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RELIGION IN PUBLIC AND PRIVATE SPHERE Acta of the 4 th International Colloquium The Autonomous Towns of Noricum and Pannonia Edited by: Irena Lazar KOPER 2011

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Page 1: Rimske Religije Popovic

RELIGION IN PUBLICAND PRIVATE SPHERE

Acta of the 4th International ColloquiumThe Autonomous Towns of Noricum and Pannonia

Edited by: Irena Lazar

KOPER 2011

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CIP - Kataložni zapis o publikacijiNarodna in univerzitetna knjižnica, Ljubljana

255(398)(082)257(398)(082)

INTERNATIONAL Colloquium The Autonomous Towns of Noricum andPannonia (4 ; 2008 ; Celje)Religion in public and private sphere : acta of the 4thInternational Colloquium The Autonomous Towns of Noricum andPannonia, [22.-25. september 2008, Celje] / edited by Irena Lazar.- Koper : Univerza na Primorskem, Znanstveno-raziskovalno središče,Inštitut za dediščino Sredozemlja, Univerzitetna založba Annales,2011. - (Knjižnica Annales Mediterranei)

ISBN 978-961-6862-03-5

1. Gl. stv. nasl. 2. The autonomous towns of Noricum and Pannonia3. Lazar, Irena, 1962-

258580736

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RELIGION IN PUBLIC AND PRIVATE SPHERE

Acta of the 4th International ColloquiumThe Autonomous Towns of Noricum and Pannonia

Edited by: Irena Lazar

KOPER 2011

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RELIGION IN PUBLIC AND PRIVATE SPHEREActa of the 4th International Colloquium The Autonomous Towns of Noricum and PannoniaEdited by: Irena LAZAR

ANNALES MEDITERRANEI: Mitja Guštin, urednik / editorUREDNIŠKI ODBOR /BOARD OF EDITORS: Irena Lazar, Katja Hrobat, Boris Kavur, Gregor Pobežin, Alenka TomažRECENZENTA / REVIEWERS: László Borhy, Peter Scherrer

JEZIKOVNI PREGLED: Vesna Pintarič, Gregor PobežinREDAKCIJA: Gregor Pobežin, Katarina ŠmidPRELOM: Andreja IzlakarOBLIKOVANJE NASLOVNICE: Andreja Izlakar, Irena LazarSLIKA NA NASLOVNICI: torzo kipa v oklepu (hrani Pokrajinski muzej Celje)TISK:NAKLADA: 400ZALOŽNIK: Univerza na Primorskem, Znanstveno-raziskovalno središče Koper, Inštitut za dediščino Sredozemlja © Univerzitetna založba AnnalesNATIS SO OMOGOČILI: Univerza na Primorskem, Znanstveno-raziskovalno središče Koper, Inštitut za dediščino Sredozemlja ZA ZALOŽNIKA: Darko DarovecSEDEŽ ZALOŽBE: Univerza na Primorskem, Znanstveno-raziskovalno središče Koper, Garibaldijeva 1, 6000 Koper, PP 612 tel.: + 386 5 66 37 700; fax: + 386 5 66 37 710 e-mail: [email protected] http://www.zrs.upr.si

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Irena LAZARPREFACE 9

Peter SCHERRERCAPITOLIA IN NORICUM UND PANNONIEN? 11EINE REVISION DER INSCHRIFTEN UND TEMPELBAUTEN

Irena LAZARTHE wORLD OF GODS AND RELIGIOUS LIFE IN ROMAN CELEIA 25

Julijana VISOČNIK“CRUDELES PARENTES” ON THE FUNERARY STELE FOR 41AURELIUS SECUNDINUS AND HIS FAMILY (CIL III 5246)

Franz GLASERDIE FARBEN DER GöTTER. 49wIE BUNT wAREN DIE GöTTERBILDER wIRKLICH?

