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Friday, October 26, 2007

Na Danasnji Dan je Krunisan Prvi Bosanski Kralj



Na današnji dan 1376 godine, krunisan je Tvrtko I Kotromanić te tako postao Bosanski kralj. Gdje je krunisan Tvrtko? U Visokom! Šta Visočani i ostatak Bosne znaju o tome? Ništa! Sramotno, bezobrazno, nedopustivo je ponašanje onih koji primaju platu od novca poreznih obveznika, a zauzvrat prave kućne promocije i privatne izložbe kojekakvih bezveznih motiva. Krunidbeno i grobno mjesto Tvrtka I Kotromanića je u Visokom. Na tom mjestu je sada ništa, polomljena tabla i jedan iskrivljen putokaz. Donedavno su mještai sadili kupus i paradajz na mjestu gdje je sahranjen Bosanski kralj u čije je vrijeme Bosna bila najveća. Ljiljan pod kojim smo se od agresije borili u ratu je motiv sa Tvrtkovog plašta koji stoji u Zemaljskom muzeju u Sarajevu, a koji je pronađen u Visokom (Mile). Tvrtkove kosti su također tamo, a također su pronađene u Visokom prilikom iskopavanja koje su radili Austrougari početkom prošlog stoljeća.

Današnji dan nekima izgleda nikako nije bitan i bili bi najsretniji da su oni prije njih uspjeli "zatrti" Tvrtka i ono što nam je ostavio. A ostavio nam je neoboriv dokaz srednjovjekovne Bosanske države. Jasno je da se to ne sviđa Zagrebu i Beogradu, ali šta je s nama? Nek je sramota zvanične institucije što su ovom danu dali na značaju kao i današnjim cijenama na pijaci. Tvrtko nije bio ni musliman ni pravoslavac, a ni katolik. Tvrtko je pripadao crkvi Bosanskoj i vjerovatno kao takav nien pogodno roba za dnevno političke smicalice.

Za one koji se smatraju Bosancima, evo nešto o Tvrtku I Kotromaniću, najvećem Bosanskom kralju:

Tvrtko I Kotromanić, bosanski ban od 1353. do 1377, a zatim i prvi bosanski kralj. Bio je unuk Stjepana I Kotromanića i Jelisave, kćerke sr(ij)emskog kralja katolika Stefana Dragutina i Kataline unuke Bele IV (po njoj je Dragutin postao vladar njenih posjeda), sin Vladislava Kotromanića i Jelene Šubić. Tvrtko I postao je bosanski ban nakon smrti strica Stjepana II Kotromanića (1353.). Nakon smrti njegova oca 1354. uz njega je državne poslove vodila i majka Jelena. U prvo je vrijeme Tvrtko bio lojalan vazal hrvatsko-ugarskog kralja Ludovika I Anžuvinca, koji je imao za ženu njegovu prvobratucedu i posestru Jelisavu = Elisabeta Bosanska. Uskoro je papa prouzrokovao između njih spor, koji je privremeno izglađen 1357. godine, kada je Tvrtko morao ustupiti Ludoviku Hum, navodno kao miraz Jelisave. Ludovik je 1363. ponovno poveo rat protiv svog vazala pod izgovorom akcije protiv bosanskih heretika - krstjana, ali se poražen morao povući. Pored toga Tvrtko je vodio borbe s bosanskim feudalcima, te je 1366. godine izbila buna na čelu s Tvrtkovim mlađim bratom Vukom, tako da su Tvrtko i majka Jelena morali napustiti Bosnu i skloniti se u Ugrasko-Hrvatsko kraljevstvo. Ali već 1367. godine, očito uz pomoć ugarskog kralja, koji je shvatio da je izazvao nemire od kojih ni Tvrtko, ni on neće imati nikakve koristi, Tvrtko se opet vraća u Bosnu na vlasti.
Zajedno sa srpskim knezom Lazarom Hrebljanovićem porazio je oblasnog gospodara Nikolu Altomanovića 1373. i proširio se na područja Drine i Lima. Početkom 1377. od Balšića je preoteo Trebinje, Konavle i Dračevicu. U njegovoj državi bilo je područje ranije države Nemanjića. Na taj način je stekao uslove da preuzme i obaveze ranijih srpskih vladara u međunarodnim okvirima, naročito u odnosima sa Dubrovnikom. Tvrtko je imao i formalne uslove da to učini. Nakon smrti cara Uroša (potkraj 1371.) on se javio kao pretendent za upražnjenu srpsku krunu imajući i direktno srodstvo preko bake Jelisavete sa dotadašnjom vladarskom lozom Nemanjićima.

Krunisanje Tvrtka izvršeno je 1376. u mjestu Mile, nedaleko od Visokog, u srednjoj Bosni. Tvrtko se po tradiciji srpskih vladara nazvao Stefanom. Njegova titula pokazuje osnov po kojem je postavio legitimno pravo na upražnjenu srpsku krunu: kralj Srbljem, Bosni, Primorju, Humskoj zemlji, Donjim Krajem, Zapadnim Stranam, Usori i Podrinju. Tvrtkovu titulu priznali su Dubrovčani i počeli su da mu isplaćuju Svetodmitarski dohodak koji je ranije pripadao srpskim vladarima. Tvrtkovo krunisanje i proglašenje kraljem u sintagmi 'kralj Srbljem' odnoslilo se na teritorij koji je priključio Bosni 1373-1377. Njegove obaveze prema preostalim srpskim oblasnim gospodarima nisu postojale. Otuda u izvorima i nema informacija o prihvatanju ili neprihvatanju Tvrtkovog čina među srpskim oblasnim gospodarima i Srpskoj pravoslavnoj crkvi. U svakom slučaju postavka dijela literature o tome da su oni prešutno priznali Tvrtkovu krunidbu ne može stajati. Realno stanje na terenu nije rezultiralo njihovom vazalnom odgovornošću, nekoj vrsti pravnog statusa prema novom kralju.
Smrt hrvatsko-ugarskog kralja Ludovika I. (1382.) dala je povod Tvrtku, kao sinu Jelene - kneginje bribirske, da se umiješa i u hrvatske poslove. On se priključio hrvatskim feudalnim buntovnicima (Ivaniš Paližna, braća Horvati), koji su zajedno s mađarskim ustali protiv Ludovikove kćerke Marije, nove ugarske kraljice. Tvrtko je usmjerio svoju aktivnost napose na južnu Hrvatsku, koja je krvnim vezama bila u srodstvu s plemenom njegove majke.

Tvrtkova vojska pod zapovjedništvom Vlatka Vukovića Kosače 1388. dobija bitku kod Bileće protiv nadirućih osmanskih trupa. U boju na Kosovu sudjelovala je na strani kršćanskih saveznika i bosanska vojska kralja Tvrtka pod zapovjedništvom Vlatka Vukovića Kosače. Postoji samo jedan historijski izvor iz prve ruke o Boju na Kosovu, a to su Tvrtkovi dokumenti iz druge polovice 1389. U tim dokumentima kralj Tvrtko ističe:

Ja sam pobjedio na Kosovu, mi (ja kao glavni organizator i opunomoceni pretstavnik Kraljice Marije, moj Veliki Vojvoda Vlatko Vukovic, moja vojska i nasi saveznici) smo pobjedili na Kosovu.

