodox church tried to make a use of the privileges obtained: it tried to impose its power and its taxes to Franciscans and Catholics, Dr. Diaganovié wrote: ln the 16" century the Bosnian Catholics ma- naged, by paying the amounts of money they hardly managed to collect, to obtain from the Sultan and vati- ous viziets fifty-four distinct firmans and permits for their defense against the Orthodox hierarchy. Not posing on the details we can state that these documents refer to thiny-two different yeats (1514, 1517, 1524, 1527, 1548, 1555, 1561, 1562, 1563, 1564, 1565, 1566, 1567, 1568, 1569, 1573, 1574, 1575, 1576, 1577, 1579, 1583, 1584, 1585, 1587, 1589, 1590, 1591, 1594_ 1506 +<07" 1599) and therefore, most probably, to as may GITETEAL persecutions. It was similar in the 17° century? Orthodox Taking of the Catholic Monasteries It has been reliably established that the Orthodox Church, probably with Turkish consent, took and came in possession of several Catholic monasteries, ¢.g. Krupa, Moitanica and Rmanj in Bosnia, as well as Citevo (St Peter-in-the-Fields), near’ ‘Trebinje." Archeo- logical research in Zavala confirmed that St Peter Cath- olic church stood there untit 1667. The Orthodox monks ‘built their own church at that locality after 1751.% Thus, dating the Orthodox monastery in Zavala to the year 1271 was certainly unfounded ® The official Orthodox schematism desctibed the Rmanj (also: Ermanj or Rinan) monastery to be located at the mouth of the Unac River into Una River and to »have received its name after Count Hermann Celjskt (Cili) ntodox priest, Davidovic, which matas It obsolete to quote any of the Crontan authors ike Draganovis, Selenite, sho investigated the violence ofthe Serbian Ontiodox Church over te Prancisenns and ‘he Catolis fn Bosnia aod Herzegovina daring the time of Turkish fle S DRAGANOVIC, 1991, LLENIC, 1950, pp. 192-208, ® DRAGANOVIG, 1991, pp. 98-99, © DRAGANOVIC, 1991, p. 93 © DRAGANOVIC, 1991, p. 93, "© VEGO, 1980, pp. 61-53, ‘97-58. See on the tople also JE- Slovenia> whose family had their estates and landed Properties until the year 1445 on either sides of the Una River, The same Rinanj monastery was donated some Jands by Count Hermann and since he had spent a con- siderable amount of money to have the monastety reno- vated, the monks decided to call it Etmanj after his ‘named* So the official schematism presented a Cath- olic monastery as an Orthodox monastery from its very beginning. AIL There Is No Reliable Evidence of the Presence of the Orthodox Religion Before the Arrival of the Turks (Crkvine and Crkyista ___ AS hs already been explained, Orthodox: éhiitches ‘and monasteries appeared only in the second half af the 16" century, except Papraéa which was mentioned in 1547, The reliable evidence from Turkish sources was necessarily accepted also by the Serbian ‘tesearchers; however, the factual situation undermined the hypo- thesis on the autochthonicity of the Orthodox feligion and ipsa facto the Serbian presence in Bosnia.from the time of their settlement in the »Serbian tertit Fot that reason new pieces of evidence of the’ Serbian autochthonicity in Bosnia were sought and offered, So, regarding the churches and monasteries attempts were ‘made to present their oldness in a different way by sug- ‘gesting that in the 16" century they were actually built on the ruin sites of the former, mediacval Orthodox churches and monasteries, In suppott of thes¢ attempts were the 16" century regulations not allowing the ereo- tion of new churches except at those places where chur- ches did stand before. However, at the present state of art of the histotical rescarch of the 16" century in Bosnia it has been re- liably established that the regulations mentioned did in fact exist but, also, that seferred to Ties and not to the Orthodox as well; the latter fact confirmed by a number of Orthodox shrines from the 16" century. Namely, the Turks settled and ditected the ‘Viach population according to their military interests and, in order to make the migrating more attractive, pro- vided the Viach people with privileges and ~ logically enough ~ with the exemptions from the general legal acts regarding the construction of new churchés.