Taken from Edmon Malajs “PRANIA DHE VEPRIMTARIA E KLERIT SHQIPTAR NË RAGUZË GJATË MESJETËS”, 2019.

During the Late Middle Ages (XIV-XV centuries), but also long before
century XIII, we have an increasingly frequent presence of Catholic clergy Albanians in the territory of the Republic of Ragusa. We find Albanian clerics in monasteries, parishes, cathedrals and in various churches, whether in the most important ones or the least important ones.

Albanian priests penetrate into the highest ranks within themselves
Archbishopric of Ragusa, where in 1383 we have documented as
the archbishop of Ragusa, Andrean from Durrësi.1 In the second half of
century XIV, the number of Albanian Catholic clergy becomes even more
great and this is immediately noticeable in the documents of the time.
The German researcher Irmgard Mahnken notes in Ragusa in the year 1399 a large colony of Drishtian priests, who had left for because of the Turkish danger.

Apparently the Albanian priests had started to
they went there in large numbers since the time of the plague that had fallen in in 1348 and from this year to 1350 there are 24 Albanian priests
centuries: 7 from Drishti, 7 from Ulqin, 4 from Pulti, 2 from Tivari, 1 from
Shkodra, 1 from Baleci, 1 from Saint Shirqi, 1 from Spasi and 4 others from specified as Albanian priests (arbanenses), without data on
their congregations.

The seven priests from Drishti were found mainly in Ragusa monasteries. So, what were the causes or reasons for the arrival of Albanian priests in Ragusa? They may have been numerous, but here we will mention the three most important ones:

1. The presence of sects and heretical movements which had endangered Catholicism;
2. Plague;
3. The Turks.

It is of interest to give some general information about the first point, that is, the heretical movements and the danger from those of Catholicism, for the protection of which the Albanian clergy also contributed. The Republic of Ragusa belonged to the Western Catholic world and was loyal to the Pope, and as such was a promoter of Catholicism, although, as we shall see below, in its centuries-old administrative affairs and political life it excluded persons belonging to the hierarchy ecclesiastical.

The Ragusans in their territory did not tolerate Orthodoxy, to which belonged the Slavs who were their neighbors, who were considered schismatics, and the behavior of the Ragusans towards them was either tolerant and distant, or rejecting, reaching the point of persecution.

Here we are dealing with a principle respected throughout Europe that was “cuius regio, eius religio“, which roughly said means: “The religion of a country depends on the religious affiliation of the one who rules” which came out as with this definition once seen in the Religious Peace of Augsburg (Augsburger Religiosnfriede), but which as a principle has always existed. Regarding this, there were also exceptions in some areas, such as p. sh. Konavle, where the inhabitants were allowed to keep their faith and live according to it, that from the year 1419.8

This happened because the Republic of Ragusa had it as a habit
to avoid rebellions and disturbances that could arise. Ragusa took measures for the protection of Catholicism and for the restoration of him, because the heretical movements, such as the Manichaeans and the Patharians, had already found access also to the territories of this republic.

Here since the IX century, they had penetrated especially the Arians and Patarenes, a large presence of which it was noticed in Stanjo, that it was almost endangering the existence of Catholicism within the republic. Regarding the addition of patarens to the territories Ragusa, the Croatian researcher Mr. Janeković Römer says that they grew up in
number also from the slave trade, because most of the slaves
that were sold in Ragusa were Patarians and Bosnians, who belonged to them Bogomil heresy, who had not been slaves before.

However, the heretics (Patarians, bogomiles, etc.) had a way of
rescue. Through conversion to Catholicism “de contrata catholica”
and baptism, the slave status was immediately abolished and they became free, otherwise the merchant who traded and held as Catholic slaves, if discovered by the authorities, he was fined and imprisoned. Through the measures of the archbishops of Ragusa finally managed to clean it the country from various alternative (heretical) movements by supporting Catholicism more and more strongly by means of the measures we mentioned above.

So the support of Catholicism and re-Catholicism, this must have
was also the main reason why they were always allowed to come
rather Catholic clergy from the surrounding countries and that led to the order indirectly also in the expansion of the Albanian Catholic priesthood in the XIV century and later.

For the reasons we mentioned above they were needed there
Catholic priests and these were found in the surrounding countries, as in Italy, in dalmatian and arboreal countries. In this article we will present data on presence and activity of Albanian Catholic clergy in the territory of the Republic and will we mainly focus on c. XIV.

