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istianization of the city of try chronicles. A lot of at­were undertaken from the called «Joakim chronicle» «Archbishop Joakim» told : by «fire and sword» at the historiographer at the end avations in Novgorod and :rs (cf. Janin 1984; Musin ~ was found in the layer of e Crucifixion (fig. 9). This 1 ( 1981. Pl. 13, 3), some­re (V. Sedov); it is difficult osses both for Central and t some kind of political or

!fistianization of the State of the last pagan Russian :ntioned near the town of aentioned, but under 1044 he Chronicle testifies that ntradiction to the canoni­tinnaja (Tithe) church. As mrch was founded on the retinue: there were traces

lition seems to be adopted trial of king Gorm's corpse ,sence of the baptized king century England.

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Reliquary Cross from Gnezdovo V.V. Murasheva

(State Historical Museum, Moscow)

The article gives a detailed analysis of a rare artifact, a copper alloy reliquary cross (encol­pion) found in the flood-plain part of Gnezdovo settlement in 2007, in the undisturbed cultural layer covered over by alluvial deposits. The encolpion belongs to the final stage of the late horizon (stage 4v) and dates to the end of the lO'h- beginning of the JI'h c. Both halves are well-preserved (fig. 1), as are the upper hinges for the top piece, which is barrel­shaped with a slight ridge in the middle. The loop in the top piece has by gibbous rims with oblique notches. The hinges on the lower arms are not preserved.

The encolpion is a relief one. The front half shows a schematic Crucifix, with shoul­der-length images of the Bystanders (Virgin Mary and John the Baptist?) on the terminals

39 TaM )f(e. C. 405. 40 MeabtHt(eBa A.A. fpaMOTHOCTb B ,UpeBHei1 Pycw. M. , 2000. C. 257. 41 T aM )f(e.

Kpecm-Mout,eBUK U3

In literature, suggested by N. P. from Egypt and Syria. provinces of graphic types had date mainly to the l strata of IO'h - 11 <h cc.

logically it can be lO'h c. - first quarter

For most of encolpion finds in 13 the cache in the

times; it is among belonged to a nearby). The found in the burials,

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'11111 IIMCbMeHHOCTM, TaK

fi:H ClJMTaeT B03MO)I(Hb!M

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reliquary cross (encol-2007, in the undisturbed

to the final stage of of the 11th c. Both

Kpecm-MoUJ,eeuK U3 Im!3aoea 177

of the horizontal arms, and two waist-length images of unknown saints on the upper and lower arms. On the reverse side, the intersection shows Our Lady Oranta; at the terminal of each arm there are shoulder-length images of saints (the Evangelists?). Such encolpia were cast in two ways: (1) in one-piece lost-wax moulds; (2) in two-piece moulds. Our encolpion was cast in the first way (1).

In literature, early engraved and cast encolpia are called Syrian". Their origin was suggested by N. P. Kondakov, who pointed out that the largest number of findings came from Egypt and Syria. G.F. Korzukhina tried to locate their manufacture in the eastern provinces of Byzantium, and V.I. Zalesskaya came to the conclusion that the main icono­graphic types had evolved in the 6'h-7th cc., yet the assemblages in which those were found date mainly to the 10'h-llth cc. L. Doncheva-Petkova, after a study of encolpia from the strata of lO'h -11 rn cc. settlements, suggested that part of the crosses had been manufactured on the territory of Bulgaria. Her opinion was supported by A.A. Peskova, who identified the specific features of the crosses produced in the Balkan-Danube region, and by B. Pita­rakis.

Most of the exact counterparts of the cross from Gnezdovo are lO'h - beginning of the ll'h cc. Balkan-Danube ones; the finds outside that region are rare: three in medieval Chersonese and two in Old Rus. The cross from Gnezdovo is one of the earliest chrono­logically it can be compared with the three crosses from strata of the first quarter of the IO'h c. - first quarter of the 11th c.

For most of encolpia, the context is not known. G.F. Korzukhina presented data on encolpion finds in 13 closed archeological complexes ( 4 burials, 6 dwellings, 2 hoards and the cache in the Desyatinnaya church) and came to the conclusion about the high status of the owners, which is supported by written sources and iconography (including the image of master Abraham on the Korsun (Sigtuna) gates). West European material showed that the encolpion could have belonged to an ordinary cleric, a pilgrim, or a modest layman.

The Gnezdovo encolpion was found at a site that on the whole belongs to heathen times; it is among the short list of artifacts that indicate Christian presence. It could have belonged to a missionary (a Byzantine copper coin of Romanos I, 919-944, was found nearby). The existence of a Christian community in Gnezdovo is indicated by crosses found in the burials, by the "Scandinavian type" cross (part of the 10'h c. hoard found on the territory of the eastern settlement (1993)), candles in four rich burial chambers and a piece of wax in a burial from the middle of 970s. Christianity evidently had found its way into the Upper Dnieper region in the middle of the 10'h c. (pendant coin found in a pit dat­ing to the second quarter of the lO'h c.: follis, Constantinople, Leo VI the Wise, 886- 912)

Even though 976-1018 were years of war between Bulgaria and Byzantium, and ex­ceedingly unfavorable for Russian-Bulgarian relations, Bulgaria, where Slavic writing and liturgy were already established, played a key role in their spreading in Rus. The Balkan­Danube origin of the encolpion from Gnezdovo is a reminder of Bulgaria's role in the spreading of Christianity in Rus.