® Tt can, therefore be concluded that the church sites that the Or- thodox Viachs found upon their arrival into the foreign ee >AVIDOVIC, 1931, p. 18; CE. also POPOVIC, 1890, pp. 3132, © NIKOLATEVIC, 1882, p13; DRAGANOVIC, 1991, 93,228 Marko Gubié: THERE WAS NO ORTHODOX RELIGION IN MEDIAEVAL BOSNIA land could only be the Catholic ones and in no way Orthodox, The Alleged Endowments by the Nemanjtéi Dynasty Mad by,Ancient Serbian Rulers Presonting the Orthodox churches and monasteries as the alleged endowments by the Nemanjiéi dynasty and by the ancient Serbian rulers‘ is unfounded to the ‘extent that even the Serbian rescarchers renounced the idea. ‘The Zvorntk Bishopric (episkopifa) Attempts were made to date the establishment of the Zvomnik Bishopric into the 13" century. The hypo Uesis was based upon the name of Bazilije or Vasilije who was present, as the ‘King's envoy, at the wedding of Dragutin's son Vladi- slav In Venice in 1293, However, unl it is positively ‘determined whether the name form was Bazilije or Va- sitje this-can only remain a hypothesis; against the hypothesis is the fact of the discontinuity between Ba- allje/Vasilije anc the first known Bishop (episkop) of ‘Zvomik, Teofan from the first half of the 16 century.” Sou it has not yet beon reliably established when the Freal Bihople Soe eel Ga ae ‘in opinion of Dr. Adem Handdié, after the establishment of the Zvomik Sanjak in 1480." Referring to the Zvornik Bishopric in the Stanojevié Encyclopaedia, R. Gryjié made no mention of Bazilije, but wrolc instead that the Bishopric was first mentioned in the 16" century,” Also, it should be reminded that the original name of the town of Zvomik was Zvonik <= bell-tower, belfry> and that there stood a Franciscan monastery and the Church of Holy Mary until the beginning of the 16" century.?? © KANUML and KANUN-NAME, 1957, p31. ‘ HANDZIC, 1975, p. 113. * NIKOLAIEVIG, 1682; DAVIDOVIC, 1931, ‘ Ct, FLIPOViC, 1940, pp £9; FILIPOVIC, 19400, pp. 12- 13; FILPOVIC-MAZALIC, 1950a, p. 117; FILIPOVIC 1950, p. 98 KAIMAKOVIC, 1971; STAKIC, 1899; VITANOVIC, 1889, So, for asians, Boris Nievié wrote: There is wide-spread folk belle thatthe Orthodox monasteries in Norh-East Bosna wore tho endowments ofthe Nemanjid, However, thts cam not be proved by anything (highlighted by MLB), becatse decent scienlfic works ‘04 soulless Inte indicate that ese temples were erected by the endothe 16" or at ‘by MB) NILEVIC, 1987, p 209, So wrote Dr. Nilevi; fo the Best of {e nthor's Inowledgs, «Serb. Moreover, Nilevie" doctoral disse: on was dating withthe Nslory of the Serbian Oxbodox Church in ‘Boma and Herzegovine (NILEVIC, 1990) and Nilvié is definitely ‘well aoqualsted with the matter @ DRAGANOVIC, 1991, p. 764; Cr. so HANDZIC, 1975, P83. % HANDZIC, 1975, p. 114, 7 HANDEIC, 1975, pp. 113-114, Enoyclopaaa meena © god, XIV's br. 3(42) + 1099 « e, 222=284 Srebrenica M. Fillpovié is of the opinion that in the period 1415-1455 ‘Srebrenica was the seat of the archbisho- pric. In 1413 two Ragusan (Dubrovnik) stone-masons teste mentioned, who were to complete the erection of a ‘cnucen mn Siebraea”™ According to the Teseafth done by Dr. Hand#ié this would not refer to the Bosnian Sre- bbrenica, but rather to Srebrnica in Rudnik <= mine> in Serbia. tn 1427, despot Stovan Lazarevié convened the sabor <= assembly> in Stcbmice, in the presence of the Patriarch and the other ccclesiastic and nobility repre- sentatives, This, too, was being attributed to the Bosnian Srebrenica” and then used for a conclusion that Ste- brenica was a stronghold of the Orthodox religion. How- ever, M. Dinlé proved that the sabor did take place in the Rudaik Srebmica, ergo in Sctbia.”™ ‘Velimir From the Year 1466 The acts by the alleged 1446 Konjic sabor, men- tioning Velimir Vladimirovié as Kresevo-Neretva Rivet Bishop of the Gteck rite, were a forgery, as has been, undoubtedly confirmed.” In the Year of 1434 Serbs Were Aliens in the Bosnian Kingdom Ethnic Serbs in the Bosnian kingdom, in the Netet- -¥a-River-valley, are mentioned in the charter by Juraj ‘srvaumit’ of August 12", 1434. The “charter allowed Knez Viatko Fujevié and his brothers, as well as 10 Knet Vuk Vukigevié to keep the Serbs or Vlachs on their landed properties,*® From the charter can be deduced, among other things, that the Serbs were not native people in the Bos- 7 GRUTIE, 1929, p. 1315. 