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IOAN IAŢCU

CONSTRUCŢII RELIGIOASE CREŞTINE ÎN PROVINCIA SCYTHIA

Secolele IV-VI p.Chr.

Descrierea CIP a Bibliotecii Naţionale a României

IAŢCU, IOAN

Construcţii religioase creştine în provincia Scythia: secolele IV-VI p.Chr. / Ioan Iaţcu.- Brăila : Editura Istros a Muzeului Brăilei. 2012

ISBN 978-606-654-038-4

726.5

IOAN IAŢCU

CONSTRUCŢII RELIGIOASE CREŞTINE ÎN PROVINCIA SCYTHIA Secolele IV-VI p.Chr.

Editura ISTROS

Brăila, 2012

This work was supported by a grant of the Romanian National Authority for Scientific Research, CNCS – UEFISCDI, project number PN-II-RU-PD-2011-3-0103

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CUPRINS

PREFAŢĂ ...................................................................................................................................................... 7

INTRODUCERE.................................................................................................................................... 11

I. SITUAŢIA GEOGRAFICĂ ŞI ORGANIZAREA ADMINISTRATIVĂ A PROVINCIEI SCYTHIA ÎN SECOLELE IV-VI p.Chr. .......................................................................................... 17

I.1. Cadrul geografic ................................................................................................................. 17

I.2. Organizarea administrativă .......................................................................................... 21

II. ORGANIZAREA ECLEZIASTICĂ A PROVINCIEI ÎN SECOLELE V-VI p.Chr. ............ 27

III. BAZILICILE CREŞTINE. PLANIMETRIE ŞI CRONOLOGIE........................................... 33

III.1. Bazilici şi cripte ............................................................................................................... 33

III.2. Repertoriul bazilicilor creştine din provincia Scythia .................................. 44

IV. ELEMENTE DE ARHITECTURĂ INTERIOARĂ ................................................................ 103

IV.1. Atrium-ul ........................................................................................................................... 103

IV.2. Narthex-ul ......................................................................................................................... 106

IV.3. Naos-ul ............................................................................................................................... 107

IV.4. Transeptul ........................................................................................................................ 109

IV.5. Absida (exedra) .............................................................................................................. 110

IV.6. Bema ................................................................................................................................... 111

IV.7. Cripta (crypta) ................................................................................................................ 114

IV.8. Pastophoria (diaconicon şi prothesis) ................................................................. 118

IV.9. Anexe funerare (Memoriae) .................................................................................... 121

IV.10. Baptisterium (βαπτιστήριον) ............................................................................... 121

IV.11. Reşedinţa episcopală (episkopion) .................................................................... 124

V. ELEMENTE DE PLASTICĂ ŞI DECOR .................................................................................... 151

V.1. Plăci de cancelli (κάγκελλοι)..................................................................................... 151

V.2. Pilaştri şi stâlpi-colonetă de pergula .................................................................... 170

V.3. Capiteluri cu sau fără fragmente de colonete ................................................... 173

V.4. Mese de altar (Mensa sacra)...................................................................................... 175

V.5. Tencuiala şi stucatura pictată din bazilica episcopală de la Histria ...... 182

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V. 6. Piese de iluminat. Depozitul de sticlă din anexa bazilicii episcopale de la Histria ........................................................................................................................................... 192

VI. PROGRAMUL RELIGIOS BIZANTIN ŞI CONSECINŢELE SALE ASUPRA EDIFICIILOR BAZILICALE DIN SCYTHIA ..................................................................... 201

VI.1. Implementarea programului arhitectural constantinian în Scythia ... 201

VI.2. Programul religios şi arhitectural al împăraţilor Anastasius I şi Iustinianus I ............................................................................................................................... 216

CONSIDERAŢII FINALE ................................................................................................................... 261

ABREVIERI ............................................................................................................................................. 265

I. Izvoare ...................................................................................................................................... 265

II. Dicţionare, Enciclopedii ................................................................................................. 270

III. Periodice .............................................................................................................................. 271

IV. Volume .................................................................................................................................. 274

BIBLIOGRAFIE ..................................................................................................................................... 276

Surse web ................................................................................................................................... 316

LISTA ILUSTRAŢIILOR ..................................................................................................................... 317

ABSTRACT CHRISTIAN RELIGIOUS CONSTRUCTIONS IN THE PROVINCE SCYTHIA The 4th – 6th Centuries AD ................................................................................ 327

LIST OF ILLUSTRATIONS .................................................................................................... 344

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PREFAŢĂ

Istoriografia română referitoare la creștinarea populaţiilor de pe teritoriul Daciei, destul de bogată și diversificată, este reprezentată de o gamă largă de publicaţii, de la scurte note de informare și studii de caz sau de sinteză și până la ample lucrări monografice și cataloage de expoziţii. În cuprinsul lor găsim aprecieri pertinente asupra procesului foarte îndelungat de convertire, a implicaţiilor și efectelor imediate și ulterioare în teritoriu, precum și a condiţiilor de desfășurare a fenomenului în diferite zone ale arealului. Totodată, mai trebuie menţionat că investigaţiile și studiile întreprinse de-a lungul anilor poartă vizibil amprenta stadiilor de cercetare și a limitelor de informare și metodologice in care au fost elaborate.

Cercetările asupra istoriei creștinismului la comunităţile umane din spaţiul avut în vedere nu s-au făcut în cadrul vreunei organizări instituţionale speciale, ci s-au dezvoltat mai mult în paralel cu descoperirile arheologice din siturile romane târzii și romano-bizantine, evidenţiindu-se cu prioritate acelea din Scythia dobrogeană, acolo unde au apărut și marea majoritate a construcţiilor religioase creștine. De asemenea, un număr destul de redus de asemenea construcţii au apărut și de-a lungul malului stâng al Dunării de jos. Lucrările monografice și studiile îndeosebi ale unor autori ca V. Pârvan1, R. Netzhammer2 și J. Zeiller3, pentru a menţiona doar pe cei mai importanţi din cei care s-au implicat cu investigaţii de referinţă în primele două decenii ale veacului trecut, au avut un puternic impact asupra istoriografiei de atunci, întrucât au întreţinut interesul crescând și au impulsionat enorm preocupările pentru această temă. Totodată, este de remarcat că acești autori și-au îndreptat atenţia în cel mai înalt grad către antichităţile creștine mai numeroase și mai spectaculoase din Dobrogea și într-o măsură mai redusă spre acelea descoperite de-a lungul Dunării, pentru care existau și informaţii importante din izvoarele scrise.