Mojca VOMER GOJKOVIČGOD LIBER, GODDESS VENUS AND wINE DRINKING IN POETOVIO 61

Maja JERALATHE TOPOGRAPHY OF RITUAL MONUMENTS IN POETOVIO 77

Heimo DOLENZRECENT STUDIES IN ITALIC TEMPLE DISTRICTS OF NORICUM 89

Werner JOBSTDIE VEREHRUNG DER KAPITOLINISCHEN TRIAS AUF DEM 105PFAFFENBERG/CARNUNTUM

Ingrid WEBER-HIDENSILVANUS IN CARNUNTUM 119

Krisztina SZIRMAISTATUES AND RELIEFS FROM THE AqUINCUM MILITARY TOwN 133

Orsolya LáNGAN INDIGENOUS SANCTUARY IN THE NORTH-EASTERN ZONE OF THE 145AqUINCUM CIVIL TOwN – wAS IT EVER THERE AT ALL?

Paula ZSIDIKULTSTäTTEN IN DER TOPOGRAPHIE DER ZIVILSTADT VON AqUINCUM 159

CONTENTS

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Peter KISSMITHRAS-ALTäRE AUS SAVARIA 185

Eszter HARSáNYI DIE TURIBULA ALS ZEUGNISSE PRIVATER RELIGIOSITäT IN SALLA 195

Dorica NEMETH-EHRLICH, Dora KUšAN šPALJTHE RESULTS OF THE LATEST EXCAVATIONS AT THE ROMAN FORUM IN 213AqUAE IASAE – VARAŽDINSKE TOPLICE

Ivana POPOVIćPAGAN CULTS AND CHRISTIANITY IN SIRMIUM FROM THE 3RD TO THE 235MIDDLE OF THE 5TH CENTURY

RELIGION IN PUBLIC AND PRIVATE SPHERE – PROGRAMME 251

ADRESSES OF THE AUTHORS 255

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Ivana POPOVIć

PagaN CulTS aNd ChriSTiaNiTy iN Sirmium frOm ThE 3rd TO ThE middlE Of ThE 5Th CENTury

abSTraCT

During systematic archaeological excavations of Sirmium many private, economic and residential objects were investigated. Inside the city walls very small number of temples was registered. Beside the small temple in the imperial palace and the city basilica from the second quarter of the 5th cen-tury, recently, on the basis of architectural analysis of earlier discovered objects few more buildings in the area of the forum were defined as the objects with the sacral function. It was concluded that as a part of the station of beneficiarii, outside the city walls, there was a shrine dedicated to Jupiter. On the other hand, the existence of the shrine dedicated to Cybele was epigraphically confirmed, while the epigraphic monuments and discovered objects with cultic function bear witness to the other aspects of religious life of the inhabitants. In the wider area of city forum few altars dedicated to Silvanus and Mithra were discovered. In the city itself and its vicinity were registered 28 lead-icons of the cult of Danubian Horsemen. When Christianity became an official religion Sirmium was a very important centre. The names of Sirmium martyrs show that the main body of Christians in this city consisted of Greeks. The basilicas of St. Sineros and St. Iraeneus are archaeologically and epigraphically confirmed.

Keywords: Sirmium, altars, Iuppiter, temples, Mithras, Cybele, Christianity, Christian basilica

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During more than 50 years of systematic archaeological excavations of Sirmium, nu-merous private, economic and residential structures were discovered.1 It can be noticed that inside the city walls a small number of temples was registered (fig. 1). Beside the small temple in the imperial palace (A), which was built at the end of the 3rd – the begin-ning of the 4th century (fig. 2),2 and the city basilica (H) from the second quarter of the 5th century (fig. 3),3 recently, on the basis of the architectural analysis of the earlier discovered structures and of the parts of the architectural plastic in secondary use, few other buildings around the forum (D, E, F, G) were identified as structures with the sacral function (fig. 4).4 But, we do not know to which deities these temples were dedicated.