7 KUIUND2C, 1973; KOVACEVIC-KOIIE, 1965, % FILIPOVIC, 1964, % DINi¢, 1955, p. 94; HANDZIC, 1975, p, J01. % Because, if a stone-built Orthodox church was enected in Stobrenica in 1413, {6 only (wo yeas afer the Despots rule begtn. ‘hen the Turks would have encountered i and entered it inthelt docu. ‘meats. It isnot very probable that only the Orthodox church disappe- ‘med in tho transitory period and the Catholic church (otherwise mich ‘alder and recorded in sll Turkish censuses frora the 16% century, even enter by its enact name of Holy Mary) had remainede. HAND2IC, 1975, pp. 101-102, 1 FILIPOVIC, 1964, p. 5; DINIC, 1955, Vol. 1 (1962), p. 20 rot: »Some of our historians betieve that it was ip fact the Bosnian Srebrmia and tht the Despot deliberately convened the Assembly ia 7 siThere seems to be liule probability thatthe Assembly cowl ‘hve been convened inthe Bosnian Srebmica, .« DINIC, 1985, Vel 1 (1962), pp. 20-21. For more on the Boman Srebmica pleas DINIG, pp. 31-33, 50-100, as for the Sesban Srebrnica Dinié wrote lm the vicinity of Rudatk was Srebmica, Today there is only lle iver of that name, emptying into Jasenicas, Vol Il (2962), p. 3B ® DRAGANOVIC, 1991, pp. 764-765, % MANDIC, 1967, p. 510-511,‘warko Sabi: THERE WAS NO ORTHODOX RELIGION IN MEDIAEVAL BOSNIA Eneylopaedia medierra « God. XIV » br. 348) «1080 » ay. 223-24 nian kingdom, but the aliens that were given the residence permit and work permit in a foreign country. Serbian Researchers Deny Orthodox Autochthoniclty Vasilije Markovié In his research of the Orthodox monkhood and the ‘monasteries in mediaeval Serbia Dr. Vasillje Markovié did not mention say monasteries on Bosnian soil, He explained that »..undet the heterodox heretic rule, fa- vorable conditions for the development of the Orthodox monkhood«! were none; however, if those lands had indeed been Orthodox there would have been. conditions for- in the times of Omer-Pasha Lalas (1850-1853) and, later, aftot the Austto-Hungatian occupation of Bosnia and Heracgovi- ‘na, when the Borderland (krajidit) Moslems emigrated, in large numbers, to Turkey. As Karanovié wrote in 1925, more than 60% of all Onhodox Serbs living in the Una River area had moved into he Bosnian Borderland over the past 80-100 years.! Mihajlo Dinié Academician Mihajlo Dinié, university professor in Belgrade and member of the Serbian Academy of Scien- ees and Arts (SANU), an expert on Serbian mediseval _ -book by Mindeag-Pur- kovi¢ The Avignon Popes and the Serbian Lands (Avinjonske pape i srpske zemlfe) pointed to some defi- iencies, saying that Purkovié »at times questioned the issues that had widely been considered as mainly solved, ind we have even less reason for the hypothesis that tko I was not a Catholic, but an Orthodox (page 86). Jn treating the issue one should bear in mind at all times that in the true Bosnia - Hum and parts of Raika ex- cluded - there were no Orthodox people at the the of Tvrtko (highlighted by M.B.). We consider this issue definitely solved!” In addition to the aforementioned thete is a variety of other historical, archeological, ‘ethnological and simi- lar evidence on the appearance and diffusion of the Or- thodox religion in Bosnia; however, for the reasons of brevity'*, the author Is of the opinion that what has al- ready been presented should suffice for the esta- blishment of reliable and fact-based conclusions. Conclusion 1 Croats are autochthonous in Bosnia. 2 Moslems are mainly descendants of the auto- chthonous Croatian population which, after the Turkish conquest of Bosnia, gradually tured to islam; i.e, adopted the religion of the conqueror and persecutor of the autochthonous population, 3 The Orthodox teligion appeared and spread in Bosnia after the Turkish conquest in the 15 and 16" century. The Turkish conquerors settled, according to a plan, the Visch Orthodox population in large numbers ‘on the Croatian tettitories that were taken by force. 