I. Barnea este un alt autor de la care ne-au rămas lucrări de referinţă consistente despre istoria creștinismului la români, al căror impact major în literatura românească de specialitate a fost unanim recunoscut de specialiștii din domeniu. La peste jumătate de secol de la apariţia lucrărilor celor trei autori

1 Pârvan 1911.

2 Netzhammer 1918.

3 Zeiller 1918.

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menţionaţi mai sus, I. Barnea a avut la dispoziţie o informaţie arheologică mult mai bogată, de aceea și valorificarea ei a putut fi evident realizată la un nivel superior. Totuși, observaţia făcută asupra lucrărilor apărute în primele decenii ale secolului XX, potrivit cărora acestea au avut antichităţile creștine din Scythia dobrogeană ca principal obiectiv de studiu, rămâne valabilă și pentru toate contribuţiile publicate de I. Barnea. Motivarea pentru care se păstrează această constantă de-a lungul anilor este logică, determinată fiind de repartiţia diferenţiată pe zone a antichităţilor creștine, în funcţie de densitatea și monumentalitatea lor. Spre exemplu, în cartea sa despre Arta creștină în România. 1. Secolele III-VI, autorul dă o ilustraţie foarte bogată cu vestigii creștine de tot felul din întreaga ţară, de la planuri de bazilici și până la piese de inventar mărunt cu semne și simboluri creștine4. Din totalul celor 118 planșe, 101 planșe reprezintă siturile dobrogene (85,59%), 8 planșe siturile de pe malul stâng al Dunării sau apropiate acestui aliniament (6,78%), 6 planșe siturile transilvănene (5,08%) și 3 planșe siturile aflate în afara fostelor graniţe romane (2,54%).

Imaginea de mai sus despre intensitatea vieţii creștine în diferite zone ale spaţiului românesc în secolele IV-VI este grăitoare și se repetă în parametrii apropiaţi în toată literatura despre istoria creștinismului la români. În același timp, ea arată că tratarea globală și nediferenţiată a creștinării daco-romanilor și mai apoi a romanicilor, precum și a diferitelor grupe de alogeni ajunse temporar în spaţiul românesc de mai târziu, nu este atât de fericită din punct de vedere informaţional și metodologic.

Investigarea mai întâi separată a procesului de convertire la creștinism în aceste zone se impune ca o stringentă necesitate și ea nu știrbește cu nimic relaţia de complimentaritate și de apropiere evidentă a acestora pe diverse paliere în toate perioadele istorice importante. Creștinarea teritoriului dintre Dunăre și Mare se desfășoară în secolele IV-VI cu o intensitate deosebită și el devine o imensă fortăreaţă de apărare și de iradiere a religiei creștine către toate punctele cardinale.

Scythia dobrogeană creștină trebuie evidenţiată prin cercetările viitoare cu maximum de profesionalism, cu caracteristicile, detaliile și particularităţile ei, precum și cu aura de mare metropolă creștină la graniţa dunăreană a Imperiului. Numai odată cu punerea în valoare știinţifică a izvoarelor scrise antice și a tuturor categoriilor de antichităţi creștine descoperite până acum, vom putea avea o percepţie reală a ceea ce a însemnat până târziu fortăreaţa dobrogeană creștină pentru ţinuturile românești de la nordul Dunării de Jos. Ea a iradiat deopotrivă creștinism și romanitate la nordul fluviului, ambele atât de benefice pentru istoria românilor.

În acest context, cartea colegului Ioan Iaţcu trebuie considerată un început tocmai la realizarea acestui deziderat. Astfel, pentru prima dată el

4 Barnea 1979.

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consacră un întreg volum doar construcţiilor religioase creștine din Scythia dobrogeană, între care se află în prezent un număr de 56 bazilici, în legătură cu care discută cu profesionalism o multitudine de probleme referitoare mai ales la arhitectura și funcţionaliatea lor.

Tema luată în studiu de autor în această monografie, într-o variantă apropiată prezentată anterior ca lucrare de disertaţie pentru promovarea doctoratului, este de o importanţă aparte pentru istoria românilor, fiind frecvent invocată mai ales în legătură cu procesul de romanizare a populaţiei din fostele teritorii dacice de la sudul şi de la nordul Dunării de Jos. Întrucât cercetările arheologice din ultima jumătate de veac din spaţiul dobrogean, cunoscut în perioada romană sub numele de Scythia sau Scythia Minor, au dus la descoperirea unor importante edificii religioase creştine, mai ales bazilici, se impunea în chip evident şi realizarea unei noi lucrări monografice asupra subiectului, care să cuprindă pe cât posibil toate noutăţile survenite.

Ioan Iaţcu a elaborat o lucrare cuprinzătoare, care îmbină echilibrat partea de analiză cu aceea de sinteză. Prima din ele, bazată pe un catalog amplu al descoperirilor făcute până acum, prezintă în principal monumentele şi componentele acestora, cu referiri la problemele de planimetrie și la materialele de construcţie, la elementele de plastică și decor sau la funcţionalitatea diverselor alte construcţii și amenajări. De asemenea, găsim în lucrare și aprecieri judicioase despre monumentalitatea bazilicilor, care prin dimensiuni, calitatea materialelor de construcţie și rafinamentul componentelor ornamentale atestă o măreţie arhitecturală de necontestat, ce rivalizează uneori cu construcţiile similare fastuoase și impunătoare din chiar capitala imperiului. Toate aceste descoperiri au fost prezentate ţinând seama de situaţia geografică şi administrativă a Scythiei Minor în secolele IV-VI, precum şi de organizarea ecleziastică a provinciei din aceeaşi perioadă. De asemenea, într-un voluminos capitol premergător consideraţiilor finale, autorul se oprește și asupra unora din ideile şi concepţiile creştine ale Imperiul Bizantin şi a modului în care acestea se răsfrâng asupra edificiilor religioase din Scythia Minor.

Cronologia antichităţilor creștine din Scythia dobrogeană arată că, începând din secolul al IV-lea p.Chr., această provincie romană de la gurile Dunării cunoaște o efervescenţă a vieţii religioase creștine de excepţie, foarte probabil ca o consecinţă directă a Edictului de la Mediolanum din anul 313 emis de împăraţii Constantin cel Mare și Licinius, prin care se acorda libertate deplină creștinilor. Evanghelizarea populaţiilor din Scythia a început de timpuriu, probabil încă din a doua jumătate a secolului I p.Chr., dar cei care au îmbrăţișat noua religie, iniţial în număr mai redus, au rămas pentru o vreme în ilegalitate și în subteran. Abia din secolul al IV-lea p.Chr. creștinii părăsesc catacombele, intră în cotidian și își practică cu transparenţă ceremoniile și întreaga viaţă bisericească. Acum se organizează întreaga viaţă religioasă creștină și se înmulţesc în ritm alert bazilicile, care dau creștinismului în totalitate lui, dar și creștinului de rând stabilitate, durată, o altă

PREFAŢĂ

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dimensiune și o altă percepţie credinţei creștine. Iată de ce eforturile depuse de Ioan Iaţcu pentru o asemenea investigaţie de lungă durată și în final pentru reușita lui, o monografie de foarte bună calitate asupra bazilicilor din Scythia Minor, ce va rămâne mult timp o lucrare de referinţă, mi se par a fi o contribuţie reală și de mare utilitate la istoria creștinismului la români. Lucrarea împreună cu autorul ei merită din plin toată consideraţia noastră.

