In front of an Altar screen, today the right humerus is exposed in a new marble reliquary. Kaster, Dasius von Durostorum. Probably, our example imitates precisely the Aphrodisian group sarcophagi or those monuments of Pamphylia — from Perge, for example Fig. Cel mai probabil, urna-sarcofag cu moaştele Sf. Dassius will be placed in the large marble sarcophagus with the relics of local saints St. Des recherches archéologiques dans la nécropole romano-byzantine.
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Once the sarcophagus was published by F. Pellegrino and St. Flavian and some others. Darius martyr, who was a soldier.
Indeed, this inscription is copied and translated at the end of the fifteenth century by the famous humanist Antonio Constanzo Except the illusion that Dorostol is a person's name, not the city, this prevents them to make necessary historical connections and conclusions. New evidence that after the urn-sarcophagus with the relics of St. Dassius was stored in a large sarcophagus is a passage from the story of martyr St. The relics of St. Pellegrino were found inside, together with the relics of St.
Dassius, St. Herculaneum, St. Martin and St. Fabio from Ancona. Thanks to them, many people received salvation, which among other things led to the resurrection of the memory of St. Based on these sources, we can define the following picture. Dassius seems to have been placed in a coffin 20 dating 15 buried by Christians in Durostorum.
It is known that Roman law regulates the right of sepulcher in regulated cemeteries outside the city walls for everyone, even for criminals After the triumph of Christianity Edict of Milan inas in many places, over the grave of St. Dassius a martirium will be erected. It is probably similar 20 dating 15 the martyrium found a decade ago under the building of what is today the Language School in Silistra of other three Dorostolean martyrs — St.
Maximus, St. Dada and St. Quintilian After major destruction in Durostorum during the Gothic invasions in the late 4th century life was fading and it looks that the martiriums were desecrated and destroyed.
In the 5th century Durostorum recovered, but planning is already closely associated with the Christian theory and practice The city established itself as the episcopal chair and a cathedral was built and some new churches It was registered in rule Nr. Even calling that the martiriums not containing relics of the martyrs proved to be destroyed. Bishops themselves have an interest in martiriums with scattered relics of martyrs to be concentrated in the temples.
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Furthermore, by the consecration of the church it is required in them to place relics of saints — in confessio under the altar table or in reliquaries in front of the kanzel Dassius were reburied, removed from the sarcophagus in the primary grave-martirium. Definitely, according to the shap e, theurn repeats the forms of a sarcophagus, but it is not a sarcophagus in the full sense of the primary burial, because the dimension in length is only 1.
The construction style of the earlier lower half of the urn-sarcophagus, with the characteristic spiral-fluted columns, suggests that the removal of relics from the suburban martirium to the urban church and their placing in the urn- reliquary happened at the end of the 4th or early 5th century AD.
It is remarkable that at the end of the 4th century when, considering the style, we can date the reliquary, the 20 dating 15 bishop of Durostorum — Mercurianus 23 was enthroned.
But, we do not exclude the possibility, however, that the small urn-sarcophagus has been made as a small version of the original sarcophagus in which, in the early 4th century, the body of St. Dassius 20 dating 15 buried. On the question about the martirium of Saints Maximus, Dada and Quintilianus we share the idea that, by the huge Avar invasions at the end of the 6th century, many Christians left Durostorum and concerned themselves with the most valuable — the relics of saints.
Then, the bishop of the city, Dulcisimus, emigrated to Odessos. For this we have as evidence his gravestone monument with epitaph, found in Varna We have already indicated that it was probably during these dramatic events when the relics of St. Maximus, Dada, and Quintilian were transferred to Constantinople.
It seems that just then the urn- sarcophagus with the relics of St. Dassius left Durostorum-Dorostol.
It is possible that, during these events and transportation operations of 20 dating 15 fragile sarcophagus, the lid of the urn was crushed and has been replaced with a new one, on which the text is engraved and dated precisely to the 6th c. Most researchers, interested in this topic, assume that from Dorostol the relics were transported directly to the Italian city Ancona.
I have already rejected that option at least because, at the end of the 6th century, Greek language was not well known in Central Italy Ancona is not far from the capital, Rome where the Latin language completely dominated.
This implies that they were stuck in a city where in the 6th-7th centuries the Greek language dominated. So, just at the end of the sixth century in the Eastern Roman Empire, respectively, in Constantinople, Greek language started prevailing over Latin.
This process covers even the official documentation to be finalized after 20 dating 15, with the edict of Emperor Heraclius So, we assumed that, like the relics of St. Maximus, Dada, and Quintilianus, which in 6th c. Evidence of this could be the style of drafting over the new cover of the urn- sarcophagus, which is entirely up to Asia Minor variations from the Roman era, so well known and intentionally copied, especially in the new capital of the Empire, Constantinople. Another proof of this is the story of the relics of St.
Dassius in the Middle Ages. They are registered for the first time since the beginning, in Ancona in the 13th century Just at the beginning of the 13th century the Crusaders conquered Constantinople April 13ththe entire European and part of the Asia Minor city of Byzantium, subjecting it to mass looting.
With the greatest fury knights took away Christian relics from the temples and mainly the relics of saints. Most of the them they sent to Western Europe, whose spiritual life was under the direct jurisdiction 20 dating 15 the Pope in Rome. Knowing the close relationship between Ancona and Rome Ancona lies in the territory directly administrated by the Popeit is not excluded that as a result of the Fourth Crusade relics of St.
Dassius went from looted Constantinople to Ancona. This will be done aroundwhen it was reconstructed with a new sculptural decoration Dassius will be placed in the large marble sarcophagus with the relics of local saints St. Pellegrino the Anconian, St. Martin, St. Flavian and others. The memory of these relics and St. Dassius was almost wiped out in when, seeking rescue remedy for the plague, the citizens of Ancona opened the casket with the relics, which appear as miraculous and healing.
Soon after, the urn of St. Dassius was seen by erudite Antonio Constanzo, who managed to read the Greek inscription on the lid. It is not clear what happened to the urn and the relics of St. Pellegrino or the urn is popped out in the church.
According to Giuliano Saracens, in the urn with the relics was still placed in the great sarcophagus, but then how sees and reads Antonio Costanzo in about the Greek text?! The general question of when St. 20 dating 15 the urn-sarcophagus of St. But if in the urn-sarcophagus there were no relics, it would hardly be placed in the large sarcophagus with the relics of the Ancona martyrs. In conclusion, we will mention a few words about the relics of St.
In front of an Altar screen, today the right humerus is exposed in a new marble reliquary.
Init was taken from the original urn-sarcophagus in Ancona. Amore, Dasio, in: Enciclopedia Catolica, 4, Vaticano,col. Atanasov, Zur Topographie des frühchristlichen Durostorum Silistra im 4.
Jahrhundert, Mitteilungen zur Christlichen Archäologie 14, Wien,p. Branişte, Martiri creştini la Dunăre în timpul persecuţiilor: martiriul sfîntului Dasius, Almanahul Parohiei rtodoxe Române din Viena 15p.
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