4 All Orthodox churches and monasteries known of ‘were built in the second half of the 16 centuty wad later. They were erected on exactly those sites where no \* KARANOVIC, 1925, pp. 165, 68; BOGICEVIC, 1950, © DINIC, 1995, p. 151; of. also KAMBER, 1931, ' This popes was the presentation ata stientiie meeting held fa ‘Zagreb on Deceraber 12°, 1992, The preseniations were lirited to 20, minotes, " ae oe ben 4 4 sete toe testa e230 Marke Babié: THERE WAS NO ORTHODOX RELIGION IN MEDIAEVAL BOSNIA ‘Orthodox shrines had stood before ot on the ruin sites of former Catholic churches and monasteries. 5 The Orthodox population is not autochthonous in Bosnia. It moved and settled there along with the Turks in the 15 century and later, up to the prescnt day. 6 The centennial writing and fabricating the evi- dence in support of the idea of autochthonicity of the ‘Orthodox religion in Bosnia by proclaiming the me- dizeval Church of Bosnia to have been Orthodox, by claiming the churches and monasteries as having been ‘built by the Nemanjiéi; ergo by claiming the pre-Turkish heritage, did not result in a reliable and accepted body ‘offevidence, © — —— 7 The only correct conclusion is that there was no orthodox religion in mediaeval Bosnia English translation and language or culture-related comments in <> brackets by ZELIKO NOVACIE Grosts in Bosnia and Herzegovinain 1991.2 LITERATURE 1 ANDRBIIC, Andrej, 1962, Manastir Mogtanies pod Koza- tom, The Modianica Monasiery at the Foot of Mt Kozard, Statinat, Belgrade, Nova serija, XTU-XIV (1962-1963), pp. 163-17. 2 BACIG, Stanko, 1991, Visovatki franjevci u Skradinskoj ‘biskupiji - Pestocalno djelovanj frenjevaca od dolaska “The map shows cloatly what the Turks and the Orthodox rei- sion, which was introduced into Bosnia by the Turks, did to the Croa- lan historical tones. Souce: the wOSLOBODENIEs newspaper, SamjerorTone 9°, 1991, 2.6 — meen ne Eeyelepaasin oderna « god. NIV br. 249) © 1009 © wr 20-234 (1522) do danas, The Visovae Monastery Franelscans in the Skradin Bishopric ~ The Pastoral Work of the Franciscans From the Arrival of the Turks in 1522 Until the Present Day, Split 1991. 3 BASLER, Duro, 1957, Stati grad Srebmik i problematika ajegove konzetvacife, The Ancient Town of Srebrnik ‘and the Problems of Its Conservation, NaSe statine, Satajevo, 1¥ (1957), pp. 119-130, 4 BLAGOIEVIC, Milos, 1981, ldej i stvamost Dutanovog carevanje, u: Istorija stpskog naroda, The Idea and Reality of Cear Dusan’s Reign, in: The History ofthe Serbian People, Belgrade 1981, Vol. I, pp. 524-540. 5 BOGICEVIC, Vojislev, 1950, Emigracije muslimana ren Hescegovin~ 1 Tustau daba Austrs-Ugarske 1878-1918, Migrations of the Moslems From Bosnia. and Herzegovina to Turkey During the Period of Au- sHro-Hangarian Rule 1878-1918, Hisioriski zboraik, Zagreb, 1 (1950), No. 1-4, pp. 175-188, 6 BUZOY, Snjetana, 1992, Vasko pitanjo f osmanlijsk iz- vori, The Vlach Issue and the Osmanil Sources, Po- viesnl prlozi, Zagreb 1992, Vol. 11, pp. 41-60. 7 CUBRILOVIC, Vaso, 1935, Porekdo muslimanskog plem- stva.u Bosni i Hetcegovini, The Origins of the Mos- lem Nobility In Bosnia and Herzegovina, Jugosloven- ski istoriski Zasopis, Belgrade, 1 (1935), No. 3-4, pp. 368-403, 8 CIRKOVIC, Sima, 1964, Isoria srednjovekovne bosanske didave, The History of the Mediaeval Bosntan State, Belgrade 1964 9 CIRKOVIG, Sima, 1981, Ldej i stvamost Dutanovog cate- ‘vanj, u Istorja stpskog narod, The fdea and Reality of Coar Duian’s Reign, in: The History of the Ser- Ban People, Belgrade 1981, Vol. 1, pp. 462-475, 10 COROVIC, Vindimir, 1925, Bosna i Hercegovina, Bosnia ‘and Hertegovina, Belgrade 1925. 11 CUKOVIC, Vasilije, 1898, Manastir svete Trojice Tyna proslast i sndafnjosti, The Tava Monas- tery of the Holy Trinity in the Past and Today, Boson sko-horvegovacki istotnik, Sarajevo, XII (1898), No. 7. pp. 101-107; No. 8, pp. 124-127. 