Albanian clerics in Ragusa

Dom Pjetri Albanian (Domenus Petrus Albanensis)

In 1348, Dom Pjetri Albanian (Dompnus Petrus albanensis) was appointed by the small council as presbyter of the Monastery
Stanjos with a salary of 10 perper per year and in addition was allowed to there was also the vineyard of this monastery. 16

Albanian clerics from Tivari

“These clerics appear in documents from Tivari. In 1352, the friar Domanja i Tivari is mentioned as the abbot of the Lakroma Monastery. During the years 1370-1385 in Ragusa, the presbyter John, the son of Paul Grubetich (presb. Johannes qu. Pauli Grubetich de Antibaro) is also mentioned (his name is given in his testament also in the form of Grubsich and Grusipch).

In the work of Milan Shuflai “Church Situations in Pre-Turkish Albania” there is talk of a Dominican friar who had been prior of the Dominicans in Ragusa and managed to ascend in 1363 (according to Theiner , in 1365) on the archbishopric throne of Tivar, which was certainly Albanian (and not from Ragusa, as Farlati says). He was a monk of that type that we find in Ragusa at the beginning of the century. XV, where two regular Albanian friars, as a sign of revenge, tried to set fire to their monastery with arrows.

Johannes IV Archiepiscopus Antibarensis (Gjon IV of Tivari)

This was John, the archbishop of Tivar (Johannes IV Archiepiscopus Antibarensis), who maintained active relations with the high northern Albanian nobles, with the Balshajs and Zeta, with the Dukagjins of Lezha, with the lords of Pult and with the Suma family on the northern bank of Buna and did whatever he wanted in Northern Albania.

The papal appointments that he did not like did not take them into account and intervened in the ecclesiastical administrative units of Durrës, Arbri and Lezha. Finally, after many, many complaints from the injured, the Curia discovered the real cause of this bad situation which was John (Johann), the archbishop of Tivar, who was stripped of his title in July 1371, and for punishment was transferred in 1373 to Caesarea (Kayserije) in Palestine, while the administration of the archdiocese was entrusted to the bishop of Drishti and the patrician of this city Johann de Lepore.

However, all this was not implemented in practice at all, because the archbishop of Tivar opposed the Pope’s order and stayed in Tivar, so the Pope was forced to directly address the lords of Zeta and in 1374 Karl Topia several times, in order to withdraw support from the officially reprimanded metropolitan. Finally, the unscrupulous prelate was forced to flee from Tivari.

In the year 1388 we find him in the Region of Upper Italy and later in Ragusa, where he died after 1393 and was buried in the Dominican Monastery. In the year 1376, another person with a similar name as the above mentioned John is mentioned. He is John the Slav, presbyter in Grausio (presb. Johannes sclauicus presb. in Grauosio), who must have been a different person.

He is also known by the name of presbyter John the Slav of Breno (presb. Johannes sclauicus de Breno) because his name appears in the same document with this form.

Presbyter Dhimitri from Tivari (Dymtrius Anibarensis) and Dom Dhimitri (dom Dymitris)

Later, his name appears again in the year of the plague 1391, but with another variant of the name, like “don Çoane Capellano de Grauossa” that it is found written in his will made in the same year. In that will the name of his brother Nixa is also mentioned as a child, whom he had given under the guardianship of two priests who had the same name, so Presbyter Dhimitri from Tivari (Dymtrius Anibarensis) and Dom Dhimitri (dom Dymitris) during this time 1390/91, they were also witnesses in making his will.

Gjergji from Tivari is also mentioned before he escaped in Dubrovnik in 1382, had been on pilgrimage to the Land of Holy. During the plague year 1391, in the will of Marusa, the wife of a certain Luxe Benvinjuta (1391, Marussa uxor qu. Luxe de Benuignuta) two priests from Tivari are also mentioned, who are presbyter Dominko Curiace of Tivar (pre Domincho Curiace d’Antivaro) and presbytery Andrea de Mako of Tivar (pre Andrea de Macho d’Antivaro).

Further, dom Dhimitri from Tivari is mentioned, who lives in Ragusa and on October 11, 1400, he was a witness to the will of Radulle, Pribislau’s wife. On December 16, 1413, it is mentioned among several Albanian Franciscan friars, Friar Marini from Tivari (Frater Marinus de Antibaro) who belonged to the chapter of the Franciscan assembly of Ragusa.