1 Systematic archaeological excavations in Sirmium started in 1957, a year after discovering the remains of the monumental residential structure at the locality 1a, identified as the imperial palace. Until 1962 the works were carried out under the management of the Regional Office for Protection of Cultural Monuments in Novi Sad, and from that year management of the project passed to the Institute of Archaeology in Belgrade. when Dr Vladislav Popović, an erudite and French graduate, came to the head of investigation team, the investigations of Sirmium became an international project. Joint Yugoslav-American excavations with participation of the Institute of Archaeology in Belgrade, Smithsonian Institution washington, Denison University Ohio and City University Albany New York, were carried out between 1968 and 1972. From 1972/73 to 1977 investigations continued as a joint project of Institute of Archaeology in Belgrade, French School in Rome and University Paris IV-Sorbonne. The project of publishing joint publications of these institutions is still in progress. After the death of academician Vladislav Popović in 1999, the co-directors of the Sirmium investigation project have become Dr Ivana Popović and Dr Miroslav Jeremić, research directors in the Institute of Archaeology in Belgrade, and they continued investigations with periodical assistance provided by the scholars from France, Slovenia and Austria.2 Jeremić, 2003, 137-145.3 Popović V., 1998, 43-56.4 Jeremić, 2008, 157-200.

The identification of the discovered rem-nants of the sanctuary is possible only when the structure outside the city walls of Sirmium is in question, which was the part of the station of beneficiarii, discovered near the west city gates (B). In it there was a sanctuary dedicated to Ju-piter, which was in use from the end of the 2nd to the first half of the 3rd century. On some 84 altars (fig. 5) dedicated to Jupiter, but also to Juno, Minerva, Fortuna, Liber and Silvanus, the columns were placed, on whose capitals were fixed the statues of Jupiter with the scepter in one, and the thunderbolt in the other hand (fig. 6). Next to the foot of the supreme god there was a representation of his symbol, the eagle.5 The similar sanctuaries dedicated to Jupiter and the Capitoline Triad, built by the imperial cus-toms officials, beneficiarii, are registered along the Rhine-Danube Limes. Beside the station of beneficiarii and the sanctuary in Sirmium, the well preserved one is also the station of benefi-ciarii with the sanctuary at the locality Osten-birken in Upper Germania.6

From the city territory of Sirmium originate the epigraphic proofs on the existence of only two temples. One of them represent two altars which were dedicated to the god Mithras by a decurio of the colony of Sirmium, C. Iulius Italicus, who restored the temple of this deity.7 The altars originate, probably, from the end of the 2nd or from the 3rd century, and they were discovered by accident in the region of the north-west periphery of the supposed city fo-rum. Another epigraphic monument mentions the freedman Flavius Constantius, the guardian (custor, probably custos, in the sense of cura-tor, the person responsible for the maintenance of the temple and the sculptures in it).8 It seems to us that this person, identified as prefectus praetoriae, has restored the temple of Cybele, by the stroke of luck (Bono Evento), i.e. that there were not two temples, dedicated to Dea Mater and Bonus Eventus, as it was suggested

5 Popović V., 1989, 116-122; Mirković, 1994, 345-404; Jeremić, 2008, 170-173.6 Keltenfürst 1986, 379-408.7 Mirković, 1999, 94, note 5.8 Mirković, 1999, 93-94, note 7.

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Fig. 1: Cultic constructions of Sirmium: A – fanum in the imperial palace; B – sanctuary of Jupiter in the station of beneficiarii; C – villa urbana, room with edicule; D, E, F, G – monumental buildings (temples?) on the south edge of forum: H – city basilica of St. Demetrius; I – main forum of Sirmium; J – forum in front of the complex of palace and hippodrome (Jeremić 2008, Fig. 1).

in the interpretation of the inscription.9 On the basis of data from the correspondence between Constantius and his prefectus praetoriae, Fla-

9 Mirković, 1999, 93, 96. The inscription goes like this: [templum Bo]no | Evento renovavi | ex voto pro salute ord(inis) | Sirmi(ensium) patro(ono) viro | emenentissimo | p(osuit) v(otum) m(erito) ? Flav | ius Constantius custor | Matris deae libertus.

vius Constantius, the conclusion was drawn that the civil servant was in Sirmium in April 326, and that the dedication of the altar of Mother of Gods can be brought into connection with the celebration of her festival in March of that year.10 The altar was discovered on the north edge of the city forum, where the exist-

10 Mirković, 1999, 96.

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ence of the Cybele’s temple can be presumed. The epigraphic monuments which mention these temples dedicated to Mithras and Cybele testify that the sanctuary was restored by the civil servants, decurio and prefectus praeto-riae. Both altars were found near forum, so the sanctuaries of these gods can be treated as the official objects of the state religion.