12 DAVIDOVIC, Svetislav, 1931, Srpska praveslavna eteva 1 Bosni i Heroegovini (od 960 do 1930), The Serbian Orthodox Church in Bosnia and Herzegovina (From 3960 10 1930), Sarajevo 1931, 13 DINIC, Mihailo, 1935, Miodtag M. Purkovit, Avinjonske pape i srpske zemlje, Miodrag M, Purkovié the Avi- ‘ation Popes and the Serbian Lands, Potarcvac, 1934, Jugoslovenski isorjski Easopls, Belgrade, 1 (1935), No. 1-2, pp. 151-153, 14 DINIG, Mihailo, 1955, Za istoriju rudarstva u srednjove- ovno} Sthiji i Bosti, To the History of Mining tn Mediaeval Serbia and Bosnia, Belgrade 1955, Vol. {, 1962, Vol. Il 15 DINIC, Milo, 1978, Srpske zemlje u srednjcm veku - Istorisko geografske studje, The Serbian Lands in ‘the Middle Ages ~ Historical and Geographical Re- search, Belgtade 1978. 16 DRAGANOVIC, 5. Keunoslav, 1991, Masovni prijetezi ‘atolike na pravostavije hrvatskog govornog podrugja u viadavine Turaka, The Massive Conversion wo vine Cathuites to-theGnthodox Religion of theI ‘Marko Babié: THERE WAS NO ORTHODOX AEUIGION IN MEDIAEVAL BOSNIA Enejelopnecin modeme » god. XIV » br, G(2) » 1803 + wy. 255-54 Groatophone Arsa During the Times of Turkish Rule, Mostar 1991, (translation from German by Mijo BOSANSKIC). 17 DRAGANOVIC, S. Krunoslav, 1991, Katolitka etkva u stedovieénoj Bosni, u: Povijest Bosne i Hercegovine ‘od najsarjih vremena do godine 1463, The Catholic © Church ti Breaideval Bosinta, Ti The History of Bos- ‘nla and Herzegovina From Time Immemorial Unit the Year 1463, Sarajevo 1991, Vol. I, seccnd edition, PP, 685-766, 18 DRAGANOVIC, Krunoslav - MANDIC, Dorainik, 1991, Herceg-Bosna i Hrvatska, Herteg-Botnia and Croatia, Split 1991. 19 DZAJA, M. Stetko, 1978, Die »Bosnische Kircbew und das Islamisierungsproblem Bosniens und der Herzego- ‘wing in den Porschungen nach dem zweiten Wolthrieg, The »Church of Bosniae and the Problem of the Islamization of Bosnia and Herzegovina in the Re- search After the Second World War, Munich 1978. 20 FILIPESCU, Teodor, 1907, Karavlasla naselja u Bosni, The Kararlach Settlements in Bosnia, Glesnik Ze. ‘maljskog muzeja u Bosai i Hercegovin, Sarajevo, XIX (1900), pp. 77-101; 215-241; 335-357, 21 FILIFOVIC, S. Milenko, 1924, Manastit Udsim ili Gosto- vig, The Udrim or Gosiovié Monastery, Glasnik Zo- ‘aljskog muzeja u Bosni i Hercegovini, Sarajevo, XXVE(1924), pp. 109-112. 22 FILIPOVIC, S, Milenko, 1940, Manastir Voruéa u Bosni, The Vozuéa Monastery in Bosnia, Skopje 1940. 23 FILIPOVIC, §, Milenio, 1940s, Manastic Udine ii GAB Wig u Bosni, The Udrim or Gostovlé Monastery in Bosnia, Skopje 1940. 24 FILIPOVIC, S. Milenko, 1950, Stari srpski zapist i natpsi iz severeistotne Bosne, Old Serbian Scripts and In- scriptions From North-East Bosnia, Spomenit Srpske skademije nauka, XCIX, Odelienje drastvenih neva, Nova setija, 1, Belgrade 1950, pp. 65-90. 25 FILIPOVIC, S. Milenko, 1951, Cincari u Bosti, Cincar it Bosnia, Zbonik radova Binogmfskog institut, Bel- stade 1951, Vol. XIV, pp. $3-108, 26 FILIPOVIC, S. Milenko, 1964, Potec! i proSlast Zvomi¢ke epathije, The Beginnings and the History of the Zvor- ‘nik Bishopric, Bogosiovije, Belgrade, VIL (XXIID, 1964, No. 1-2, pp. 49-132, 27 FILIPOVIC, S. Milenko, 1966, Postanak i znatenje imena Semberja, The Origin and Meaning of the Name Semberijae, Radovi Akademije nauka i umjetnostt Bosne i Hetvegovine, Vol. XXX, odjellene dntvenih ‘auka, Vol. 10, Sarajevo 1966, pp. 187-191. 28 FILIPOVIG, S. Milenko, 1969, Majeviea s osobitim obzi- orm na einite proslost i etnithe osobine majevitkih -Stba, Ms Majevica With A Special Suerey on the te Past and the Ethnic Features of the Majevica Serbs, Sarajevo 1968 29 FILIPOVIG, 8. Milenko, 1975, Mottaniea, The Mostanica ‘Monastery, Enciklopedija Sugoslavije, Zagreb 1975, Vol. VI, p. 167 30 FILIPOVIC, S. Milenko, - MAZALIC, Boko, 1950, Ma- nastic Paprata u Bosni, The Papraéa Monastery in Bosnia, Spomenik Srpske akademije nauks, XCIX, 231 Odetjenje drutivenih nauks, Nova setija, 1, Belgrade 1950, pp. 96-114. 31 FILIPOVIG, §. Milenko - MAZALIC, Doko, 1950a, Manastir Tantna, The Tamna Monastery, Spomenik ‘Srrske akedemije nauka, XCIX, Odeljenje drusivenih ~~. -paka, Nova seria, 1, Belgrade 1950, pp. 118=130._ 32 FILIPOVIG, S. Milenko - MAZALIC, Doko, 1951, Crkva Lomnica u Bosti, The Lomniea Church in Bosnia, Spomenik Srpske akademije nauka, Cl, Odeljenje drustverh nauka, Nova seria 3, Belgrade 1951, pp. 125-156, 33 FILIPOVIC, Nedim, 1965, Osvrt na polota bosanskog seljastva u prvoj deceniji uspostavljanja osmanske Masti u Bosni, A Survey on the Position of the Bos- ‘lan Peasantry in the First Decade of the Bstab- Ushiment of the Osmanti Rule in Bosnia, Radovi Filo- zofskog fakulteta u Satnjevo, Tl (1968), pp. 63-75. 