Ion Ioniţă

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ABSTRACT

CHRISTIAN RELIGIOUS CONSTRUCTIONS IN THE PROVINCE SCYTHIA

The 4th – 6th Centuries AD

INTRODUCTION

Systematic researches in the field of Christian archeology, completed by the study of written sources (literary, epigraphic), archeological and iconographic pointed out the penetration of the new religion born on the banks of the Jordan already in the 1st – 2nd centuries AD also in the region of Dobruja, especially in the cities on the west-Pontic littoral. The obtained information demonstrated the existence of the commercial connections of the province with the faraway areas of the Empire, fact which favored not only the trading of goods but also the circulation of religious ideas. Most missionaries who preached in the province would normally be ascetical monks coming most often from Asia Minor, Syria, Mesopotamia and Egypt. Their activity covered the entire province, especially in the large fortresses on the sea limes and the Danubean one as well. Another category of missionaries were military personnel coming from the East, identified on the basis of inscriptions and also according to archeological finds in the area of the Danubean frontier. The area neighboring the Empire frontiers still under the control of Roman Emperors (Muntenia, south of Moldavia, north of the Mouths of Danube and of the Black Sea), and the regions located in partibus infidelium were outside the area of missionary activity. The first Christian communities in Scythia Minor are certified at Tomis, the main city and port of the province, and also the Extrema Scythiae Minoris at Halmyris, one of the first centers with Christian cores already in the period prior to the reign of Diocletian, fact pointed out by narrative sources. The crystallization of religion in the 4th – 6th centuries AD is demonstrated by the numerous cult edifices discovered in most of the fortresses in Dobruja. Christian basilicas shall occupy an important place within the urban topography, dominating the public edifices from the architectural point of view. Starting with 313, the Church becomes a powerful institution within the Roman state, having apart religious tasks also political competences. The Church had the mission to intervene wherever the imperial diplomacy failed, that is the in the

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north-Danubean space, where its input has been necessary in pacifying barbarians. The process could not take place without a good organization of the Dobrujan Church, institution which had the see at Tomis, the most prosperous city of the province. Tomitan bishops undertook an ample missionary activity in the rural environment, where pagan traditions were still on going, and also among the new comers in the province (Goths, Huns, Slavs etc.). Active implications of the prelates in the capital in the theological debates held within the ecumenical councils increased the fame thereof as defenders of the “right faith”. The space contained between the Danube and the Black Sea has provided ever since the second half of the 19th century numerous paleo-Christian vestiges. The purpose of the present book is to research the Christian constructions discovered in Dobruja (Scythia Minor), built during the 4th – 6th centuries AD, a politically disturbed period, but with considerable architectural achievements. Undertaking an itinerary throughout the region of Scythia, following the west-Pontic littoral and the Danubean limes, deviating towards the interior, we can notice an energetic architectural and artistic activity sustained by the civilian and ecclesiastic authorities in the cities restored by emperors Anastasius I and Justinian I. The late Roman urbanism of Scythia Minor was placed under the constructive aegis of emperors of Constantinople. The general restoration of the Empire by Justinian (527-565 p.Chr.), carefully observed and described by the historian of this epoch, Procopius of Caesarea, led to an improvement of the situation regarding the stopping of the invasions through the creation of successive lines of fortifications and fortresses on the Danubean limes and also in the inner areas of the Empire. The paleo-Christian basilicas of the 5th – 6th centuries AD have been attested in very large numbers, fact which allowed the remark that they operated in parallel to some older ones dated to the 4th century AD, these latter ones being built just after the adoption of the “Church Peace” Researches undertaken during the last 25 years at Histria brought to light the ruins of a large 6th century basilica which proved to be the largest episcopal edifice of Scythia Minor and one of the most imposing religious buildings in the Balkan Peninsula. The present book provides a wide repertory of the basilicas in Dobruja and of those identified north the Danube, describing them as exhaustively as possible. For the elaboration of this database, which shall become a useful work instrument for future researches of paleo-Christian constructions in Scythia Minor, volumes and studies treating this topic, logbooks of archeological excavations and ancient sources have been used. For the organization of the 4th chapter, Elements of interior architecture, we used as models the following volumes: Histria, XIII, La basilique épiscopale, by Al. Suceveanu with the collaboration of architect G. Milośevič, O. Bounegru, C. Muşeţeanu and Gh. P. Bordea and the participation of A. Bâltâc, M. Dima, I. Iaţcu, Bucharest, 2007 and P. Chevalier, Salona. Ecclesiae Dalmatiae. L’architecture paleochrétienne de la province romaine de Dalmatie (IVe-VIIe s.), II, Illustrations et conclusions, Rome-Split, 1995. The structure of the volume signed by N. Duval, E. Martin, C. Metzger,

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Salona, I, Catalogue de la sculpture architecturale paléochrétienne de Salone, Rome-Split, 1994 also served as a veritable work instrument in the organization and elaboration of the 5th chapter, Elements of plastic art and ornamentation. This chapter also contains a catalogue of the decorative art finds of the interior of paelo-Christian basilicas. Mention should be made from the start that in researching ornamental elements, we focused on elements of the interior ornamentation of the basilicas of Scythia Minor which have not been researched so far. Thus, we focused only on altar tables, cancelli balustrades (plates, small columns), and on the wall decorations consisting in painted stucco. These were the subject of wide field researches consisting in archeological excavations and researches in the stores of the archeological site of Histria, undertaken during the period 2002-2007.

I. GEOGRAPHIC SITUATION AND ADMINISTRATIVE ORGANIZATION OF PROVINCE SCYTHIA IN THE 4TH – 6TH CENTURIES AD

I.1. Geographic context

The Roman province which is the object of this study is Scythia Minor.

If the eastern, northern and northwestern frontiers of the province between the Danube and the Black Sea allow for an easy reconstruction, as they fully comply with the principle postulating that a frontier (limes) shall follow certain natural references, the river and the sea, in our case the Danube and the Black Sea, the southern limit raised a series of debates. Thus, V. Pârvan, R. Vulpe, S. Torbatov tried, throughout the 20th century, to draw the limits of the western and southern contours. Thus, in 2000, the Bulgar archeologist S. Torbatov launched the hypothesis that the western banks of lake Oltina and of river Suha Reka belong to the province Moesia Secunda, while the eastern banks would belong to the province Scythia Minor.