About the private aspects of the religious life of the citizens of Sirmium can testify the epi-graphic monuments and the discovered objects of the cultic purpose, in the first place even four altars dedicated to Silvanus,11 found in the very city, or the bronze statuette of Lar (fig. 7), dated into the 4th century, from the residential con-struction in the north city area, most probably the inventory of the house lararium.12 But, the largest quantity of data exists in the monuments of a mystic cult, called the cult of the Danu-bian Horsemen, whose important centre was in Sirmium. The widening of this cult can be ex-plained by the penetration of the Oriental mystic beliefs, above all of those dedicated to the solar god Mithras, especially intensive during the 2nd and 3rd century. The cult of Danubian Horse-men is dedicated, according to some opinions,

11 Mirković, 1971, no. 25-27. One unpublished altar dedicated to Silvanus was found by accident in the garden of a private house, in the north-west part of the forum area of the Roman Sirmium.12 Popović I., 2004, 379-384.

to the lunar goddess, the envoy on Earth of the goddess Luna, and the female counterpart of the solar god Mithras.13 In the city itself and its vi-cinity as many as 28 lead-icons of this cult were found, divided into few types, of which most icons, within the certain type, are identical, i.e. made from the same mould.14 These facts point that Sirmium was an important centre of spread-ing of this new cult, whose adherents were not only the inhabitants of the city, but also of the properties in the villages nearby. The icons from Sirmium give us also the important points for defining the chronological frame of duration of this cult. Namely, the round lead-icon of the cult of Danubian Horsemen was discovered in a grave near the village Kuzmin (fig. 8), not far away from Sirmium, in the horizon of buri-als dated by the coin of Gordian III, minted in Viminacium in 242/43. This refutes the existing opinion that the round icons, as a younger vari-ant, do not appear earlier than the second half of the 3rd century.15 On the other hand, one icon of this cult, whose representation was executed in three horizontal zones in the edicule (fig. 9), was found in a residential object made of crum-bling material, built at the end of the 4th or the beginning of the 5th century on the ruins of the

13 Zotović, 1978, 1351-1378.14 Popović I., 1986, 113-122; Popović I., 1989, 105-116; Popović I., 235-245.15 Popović I., 1986, 235-245.

Fig. 2: Basis and reconstruction of the small temple, fanum, in the imperial palace (Jeremić 2008, Fig. 3).

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abandoned imperial hippodrome.16 That find shows that this cult, certainly on a smaller scale, continued to live also at the time when Christi-anity became an official religion.

At the time when the pagan cults, in the first place those dedicated to Mithras and to the Danubian Horsemen, were still flourishing, in Sirmium was developing an important commu-

16 Popović I., 1986, 117, no. 4.

nity of the first Christians. By the number of martyrs who suffered for their belief in Christ Sirmium has a distinguished place. Every square foot of the city was drenched with the blood of the believers, who, not even under the most cruel torture, did not want to renounce their Teacher. The Christians were usually ac-cused because they did not respect the estab-lished norms of conduct. The high state officials carried out the investigation and the trial, and

Fig. 3: Basilica of St. Demetrius.

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Fig. 4: Central area of Sirmium with the possible remains of cultic buildings (Jeremić 2008, Fig. 40).

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the legal proceedings were carefully registered. One of the authentic legal notes from that epoch is that one about the legal proceedings against Iraeneus, the first historically verified episcope of Sirmium. Iraeneus suffered in the follow-ing way: He was beheaded on Easter, April 6th, 304, on the bridge known as pons Basentis. He was listed into the universal calendar of mar-tyrs, made at the end of Antiquity on the basis of the local sources. Three days after Iraeneus’ martyrdom, on April 9th of the same year, his deacon Demetrius also died as a martyr. There is an opinion, without any strong foundation, that his body was moved to Thessaloniki, and that this was the origin of the cult of the great Greek martyr Demetrius.