Poslije bitke na Kosovu Tvrtko, kao pobjednik, pojačava pritisak na Dalmaciju, tako da su mu se 1390. godine pokorili gradovi Split, Trogir, Šibenik i otoci Brač, Hvar i Korčula. U intitulaciji on se sada naziva kralj Raške, Bosne, Dalmacije, Hrvatske i Primorja. Da su njegovi planovi sezali i dalje moglo se naslutiti i iz njegove ženidbe (1347.) bugarskom princezom Dorotejom (kćerkom vidinskog bugarskog cara Sracimira). Središnji položaj Bosne, Tvrtkove rodbinske veze i feudalno rasulo u Hrvatskoj i Srbiji omogućilo je Tvrtku da okupi pod svojom vlašću velik teritorij. Daljnje okupljanje nasilno je prekinulo osmansko prodiranje.
U vrijeme Tvrtkove vladavine primjetna je politička stabilnost, značajan kulturni i duhovni napredak, što sve zajedno Bosnu čini najsnažnijom južnoslavenskom zemljom, a Tvrtka imenuje najvećim vladarem u historiji srednjovjekovne Bosne. Neki historičari bilježe odmah nakon Tvrtkovog krunisanja i prvo kovanje zlatnog novca na južnoslavenskim prostorima. Naredni zlatnici u Bosni pojavit će se tek sa Stjepanom Tomašem. S Tvrtkom u bosansku heraldiku ulazi zlatni ljiljan(Lilium Bosniacum). Razvijaju se gradovi, trgovina i rudarstvo.

(preneseno sa visoko.co.ba Adnan Jasarspahic)

97 Comments:

Anonymous Anonymous said...

TVRTKO I KOTROMANIC JE KRUNISAN NA GROBU SVETOG SAVE U MANASTIRU MILESEVO!

11:59 AM

 
Anonymous Anonymous said...

I JU ,PA TA NEMOJTE NAM KASTI .

1:58 PM

 
Anonymous Anonymous said...

Poucan clanak .
A prvi komentar...OSTADOH BEZ VAZDUHA ,BEZ ZRAKA ,BEZ HAVE
a i bez teksta...
"LJudska glupost nema kraja kao ni ljudska zloba.A oboje izviru iz pukog neznanja a neznanje iz straha od istine kolika je nasa glupost i zloba."
Lajos Zilahi

2:26 PM

 
Anonymous Anonymous said...

Nije ni glupost ni zloba, jednostavno proverite.

4:16 PM

 
Anonymous Anonymous said...

Stefan nije tradicionalno ime srpskih vladara vec je to ime Stefana Nemanjica-Svetog Save.

4:32 PM

 
Anonymous Anonymous said...

Tvrtko se nakon smrti cara Uroša (potkraj 1371.) javio kao pretendent na srpsko prijestolje, ističući srodstvo po baci Jelisaveti s Nemanjićima. Porazivši takmaca Nikolu Altomanovića, stekao je njegove zemlje oko gornje Drine i Lima te sporazumijevši se sa srpskim knezom Lazarom, okrunio se 1377. u samostanu Mileševo (Međutim, nedavna su istraživanja pokazala da se on nije okrunio u Mileševi, nego u mjestu Mile, nedaleko od Visokog, u središnjoj Bosni.) za kralja i prozvao se po tradiciji srpskog vladara Stefana, uzevši titulu "kralj Srbljem, Bosni, Primorju, Humskoj zemlji, Donjim Krajem, Zapadnim Stranam, Usori i Podrinju".
PROVERENO!!!!!!!!!!!!!!

8:10 PM

 
Anonymous Anonymous said...

..i bas me briga gdje je krunisan
vazno je da je bio i ostao...

!!!!!!!!! BOSANSKI KRALJ !!!!!!!!!!

8:33 PM

 
Anonymous Anonymous said...

Zivjela kraljevina Bosna!!!!

9:02 PM

 
Anonymous Anonymous said...

Vjerovanje da je Kralj Tvrtko krunisan u Milesevu vjerovanje koje je staro 40+ godina. To je nesto sto je odgovaralo tadasnjoj ekipi domacih historicara. Kada su strani Historicari i arheolozi dosli i utvrdili mjesto gdje je Kralj Tvrtko krunisan i sahranjen (pronadzivsi i njegove kosti)... novi podatci su unesene u knjige osim naravno u znate vec dobro gdje (isti izvor odakle i ti dobijas svoje podatke).

8:55 AM

 
Anonymous Anonymous said...

A isti ti historicari koji su i dalje gurali podatke da Tvrtko nema nikakve veze sa Bosnom su isti oni koji su urgirali na tadasnje drzavne vlasti da se negira sve Bosansko pa tako se je direktno preko mjesta gdje je odkopan Kralj Tvrtko izgradila Zeljeznicka Pruga... a stari grad Visoki zapusten toliko da od njega su danas ostale samo kamene hripe, ispod duplih naslaga zemlje. Koji su naravno bili jos vise demolirani za vrijeme postavljanja ogromne petokrake na isto mjesto.

Sandokan

8:58 AM

 
Anonymous Anonymous said...

Koji istoricari su tvrdili da Tvrtko nema nikakve veze sa Bosnom?
To se nigde ne spominje. Neosporno je da je on bio kralj Srba, Bosne, Primorja i td. kao sto je i neosporno da ima Hrvatske i Srpske
korene.

12:17 PM

 
Anonymous Anonymous said...

Postovani citaoci,
sa neizmernom radoscu zelimo davas obavestimo da je udruzenje istoricara beogradskog pasaluka objavilo novu slikovnicu pod naslovom
"TRT MILOJKA ,MI SMO UVEK U PRAVU"
U toj slikovnici mozete naci neoborive dokaze o koje kakvim korenima.
Za dokazivanje istih cenjeni istoricari su se u mnogome koristili usmenim predajama babe Vuke i ujne Jelisavete pa i guslarskim epovima nasih bliznjijeh predaka .
Geoloska i antroploska istrazivanja su vrsena u Gornjim Smrdajevcima kod Vukojebica sjaverno od Urosevca .
Ukoliko ste zainteresovani da saznate vise ,kao na primer zasto je Darvin bio upravu kada su u pitanju neki koreni, samo se malo stpite nastavak sledi....
Lep pozdrav.

12:15 AM

 
Anonymous Anonymous said...

Ako vec pokusavas da pises ekavicu, potrudi se da sve bude napisano ekavskim narecjem.

Samim vrijedjanjem pokazujete koliko ste inferiorni.
Lijep pozdrav,

Mitar Miric,
Mitrovo polje bb
ZP Miricke planine, BIH

5:13 AM

 
Anonymous Anonymous said...

ha,ha ovo je sve smesno.
Ja sam napisala da je krunisan u Milesevu.Kasnije sam pronasla da je krunisan u mestu Mile kod Visokog,sada se zove na slovo T (zaboravih).Cak, negde pise da je prvo krunisan u Mile a posle godinu dana u Milesevu. Sta je istina samo oni sto su izumrli znaju.Uostalom, nevazno je.