Clerics from Roteci and Spici i Tivari

Gjergj Nigri i Spici (presb. Georgius Niger de Spisso)

From Roteci, the priest Marinus is mentioned in 1372, his testament
which is registered on 30. 3. 1372, while from Spici which is found in
near Tivar was a certain presbyter Gjergj Nigri i Spici (presb.
Georgius Niger de Spisso), who lived in Ragusa during the 70s and since
it is mentioned in the year 1377.

Clerics from Ulqin

Marinus de Dolcigno (Marin Ulqinaku) in 1352

“In 1352, the presbyter Don Marinus de Dolcigno is mentioned, who e
agrees to employ his brother for 20 times salary and clothing at Priboe de Vladimiro. Marinus is also mentioned in connection with a document inheritance, which the chaplain’s sister dom Phylippe de Martinussio (de Mence) takes it for her dowry from Petrus de Petragna in 1368. During our research about the presence of Albanian clerics in Ragusa during the Middle Ages, through studies and documents we are presented with a person i called Marinus de Dulcinio, who is present since 1352 in Dubrovnik.”

Marinus de Dulcinio in 1380

“Later we have yet another person with this name, Marinus de Dulcinio who cannot be the same person and who is mentioned in 1380-92 as a resident of Dubrovnik. This must have been it the later archbishop of Tivar, who was in charge of this archbishopric from 1396 to 1420 for which we are giving some biographical data. We don’t know his year of birth and we don’t know anything about his youth and clerical training.”

In order to fulfill the conditions, to acquire Ragusan citizenship, where, among other things, you had to have money, he had to sell his stone house, in which he lived (domum lapideam quam habet) for 50 ducats in Dulcinio), to the brothers Vallius and Marko Blasius, who first gave him 29 ducats. While he promised them that he would also give them a notarial certificate of ownership as soon as he had the entire amount, and until then they were not allowed to stay, live in, or own this house until they paid Marin the entire sum of 50 ducats.

During his stay in Ragusa, he had a secret correspondence with King Tvërtko of Bosnia, from whom he obtained as property the small village of Uskoplje in Konavlje in Ragusa, which was prohibited and against the laws of Ragusa. This was discovered and despite the efforts to punish him, the archbishop declared in Dubrovnik that he could not punish him, because there was no legal basis for this in canon law. However, he was sentenced to five years of banishment, during which were not allowed to enter the territory of the Republic, because the place in question was located within certain prohibited borders,

The citizens of Ragusa were not allowed to receive those properties from a foreign ruler. Gjergj Strazimir Balsha needed his services, so on August 10, 1395 he sent a request to the Small Council of Ragusa to be forgiven dom Marini of Ulcin, or at least he was allowed to pass by sea or land, but without entering the city of Ragusa.

He is also mentioned in 1395 as a canon of Ulcin. A year later, in 1396, he became archbishop of Tivari, being ordained as such by Pope Boniface IX, as Marinus II, Archiepiscopus Antibarensis XXI, on January 24, 1396. In 1420, he is found again in Ragusa, where he leaves his last testament compiled on January 12 1420. In the year 1391, it is about a person named Marco de Dolcigno, who in his will mentions his brother Dom Marini, for whom we think it is about the same person.

Marcoç de Giuan Dolcino

This Mark is also recorded in the Register of the Society of Shna Ndout (Antunini) under the name “Marcoç de Giuan Dolcino”, in addition to this, Dom Marini is also mentioned in 1374 as “presb. Marinus de Dulcinio”, in 1383 as “don Marin de Dolcigno” and in 1387 as dom “Marinin the son of a certain John from Ulcinj” (dom Marinus qu. Johannis de Dulcinio) which could be the same person maybe not him of the year 1368.

Nixa de Dolcigno and Pelegrinus de Dulcinio

Around the year 1388-1391, a certain dom Nixa de Dolcigno is mentioned, for whom Mahnken is of the opinion that he may be the same person as dom Nikola (don Nikola) the brother of Anna, the wife of Bokoe Veselković (Aniçe, uxor Bogoe Veselchouich), who in 1388 bequeathed to him real estate in Ulcinj. In 1391, don Pelegrinus de Dulcinio is mentioned, who a few years later in 1394 is mentioned again,

Marin Bucignolo (Marino Bucignolo)

The documents also mention a priest from Ulcinj, who was in the diplomatic service of Ragusa. This was the priest Marin Bucignolo (Marino Bucignolo), whom we find in the Ragusan documents of 1388. Ragusa was constantly interested in information about the advance of the Turks even in the arboretum, and in such a case, on August 10, 1388, he also sent Buçinjolon as its ambassador to George II Strazimir Balsha.