Beside Iraeneus and Demetrius, approxi-mately at the same time, also the other martyrs were executed, as Synerotes, Anastasia, Her-magoras or Hermogenes. Their names, known from the court records, show that the Christian core in Sirmium consisted of the Greeks.17

The martyrdom of these followers of Christ left deep traces in the local tradition. But, there

17 Popović V., 1993, 25-26.

is also the material evidence on their activ-ity in Sirmium. During the excavations of the north-east city necropolis also a smaller, but severely damaged cultic object was discovered. In the building with one nave and an apse on the east side more graves, built tombs and sar-cophagi were discovered. Near the altar area a stone plaque was found, with an inscription with the following words at the beginning: "In the basilica of our lord Iraeneus..."18 (fig. 10). It seemed that the cultic object marks the place of the grave of blessed Iraeneus. But, few years later, on the right bank of Sava river, in today Mačvanska Mitrovica, partly was excavated the early Christian construction from the first half of the 4th century, above which three medieval churches dedicated to St. Iraeneus were built. The question stays open, whether the old Chris-tian construction, built near the bridge where Iraeneus was executed, represents another cultic place of St. Iraeneus in Sirmium, or the church-es from the later periods were dedicated to this

18 For the plan of the cultic object and the translation of the stone plaque cf. Popović V., 2003, 259-263.

Fig. 5: Altars dedicated to Jupiter from the sanctuary in the station of beneficiarii.

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Fig. 6: Statue of Jupiter from the shrine of benefi-ciarii.

Fig. 7: Bronze statuette of Lar, from the residential object in the north area of Sirmium.

Fig. 8: Lead – icon of the cult of Danubian Horse-men, grave in Kuzmin near Sirmium.

Fig. 9: Lead – icon of the cult of Danubian Horse-men, later residential object inside the ruined hip-podrome of Sirmium.

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saint on the basis of liturgical traditions of that time.19

Beside one or, maybe, two churches dedi-cated to Iraeneus, in the north-west necropolis in the 19th century was discovered the today ruined martyrium of St. Synerotes, whose dedi-cation was confirmed by the epigraphic finds. At the same time, in the north-east necropolis, a martirium with three conchs and a chapel with one nave were discovered20 (fig. 11). The writ-ten sources mention that St. Anastasia was car-ried in the second half of the 5th century from Sirmium to Constantinople, and in the begin-ning of the 9th century to the Adriatic coast, to the Byzantine city of Zadar.21 The hagiography of Sirmium is also enriched with the Life of Four Crowned (Passio Quattuor Coronatorum),

19 Popović V., 1980, I-VII.20 Jerermić, 2004, 43-64; Jeremić, 2006, 115-131.21 Popović V., 1993, 26.

which describes the martyrdom of four stone-carvers who refused to obey the Diocletian’s or-der to make the statue of Aesculapius.22

Despite the numerous events, important for the history of Empire that took place in Sirmium, that city will, after the time of Constantine’s edict on tolerance in 313, until the end of the ancient period remain remembered as an impor-tant Christian religious centre. The episcope of Sirmium, Domnus, distinguished himself taking an active role at the First Ecumenical Council, held in Nicaea in 325, in which the Arian heresy was discarded. But, as Constantius himself was the adherent of Arianism, some of the episcopes of Sirmium shared his beliefs, and because of that, in the middle of the 4th century few coun-cils were held in Sirmium.23 The strong church

22 For the bibliography and the commentary of the text of the Life cf. Mijović, 1966, 53-60.23 Milin, 2000, 253-256.

Fig. 10: Plaque mentioning the basilica of St. Iraeneus.

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Fig. 11: Early Christian cultic constructions of Sirmium: 1 – basilica of St. Synerotes; 2 – basilica of St. Irae-neus; 3 – martyrium with three conchs and the chapel; 4 – martyrium (of St. Iraeneus); 5 – city church (of St. Demetrius): a – wall; b – settlement; c – necropolis; d – marshes; e – streets (Jeremić 2006, Fig. 1).

activity, but also the rememberance of the suf-fering of martyrs during the persecutions, al-ways present in the consciousness of the believ-ers, made Sirmium in the eyes of the Christian world the “head of Illyricum” (caput Illyrici), as it was recorded in the acts of the Council of Aquileia in 381.24