34 GLUSAC, Vaso, 1924, Stednjovekovna »bosanska ctkve bila je pravoslavns, The Mediaeval Church of Bosnia Was Orthodox, Prilozi za knjitewnos, jezik, istoriju | folklor, Belgrade, IV (1924), pp, 1-85. 35 GRUNG, Radoslav, 1929, Zvomitka cpashije, The Zvor ‘ik Bishopric, Navodna enciklopedija srpsko-hrvatsko ~slovenacka, Zagreb 1928, Vol. IV, p. 1313. 36 HANDZIC, Adem, 1969, Etnigke promjene u sjeverois- obnoj Bosni i Posavini u XV i XVI v., Edhnic Changes in North-Bost Bosnia and the Sara River Area (Posavina) tn the 15 and 16 Contury, Sugo- — Slovenski itocishi.tasopis, Belgrade 1968, Woce pp, 31-37, 37 HANDZIC, Adem, 1975, Tuzla i okolina u XVI vijed The Town of Tuzla and Hs Surroundings in the 1 Century, Sarajevo 1975, 38 HANDZIC, Adem, 1986, Dva prva popisa zvomitkog san- taka (i. 1519. 1533. godine), The First Two Cen- uses of the Zvorntk Sanjak (From the Years of 1519 Resp. 1533), Sarajevo 1986, 39 JELENIC, Julijan, 1990, Kultura j bosenski franjevei, Car ture and the Bosnlan Franciscans, Sarajevo 1990, (Phototype of the 1912 edition). 40 JALIMAN, Salih, 1985, Prilog bibliograiji o »Ctkvi bo- sanskoja i bogurallstws, A Tribute fo the Bibliography on the Church of Bosnia and Bogomil()hood, Go- dlisnjak DeuSva istoriera Bosne i Heteogovine, Se- rajevo, XXXVI (2985), pp. 173-196. 41 KAIMAKOVIC, Zdmvko, 1971, Zidno slikarstvo u Bosni { Herocgovini, Mural Painting in Bosnia and Her- epovina, Sarajevo 1971. 42 KAJMAKOVIC, Zatavko, 1986, Gomionies, The Go- ‘mionica Monastery, Enciklopodija Jugoslavije, Zagreb 1986, second edition, Vol 4 p. 429. _ 43 KAIMAKOVIC, Zéravko, 1987, Lomnica, The Lomnica ‘Monastery, Likovna enciklopedija Jugoslavie, Zagreb 1987, Vol. 2, p. 201. 44 KAIMAKOVIC, Zétavko, 1987, Lipje, The Linje Mona- stery, Likovna enciklopedija Jugaslavije, Zagreb 1987, Vol. 2, p. 195, 45 KAMBER, Drogutin, 1931, Vjers bosensiih vladara, The Religion of Bosnian Rulers, Napredak, Hrvatski na-Bz rodni kalendar za prestupnu g. 1932, Sarajevo, XXI (1931), pp. 169-179. 46 KANUNI end KANUN-NAMB, 1957, Kenn i kanon-na- ‘me za bosanski, hercegovadks, zvomihi, kiski, cmo- ‘gorski i skadarski sandiak, Kamunt and Ka- nunl-name forthe Bosnian, Heriagovinian, Zvornth, Kis, Montenegrin and Ska- dar Sanjok, Monuments Turcica, Sarajevo 1957, Vol. L 47 KARADZIC, Vuk STEFANOVIC, 1922, Sipske narodne plesme, Serbian Folk Poems, Belgrade 1932, Vol. fl. 48 KARANOVIC, Milan, 1925, Pounje u Bosansko} Krajiai, The Una River Area Within the Bosnian Borderland, ‘Sepsti etnogrfski zbomik, Belgrade 1925, Vol. 35. 49 KOVACEVIC-KONIC, Desanka, 1965, Zvomik (Zvonik) u sredajem vijeku, Zvornik (Zronik <= Bell-Tower>) in the Middle Ages, Godisojsk Drustva istoritara Bosse i Heteegovine, Sarajevo, XVI (1965), pp. 19-35. ‘50 KUJUNDZIC, Juraj, 1973, (BASLER, Duro - author's re matk) Crkva Svete Matije w Zvomiku, St Mary ~=:Church in. Zvornib Dobii Pasis,-Sarsjevo, XXII (4973), No, 1-4, pp. 203-210. $1 MANDIC, Dominik, 1962, Bogumilska erkva bosanskih Jastjane, The Bogomil(e) Church of Rosnton Chris- tans, Chicago 1962. 52 MANDIC, Dominik, 1967, Emika povijest Bosne i Her- cegovine, The Ethaie History of Bosnia and HTereego- vina, Rome 1967, 53 MARKOVIC, Vasilije, 1920, Pravoslavno monaitvo i ‘manastiti u stodnjovekovnoj Stbiji, The Orthodox ‘Monkhood and Monasteries in Mediaeval Serbia, Sremsid Kaslovct 1920. 54 MAZALIC, Doko, 1962, Gomionice, The Gomionica 55 MAZALIC, Doko, 1964, Lipje, The Linje Monastery, Err ciklopedija tikovnih ‘umjeznosi, Zagreb 1964, Vol. 3, p20. 56 MAZALIC, Doko, 1966, Tamaa (Tavno), The Tamaa (Tarna} Monastery, Encikiopedia likovaih umjetnos- 1, Zagreb 1966, Vol. 4, p. 395. 57 MILAS, Nikodam, 1901, Pravosiavna Dalmacija, The Or- ~-=—thodox Dalmatia, Novi Sod 190). 