Sandokane,

Nesto malo vise o grbu. Vec sam te ranije pitala o grbu ali ne mogu sada da pronadjem.

Interesuje me, zasto je ime Kotromanic napisano kako je napisano a ne na glagoljici kojom su i pisali u ono vreme? Kralj Tvrtko je i dubrovacku povelju napisao na glagoljici.
Jbt, covek je bio kralj pola sada bivse nam YU.
I molim vas, bez uvreda. Samo hocu da razmenimo znanje i misljenje.

Valerie

6:29 AM

 
Anonymous Anonymous said...

Valerie mislis na ovo TVARTKOVICH sa slike jel? Nije to slika orginalnog grba malo je drugacije izgledao sa krunom sa strane, pokusat' cu pronaci pa postaviti.

6:51 AM

 
Anonymous Anonymous said...

Hvala,
Ovakve teme su dobre. Naucimo dosta stvari koje nismo znali. Samo kad bi bili malo fleksibilniji, razmenjivali misljenje a ne vredjali se.
Posto je vec neko gore stavio mudru izreku, zeleci da me uvredi,evo i malo mudrosti(ali ne moje) od mene:

najbolja je osveta ne postati nalik svom neprijatelju.

kakva bi tisina nastala kad bi ljudi govorili samo ono sto znaju.

Zaboravih koje ovo napisao, Ginkgo Biloba mi bas ne deluje najbolje.

Aha, jos nesto
ZNAM DA NISTA NE ZNAM.(SOKRAT)

Valerie

7:08 AM

 
Anonymous Anonymous said...

Sandokane,

Imam jedan predlog. Mogao bi ti ili neko drugi ovde ili na forumu, da postavis svake nedelje ili svaki mesec neku temu vezanu za istoriju, naprimer Bosne, jer je ovde najvise Bosanaca.
Prva tema bi mogla biti: Bosanska religija pre islamizacije.
slucajno mi je dosla u ruke knjiga iz UH biblioteke,o istoriji Jugoslavije. Knjiga podebela, ali kako neko gore napisa - slikovnica, ustvari sa dosta fotografija. I ja ti videh da u Bosni i primorju ima dosta ostataka bogomilskih ili ti patarenskih nadgrobnih spomenika i naselja.
Nesto malo znam da su bogomili dobili ime po svesteniku Bogomilu iz Bugarske, da su se sirili na zapad i da su rimokatolici i pravoslavci pokusali da ih uniste, i da ih je najvise bilo u Bosni i primorskim gradovima.
Ako neko zna nesto vise i ima vise podataka bilo bi dobro da ovde napise.

Jos jedna izreka:

"Srecni su narodi koji imaju dosadnu istoriju."

Valerie

8:56 AM

 
Anonymous Anonymous said...

http://www.zemljabosna.com/grb_bosanskih_kraljeva.jpg

Valerie nisam mogao naci onaj grb sto sam trazio ali ovo gore je priblizna imitacija tog grba. U glavnom grb s ljiljanima se prikazuje u obliku stita, a kruna je iznad njega.

Dobra ideja Valieri... hajde da probamo to nekoliko sedmica pa da vidimo kakva je zainteresovanost.

8:01 AM

 
Anonymous Anonymous said...

Historiografija 19. stoljeća postavila je dvije teze:

a) "Crkva bosanska" je bila odvjetak dualističko-gnostičkoga heretičkoga učenja koje vuče korijen iz Bugarske i Makedonije 9. i 10. stoljeća, poznatijih pod imenom “Bogumili”. Bogumilske doktrine su vrlo slicne onima zapadnoeuropskih “heretika” katara iz 12. i 13.st.

b) islamizirano pučanstvo Bosne i Hercegovine najvećma je “bogumilskoga” podrijetla, što je moguce objasniti i doktrinarnom sličnošću izmedu islama i bogumilskih učenja-tj. “bivši Bogumili” lako su postajali muslimanima zbog navodne duhovne srodnosti oba svjetonazora.

Bogumilska "hereza" bila je vjerskodruštveni pokret nastao u Bugarskoj i Makedoniji ranoga srednjeg vijeka (9-10.stoljeće). Nije posve sigurno je li navodni osnivač pokreta, svećenik po imenu Bogumil, uopće postojao ili je to samo rodni pojam za sljedbenike učenja koji su smatrali da su "Bogu mili" zbog svoga vjerovanja i načina života. Doktrinalno, kod bogumila nalazimo zametke standardnoga repertoara vjerovanja i postupaka dualističkoga gnosticizma koji je postao masovnim pokretom u razvijenome srednjem vijeku na zapadu. Pretpostavlja se da bogumilstvo, kao i kasniji katarski pokret, predstavljaju "renesansu" gnostičkoga dualizma koji više duguje manihejstvu (prema perzijskom vizionaru i proroku Maniju iz. 3. st.), sinkretističkoj religiji koja je spojila učenja zoroastrizma, kršćanstva i budizma, nego autentičnom gnostičkom krćcanstvu 2. i 3. stoljeća. Manihejstvo, kao i paulicinstvo (još jedna dualistička mješavina, ovaj puta iz 6. stoljeća) svojim su doktrinama, od kojih je glavna o opreci Dobra i Zla te poistovjećivanju materijalnoga sa Zlim - presudno su oblikovali bogumilski i, kasnije, katarski svjetonazor. Teološki i organizacijski, katari (od grčkoga katharos- čist), "heretički" pokret nastao na jugu Francuske, u Provansi, u 12. i 13. st., dali su zaokruženiji dualistički gnosticki svjetonazor, koji se može sažeti u nekoliko točaka:

postoje dva boga, dobri i zli (zli bog je pomalo nejasno određen: katkad je neovisni princip Zla koji supostoji s dobrim bogom - što je pesimistička varijanta zreloga Zoroastrizma; u drugim je verzijama zli bog pali anđeo kojega je stvorio dobri bog - dakle, prepričani biblijski mit iz knjige proroka Izaije. Ova inačica je simplificirano tumačenje najvećega kršćanskog teologa, Sv. Augustina (5. st.), koji je u svom kapitalnom djelu "De civitate Dei" (O državi Božjoj), razradio metafiziku i "psihologiju" kršćanskoga Sotone. No, dok je kršćanski crkveni naučitelj poistovijetio paloga Svjetlonošu s negativnim načelom, dodijelivši mu ulogu Kristova zlog "antipoda" čiji postanak seže u sam početak biblijske mitologije kad je, prema Knjizi Postanka, Bog razdijelio svjetlo od tame - a Sotona je, zbog oholosti i zavisti, izabrao tamu - katari su ispovijedali jednostavniji nauk: za Augustina i kršcansku ortodoksiju Sotona je svugdje i nigdje, i nadilazi (iako obuhvaća) sam materijalni univerzum, dok je za katare Zlo locirano skoro potpuno u materiji).
dobri bog je tvorac besmrtnih duša, zli je bog tvorac materijalnog univerzuma
budući da je fizicki svijet zao, glavni je životni zadatak oslobođenje besmrtne duše iz tamnice tijela
duše se reinkarniraju/ponovno utjelovljuju sve dok ne dosegnu savršenstvo