In 1390 we also have documented the priest Dom Johannes de Bogde, who is also mentioned documented in a book of the Sexterium in the cathedral church of Saint Vlaš in Ragusa. It is recorded there that on 10.04.1442 the Curia sells to Dom Johannes de Bogde de Dulcigno a house for the price of 200, located on the grounds of the archbishop near the house of a certain Jurchi Fabri.

John the son of Marince Vlashi from Ulcinj (Johannis filii Marinçe Blaxii de Dolcigno) and Pjetër Nika and Gjoni, the sons of Val Vlashi from Ulcinj (Petroe Nichi et Johannis filiorum Valli Blaxii de Dolcigno).

Although between the mention of the name of there is a time difference of 50 years, we are of the opinion that it is the same person. Other people from Ulcinj are also mentioned there who are related to the sale of this house and who may have served as procurators, they are John the son of Marince Vlashi from Ulcinj (Johannis filii Marinçe Blaxii de Dolcigno) and Pjetër Nika and Gjoni, the sons of Val Vlashi from Ulcinj (Petroe Nichi et Johannis filiorum Valli Blaxii de Dolcigno).

Clerics from Shasi

From Shasi (Suacium, Svač) the following clergy were in Ragusa. In 1363, the deacon Tomko of Shasi is mentioned (diac. Tomcho de Suacio), we find him again in 1371 as a witness testament for the cleric Peter of Shashi (presb. Petrus de Suacio), i who at the end of January 1372 was no longer alive, and in 1372 the pyrite John of Shasi (presb. Johannes de Suasio) also dies.

Clerics from Shkodra

Father Shtjefni from Shkodra

We have also documented some clergy from Shkodra. Like the first one
we can list here Father Shtjefni from Shkodra who on April 30 of the year 1300 results as vicar of the Franciscan assembly “Male Braće” in
Dubrovnik. In Kres we have father Mëhilli, who had fled from Shkodra in
in 1329 and had died in 1350.

Ndreu from Shkodra

Also in that assembly we also find information about that Ndreu from Shkodra in 1347 who was guardian of this assembly and who had fled in August of 1345, and how the guardian was appointed in 1346 and on May 23, 1354. He appears in the assembly of the Franciscan order in 1348 as a custodian (custos order fratrum minorum) also that Dhimitri from Shkodra (brother Dimitri de Scutaro), who had apparently fled his birthplace in 1339 due to fear of revenge, because one of his brothers,
Mihilli had killed a cousin of the bishop of Shkodra.

According to researcher E. Lala, we find this Franciscan in 1354 as a bishop Stefanika and later and as archbishop of Durrës in 1369, where, in all likelihood, he had solved the blood feud problems he had in 1339. We do not find any information about this person in Farlati. Further in the documents, we also encounter the priest Marin from Shkodra (presb. Marinus de Scutaro) who is mentioned in 1371.

dom Domeniku from Shkodra (dom Dominicus de Scutaro)

Further, in 1389, dom Domeniku from Shkodra (dom Dominicus de Scutaro) is mentioned, while in the years 1389-1398 dom Andrea from Shkodra, who was the chaplain of the church of Saint Dominic (don Andrea de Scutaro, capellanus de s. Domino) and who also left a testament.

Shtejfni from Shkodra

In 1385, sources also mention that Shtejfni from Shkodra who had escaped in 1382 and in 1385 appears as a professor of theology and philosophy in the Dubrovnik Gymnasium. During the years 1388-1392, a certain Dom Dhimitri, the brother of Barbara from Shkodra, who was the wife of a certain Nicholas the blacksmith (don Dyrnitri (Dymiter) … Barbara de Scutaro uxor qu. Nicole fabri), who is probably identical to Dhimitri of Shkodra (dom Dimitri de Scutaro), who is known in in 1391 and as a “Slavic priest” (presbiter sclavicus) in Brenno.