I.2. Administrative organization

Regarding the genesis of the Roman province Scythia Minor, it corresponds to the moment of the foundation by Diocletian (284-305 AD) of the two legions which stationed on its territory, I Iovia and II Herculia. The safest interval when the administrative-territorial reforms on the lower Danube took place is 21 July 286 AD – 1 March 293 AD. Therefore, Diocletian created 12 new territorial-administrative units through the grouping of circumscriptions in large provinces, dioceses (diocesseos). Diocese Thracia consisted of six provinces, among which Scythia Minor. A province would be ruled by a military commandant (dux). The capital was Tomis, which was also the quarters of the military commandant, as well as those of the governor or praeses, in charge of civilian matters. During Constantine I (306-337 p.Chr.), the administrative division in dioceses and provinces made by Diocletian being maintained, the Empire was split into four prefectures: praefectura per Orientem, praefectura per

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Illyricum, Italiae et Africae and praefectura Galliarum. The diocese Thracia, which included the province Scythia Minor, became part of the prefecture Oriens. During the 6th century AD, in the Balkan Peninsula, only two dioceses are present: Thracia and Illyricum, the diocese Thracia including the following provinces: Europa. Rhodope, Thracia, Haemimontus, Moesia Secunda and Scythia. Hirocles’ “Traveling guide” (Synecdemos) mentions 15 cities, complying with the civil-administrative structure: Tomis, Dionysopolis, Akrai, Callatis, Istros, Constantiana, Zeldepa, Tropaeum, Axiopolis, Capidava, Carsium, Troesmis, Noviodunum, Aegissos and Halmyris. In Notitia Episcopatuum of De Boor, there are mentioned the episcopal centers of Scythia Minor. Thus, after Tomis, the metropolitan and archiepiscopal autocephalous see, there follow Anaxiupolis (Axiopolis), Kapidavan (Capidava), Bipainon (Beroe?, L(I)bida?, Troesmis?), Konpros (Carsium?, Troesmis?), Nikomedos (Noviodunum?), Desos (Aegyssos?), Salsobia (Salsovia), Halmyrion (Halmyris), Tropaion (Tropaeum Traiani), Zeldipa (Zaldapa), Dionysoupalis (Dionysopolis), Kalatos (Callatis), Istrion (Istria), Konstantiana. Between Synecdemos and the ecclesiastic list there appears only one difference, more precisely the one of the city of Akrai which is specified only by Hierocles, but not listed among the episcopal sees by De Boor. Instead Salsovia is specified. Therefore, the enumeration order in Notitia Episcopatuum be hierarchically ecclesiastic, it could not necessarily correspond by all means to the civil-administrative one, of the Synecdemos. In 536 AD, Justinian I (527-565 p.Chr.) detaches provinces Scythia Minor and Moesia Secunda from the diocese Thracia and places them under the ruling of a questor Iustinianus exercitus with the quarters in Varna. This questor would rule over a territory whose extent seems to be very strange, as Ciclade islands, province Caria in Asia Minor and island Cypress are added. This administrative structure had a military character, being created for the consolidation of the Danubean limes. The association with the richest provinces aimed at providing the means necessary for maintaining the troops on the Danube by assuring the necessary food (annona): wine and olive oil.

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II. ECCLESIASTIC ORGANIZATION OF THE PROVINCE IN THE 5TH – 6TH CENTURIES AD

In the 4th – 5th centuries AD, Scythia Minor had a special situation, fact confirmed by Sozomenus, in the context of the confrontation between the Arian Emperor Valens and bishop Bretanio, “And until today there reigns the old habit that the churches of the entire people should have only one bishop”. This “Scythian exception” is also confirmed by the constitution of Zenon of 480 AD, in which it was specified that in spite of the rule according to which each fortress was to have its own bishop, churches of Scythia had to continue obeying to the bishop of Tomis.

According to certain opinions, during the second half of the 4th century AD, Tomis had become the autocephalous archiepiscopal see subordinated to the patriarchy of Constantinople. Thus, the bishop of Tomis had the rank of archbishop. Newer theories have assigned to Tomis the statute of autocephalous archbishopric, starting with the reign of Justinian. Notitia Episcopatuum attests the ascension of Tomis to the rank of metropolitanate, while 14 other cities in the Dobrujan space become episcopal centers. Among these, Histria, Callatis, Tropaeum Traiani are remarked through the large number of religious edifices, as well as through the existence of episcopal palaces.

III. CHRISTIAN BASILICAS. PLANIMETRY AND CHRONOLOGY

III.1. Basilicas and crypts

The first cult places had a private character, being adapted to the Christians’ reunions and conventionally known under the name of domus ecclesiae. Throughout the territory of the province Scythia Minor at the end of the 3rd century AD there were already certain cult rooms (habitacula), as resulting from the mentioning of the Halmyris martyrs’ passion, of the year 290 AD. The basilicas discovered in Scythia Minor are topographically grouped in two categories: extra moenia (extra muros) and intra moenia (intra muros). From the functional point of view, a distinction can be made between the cemetery basilicas (basilicae martyrum) and the parish ones (basilicae ecclesiae). Chronologically, cemetery basilicas (coemeterialis) are the oldest, usually overlapping a crypt or a martyr’s tomb.

The edifice orientation was eastwards, usually stipulated by the Apostles’ Constitutions and having its origin in the Judaic traditions. Most religious edifices (2/3) of Scythia Minor are basilicas of the Hellenistic or Aegean type, being characterized by the presence of the three naves and of the eastwards apse. Less than a third are one nave-constructions. Two basilicas discovered in Roman Dobruja have three eastwards apses, one for each nave. They were discovered at L(I)bida and Histria (the extra muros basilica – the first phase). The only identified edifices with a transept are those of Tropaeum Traiani (the basilica with transept) and Histria (the large episcopal basilica). The basilica of Callatis

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and the smallest of the three basilicas of Troesmis are influenced by the Syrian type. From the rural environment mentiona should be made of the monastic compound of Slava Rusă, consisting in two basilicas and a chapel, all of them being surrounded by a boundary wall, symbol of the material limit and moral symbol of the monastery. The basilicas of Niculiţel and Teliţa-“Amza” became rural communities, being erected– in the first case – , on the domain of land owners who had the statute of euergetes (εὐεργῄται). Scythan basilicas represented models for the cave churches, whose continuity can be establishing until the 8th – 9th centuries AD. Thus, we notice the churches of Dumbrăveni, those on the valley of River Suha Reka (“Giaur Evleri”, Sandakla Maara, “Asar Evleri”), as well as the church of Caliacra. Complying with the planimetry of the simple basilica type, they were veritable replicas of the urban masonry constructions.