glavne doktrine Katoličke crkve su pogrešne: Krist nije Logos koji se utjelovio, ne postoji Sveto Trojstvo, crkveni sakramenti su ne samo bezvrijedni nego i zli (stoga odbacivanje krštenja, pričesti, znaka križa, potvrde, bolesničkoga pomazanja), sama institucija organizirane kršcanske crkve je zlo, Stari zavjet je sotonska objava, apokalipsa i Posljednji sud neće se zbiti jer materijalni svijet ne može biti pobožanstvenjen (kao u katoličkoj kršćanskoj interpretaciji Ivanovog Otkrivenja), nego jedino nestati kada posljednja duša bude oslobođena iz okova nepopravljivo zle tvari
praktični naputci za svakodnevni život preporučavali su seksualnu apstinenciju i vegetarijanstvo, dok je ustrojstvo katarske "crkve" značilo radikalni prekid s institucionalnim katolicizmom: katarsko "svećenstvo" sastojalo se od muških i ženskih "savršenih" (ili, bolje, usavršenih) ljudi (lat. perfectes) koji se nisu ženili, dok je katarskim laicima (lat. credentes ="vjerujući") bio dopušten bračni život, ali uz naglasak na poželjnost askeze koja se iskazivala u čestim postovima i mrtvenjima.
Pozdrav Domovini

10:44 AM

 
Anonymous Anonymous said...

Odlicno, ali da li neko moze da napise,pronadje ili objasni kako su se Bogomili ili Bogumili pojavili na teritoriji Bosne i hrvatskog primorja?

Valerie

11:01 AM

 
Anonymous Anonymous said...

Dali neko zna kako da ove danasnje muslimane ,srbe i hrvate vratimo u bogo-mile pa da napokon imamo mir i drzavu da na nesto lici.

5:53 PM

 
Anonymous Anonymous said...

Bogumili su protjerivani sa prostora drugih drzava... prvenstveno teritorije Makedonije, pa onda Srbije, Pa i Hrvatske da bi bili prihvaceni u Bosni. Kao religija su se brzo razmnozavali, pa bi i sami Bosanski Krstjani prelazili u Bogumislku Crkvu, da bi kasnije i sam Kulin Ban prihvatio Bogumilstvo. Iako su mnogi vladari Bosanski prihvatali Katolicanstvo da bi se spasili od svetih ratova protiv Bosne (koja se je uvjek smatrala Zemljom Heretika), vjerovanje je da su ipak potajno i tada slijedili "hereticke" nacine zivljenja. Vremenom je veliki dio tih Bogumila prihvatilo Katolicanstvo (bio je prisutan veliki broj franjevaca na tim prostorima) a vjerujem i odredjeni broj pravoslavlje zbog odredjenog uticaja sa istoka ali predpostavljam i zbog povezivanja kraljevskih porodica tokom kasnijih godina Bosne (prije dolaska Osmanlija). Najveci broj Bogumila ipak prihvaca Islam dolaskom Osmanlija, a jedan od razloga je i slicnosti u religijama. Vjerovanje u jednog Boga (protivljenje svetom trojstvu) itd... navodno je i simbolika u religijama bila slicna (I bogumili su koristili polumjesec i zvijezdu kao jedan od svojih simbola).

8:41 AM

 
Anonymous Anonymous said...

Sandokan :)

8:42 AM

 
Anonymous Anonymous said...

Bogumilski pokret se prvobitno pojavljuje na Balkanu a korene vuče sa istoka od starih manihejskih i gnostičkih učenja koje svoje poreklo vuku još od Zaratustre. Reč bogumil je slovenskog porekla, “bogu-mil”. Prvi bogumili se pojavljuju u Bugarskoj gde pomažu otpor naroda protiv Vizantije. Iz Bugarske pokret širi preko Makedonije u Srbiju. U Srbiji je tadašnja vlast uz Vizantiju, što podrazumeva i ispunjavanje vazalskih obaveza prema Vizantiji, kao što je slanje trupa u vizantijske ratove. Bogumili odbijaju da idu u vojsku i da nose oružje i zbog toga ih srednjevekovne srpske vlasti surovo kažnjavaju, telesnim kaznama, odsecanjem delova tela, spaljivanjem na lomači, progonom iz zemlje, oduzimanjem imovine itd.

Preživeli bogumili odlaze mahom preko Drine, u Bosnu i Hum. U Bosni i Zahumlju (kasnije Hercegovina) pokret nailazi na plodno tle i kasnije postaje preovlađujuća religija koju usvajaju i bosanski vladari poznata pod nazivom Crkva bosanska. Uprkos žestokim progonima sa srpske i hrvatske strane (proganjala ih i katolička i pravoslavna crkva), pokret u Bosni opstaje i širi se Dalmacijom a odatle ka Italiji i Francuskoj gde ih nazivaju katari. Katarski pokret služi kao osnov za kasniju evropsku reformaciju.


Obeležja pokreta [uredi - уреди]
Žive slobodni u planinama
Bogumili su bili veoma nezadovoljni društvenim odnosima svoga vremena i zato masovno napuštaju gradove i odlaze da žive slobodni u planinama. Odlaze da žive u najnepristupačnim planinama srednjevekovne Bosne jer su tamo bili daleko od svake civilizacije, od svakog cara i njegovih slugu. Sklanjaju se od svih onih koji su želeli da ih učine robovima, da ih pokrste ili da ih nateraju da rade za novac i da promene svoj način života.

Organizovani su u zadruge
Žive u zadrugama za koje je hrišćanska zajednica pre svega ekonomska podloga sazdana na jednakosti prava i dužnosti. Zajedno obavljaju neophodne poslove i pomažu jedni drugima oko setve, žetve, branja, sakupljanja. Koriste zajedničke prostorije za okupljanja, savetovanja, slavlja itd.

Nose narodna imena
Na osnovu imena poznatih bogumilskih djedova i prvaka se može zaključiti da su oni nosili izvorna narodna imena, npr: Godin, Tišemir, Didodrag, Bratič, Budislav, Dragoš, Dragič, Ljubin, Tvrtko, Kulin, Dražeta, Rastudije, Radoje, Radovan, Dragost, Povržen, Radoslav, Miroslav, Boleslav, Ratko, Radomir, Miloje…

Za razliku od katolika i pravoslavaca koji su preuzimali strana imena. Najčešće jevrejska pod uticajem hrišćanstva: Stefan, Stjepan, Luka, Marko, Mateja, Pavle, Pavel, Nikola, Jovan, Ivan, Petar ili grčka pod uticajem Vizantije: Konstantin, Aleksandar…

Čuvaju narodni jezik i pismo

Hvalov zbornikBogumili čuvaju narodni jezik i pismo i odbijaju grčki i latinski. Svi natpisi na stećcima i svi sačuvani spisi su napisani govornim narodnim jezikom i starim ćiriličnim pismom. Reč bogumil je slovenskog porekla i razumemo je još dan danas. Istočno-hercegovački dijalekat koji je Vuk Karadžić izabrao kao najbolje očuvan narodni jezik i osnov za reformu srpskog jezika potiče upravo iz krajeva u koje su se bogumili iz srednjevekovne Srbije masovno naseljavali.