Dhimitër (don Dymitrio/ Demetrius)

Barbara also had a son also named dom Dhimitër (don Dymitrio/ Demetrius), who in 1391 was already dead, probably a victim of the plague that had fallen at that time, and in that year (1391) she made her will. In a document dated December 16, 1413 (Dubrovnik), several names of Albanian Franciscan friars are given, among which are Friar Andrea from Shkodra, Friar Pali from Shkodra , friar Gjoni from Shkodra and friar Andrea from Shkodra…” and who were part of the chapter of the Franciscan assembly of Ragusa.

Clerics from Drishti

Clerics from Drishti, apparently, started emigrating to Ragusa very early and the closest relations between the bishopric of Drishti and the archbishopric of Ragusa began in the century. XII, first when Pope Calixtus II in a letter dated October 14, 1122 declares the church of Drishti as Suffragan of the Archbishopric of Ragusa with the Ragusan archbishop of Diocles and Tivar Geraldus but does not mention the name of the bishop of Drishti (the name of the bishop perhaps Elia), and further, when, among other things, the bishop of Drishti John (Johannes episcopus Drivastensis) promises and confirms his obedience to the archbishop of Ragusa, as the Apostolic See of Rome had decided.

Andreas de Drivasto (1317-1334)

And this happened on April 14, 1199. In the year 1317, a priest from Drishti is mentioned, named Andreas de Drivasto (1317-1334) and he was a notary on the island of Lagosta, but who belonged to the patrician class of Ulcinj. The case of the plague can be mentioned here. in the middle of the century XIV (around the 1350s), because of which many people from Drishti fled to Ragusa, but even there they could not find salvation because the epidemic had engulfed the entire republic and the population was decreasing day by day.

Nikola Berivoj from Drishti ( Dompnus Nicola Beriuoy de Driuasto

On this occasion, we can mention dom Nikola Berivoj from Drishti ( Dompnus Nicola Beriuoy de Driuasto), who is paid by some Ragusa citizens to make a pilgrimage to Rome in 1350. And in the same year (1350) we also have documented Dom Andrea from Drishti presbyter in Ragusa, the son of Peter Palombo (Andreas filius Petri, Presbyter Ragusinus), who is charged for a pilgrimage to Rome.

However, we will talk about pilgrimages below. In Ragusa in 1369, the citizen Nicola de Drivasto appears, who drafts his will and mentions Marussa (Marussa) his daughter and son, the presbyter Theodore in Ston (Teodorus f. domni Nicole de Deriuasto, presbyter in Ston), who as we mentioned him above, as a school teacher (magisteru scolarum), because he had opened a school. Marinus et Paulus de Drivasto were witnesses to this will.

Dominik Lepore from Drishti (Dominicus Leuere de Driuasto)

In this year, i.e. in 1369, Dominik Lepore from Drishti (Dominicus Leuere de Driuasto) is also documented, who together with dom Pjetër Sumë from Drishti, the chaplain of Saint Vlaš (domunus Petrus Suma capellanus sancti Blasii) owed 63 ducats gold a citizen named Palce de Palmota.

Lazri from Drishti (Laçaro de Driuasto) and Andreas Predimiri Palombo of Drishti

In 1370, the presbyter Lazri from Drishti (Laçaro de Driuasto) is also mentioned, 89 while a year later, in 1371, the presbyter Tanushi (Thanussius) is mentioned, who was the brother of Marussa (Marussa), the daughter of Andre Castriçe de Drivasto and the wife of a certain Ciucho, but her will also mentions a sister named Russe and another brother named Tuodore.

Demetrius (Dyrnitri) de Drivasto

From 1371 to 1391, the presbyter Demetrius (Dyrnitri) de Drivasto is mentioned very often, while for the years 1372/73 presb. Dominçe (Dominicus) de Drivasto and for the year 1381 Andreas Predimiri Palombo of Drishti who belonged to the well-known Palombo family of Drishti are also documented there.

Gjonin (bishop of Drishti from 1360 to 1373)

In Ragusa we find in the 80s. XIV and the former bishop of Drishti, Gjonin (bishop of Drishti from 1360 to 1373), and later in the archdiocese of Tivar, from 1373, Pope Gregory XI. He belonged to the well-known Lepore (de Leporibus) family from Drishti and he was also known as “auditor” and “examiner” for Dalmatian municipalities, “judices et contractus”, true noble in Lokrum and in Meleda, and known as a learned man in Brac and Hvar.