III.2. Repertory of Christian basilicas in the province Scythia

The presentation of basilicas within the repertory was done according to the alphabetic order of the localities. We integrated the ancient ones and the current ones in the same order, even if they do not have a correspondence in the centuries we focus on. The Repertorium opens with Argamum, where four basilicas were identified, one of which was an episcopal one. There follow Axiopolis, where the archeological researches revealed two basilicas; Beroe, with one cemetery basilica with crypt; Bizone, a basilica dedicated to Sts. Kosmas and Damianos; Callatis, an episcopal basilica and four other basilicas which were identified during the last decades; Capidava, a basilica with miniature crypt (loculus); Carsium, a partially identified church; Dinogeţia, a basilica with apse to which a pentagonal wall was added; Dionysopolis, an edifice of the basilica type located at 4 km north frm Balcic and a basilica situated on the acropolis of the fortress.

The register of Scythan basilicas continues with the episcopal center of Halmyris, where a basilica with an architecturally and plastically spectacular crypt was discovered, and which was meant to host the bodies of Martyrs Epictetus and Astion. It continues with Histria, where exhaustive excavations brought to light an extra muros basilica, a basilica with crypt, an edifice of the basilica type located in the fortress square, a basilica located in the southeastern corner of the fortress, the whole culminating with the large episcopal basilica overlapping a 4th century AD church (the basilica “C”). The episcopal basilica is situated within an epicopium, composed of four villae of the domus type, out of which the edifice with private chapel stands out. The enumeration of basilicas continues with (L)Ibida, where a religious edifice with three apses was identified, and then with Niculiţel, where a basilica with a crypt would host the bodies of martyrs Zotikos, Attalos, Kamasis and Philippos. At Noviodunum there was identified a 5th – 6th century AD basilica, and at Ovidiu, a Christian basilica with cupola (“edifice C”). The last Bulgarian excavations of Golesh (Sanctus Cyrillus ?) have pointed out a martyrium-arcossolium, with an alt-relief representing Virgin

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Mary flanked by two archangels, as well as a basilica. The paleo-Christian monastic compound of Slava Rusă is followed by another one of Tuzla, where ancient Stratonis Turris is supposed to have been situated. Both constructions seem to have been connected by the existence of monastic compounds with precinct walls, both inside the province, and along the limes (the religious compound of Ovidiu, the fortified monastery of Halmyrissos described in Vita Sancti Hypatii). The assignment of a Christian character of the basilica of Teliţa “Amza” is questioned, although certain elements of planimetry show similarities with those of a Christian edifice. The largest density of Christian edifices of the basilica type is found in Tomis, the capital of the province Scythia. One of the best researched Christian edifices is the large basilica with cross-shaped crypt, located in the western area of ancient Tomis. Near them, there is the “small basilica”. The church in the yard of M. Eminescu high-school is remarked through its crypt with three loculi and interior painting. The corpus of basilicas continues with the basilica of Gate no. 1 of the port, then with the basilica on Revoluţiei str.. It contained a crypt within which a glass reliquary was discovered. The basilicas southwest of the Palace hotel and on the NE shore of the peninsula, as well as the construction with Christian character with a mosaic pavement end the series of religious constructions of the Tomis “urbs magna et opulenta”.

On the Black Sea coast, at Topola (Bulgaria), a basilica with pulpit inside was discovered. The repertory continues with the presentation of basilicas of Troesmis, where older excavations brought to light three Christian edifices. It continues with Tropaeum Traiani, where the “simple” basilica with a crypt with semi cylindrical vault was discovered. The basilica “with transept” containing a crypt with niches is followed by the “cistern” basilica built above the foundations of an old Roman water cistern. The “marble” basilica with baptisterium and episcopium had the statute of city cathedral. The enumeration of the basilicas of Tropaeum ends with the two edifices outside the fortress, the extra muros basilica and the coemeterialis basilica. Regarding the religious edifices of the fortress Ulmetum, our list includes the 5th – 6th century AD basilica which has been researched during the last year and which consolidates the theory of V. Pârvan according to whom the “construction with an apse”, considered till not so long the Christian church, is a military edifice (praetorium). The repertory ends with the fortress Zaldapa, where two Christian basilicas were identified, out of which basilica 1, with a pulpit inside was identified. A mosaic pavement also ornamented its chancels, while numerous marble elements ornamented the interior of the edifice. Therefore we can speak of a density of Christian basilicas in the province Scythia, the total number of such edifices included in our repertory being of 56.

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IV. ELEMENTS OF INTERIOR ARCHITECTURE

IV.1. The atrium

This architectural element is a space with or without a portico, which precedes the entrance into the basilica. It was meant for the believers, catechumens and penitents. Throughout the territory of Scythia Minor, there were identified two types of atriums: 1. triporticus (Tropaeum Traiani – the “marble” basilica with a transept; Histria – the episcopal basilica); 2. quadriporticus (Tropaeum Traiani – the “simple” basilica).

IV.2. The narthex

It was reserved to the catechumens, category which was to receive the baptism, as well as the penitents. The Narthex was taken over from the Judaic architecture. It has been definitively imposed in the religious architecture, together with the reign of Justinian. Making the connection with the interior compartments, and with the exterior ones, the narthex has been referred to as “le carrefour de tout l’édifice”.

VI.3. The Naos

This place was meant to the believers. It contains the space reserved to the different at categories of people attending the religious ceremony – naves and tribunes, as well as the place meant for the officiants– the sanctuary and the apse. In the central nave there was the pulpit (ambo), the architectural and decorative element identified at Histria (episcopal basilica– the traces of a pulpit with double stairway); Tropaeum Traiani (the “marble” basilica – octagonal marble pedestal); Tomis – the church crypt in the yard of M. Eminescu High-school – marble banister); Topola (the limestone basin of a pulpit); Zaldapa (bazilica 1 – double stairway pulpit).

IV.4. The transept

This architectural element fulfilled a functional role – the one of creating an additional space around the chancel. It is an original creation of architects during the reign of Constantine I, for answering the requirements resulting from the development of the martyrs’ cult. The episcopal basilica of Histria and the T-shaped basilica of Tropaeum Traiani have a prominent Greek transept.

VI.5. The apse (exedra)

Relating to the body of the edifices, they had a circular shape both inside and outside. The basilica of (L)Ibida is the most representative three apse-edifice of the province Scythia, a larger one corresponding to the central nave, and the other two, smaller, belonging to the side naves. Towards the end of the 5th century AD, but especially in the 6th century AD, polygonal apse appear in the Christian architecture of Scythia Minor.