58 MOMIROVIC, Petar, 1979, Matastir Gomionica, The Go- ‘mlonica Monastery, Zeman 1979. $9 NIKOLAJEVIC, Borde, 1882, Sematizam pravoslavne mi {ropolije i sthidijeceze Dabro-bosanske za godinu 1882, Schematism of the Dabar-Bosnian Orthodor Bishopric and Archdiocese for the Year 1482, Sa- rajevo 1882, p. 10, @) ILEVIG, Botis, 1987, Iz historisks goografie Srpske pravoslavae ctkve u Bosal i Hercegovin’ 1463-1557 godine, From the Historical Geography of the Ser- Bian Orthodox Church in Bosnia and Herzegovina ia the 1463-1557 Period, Anali Gazi Hustev-begove bib- Tioteke, Sarajevo, XIII-XIV (1987), pp. 209-215. (@pneve, Boris, 1990, Srpska pravoslavna ctkvs u Bosni i Hercegovini do obnove Petke patrijersije 1557 sodine, The Serbian Orthodox Church in Bosnia and yko Betti-FHERE-WAS NC ORTHODOX AELIGION IN MEDIAEVAL BOSNA “Eneyetopancla modama ® god. XIV» Br. 948)» 1909 © ay, 222-258 Herzegovina Until the Time of Reconstitution of the Pad Patriarchy in 1557, Sarajevo 1990, 62 PETKOVIC, Steten, 1964, Oren, Mt Oxren, Enciklopedi- ‘Jo lkovnih umjemost, Zagreb 1964, Vol. 3,p. 616. 63 PETRANOVIC, Botidar, 1867, Bogumili. Crieve bosanska, kastjanl, Bogomil(e)s. The Church of Bosrla and the hristans, Zadst 1867. 64 POPOVIC, J. Patiije, 1890, Sematizam Srpskogravo- slavne mitropolije i athidijeceze Hercegovatko-za- hhuraske 2a godinu 1890, Schematism of the Serbian Orthodox Bishopric and Archdiocese of Hersegovi- na-Zahurnle for the Year 1890, Sarajevo 1899. 65 SKARIC, Vladislav, 1918, Porijeklo pravoslavnoga naroda ‘usjeverozapadnoj Bosni, The Origins of the Orthodox People in North-East Bosnia, Glasaik Zemaliskog ‘uzeja u Bosni | Hercegovini, Sarajevo, XXX (1918), pp. 219-268. 66 SKOK, Petar, 1971, Vinh, Viachs, Enciklopedifa gosta vije, Zagreb 1971, pp. 514-516. 67 SLUEPCEVIG, Doko, 1962, Istorije Srpske pravoslavne ———rrive fed polastavanja Stha do kraja XVIII veka), The History of the Serbian Orthodox Church (From the Chrisilenizaion of the Serbs Tlll the End of the 13° Century), Munich 1982, 68 STANOJEVIG, Stanoje, 1910, Itorijasrpskog naroda, The History of the Serbian People, Belgrade 1910. 69 STAKIC, Vasa, 1889, © manastira Vozuéo} - U selu Hirga- ‘ma, On the Youuéa Monastery ~ In the Vilage of Hrge, Dabro-bosanskiistotnik, Sarajevo, No. 21-22, ‘pp. 336-399; No. 23, pp. 358-359; No, 24, pp. 377- 379, 70 SERIC, Hadim, 1944, Ketolitke crkve i samostani u Dubici 1 njezing} okoliei u stednjem vijeku, The Catholie Churches and Monasteries in Dubica and Its Sur- roundings in the Middle Ages, Croatia sacra Zagreb, XIIE-XIV (1944), No. 22-23, pp. 72-88 71 SIDAK, Jaroslev, 1937, Problem »Bosanske erkver w nat- 2{ historiografiji od Petranovica do Glusca, The Church of Bosnia lee in Our Historiography From Peiranovlé 10 Ghuiac, Rad Jugoslavenske akademije ‘anosti i umjetnosti, Zagreb 1937, Vol. 259, pp. 37- 182. 72 THALLOCZY, Ljudevit, 1916, Povijest (banovine, grada i vam) Jajen 1450-1527, The History of (the Bano ‘us, ie TORU Tr CUY af) Jajee 1450-1827, Za- agreb 1916, (wanslation from Hungarian by Milan Suf- flay). 73 VALENTIC, Mitko, 1992, © etniékom korijenu hrvatskih ‘ bosanstih Sta, On the Eienic Roots of the Croatian and Bosnlan Serbs, Casopis za suvremena povijes, Zagreb, XXIV (1992), No. 3, pp: 1-2. 74 VASIC, Milan, 1967, Martolosi u jugoslovenskim zem- \jaran pod turskom viadavinom, The Martolost in he Yugoslay <= South-Slay> Lands Under Turkish Rute, Sarajevo 1967. 75 VEGO, Matko, 1980, Arheolosko iskopavanje u Zavali, Iai: Iz historje stednjovjekoyne Bosne i Hercego- vine, Archeological Excavations ab Zavala, in the book by the same author tiled: From the History of the Mediaeval Bosnia and Herzegovina, Sarajevo 1980, pp. 61-93Marke Babi: THERE WAS HO ORTHODOX RELIGION IN MEDIAEVAL BOSNIA Enoylpsesia mera» god WV» = 76 VESELINOVIC, L. Rajko, 1966, Istorije Stpske pravo- ‘TI VITANOVIC, Timotije, 1889, Manastir Ozren, The Alt aa) 2 9 ‘Slavne erkve sa narodnom istorijom - udbenik za TV 32-38, tazted stpskih pravoslavnih bogoslovija, The History ‘of the Serbian Orthodox Church With National His. Medtanca Monastery, 1933, tory ~ Textbook for the Fourth Grade of the Serbian Banks Lake 1933 Bosni i Hereegovini, Sarajevo, 1 (1889), 78 VUJASINOVIC, SL, 1933, Manastir Mostanics, The f 79 ZIVKOVIC, Pavo, 1982, Bibliogmaija objavijenih izvora i Orthodox Divinity Colleges, Vol. I (1219-1766), Bel- rade 1966; Vol. I (1766-1941), Belgrade 1966 Boimateosrednlovjckovnoj Boar, The Biblography Orren