Among others this bishop was closely connected with Balshajt.
In 1384, the presbyter Georgius de Drivasto is mentioned, who had
dead, in addition to him, the niece Marussa who marries den is also mentioned Raychus Rastisich.96 While in 1386 and 1391 he is mentioned as a presbyter in Ragusa also Jakob Svini of Drishti (Jacopus de Svinis Drivastensis).

Pjetri son of Andre from Drishti (dompnus Petrus filius Andree Martini de Drivasto) and dom Aleki i Pellini from Drishti (dompni Allesij q. Pellini de Drivasto).

In 1388, dom Michiel barba biancha is also found in documents
de Driuasto, who still had real estate in Drisht, as the house, the vineyard and the olive grove. He left these assets to his closest people relative, brother Alex (Allesius), a sister, and his nephew (certainly Alex’s son). In the implementation of the will of this property that lasted for many years, in 1405 a certain dom is also mentioned as a procurator Pjetri son of Andre from Drishti (dompnus Petrus filius Andree Martini de Drivasto) and dom Aleki i Pellini from Drishti (dompni Allesij q. Pellini de Drivasto).

Mihael Barba Bianka (Michiel barba biancha)

In addition to real estate dom Mihael Barba Bianka (Michiel barba biancha) also had a breviary, which I leave with her testament to a person also named Mihael (Michiel). The plague epidemic was not limited to the province of Ragusa but also surrounding areas for a long time and explodes suddenly from time to time. So we have its victims in 1391, among which dry fruits are also noted.

Pjetri i son i Nikola (dom Piero fiol de Nicola de Drivasto)

During this year from the decline of this disease apparently as its victim we have documented in Dubrovnik the death of dom Alexius Barloth from Drishti. There are announcements about his death in connection with leaving wills to two people, his brother Zorzi and to a person from Drishti named dom Pjetri i son i Nikola (dom Piero fiol de Nicola de Drivasto) who was apparently living at that time in Ragusa.

Dom Pjetri son of Nicholas from Drishti (Dom Piero fiol de
Nicola de Drivasto)

Dom Pjetri son of Nicholas from Drishti (Dom Piero fiol de
Nicola de Drivasto) was at the same time a member of the brotherhood of Shna Ndout (Antunini) recorded in the register of this brotherhood under the name the presbytery Pietri from Drishti (prb. Piero de Drivast) and may be identical with dom Pjetër Spani, the son of Nikollë Spani from Drishti (dompnus Petro Span qu. Nichole Span de Drivasto), mentioned in in 1402 in the register of this brotherhood.
Alexius Barloth had also mentioned Marusha in his wills (Marussa) who was a relative of a person named dom Nikolla from Drishti (Marussa parente de dom Nicola de Drivasto), who was
presented as a testament witness in the year 1390.101 This dom Nicholas from Drishti may be identical with dom Nikollë Spani that we mentioned earlier above.

During the 90s of the century XIV in the Antunini brotherhood is mentioned also dom Gjitani from Drishti (dom Gittan de Drivasto).102 During the end of century XIV Ottomans were threatening Drishti and therefore fled from there, apparently, many residents and clergy, because in 1399 in Ragusa we encountered a large colony of Drishtian priests who had left because of the Turkish danger.103 Among other Drishtian clerics can Pjetër Lepore from Drishti, the son of Nikollë Zogi (Petrus Lepore, filius Nicholay Zoch de Drivasto), who was priest and minister ecclesiastical (custodian) in the church of Saint Mary the Great of Ragusa (ecclesia S. Marie Maioris de Ragusio) and lived in Ragusa during the period 1399-1404.

Peter Suma, a cleric from the Albanian Suma tribe

While from the Suma tribe we have the aforementioned Peter Suma, who manages to become the chaplain of St. Vlaš of Ragusa, leaves a testament by of which he distributes a large sum of money. The way you distribute them Peter left the money and the relatively small amount he donates testament dated September 6, 1400, which is large compared to other wills, it is interesting to see below. This amount of money consists of ducats, hyperperes and in addition he also leaves his house and other things, such as expensive clothes, etc., to are sold in order to complete the sums of the will, which will were distributed.