Čuvaju narodna verovanja
Bogumili, kao slovenska plemena, čuvaju svoja prastara slovenska verovanja od crkvene i kulturne kolonizacije Vizantije i Rima. Njihovi obredi sadrže sintezu starih paganskih, slovenskih, indoevropskih, izvornih hrišćanskih i gnostičkih verovanja. Prisutno je pagansko obožavanje prirodnih elemenata a pogotovo vatre.

Ravnopravnost polova
Kod bogumila su muškarci i žene uživali popriličan stepen ravnopravnosti. I žene i muškarci sede za istim stolom, borave u istim prostorijama, zajedno učestvuju na istim okupljanjima, zabavama, poselima. Zajedničke poslove obavljaju zajedno.

Slobodna stupanje u ljubavne odnose
Bogumili nisu osuđivali i zabranjivali predbračni seksualni život. Njihov stav je proizilazio iz paganske ljubavi prema telu i prirodi. Inkvizitori ih vekovima optužuju zbog slobodnih stupanja u ljubavne odnose. U to vreme je uobičajeno bilo ugovoranje braka od strane roditelja i kupovina devojaka od strane bogataša.

Prezir prema bespotrebnom redu i radu
Bogumilski prezir prema radu je proizilazio iz njihove filozofije prema kojom je materijalni svet delo nečastivog. Pitanje koje se samo nametalo bilo je čemu raditi kad je rezultat rada ili materijalni proizvod ili saznanje koje će opet poslužiti proizvodnji materijalnog.

Odbacuju bogatstvo i materijalne vrednosti
Hvale siromaštvo i oštro istupaju protiv bogatstva i bogatih. Osuđuju bavljenje trgovinom, preprodaju, zelenaštvo, novac. U svojim samodovoljnim zajednicama se bave razmenom i ekonomijom poklona.

Veganska ishrana
Bogumilska ishrana je bazirana na voću, povrću i žitaricama. Ljudi unutar pokreta se dele na "prave krstjane i krstjanice" i "mrsne ljude". Pravim hrišćanima nazivaju se oni koji ne jedu meso, jaja i mlečne proizvode. Mrsni ljudi su oni među njima koji su nastavili sa mesožderskom ili vegeterijanskom ishranom, uključujući jaja, sir i mlečne proizvode. Ishrana je bogumilima od presudne važnosti jer se na osnovu nje dele na mrsne i na prave.

Pacifizam i nenasilje
Bogumili su bili prvi poznati prigovarači savesti u Srbiji. Odbijaju su da služe vojsku i da nose oružje. Odbijaju da ubijaju, ne samo ljude već sve što diše vazduh i što se kreće. Zato ne jedu životinje ni njihove mlade.

Bogumili su bili tolerantni prema drugima, ali nisu da oni zavladaju njima. Imali su poseban način odbrane od stalnih napadača sa svih strana. Narodne mase prividno prihvate strano učenje, najčešće rimsko ili vizantijsko hrišćanstvo, da bi ga se odmah odrekle, čim se okupatorska vojska povuče. Najbolji primer ove taktike je događaj sa Bilinog polja kod Zenice 1203. godine, kad je sav narod zajedno sa Kulinom banom prihvatio katoličko hrišćanstvo, a kad su Papski izaslanici otišli, u Bosni su običaji nastavljeni po starom. Ovaj događaj otkriva dobru i funkcionalnu organizaciju bogumilskih planinskih komuna. Sva domaćinstva, kuće, sela i zaseoci, imali su odličnu međusobnu komunikaciju što im je omogućavalo da simultano reaguju na svaki vladarev pokret.

Slobodarstvo
Smatraju sve crkvene i državne vlasti đavolskom pojavom. Podstiču ljude na nepokornost onima koji su na vlasti i pozivaju robove da ne rade za svoje gospodare, što je najraniji poznati primer građanske neposlušnosti na ovim prostorima. Odbijaju plaćanje poreza i bilo kakvih dažbina.


Stećci [uredi - уреди]

Stećci, najmasovniji ostaci bogumilske kultureNajmasovniji materijalni ostaci bogumilske kulture su stećci. Postoji preko 66000 pobrojanih stećaka u Bosni i Hercegovini, Hrvatskoj, Srbiji i Crnoj Gori. Područja najgušće zastupljena stećcima su u Hercegovini (Bileća, Stolac, Trebinje, Gacko, dolina Neretve...).Očigledno je da su bogumili ulagali dosta truda da bi njihova poruka stigla do nas. Bilo je uobičajeno da svaki bogumil tokom života radi na svom stećku da bi posle smrti ostavio traga o sebi na ovome svetu. “Ovi bosanski nadgrobni spomenici koji nam poganski prkosno govore o životnim radostima, o plesovima, o ljepotama lova, životinja i bilja, očit su dokaz jakog artističkog i moralnog nonkonformizma, koji je trajao stoljećima. (Krleža)”

Neki natpisi sa stećaka: "Ovaj svjet je samo san Demona". "Iz dlana mi sija sunce. Imam srce za sve pametne i dobre ljude".


Versko učenje [uredi - уреди]
Bogumili su posprdno nazivali Rimsku crkvu crkvom idola. Odbacivali su rimskog papu kao i carigradskog patrijarha. Sebe smatraju jedinim pravim sledbenicima hrišćanskih apostola. Bogumili nisu gradili crkve pa su obrede vršili po kućama. Lokalnu zajednicu nazivaju "hiža" (kuća).

Nisu podizali verske građevine, odbacuju crkve i hramove kao i kult svetih slika, ne priznaju molitve i poštovanje svetačkih relikvija a kao jedinu vrednost zadržavaju Očenaš. Izvore svoga učenja nalaze u Novom zavetu kao i u mnogim apokrifnim jevanđeljima koja su postojala u to vreme na našem jeziku. Odbacuju Stari zavet kao đavolje delo zbog mnogih surovosti, nepravdi i krvoprolića koja su tamo opisana.


Političko učenje [uredi - уреди]
Glavna politička tendencija bogomilstva je bila opozicija vizantijskoj državnoj i crkvenoj vlasti, što je pomoglo da se pokret raširi po Balkanu, jer je odgovaralo težnjama narodne politike. Tome pogoduje otpor slobodnih slovenskih plemena koja ne žele da izgube svoju samostalnost i padnu pod vlast nekog cara, kralja ili vlastelina kojem bi morali plaćati poreze. “Bogumili predstavljaju kod nas kontinuum onih primitivnih prasnaga koje nisu htjele da se podrede organiziranom nasilju feudalnih baruna, ni rimskih, ni bizantinskih biskupa. (Krleža)”

Bogumili su izrazito protivudržavno nastrojeni. Svojim političkim stavovima najviše podsećaju na današnje anarhističke i antikapitalističke pokrete. Kozma prezbiter to slikovito opisuje: "bogumili uče da se ne valja suviše truditi za zemaljske stvari, te su stoga praznih ruku prolazili od kuće do kuće, da se ne treba pokoriti vlasteli, pak su hulili na bogataše, mrzili na cara, rugali se starješinama, psovali boljare, bogumrskima smatrali one koji caru rabotaju i robovima zapovijedaju, ne služiti svojim gospodarima".