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IV.6. The bema

In the middle of the space closed by a banister (cancelli) there is the chancel, reserved to the clergy and the religious ceremonies. This space is also known under the name of presbyterium, but most of the time a neuter expression is used, the “delimitation of the sanctuary”. The bema with the cancelli plates mounted in the pilasters is taken over in the Judaic architecture. The presbyterium was composed of the following elements: the chancel, the cathedra, the synthronos and the crypt. The archeological researches pointed out the existence of the synthronos of Histria (the extra muros basilica, the basilica in the southeast corner of the fortress, the private chapel of Domus 3), Argamum (the main basilica) and Tropaeum Traiani (the basilica with “transept”).

IV.7. The crypt (crypta)

To designate the crypt, in the ancient literary sources terms such as confessio, hypogeum, martyrium (μαρτούρλιον) were used. On the territory of the province Scythia, 14 crypts were discovered, which show inside architectural elements (stairways, vaults, niches, pilasters), as well as special decorative elements (flowers, garlands, geometric elements, marble imitation etc.). Archeological excavations undertaken in the basilica of Halmyris, which we know through direct researches, brings new completions both in the field of paleo-Christian architecture, and in the field of the mural painting of the epoch of late Antiquity. We also included a marble reliquarium discovered at Dionysopolis in this subchapter.

IV.8. The pastophoria (diaconicon and prothesis)

In the eastern extension of the side naves there are two rooms flanking the apse. These spaces, generically named pastophoria, fulfilled various roles: 1. Storage and preparation of the gifts brought to the church – prothesis; 2. The sacristy reserved to the clergy – diaconicon. These rooms appear in the first half of the 4th century AD. The pastophoria come to be used as prothesis and diaconicon following the introduction in the liturgy of the Cherubicon hymn and of the Great Entrance Hymn. This situation is reflected in the planimetry of the three apse - basilica of (L)Ibida, if the transept basilica of Tropaeum Traiani, as well as in the large episcopal basilica of Histria.

IV.9. Adjacent funeral buildings (memoriae)

These constructions contain one room ending with an apse, such as those of Axiopolis, Histria (the extra muros basilica), Argamum (basilica III). They were meant for hosting the tombs of privileged personages, as well as the relics of local saints.

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IV.10. The baptistery (βαπτιστήριον)

In relation to the body of the basilica, the baptisteries could be situated both to the north, and the south, near the apse l, atrium, narthex or near the annexes. Literary sources, even if they provide contradictory information regarding their location, describe multiple roles plaid by these adjacent rooms of the basilica. Thus, the baptistery could also be the place where some deviations from the church norms would be judged. In the architectural landscape of the Dobrujan ecclesiastic centers, one can remark the “marble” basilica of Tropaeum Traiani, with its three-lobe plan baptistry, as well as the poly-lobed basin discovered at Axiopolis. To these, we should also add the basilica II of Argamum, in whose adjacent structures two basins, probably, with a baptismal role, were also identified.

IV.11. The bishop’s residence (episcopium)

Researches on these episcopal palaces have increased visibility during the last years, especially through the assembling of all pieces of archeological information registered during the archeological excavations in the sector Domus of the fortress Histria. The four living edifices (D1, D2, D, D4) were situated in a quadrilateral space, located southeast of the large episcopal basilica. Domus 1 served as inn and workshop - store, Domus 2 was reserved to economic activities, Domus 3, with a chapel, had the function of bishop’s house, while Domus 4 was the place where administrative activities would be carried out. This is the most complex episcopium discovered in Scythia Minor, where, like in the case of Callatis, we find a combination between the church and the Roman residential building.

V. ELEMENTS OF PLASTIC ART AND ORNAMENTATION

V.1. Cancelli (κάγκελλοι) plates

The cancelli plates separated the space of the sanctuary from the one of the basilica itself. The cancelli of the paleo-Christian epoch are grouped into full plates (plutei) and fretwork plates (transenne). The columns which framed the cancelli plates sustained in the upper part an architrave (pergula). This chapter attempted to valorize a partly unpublished archeological material consisting in marble fragments from cancelli plates which protected the chancel of the large episcopal basilica of Histria. The working methodology consisted in the analysis, the 1:1 drawing of the items, so that in the end variants of restitution could be provided.

The typological ordering of the architectural items resulting from the large episcopal basilica of Histria generated a series of complex problems regarding the marble origin, the ornamental motifs as well as a series of aspects pertaining to the analogies with the closer or further spaces. In this direction, models of such decorative elements were created for the basilicas of Philippi,

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Salona, Delos etc. At the same time, iconographic sources, especially the mosaics in the baptistery of the cathedral of Ravenna as well as the textiles of Copt origin which provided in the 5th – 6th centuries AD a source of inspiration for the variety of geometric and floral motifs, were also used. Thus, the existence of full plates, as well of others with floral (fleurons) and geometric (circles, rhombs) in the openwork technique was identified. These were included together with such elements discovered at Tomis, Callatis, Axiopolis.

V.2. Pergula pilasters and small column-shaped pillars

It seems the banister of the large episcopal basilica of Histria consisted in marble plates framed by small column-shaped pillars flanked in the upper part by an architrave, fact pointed out in the advanced models.

V.3. Capitals with or without fragments of small columns

The series of Histrian capitals with stylized achantus leaves end the series of items resulting from the banister of the episcopal basilica, and allow the reconstruction of the parapet elevation based on the preserved architectural and decorative elements.

V.4. Altar tables (Mensa sacra)

Generically designated as “paleo-Christian” tables, they were used for the deposition of the offerings, for the communion of the believers, for the prothesis rite, for the cult of the deceased etc. Most of the items were made of marble, being framed in the category of poly-lobed tables, as it is the case at the episcopal basilica and the private chapel of the sector Domus 3 of Histria.

V.5. The painted rendering and stucco of the episcopal basilica of Histria

Two main categories can be distinguished: the painted rendering and stucco of the southern nave and transept and the painted stucco of the same southern compartments of the basilica. It was possible to recreate several panels painted in the a fresco technique, ending in the upper part with friezes in relief representing flowers, leaves and ivy spindles, rendered in the stucco technique. Regarding the pigments mention should be made of two mineral ones (reddish ochre and earth green) and an artificial compound, the Egyptian blue. It has been considered until recently that the recipe for the preparation of this pigment was lost during the final period of Antiquity. Fragments of rendering painted with Egyptian blue are proofs of the usage of this pigment also in the 6th – 7th centuries AD. Another very expensive mineral used in maitning the basilica of Beroe – that is on the Danubean limes – is the jarosite. This mineral used at obtaining the ocher- brown pigment, was coming from Laurion (Greece) or the Sahara desert. For Scythia Minor iconographic analogies are limited to the painting ensembles in the private crypts of Tomis and Axiopolis and the crypts of pale-Christian basilicas (Beroe, Halmyris, Tropaeum Traiani, Tomis). Only few basilicas still

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showed inside vague traces of painting (the basilica with a crypt of Histria, the basilica of Dinogeţia).