Considering that the canons and jacks of St Mary of Ragusa is left by three hyperperes, if we consider that she leaves each one the priest who resides in Ragusa and across the islands from a hyperper, then this too much in hyperpera is too big, and impossible to is calculated.
In addition to the incalculable amount of hyperpers dom Pjetri leaves with testament also many ducats that are worth more than hyperper.
A ducat was roughly equal to 3 hyperperes at that time.

To all this money he leaves to the clergy of Ragusa and some churches there, including the canons of Saint George and Saint Mary
Drishti who were far from Ragusa. Then some things are left too
family members, his mother and brothers in Drisht. Is it about
here for Peter Suma mentioned above, this does not stand out, since the last name of the clergy is not mentioned.

Pjetrin from Drisht (dompnus petrus de driuasto) and Margariti from Drishti

During the year 1400 we have documented dom Pjetrin from Drisht (dompnus petrus de driuasto), who is a witness to the will of
To Sava, wife of Jacob, issued in Dubrovnik on April 8, 1400. In Father Margariti from Drishti, who had left from its assembly in 1401, and meeting in Dubrovnik in 1406. Of course, the list of Drishti clerics does not end here, but in relation to their presence in Ragusa, we thought we should cover this article as soon as possible above.

Clerics from Baleci

Baleci (Presb. Bencho de Bales or Dompnus Benchus de Ballegio)

In Ragusa, many clerics who came from the city are also mentioned
small town of Balec (Balegio, Baleco) near Shkodra. From this town
is mentioned in particular often, starting from the year 1370 to
his death around 1400, a cleric named Benku from Baleci (
Presb. Bencho de Bales or Dompnus Benchus de Ballegio), who apparently came from a noble family.

Don Bencho de Breno

In Ragusa he collected tithes and the early crops (primices) for the church of Saint Mary. Heseems to have been known there, since in 1372 he became the sacristan of the Cathedral Ragusa and later is documented as the chaplain of the zhupa Brennos, with the name “don Bencho de Breno” Due to his age broken was also known as dom Benku the old man (don Bencho Vechio).

Dom Benku also left a will in Ragusa, which they had made two other clerics, apparently brothers of the Dominican order (preacher) dom Bosiamiloste and dom Jon Longo from Durrës. Beneficiaries of his bequeathed items were among others. Dom Benku’s own biological brothers, Dobroslavi, Pal Markosi and Marku, as well as other brothers of the order dom Pjetër Vendramin from Drishti and Fra Johan Prior of the Preachers (Dominicans).

Dom Mark Kaputapit (don Marco Caputapis)

Some years later, on May 19, 1404, dom Benku (don Bencho de Balleza) appears also in the testament of the Albanian cleric Dom Mark Kaputapit (don Marco Caputapis) this time as one of the beneficiaries of the things left behind. In Ragusa, his brother, Dobroslav, is mentioned in particular (Dobrosavus), who in 1388 appears also as Dobroslav, the brother of Dom Benkut from Baleci who was the castal of the brotherhood of the Holy God: “(Dobroslauus frater dompni Benchi de Balegio castaldus fratriglie s. Domini) which was a brotherhood of flagellants, also called “fraternitas verberatorum” or as “fraternitas fuscatorum”.

Clerics from Pulti and Sapa From Pulti

Clerics from Pulti and Sapa From Pulti, which we find in the documents with the names Po1atum, Pilot, some clerics are also documented. As the first we can mention presbyter Gjergj from Pulti, (presb. Georgius de Polato), who in 1373 was already dead and in the implementation of the document his brother dom Pjetri is also mentioned.

While for the year 1383, presb. Bencho de Pollato and presb. Georgius de Pollato, who is probably identical with the priest Georgius Grubi from Pulti (presb. Georgius Grubi) who in 1398 made his will.120 In 1354, Át Frangu i Black from Sapa is mentioned. Clerics from Spasi From Spasi presb. Johannes de Spasso, who dies in 1381 and in a testament related to him, a nephew of his, the presbyter Jon de Belica, who was the son of a sister named Bencha, is also mentioned.

Among the clergy of Spasso, who is also documented in Ragusa we also encounter the so-called Black John, who, due to wrong impressions of the Curia, was appointed by the Pope as bishop of Arbër in 1370.123 Black John had previously been a Dominican and was a friend of John, the archbishop of Tivarit.