Žestoko napadaju crkveni sistem, posebno sveštenstvo, popove i biskupe, kojima poriču svaku vlast nad vernicima. Jednako oštar stav zauzimaju i protiv svetovne vlasti, protiv tadašnjeg društvenog i državnog poretka. Napadaju starešine i trgovce učeći da su bogumrski oni koji rade za cara.

Izbegavaju sve što bi moglo da liči na javna zvanja. Ne bave se politikom ni trgovinom, već isključivo zemljoradnjom, sakupljanjem plodova i lekovitih trava, zanatima, umetnošću (posebno su bili poznati kao dobri skulptori) i radnjama koje nikoga ne ugrožavaju. Među ovim gorštacima puno je druida, guslara, vračeva i lekara.


Pogrom bogumila u Srbiji [uredi - уреди]
Narod u srednjevekovnoj Srbiji masovno odbija da služi vojsku i da odlazi u vladareve ratne pohode. Stefan Nemanja zbog toga krivi bogumile i nakon učvršćenja vlasti kreće da se obračunava sa onima koji su se protivili njegovoj politici. Vlasti započinju ubijanje i progon bogumila koji se nisu branili. Progon bogumila je dobio obrise građanskog rata sa strahovitim, nečovečnim postupcima. Bogumili su spaljivani na lomači, stavljani na muke, kažnjavani najsurovijim kaznama, odsecani su im delovi tela, proterivani su iz države a kuće i imanja su im paljena i oduzimana.

Pored imanja paljene su i bogumilske knjige, što je posebna šteta jer bi one danas predstavljale najstarije spomenike raške i makedonske škole. Najstariji tragovi srpske pismenosti su završili na lomačama Stefana Nemanje. Ovakav surov progon bogumila i uništavanje njihovih knjiga i jeste razlog što se danas o njima toliko malo zna i što sva znanja dolaze upravo iz knjiga njihovih neprijatelja.

Iako je mnoštvo bogumila ubijeno i proterano, veliki broj njih i dalje ostaje da živi u Raškoj, prvenstveno onih koji nisu imali gde da odu. Za njih je godinama kasnije Dušanov zakonik predviđao žigosanje na licu i progon iz zemlje. Oni koji su ostali su bili primorani da se pritaje i skrivaju i tako će nadživeti i naredne vladare i srednjevekovnu srpsku državu.


Prelazak u Bosnu [uredi - уреди]
Najveći deo bogumila je iz Raške prebegao u Bosnu i u narednim godinama tamo će biti njihov centar, a bosanskog bana Kulina će zbog toga proganjati i papa i Ugarska. Ipak Kulin prema njima nije ispao krvolok poput ostalih vladara koji su ih proganjali, tako da u narodu ostaje zapamćena izreka “od Kulina bana i srećnijeh dana” zbog života provedenog u sreći i miru. I pored toga što će ih proganjati vladari i sa srpske i sa hrvatske strane, Bosna ipak za dugi niz godina ostaje slobodna oaza “kamo su se spašavali heretici zapadnog, latinskog svijeta, kao na jedino evropsko ostrvo, gdje se poštuje sloboda savjesti i uvjerenja. (Krleža)” U Bosnu se sklanjaju ne samo izbeglice iz Srbije već i iz zapadnih zemalja gde je inkvizicija nemilosrdno spaljivala one koji su razmišljali drugačije od propisanih crkvenih normi.

U Bosni bogumilski pokret opstaje još vekovima nakon toga i vremenom prerasta u Crkvu bosansku, koja postaje zvanična religija na bosanskim prostorima. Na čelu reda se nalazi djed. Pokret se iz Bosne širi Dalmacijom a odatle ka Italiji i Francuskoj gde ih nazivaju katari. Katarski pokret služi kao osnov za kasniju evropsku crkvenu reformaciju.


Nestanak bogumila [uredi - уреди]
Nestanak bogumila započinje sa dolaskom Osmanlija na balkanske prostore i sa nestajanjem srednjevekovnih južnoslovenskih država. Mnogi od njih prelaze na islam dok mnogi drugi ostaju da žive u nepristupačnim planinama gde uspevaju da sačuvaju svoju slobodu i svoja verovanja još vekovima nakon toga. Tragovi poslednjih bogumila na ovim prostorima se beleže čak u 18. veku.

Kako Biblja jasno i nedvosmisleno govori o podrucju Dalmacije kao podrucju propovedanja evandjelja,jasno je da je stanovnistvo koje je boravilo na tim prostorima bilo jedno od prvih u Evropi koji su prihvatali prvobitno evandjelje, bilo preko Apostola Pavla ili Tita koji je bio zaduzen za Dalmaciju.Ona u to doba obuhvata znatno vece podrucje nego danas.Slavensko odnosno srpsko stanovnistvo je na taj nacin upoznalo prvobitno Hristjanstvo.Kako je pod uticajem Vizantije i Patrijarha, dolazilo do stalnog progona Jeresi koju su cinili upravo vernici prvobitnog hriscanstva i kako oni nisu prihvatali drzavnu crkvu ,jer se to suprostavljalo evandjelju tako je brojnim progonima i broj ovih hriscana bivao sve manji.U Srbiji su osobito stradali hriscani u doba cara Dusana i u vreme Nemanjica.Iako su ovi hriscani bili najcesce etnicki Srbi oni su ih zarad svojih drzavnih interesa ubijali i pljackali zbog njihovog verovanja .Postoji teza da su bogumili odnosno hriscani koje su tako nazivali presli u islam dolaskom osmanlija no to objasnjenje je vrlo nepouzdano i prije bi se reklo da je to jos jedno podmetanje od strane pravoslavne crkve, a tako i katolicke kako bi se pokazalo kolko im je vera bila slaba .Tako isto izgleda da je Osmanlijsko osvajanje dobro doslo i jednima i drugima u prikrivanju zlocina nad prvobitnim hriscanima Balkana. Takodje je primetan nedostatak knjiga i pisama iz tog vremena,buduci da su lomace gorele usled progona jeretika a isto tako i knjiga.Miroslavljevo jevandjelje nam govori u prilog cinjenice da je pismo bilo veoma razvijeno te je za ocekivati mnostvo sacuvanih knjiga i spisa ipak ostajemo uskraceni buducu da su i knjige delile sudbinu svojih hriscanskih vlasnika.

U etnickim ratovima bogumili su svojatani u prilog Hrvatstva i Srpstva iako su i jedni i drugi u svom klero/drzavnom progresu nacije ubijali i progonili ove ostatke prvobitnog hriscanstva u ovom delu Euope.

5:08 PM

 
Anonymous Anonymous said...

