Od Ivana Ravenjanina do Adama Parižanina. Poruke Splitskog evangelijarija - Matijević-Sokol, Mirjana (Array, 2014)
Pursuant to palaeographic and linguistic analysis of the basic text of the Evangeliarium Spalatense (ES), that is of the four gospels and marginal notes written in Roman cursive minuscule, the thesis is advanced that this codex could have been created only in Italy, in Rome to be precise, and only in the 7th century. In connection with these discoveries, it is connected with the historical events around the establishment of the organisation of the church in Split, that is, with the activity of John of Ravenna. Accordingly, John can be identified with the bishop of Split John (Ivan) who took part in the ecumenical council of Nicaea in 787 and is known from its documents. Thomas the Archdeacon attributes to him the conversion of the mausoleum of Emperor Diocletian into the cathedral church dedicated to Christ and the Virgin Mary. The patrons of the cathedral church can also be read of from the marginal annotations ES and tighten the connection of the establishment of the church in Split and heighten the importance of this oldest of all codices used in Split for liturgical purposes. Analysis of other ancillary writings, such as parts of the Gospels written in Carolingian and Beneventan and in Greek language and Latin script as well as the oaths of Split suffragan bishops from the 11th to the 13th century tell of the vitality of this book. Other historical sources are contextualised, and the establishment of the Split church is linked, via John of Ravenna, with the policy of Pope Adrian (772-795) and Charlemagne. The thesis is advanced that the memory of the martyrs of the Salona church was preserved in the mosaic in the oratory of St Venantius in the Lateran baptistery in Rome. Cities that survived the Avar-Slav assaults, such as Zadar, kept none of their own hagiographic tradition, but had to import one during the 9th century. Split, because of the memory preserved in an important place, and because of the power of Salona itself, for some time also imported its own memory, which afterwards, during the course of time and under various circumstances, was built upon. A key moment came in the Split synods of the 10th century, when the Split metropolis was really set up, with its suffragan churches. From that time it is possible to follow the creation of the cult of St Domnius, to whom in the course of time the cathedral in Split was to be dedicated. A look at the texts of the legends known today shows that in part, i.e. that about John of Ravenna, they coincide with Thomas’ text. Thomas himself ascribes the writing of the texts of the legends to Adam of Paris, whom Archbishop Lawrence in the second half of the 11th century retained in Split asking him to put edit the passions of the Salona martyrs, Domnius and Anastasius. On the basis of the old records, Adam of Paris renovated the texts of the legends of both of them, and composed a hymn metrico sermone about the blessed Domnius. It seems that Thomas’ information about Adam of Paris was accurate, although it is still unclear who he really was. However, several persons from the time who have left their narrative and diplomatic accounts say that the conditions had been achieved in 11th century Split for such and similar pieces of work to be created. One was Theodore, chancellor of Split’s archbishop, Lawrence, and of Croatian King Zvonimir, who was the author of what is called the foundation charter of the convents of the Split Benedictine nuns, or their chartulary, with literary pretensions, and of course, Dobre Dicije, deacon, archdeacon and archpresbyter, author of the Supetar Chartulary, as well as of the epitaph of Peter the Black. The epitaphs of other Split archbishops (Lawrence, Crescentius) confirm the high level of Latin writing ability, at the foundations of which there might have been a new arrival, called Adam of Paris, who encouraged poetry writing in Split. Deacon Dobre, who composed the epitaph of Peter the Black, made use of the same poetical figures that appear in the legends of SS. Domnius and Anastasius, which are ascribed to Adam of Paris.