But, beside the churches of St. Iraeneus and St. Synerotes, as also the martyrium with three conchs and a chapel, built in the 4th cen-tury (fig. 12), in Sirmium was registered only one cultic construction, the city church, most probably dedicated to St. Demetrius (fig. 13). Namely, during the archaeological excava-tions in 1978 in the closest centre of the town, a basilica with three naves and a transept was discovered, built on the leveled remains of an

24 Patrologia Graeca 16, col. 913 ff.

older building (fig. 14). Although scarce, the preserved architectural elements enabled the ideal reconstruction of this building (fig. 15). In the church and its closest vicinity 25 small graves made of bricks and a sarcophagus were found, and the remains of the deceased in some graves showed that the bodies were exhumed and brought from the necropolis outside the city walls into the enclosed city area. The basilica and the necropolis were dug in into the thick layer, dated by coins into the beginning of the 5th century. On the basis of the parallel analysis of the historical events, archaeological-numismatic data and those from the Life of St. Demetrius of Thessalonike (Passio Sancti Demetrii Thessalonicensis), a firm conclusion was drawn that the church was built by prefectus praetoriae of Illyricum, Leontius. Before he built the church dedicat-

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ed to St. Demetrius in Sirmium, Leontius, ac-cording to the Life, has built a shrine of this saint in Thessalonike. These facts refute some opinions, which exist in science and in the lo-cal traditions, that the church in Sirmium was dedicated to the executed deacon of Iraeneus, Demetrius, and that his relics were moved to Thessaloniki, which would mean that also the cult of St. Demetrius was transferred from Sirmium to Thessaloniki. The information ob-tained during the archaeological excavations confirmed the credibility of the facts from the Life, according to which the dedication of the church of St. Demetrius in Sirmium was pre-ceded by the same act in Thessaloniki. Build-ing of the city church in Sirmium could begin only after 426/27, when the city became a part of the Eastern Empire. But, the church did not

last long. It was ruined in fire when the Huns destroyed the city.25

In the immediate vicinity of the church, some 60 meters to the north-east, the remains of a monumental late antique building (F) were excavated, for which, on the basis of the plan, preserved parts of the floor and the rich deco-rative plastic (bases of the columns, friezes), it was recently supposed that represents a pagan temple.26 Into the marble floor of this building 10 graves were dug in, probably originating from the same period as those from the church of St. Demetrius. If this is one necropolis, or, as it was recently supposed,27 it is a part of the

25 Popović V., 1998, 43-56.26 Jeremić, 2008, 181-188.27 Jeremić, 2008, 194-196.

Fig. 12: Synoptic presentation of cultic constructions of Sirmium: a – basilica of St. Synerotes; b – triconchos in the east necropolis; c – basilica of St. Iraeneus; d – chapel with one nave in the east necropolis; e – mar-tyrium in Mačvanska Mitrovica; f – city basilica (Jeremić 2006, Fig. 4).

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pagan temple adapted into a church, around which a separate cemetery was formed, at this moment cannot be determined with certainty. If this hypothesis is true, that other church could be dedicated to St. Anastasia. Namely, in Pas-sio altera Sancti Demetrii Thessalonicensis it is said that the prefect of Illyricum, Leontius, built in Sirmium the church of St. Demetrius in the vicinity of the already existing shrine of martyr Anastasia.28 As the construction from the Late Antiquity was researched during the short period of time in 1972, and the scarce grave-inventory points only to the burials of the city

28 PG 116, 1173 (Vatic. Gr. 821).

Fig. 13: Basilica of St. Demetrius, detail of the apse.

population intra muros,29 the analysis of the modest architectural remains from the latest phase shows only the possibility of existence of two cultic constructions in the immedi-ate vicinity. On the other hand, the use of the richly decorated architectural elements (fig. 16), used as spoliae in building the church of St. Demetrius, indirectly bears witness to the existence of the older, at that time ruined, pagan temples in the immediate vicinity. These could be identified as two temples (G, F) erected on the south edge of forum during the 2nd – 3rd cen-turies and destroyed at the end of the 4th century.