Latinski izvori izričito tvrde, da je se u Bosni i Hercegovini još od druge polovice 12. stoljeća raširilo patarensko učenje. To potvrđuju i domaći i drugi strani izvori. I nekako bi izgledalo i nepotrebno iznositi dokaze da je u Bosni i Hercegovini bilo rašireno bogomilsko ili patarensko učenje, da se nije u novije vrijeme našlo pojedinaca, koji su pod svaku cijenu htjeli dokazati, da u Bosni i Hercegovini uopće nije bilo bogomilstva, nego da je bilo rašireno pravoslavlje. Baš zbog ovog čini nam se potrebno navesti nekoliko historijskih dokumenata, koji potvrđuju, da se je u Bosni i Hercegovini još od 12. stoljeća raširilo bogomilsko učenje, koje je ostalo sve do dolaska Turaka kada je većina bogomila primila islam, a ostatak se postepeno stopio među muslimanima, katolicima i pravoslavnima.

Kao najstariji dokumenat o bogomilskoj sekti u Bosni spominje se pismo kneza Vukana, mlađeg sina Stjepana Nemanje "kralja Dalmacije i Duklje", koje je god. 1199. poslao papi Inocentiju III. moleći ga, da mu pošalje svoje poslanike, s kojim bi uredio crkvene i državne odnošaje. U tom pismu on javlja papi, kako ne maleno krivovjerstvo niče u Bosni i da je sam ban Kulin sa svojom ženom i sestrom i mnogim svojim rođacima prešao u krivovjerstvo i zaveo u isto preko deset hiljada kršćana. U pismu Vukanovu se ne spominje ime sekte, ali se spominje u pismu pape Inocentia III., kojemu je Vukanovo pismo dalo povoda, da su krivovjerci u Bosni pripadali krivovjerstvu Katara. Ime Katari davalo se pristalicama ove sekte u Italiji i Francuskoj. Iz ovog se dokumenta vidi, da je na izmaku 13. stoljeća po Vukanovu računu u Bosni bilo više od 10.000 bogomila. Pismo Vukanovo dalo je povoda papi te je pisao 1200. godine mađarskom kralju Mirku, vrhovnom gospodaru Bosne, upozoravajući ga na opasnost koja prijeti Mađarskoj i njenoj vjeri ako on ne pomogne istrijebiti krivovjerstvo iz Bosne i bana čim prije od njeg odvratiti. Ovo je sve urodilo time, da je ban Kulin poslao u Rim svoje ljude i preko njih se opravdavao, tražeći kao vješt političar nekog izlaza.

Kulinovi ljudi su papi ponudili, da on u Bosnu pošalje sposobnog čovjeka, koji bi se osvjedočio o pravom stanju u pogledu vjere. Papa 1202. pošalje splitskog nadbiskupa Bernarda i svog dvorskog kapelana Ivana de Casamaris u Bosnu. U Bosnu je stigao sam Ivan de Casamaris i uspio da su se mnogi prvaci ispred sebe i drugih 1203. pismeno odrekli krivovjerstva. U ovoj svojoj ispovijedi, koju je u cijelosti preveo Rački, obećaju spomenuti prvaci, da će u svim mjestima imati bogomolje, a u crkvama da će imati oltare i križe, da će čitati knjige Staroga zavjeta, da će imati svećenike, koji će čitati mise i vršiti ispovijedi, da će najmanje sedam puta na godinu primati tijelo Gosodnje, da će obdržavati poste, svetkovati svece, da neće među se primati Manikeje, da će se zvati braćom, a ne samo kršćanima kao do sad, da se ne bi tim imenom nanijela uvreda drugim kršćanima (jer se iz tog imena razumije da drugi osim njih nijesu kršćani). Kako se vidi, iz ove ispovijedi jasno bije bogomilsko učenje. Inkvizitor Ivan de Casamaris u svome izvještaju spominje da je u Bosni imao posla sa Patarenima.

Iz ovog se svega vidi, da bosanski krivovjerci nijesu članovi pravoslavne crkve. Kada je u Italiji i Južnoj Francuskoj oslabila ova sekta, Bosna joj je bila glavno uporište i zapravo najjača zemlja u patarenstvu. U Bosnu su slali svoje Ijude "da ondje savršeno i potpuno nauče nauku od učitelja koji stanuju u mjestu, koje se zove Bosna".

Bosanski kralj Stjepan Toma (1444.-1461) živo je radio na tome da pristaše bogomilske sekte povrati katoličkoj vjeri. Među ostalim nastojanjima u ovom pravcu pošalje malo prije smrti god. 1461. tri ugledna bogomila iz Bosne u Rim, da ih papa Pio II. pouči i obrati, ili, ako ostanu tvrdokorni, da ih kazni. Papa ih preda trojici kardinala koji ih uistinu obrate nakon mnogog razlaganja i nagovaranja. Nato im po papinu nalogu kardinal Ivan de Torquemada, stric poznatog velikog inkvizitora Tome Torquemade, napiše u pedeset tačaka abjuraciju (odricanje), u kojoj izloži sve glavne tačke manihejskog vjerovanja pobivši ih katoličkom naukom. Znadu se i imena spomenute trojice bogomila; to su bili: Đuro Kućinić, Stojšan Tvrtković i Radmilo Voćinić.
Dubrovački arhiv obiluje dokumcntima o vjeri u Bosni. Doduše tamo se nigdje ne spominje naziv "bogomili" ncl;o "patareni". Iz dubrovačkog arhiva objavio je i obradio Dr. Ćiro Truhelka Testamenat gosta Radina. Radin je bio u časti gosta t. j. biskupa kod bosanskih krstjana. Svoj testamenat je napisao 5. januara 1466. god. Ovaj je dokumenat u ovom pitanju vrlo važan, jer potječe od pretstavnika bosanske crkve, gosta Radina. Iz ovog se dokumenta vidi da su bosanski patareni u mnogo čemu popustili u svom nauku. Pod utjecajem drugih kršćana blijedi nauk njihove sekte. Velike i oštre prepreke izmedu njih i drugih kršćana se nekako izglađuju i ublažuju. To je u ostalom prirodni zakon kod svake sekte.

Iz Radinova testamenta vidimo, da je on, iako viši vjerski starješina, bio oženjen i imao djece. Na početku testamenta stoji krst. Ali pored toga vjernici se dijele na: 1) krštene, koji su prave vjere apostolske, prave krstjane, kmete i prave kmetice krstjanice i 2) mrsne ljude. Pravi bogomili su bili nemrsni ljudi, dakle vegeterijanci. Ostali obični svijet jesu mrsni, koji trebaju nastojati da jedanput postanu pravim i nemrsnim krstjanima. Dr Pilar drži, da je običaj mnogo sušenja voća, osobito bosanske suhe šljive, ostatak bogomilske kulture, jer preko zime hranili su se bogomili kruhom i suhim voćem. Iz testamenta gosta Radina vidi se da su patareni slavili uz nedjelju i petak.