V.6. Lighting items. The glass storage in the adjacent structure of the episcopal basilica of Histria

Typologically, the candelas with tubular base (glass for polycandela), with rounded base, and also with concave are prevalent. 66 candelas belonging to the chalice-shaped type with small hanging ear were also identified. From the category of hemispherical bowls with unfinished rim mention should be made of the simple and of the eared bowls. Bell-shaped candelas as well as bowls with outer-turned rims, one high neck bottle and a small one were also identified. The effects caused by the plastic elements (painted and sculptural ornaments), as well as by the lighting system, created a very strong impression on believers who were in the episcopal basilica of Histria fortress. Such impressions were put down in the second half of the 4th century AD, by pilgrim Egeria, sensitive to what she had seen when attending the religious ceremonies discovered in the basilica Anastasis of Jerusalem: “inside the church there shine … countless torchères (infinita luminaria lucent)” “and everywhere there hang (pendent) huge glass candelas (candelae vitreae) and there are numerous candles”, “with regards to the number and weight of the candlesticks (ceriofalis) or of the chandeliers (cincidelis), torchères (lucernis) or of the various cult objects (diverso ministerio), how could one ever count or describe them?” “And one should one say on the shining of the edifice itself (de ornatu fabricae ipsius), which Constantine, through the case and presence of his mother, ornamented with gold, mosaic and precious marble, from throughout the richness of his empire”1.

VI. THE RELIGIOUS BYZANTINE PROGRAM AND ITS CONSEQUENCES ON THE BASILICAS IN SCYTHIA

VI.1. Implementation of Constantine’s architectural program in Scythia Minor

During Constantine, prayer houses are restituted to the Christians, and new basilicas are built, reaching “heights never reached before and with more greatness than they had before being destroyed”. Pagan temples are demolished, and the resulting materials are used for building basilicas on top of their ruins. Thus, at Tropaeum Traiani, the “cistern” basilica uses the substructions of a pagan temple, and in the first existence phase, the “marble” basilica was built on top of the ruins of a monumental edifice, probably a temple. The basilica of Topola was probably built on top of a Thracian - Roman sanctuary. Architecturally, in Scythia the basilica – type is adopted: rectangular plan split in three naves by two rows of columns, ending with an apse. Dated to this period, in Dobruja we notice the

1 Vornicescu 1990, p. 354-357.

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presence of elements of planimetry which compose the basilicas: the atrium with the phiale, the narthex, the three-nave naos, the presbyterium, the adjacent structures, the episcopium.

VI.2. The religious and architectural program of Emperors Anastasius I and Justinian I

The imperial ideology (both the one characterizing the reign of Constantine, and the one of Justinian), in compliance with the Church ideology, is identified in the planimetry and ornamentation of the basilicas on the considered territory. We could follow the phases in their construction from laying the foundation to the effect the religious compound would have on the believers, by correlating archeological information with literary ones: ecclesiastic writings, law corpuses, epigraphic information etc. During the reign of Justinian I the construction of churches or monasteries was regulated by the laws (Novelae) 5 of 535 AD and 133 of 539 AD, which stipulated it was not possible to build them without “the God lover bishop of those places, which shall raise the arms towards the sky and through a blessing shall consecrate the place to God, by setting there the sign of our salvation, the adored and righteously honored Cross and thus the good and due foundation is also laid”. Probably the erection of a religious construction would imitate an imperial gesture which occurred either in Constantinople, or in other fortresses and which had an impact on the Scythan community. For instance, the foundation of the church of Saints Kosmas and Damian of Bizone probably represented a model in terms of gratitude to God and the two thaumaturge saints for the emperor’s healing, manifested by the Church of the province Scythia Minor, as well as an aspect of the imperial religious ideology of late Antiquity transferred to the provinces of the Empire– the extirpation of paganism. During the period of Justinian I, the architectural module which becomes generalized is the Byzantine foot: 30.8 – 32 cm. The proportions of the Christian basilica of the 6th century AD Dobruja are found in the episcopal basilica of Histria (30.8 cm). The decorative program of this basilica is included in the spirit of the epoch, as in ornamenting it an impressive quantity of marble from Thasos Island was used. As a complement to the set of decorative elements mention should be made of the set of glass candelas, which was discovered in one of the northern adjacent structures of the episcopal basilica. This aspect also confirms the compliance with the legal norms imposed by Justinian I, in promoting a wide and detailed decorative program. Novela 67 issued by the emperor in 538 AD – regarding the lighting system in the Christian basilicas –, would recommend the creation of special funds for assuring a church’s lighting system. Even if the few inscriptions on architectural elements (capitals, architraves) refer to bishops, undoubtedly the highest hierarch of the fortress was acting in his capacity of euergetes. The ample religious programs undertaken at Tomis, Tropaeum Traiani, Histria, Callatis, (L)Ibida were for sure initiated by bishops. To ornament the interior of the Christian basilcias with marble elements

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(shafts, capitals, pulpits, cancelli plates), the bishops would elaborate requests to the imperial court for purchasing the architectural elements from imperial quarries, such as Proconnesus of Propontida. It was probably in such a context that Justinian I was referred to – in an inscription on an architrave discovered at Callatis – “the construction lover” - [᾽Іουστινιανοῦ] τοῦ φιλωκτίστου. The discovery of an impressive amount of marble in the context of the excavations undertaken at the episcopal basilica of Histria represents an argument for reopening the discussions as for the continuity of the harbor activity also in the period of the late Antiquity. The centers on the littoral of the Black Sea – Tomis, Histria, Callatis – were connected to the marble trade of the 5th century AD, but especially during the reign of Justinian I, an etalon in analysis of these links can be, in our view, the city of Chersones. The presence of an impressive number of Christian edifices among which the basilica Uvarov is worth pointing out, represents a reference point. The west-Pontic littoral represented an axis in this sea transportation of marble. The planimetry of this basilica thus finds good similitudes with the “marble” basilica of Tropaeum Traiani. The presence of marble capitals with ram heads connect it directly to the “Syrian” basilica of Callatis. In this episcopal center, the excavations of the 1920s, pointed out an impressive number of decorative marble elements, among which a capital with ram protomas is worth pointing out. The existence in the basilica of Uvarov of the cancelli plates in the openwork technique, includes this north-Pontic center in the area of propagation of the creations of the Constantinople schools. The dissemination of these decorative elements – veritable marble embroideries – also within the space of the province Scythia, at Histria (the episcopal basilica) and Tomis (the large basilica), indicates that the imperial ideology characterizing the reign of Justinian had reached its goal. One of the defining elements of this religious ideology was art. The construction program encouraged by the Emperor embraced a new form of ornamenting the basilicas: polychromy. Thus, the usage of white marble in ornamenting basilicas of the province Scythia proves this province was integrated into an “eastern cultural circle of Pontic-Aegean origin”. One can notice a special interest for the aesthetic of colors, for the variation of materials and of decorative elements. The importance of the imperial patronage in erecting sumptuous constructions was thus demonstrated. Architectural elements of white marble or other lithic materials of different colors were associated with the ecclesiastic edifices. White marble becomes a symbol of the Emperor’s and implicitly of the Church’s power. Therefore, the large religious edifices in the cities of the province Scythia having a grandiose architecture and splendid interior ornamentations – (Tomis – the large basilica), Histria (the episcopal basilica and palace), Callatis (the “Syriain” basilica), Tropaeum Traiani (the “marble” basilica), (L)Ibida (the basilica in the fortress), Zaldapa (basilica no. 1) – confirm the almightiness of Christian faith of Neceeano-Chalcedonian type, strongly sustained financially by the imperial authorities of the epoch.