29 Popović I., 2012.

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Fig. 14: Complex of ancient architecture above which city basilica was built (Jeremić 2008, Fig. 36).

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Fig. 15: Ideal reconstruction of basilica of St. Demetrius.

Fig. 16: Part of ceiling with cassettes of pagan temple, in secondary use in basilica of St. Demetrius (Jeremić 2008, Fig. 32).

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bibliOgraPhy

PG = Patrologia Graeca

Jeremić, M. (2003): Sirmijumski tetrapilon (Summary: The »Tetrapylon« of Sirmium), Rad Dra-goslava Srejovića na istraživanju antičke arheologije, Kragujevac, 137–145.Jeremić, M. (2004): Kultne građevine hrišćanskog Sirmijuma, in: Sirmium i na nebu i na zemlji, Sremska Mitrovica, 43–64.Jeremić, M. (2006): Adolf Hytrek et les premières fouilles archéologiques à Sirmium, Starinar LV, 115–132.Jeremić, M. (2008): Les temples payens de Sirmium (rés: Paganski hramovi Sirmijuma), Starinar LVI (2006), 167–200.Keltenfürst (1986): Keltenfürst und Hochdorf, Ausstellungskatalog, Köln, 379–407.Mijović, P. (1966): Sirmijumski skulptori i kamenoresci – quattuor coronati (Summary: quattour coronati: sculpteurs et tailleurs de pierre de Sirmium), Starinar XVII, 53–60.Milin, M. (2000): Prilozi proučavanju hrišćanstva u Sirmijumu (Summary: Contributions to Knowl-edgs of Christianity in Sirmium), Starinar L, 253–256. Mirković, M. (1971): Sirmium – its History from the 1st Century A.D. to 582 A.D., Sirmium I, 5– 94.Mirković, M. (1994): Beneficiarii consularis in Sirmium, Chiron 24, 345–404.Mirković, M. (1999): The Staff of Imperial Administration in Sirmium in the First Half of the Fo-urth Century, Starinar XLIX (1998), 93–101.Popović, I. (1986): Jedan donjopanonski centar za izradu olovnih ikona kulta podunavskih ko-njanika (résumé: Un centre de production des icônes en plomb des cavaliers danubiens en Basse Pannonie), Zbornik Narodnog muzeja XII/1, 113–122.Popović, I. (1989): Nove olovne ikone kulta dunavskih konja nika iz Sirmijuma (résumé: Nouvel-les icônes de plomb des cavaliers danubiens de Sirmium), Starinar XXXIX, 105–116.Popović, I. (1991): Une image datée des cavaliers danubiens, Mélanges de l`Ecole Française de Rome. Antiquité 103/1, 235–245. Popović, I. (2004): La statuette du Lar de Sirmium, The Antique Bronzes. Typology, Chronology, Authenticity, Bucharest, 379–384. Popović, I. (2012): La nécropole de la basilique urbaine à Sirmium, Starnar LXII (in print).Popović, V. (1980): Continuité culturelle et tradition littéraire dans l’église médiévale de Sirmium,dans: Sirmium XII, I–VII.Popović, V. (1989): Une station bénéficiares à Sirmium, Comptes rendus de l`Academie des ins-criptions et belles–lettres, Paris, 116–122.Popović, V. (1993): Sirmium. A Town of Emperors and Martyrs. In: Srejović D. (ed.) Roman Im-perial Towns and Palaces in Serbia, Belgrade, 15–27.Popović, V. (1998): Kult svetog Dimitrija Solunskog u Sirmijumu i Raveni (résumé: Le culte de saint Démétrius à Sirmium et à Ravenne). Glas Srpske akademije nauka i umetnosti CCCLXXXIV, 10, 43–56.Popović, V. (2003): Blaženi Irinej, prvi episkop Sirmijuma. In: V. Popović, Sirmium grad careva i mučenika (Sabrani radovi o arheologiji i istoriji Sirmijuma), Sremska Mitrovica, 259–263.Zotović, Lj. (1978): Les éléments orientaux dans le culte des cavaliers danubiens et quelques nou-veaux aspects de ce culte. Hommages à Maarten J. Vermaseren II, Leiden.