Vrijedan je i ovaj argumenat koji iznosi Truhelka na temelju dubrovačkog arhiva: Roblje iz Bosne dovodilo se u Dubrovnik i prodavalo. O tome postoji sva sila dokumenata. Katalonski trgovac Petar Dujo predao je Dubrovčaninu Tomku Milkoviću jedan zamot skupocjena sukna da ga ponese u trgovište Brštanik na Neretvi i tamo proda, a za novce kupi nekoliko bosanskih robinja patarenka. Tomko je kupio dvije robinje za 36 dukata. Četrnaestoga aprila 1393. godine spomenute dvije robinje idu pred dubrovačkog rektora Šimuna Gučetića i izjavljuju da su krštene kršćanke, rođene od kršćana i traže da ih se na temelju toga, prema postojećim zakonima, oslobodi. Petar se brani, da ih je kupio kao patarenke. Kad se ustanovilo da su kršćanke, a ne patarenke sud ih oslobađa. Prema tome svo bosansko roblje, koje se prodavalo u Dubrovniku mora da je patarensko. Iz ovog Truhelka zaključuje da patareni nijesu bili kršteni; oni su bili abaptisti. Međutim nama izgleda da su i patareni ipak imali neku vrstu krštenja.

Srpski historik Vladimir Ćorović u svojoj knjizi Bosna i Hercegovina citira glagolski dokumenat iz početka 16. stoljeća pod naslovom: Dialog pape Grgura Velikog, koji govori ovo: "O, nesrićno Kraljevstvo bosansko, na koga ni rosa ni dažd ne padi, pokle rodi i shrani i brani tolike i takove jeretike, ki govore, da gospodin Isuhrist ni imel pravoga tela človičaskoga i da je blažena diva Maria bila anjel i mnoge ine bludnje protivu veri katoličaskoj govore". Dakle prigovaraju im se posve nepravoslavne i bogomilske zablude. Isti historik na istoj stranici navodi rukopisni tipik manastira Krušedola, koji spominje "sluge đavolove", bogomile, koji "kao tati noću idu" i "prevraćaju hrišćane od prave vjere Božije". U raškim izvorima imaju dva tri prokletstva na babune i nekolika pomena o borbi s njima. Nemanja je da bi utvrdio pravoslavlje u svojoj državi energično iskorjenjivao bogomile. Gonio ih je nemilosrdno; plijenio im je imanja, kažnjavao ih je, čak i spaljivao; njihovom učitelju je dao odrezati jezik. Uništavao je i njihove knjige. Gonjeni bogomili bježali su iz Srbije na sve strane, a najviše ih se spasilo u susjednoj Bosni. Za kralja Dragutina kazuje Danilo, kako "ot toje zemlje bosanskije mnogije od jeretik obrati v veru hristijanskuju".

Sličnosti između bogomilstva i islama

Islam su ovamo u Bosnu i Hercegovinu donijeli Turci - Osmanlije. Nije nam poznato da je prije njih u Bosni i Hercegovini bilo kakvog traga islamu. Arapi, koji su dolazili i do naših obala u Jadranskom moru, Ismailije u Mađarskoj i muslimani u Makedoniji, nijesu mogli kako izgleda ostaviti u Bosni i Hercegovini nikakva traga.
Već tada se je islam počeo širiti i među domaćim stanovništvom. Na islam nijesu prelazili samo obični ljudi nego i prvaci i velikaši, a za njima su se onda u grupama drugi povodili. U Isabegovoj vakufnami, koja je napisana na godinu prije osvojenja Bosne (u džumadel-ulatu 866. - februar 1462.god.) spominje se zemljište Balabana sina Bogčinova. Prema mišljenju g. Skarića Balaban je sin Bogčina sina kneza Stipka, koji je ukopan u Crnać-groblju u Gornjem Kotorcu. Na njegovu mramoru ima i natpis. Prema tome Balaban je kao plemić i kao bogat čovjek, što se vidi iza Isa begove vakufname, jer je njegov bio Trebević i drugi posjedi u okolici Sarajeva i u Sarajevskom polju, rano prešao na islam. Osim gradova i na selima je već tada bilo muslimana, jer Isa begova vakufnama spominje u Sarajevskom polju muslimansko groblje kao poznato mjesto, s kojim se mogu određivati granice uvakufljenog posjeda. Prema mišljenju Muvekita u Sarajevu je još 1452. god. sagradio i Nesuh-beg svoju džamiju.

Kako se očito kaže:
"Obično je ovakva pretpostavka samo nagađanje, te se na nju, kao nepobitni dokaz, ne može osloniti. Mi smatramo jačim razlogom to, što su bogomili pomiješani sa muslimanima bili skloni islamu radi mnogih tačaka u njihovom vjerovanju, koje su slične s islamskim učenjem. Bogomili su zabacivali obožavanje Marije, ustanovu krštenja i sve vrste klera. Krst su, kao znamen vjere, mrzili. Smatrali su idolopoklonstvom upućivanje molitvi slikama i kipovima svetaca i relikvijama. Protivno katoličkim crkvama, koje su nedostojno ukrašene slikama, njihovi su hramovi bili skromni i jednostavni. Kao i muslimani imali su hrđavo mišljenje o crkvenim zvonima, koja su nazivali "satanske trube". Vjerovali su, da Isus nije lično razapet, nego da je to bio neki iluzorni lik, te su se u ovom pogledu djelomično slagali sa Kur'anom. Osuđivanje alkohola i sklonost asketskom životu i jednostavnosti spadaju u one okolnosti koje su poslužile zbližavanju bogomila sa islamom. I oni su se pet puta dnevno molili. Često su puta padali na koljena i izražavali blagodarnost Bogu. Prema tome, za njihovo sudjelovanje pri molitvi u džamiji izgleda da nije trebalo velike preinake." To su doslovno riječi učenjaka, svjetskog glasa, profesora londonskog univerziteta Arnolda. Izmedu naših historika ovo mišljenje zastupa poznati poznavalac prošlosti Bosne Dr. Ćiro Truhelka.

Ovdje bismo mogli usput napomenuti, da se ne možemo složiti sa svim pojedinostima, koje navodi Arnold, jer, iako one odgovaraju vjerovanju bogomila u Bugarskoj ili negdje u drugoj zemlji, ipak ne odgovaraju vjerovanju bogomila u Bosni i Hercegovini. Tako ne možemo usvojiti da su bosanski bogomili prezirali krst kao znamen vjere, jer se krstovi nalaze i u nekim njihovim spisima. Ovo možemo objasniti tim što je tokom vremena popustila prva bogomilska gorljivost kod bogomila u Bosni. Oni su u nekim pitanjima napravili neki kompromis s druge dvije kršćanske vjere.
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On je taj koji je prihvatio Bogumilstvo, ali u isto vrijeme da bi izbjegao kristanski rat protiv Rima (koji su u to vrijeme najvise napadali Bosnu preko Ugarskog carstva), prihvatio Rimo-Katolicku Crkvu u Bosnu na poznatom "Skupu na Bilinom Polju" (kod Zenice, odnosno danasnji dio Zenice), gdje je potpisao ugovor sa Svestenicima iz Rima. Medjutim ovo je samo bio politicki potez Kulina Bana, za to vrijeme mira on je nastavio slijediti "Hereticko" vjerovanje, i cak i prosirio broj Bogumila u Bosni, a za to vrijeme i same granice Bosanske Banovine.

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