Monastery, Glasnik Zemaljskog muzeja 91-107. SUMMARY There Was No Orthodox Religion in Mediaeval Bosnia Croais are autochthonous population on the Present-day Bosnian territory. Mosiems are ‘mainly the native population that gradually abandoned the original religion of thelr ancestors ‘and turned to islam after the arrival of the Turkish conquerors. tt should be noted that they. ‘adopted the religion but not the language of the conquerors of these Croatian lands. Part of modem Moslems are dasoandants sho Mncioms expelled trom Serbia n-th +0" century. >, Moslems deviated’ ‘rOMTINGI Brigins, in their desire to stop being a religious group: and become a nation. {There was no Orthodox religion in mediaeval Bosnia. During the 15" and 16" centuries, the Turkish Conguerore settied on the Besnian terntory several heterogeneous ethnic groups Which, under the influence of the Serbian Orthodox Church and the Serbian a Gradually lost their ethnicity testing and began to feel and behave like ethnic Serbs. “The historical fact thet the Serblan Orthodox religion in Bosnia began with the Turke was {n contradiction with the greater Serbian plans end aspirations, Therefore the Serbian poll. cians, writers and publicists began (especially so alter 1844) to fabricate the would-be ‘evidence of the autochthontetty of the Serbian Orthodox religion in Bosnia, ‘The author has brietly posed on the literature and only on some of the numerous authors and thelr respective would-be pieces of evidence of the sutochthonicity of the Orthodox religion in Basnia detying these by presenting the rasearch and ploces of evidence produced by exactly the other Serbian authors, some of whom were members of the Serbian Academy at Sclences and Arts or the scientiale who received acclaim and renown by exactly the Serbs. Having confronted all the evidence and counter-evidence the author has amived at the Sonclusion that the Serbian Orthodox religion appeared in Bosnia simultaneously with the Turkish raids in the 16" century, and later, The official Serblan Orthodox ecciesiastic orgeni- zation was established in Bosnia after the year 1557 and the seat of the Orthodax bishop (episkop) in Sarajavo only in 1713. SAZETAK ———— Bosna ~ srednjovjekovna — bez pravoslavija 'Na suvremenom bosariskom prostoru Hrvati su starosjedloci, a muslimant su, uglavnom, domoradacko puéanstvo, Kole, dolaskom turskog osvajata postupno napuéla very, pra Cledovsku te prinvaéa Islam, 1). yoru, ali ne | jezik turskog poroblivaéa th hrvatskih prostora, Dio suvremenih bosanskih muslimana potorici su proijeranih muslimana iz Srbje u XIX, stoljegu. Tiekom vremena musiiman) se postupno udeljavelu od svojh iskona Sele! od vjerske grupacie prerasti u narod. U srectnjovjekovnoj Bosni nije bilo pravoslaviia. Turski osvaja’ doveo je u XV. 1 XVI. stoljegu na bosansid prostor nekoliko reznorodnih pravoslavnih elnitkih skupina, koje, poss {upno, ped uljecajem Srpsko pravosiavne ctkve i arpskog svetosaviia, gube svol etnicitel te Se potinju osjecati i iskazivat! etnigkim Srbima. Povijesna Ginjenica da stpsko pravosiavie u Bosnl zapotinje s Turcima nije bila uv Suglaslu s velikosrpskm Zeljama | planovima, Stoga su srpski poltiéar, pisel | publicist! Of the Published Sources and Literature on Mo- diaeval Botnia, Sarajevo 1982, No. 1174-1467, pp.234 Marko Sabie: THERE WAS NO ORTHODOX RELIGION IN MEDIAEVAL BOSNIA Enojlopaedia madara ® god. XIV «br. S14) » 1009 + wr. 222-208 oteli, posebice nakon 1844, godine, izmiiliatl dokaze o autohtonost! srpskog pravosiavija u Bosni. ‘Autor se kratko osvmuo na Iteraturu | samo na neke od brojnih autora | njthovih dokaza. © autohtonosti praveslavija u Bosni teh utemelieno opovigava uprave istrazivanjima | doka- ima drugih srpskin autora, od kojin su neki bill akademi! Srpske akademije nauka | umet- ost u Beogradu, Wi su pak i od sarnh Srba priznatltwa2avanl-znanstvenicl. i Nakon sugellavanja dokaza | protudokaza autor zekljuéuje da srpsko pravosl taje u Bosn! istodobno = prodorom Turaka u XV. stoljecu i kasnije. Sludbena srpskopravo- slavne crkvena organtzacije ustaljuje se u Bosnt nakon 1867,, a sjediste pravoslavnog bis kupa U Sarajovu nastalo je tek 1713. godin