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FINAL CONSIDERATIONS

During the 4th – 5th centuries AD, the religious situation of the province Scythia was a special one, as specified by Emperor Zenon’s Constitution. Apart from the fact that the region was facing numerous Barbarian invasions, the special statute known also as “the Scythan exception” continued in fact a tradition introduced already in the 2nd century. The missionary activity within the territory was entrusted to the rural bishops and priests. Within the latter category, the oldest priest name known in Scythia is Bonosus, who carried out his mission in the fortress of Halmyris. For the 5th – 6th centuries, other degrees within the church hierarchy have also been attested, such as: presbyters, hypodeacons, lecturers, bursars. The reigns of Emperors Anastasius and Justinian represented for Scythia a phase in the urbanism reconstruction, fact certified by the repairing undertaken under the aegis of such emperors. The increase of the number of bishops on the Danubean limes at the end of the 5th century and at the beginning of the following century must be connected to the missionary activity which the hierarchs had to fulfill beyond the river, in the areas inhabited by the autochthonous, and also by the migrators. For sure, high rank priests in these fortresses intervened in the political and diplomatic problems, mediating certain negotiations between the migrators and Constantinople. In the 4th – 6th centuries AD, the center of the Dobrujan spiritual life was the city, where the Christian basilicas were located, and also the episcopal quarters (episkopia), which held an important place in terms of inter-confessional relations. The period of the 4th – 6th centuries AD is considered the “epoch of the paleo-Christian basilica”. It was during this interval that Scythia Minor enjoyed a maximal cultural prosperity which was under the sign of the economic success, and especially under the influence of Christianity. The period is characterized through a rich architectural and artistic activity, sustained by the State and the Church. Practically, one can talk for the entire period of a maecenate of the Constantinople emperors and of the Church leaders. During the reign of Justinian, splendid architectural works– such as St. Sofia of Constantinople, St. John of Ephesus – are erected under the coordination of great architects (Isidorus of Milet, Anthemios of Tralles), whose fame shall last throughout centuries. It is then that the basis of a new type of architectural solution was being found, through the creation of the cupola, which shall later be rediscovered and amplified during the Renaissance. All the urbanism-related modifications are decided in the capital city of the Empire, thus being elaborated canons for architecture, sculpture and painting. Due to the special care for the Christian constructions, the Roman-Byzantine Emperors shall be assigned numerous designations: „φιλάνθρωπος βαςιλύς”, „φιλοκτίστης”, „φιλοχρίστου” etc. Cities are ornamented with numerous grandiose edifices, among which mention should be made of the thermae and Christian basilicas. The Emperor erects colossal constructions (palaces, villae) for himself, following the model of previous sovereigns (Diocletian, Constantine I and Theodosius I). We can in fact notice also certain tendencies of distancing from the Greek Roman

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classicism, but in spite of this situation architects continue to find their inspiration in the traditional elements and countless monuments of the pagan epoch. The influence of Constantinople and of other Byzantine centers in Asia Minor or the basin of the Aegean Sea (Ephesus, Miletus), and also of further regions, especially Syria and Egypt, developed fully throughout the territory of Scythia Minor. All these links were done by sea, an important place being the one of the west-Pontic cities (Tomis, Histria and Callatis), which synthetized the architectural influences which had penetrated in the area, providing them with an own character. There were also created direct links on land routes between the main centers in the north of continental Greece (Tessalonike, Philippi) or in Dacia Mediteranea (Iustiniana Prima), and certain cities in the south of Dobruja, such as Tropaeum Traiani and Zaldapa. Christian architectural elements also penetrated north the Danube, a territory where there Christian basilicas were identified – at Izvoarele (Mehedinţi co.), Slăveni (Olt co.) and Sucidava (Olt co.). Among all cities of the province Scythia, Histria – the place where systematic researches allowed the determination, based on stratigraphy, of the evolution of Chrisitan basilicas starting already with the 4th century AD– represents the clearest example of the different influences and manifestations pertaining to the field of paleo-Christian architecture. The large episcopal basilica in the center of the late Roman city imposes through its monumentality, also characterized by its dimensions (58 m of length and 28 m of width), being one of the most magnificent constructions of this type in the northern part of the Balkan Peninsula. The existence of an episcopal see (episkopion) in the neighborhood suggest that Histria was one of the most important religious sites of the west-Pontic space. Bishops and priests were the most important personages within the urban communities, being in charge of the coordination of the matters of religious affairs and also of the politico-administrative ones. The chapel of Domus is a miniature transposition of the episcopal basilica, having certain elements similar thereto: the pentagonal apse on the outside, the existence of a crypt, the altar table and capitals - impost, reflecting the design of an architecturally unitary compound. The church was the only one which could really sustain a wide architectural program, in this territory continuously attacked by various peoples. Archeological excavations led to the identifications of 53 Christian basilicas, among which only three have a probably Christian character. In the frontier provinces of the Empire one can notice an increase of the role of the episcopal institution. Sometimes, bishops serve as substitutes to the military commander of a fortress, organizing the defense of the fortifications in parallel to the missionary activity in the barbaricum. In Scythia Minor, the very large number of ecclesiastic edifices and of episcopal sees (episkopia) becomes the unchallenged symbol of the bishop’s spiritual, legal and administrative authority, particularly sustained by the Byzantine imperial legislation. The political stability registered on the Lower Danube during the period of Anastasius – Justinian was an element of consolidation of the Tomitan metropolitanate, through the accession to the rank of bishopric of 14 fortresses

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located both inside the province, and on the two limes: Danubean and Pontic. Therefore, the Byzantine policy in Scythia Minor and on the Lower Danube was one prevalently Christian. Throughout its existence the province Scythia Minor and its inhabitants enjoyed a special attention from the Empire, due to its strategic importance within the general security of the Empire, being also a bastion of Christianity, thanks to a very high density of Christian edifices, grouped within an extremely narrow space.