He was from the unknown family Lursi, or Lourlis, and was apparently born in Spas on the banks of the Drin. 124 As it appears from a decree of Pope Gregor XI of 1376,125 this bishop was expelled by the bishop who was elected by the chapter, who was a Franciscan named Demetrius Nesa, who was favored by the dynastic family of Topiaj and who later gained great merit for surrendering the city of Durrës to the Venetians.

John the Black (Gjergji i Zi?)

John the Black stayed in Ragusa from time to time and on April 22, 1380, he who was also considered the “Lord Bishop of Arbri” received a gift from the Small Council of 4 ducats. But, when finally Black John surrendered (i.e. he did not try again), the Curia chose in 1391 as bishop of Arbri, John (Johannes) from Trieste, who, it seems, most of the time he was forced to stay in Kotor (1397).

Later, John the Black tried to become a bishop in the nearby diocese of Lezha, and for this he was also helped by the archbishop of Tivar (the aforementioned John), who had also received money from him for this help. Dominic, who had been made bishop of Lezha by Pope Urban V (1369), in 1373 was forced to flee from Lezha in the face of the secular power (potentia laicalis) which were undoubtedly the Dukagjins.

Presbyterian Gregor Andrea from Arbëria (Gregorius Andree de Albania)

Further in Lagosta, we find the Presbyterian Gregor Andrea from Arbëria (Gregorius Andree de Albania) (1347) who was a priest from Spasi (1350-1353), who apparently later (1376) went he lived in the city of Ragusa.

Clerics from Durrës

Among the Albanian clergy in Ragusa, those from Durrës occupy an important place. In the first half of the century XIV we have also documented the Franciscan friar Father Ndreu (Andrea) from Durrës, who had fled to Dubrovnik in 1345. Through documents in 1347 he appears as a simple priest, while in 1371 and 1381 he is documented as a guard in “Braće Mountains”.

For the year 1349, the researcher E. Lala mentions Gjin Shqiptar without giving us any other details about him, while in 1355 it is mentioned that Minori from Durrës who was settled in the Franciscan Assembly of Ragusa, who is said to have escaped from the arboretum and had traveled on foot for about three weeks through the parts of the Dalmatian coast, until he reached the assembly tired and overwhelmed.

A year later, in 1356, the other Father Minori from Durrës is mentioned again, but according to E. Lala, there was nothing jointly with the aforementioned Minor. This father Minori managed to be appointed provincial in the years 1377-1395 and at this time he was also a teacher of theology at the Dubrovnik High School. Father Ndreu from Durrës is another Dominican father who was in Ragusa during this time.

He lived in Dubrovnik since 1369 and a few years later he became prior of the Dominican Assembly for a short time, about a year (from January 8, 1376 to January 10, 1377).132 According to E. Lala, he was escaped from Durrës in 1369 as a result of pressure from the Orthodox clergy, and had left everything he had there, to “save his head”.

The contradictions that existed in Durrës between the Latin and Byzantine churches are already known, and it seems that this the cleric was their victim. He is documented in Dubrovnik until October 15, 1400, the year he died. In 1383, we have Andrea from Durrës documented as archbishop of Ragusa.

According to other sources, he became archbishop in in 1387 and belonged to the Dominican Order. We are of the opinion that he is not the same person, whom we mentioned above with the same name. A very high ecclesiastical personality from the city of Durrës and who escaped from this city is the Dominican friar from the well-known noble door of Topiaj, Domeniku, who had reached the high level of the ecclesiastical hierarchy, that of archbishop.

Dominik Topia (1336-1374), brother of Tanush Topi

Dominik Topia (1336-1374), brother of Tanush Topia and apparently uncle of Karl Topia, dedicated himself to clerical life and his strange career must be described here for the sake of the very great political importance in the biology of this family.138 Dominik later he also became the bishop of Korcula and Stanjo (Episcopus Corcyrensis et Stagnensis 1350-1367), relying on the power of his family and the King of Hungary Ludvig I Anzhu, drew up great political plans.

Franciscan Father Paul from Durrës

Franciscan Father Paul from Durrës is another cleric who is mentioned in 1372, the year in which he was appointed as co-prior in the Franciscan Assembly, while in 1385 we find information about that Mhilli from Durrës who had settled in Dubrovnik since 1383. And in 1372, in among the priors of the Dominican Assembly of Dubrovnik we meet a senior Albanian cleric from Durrës, Father Palin.

About this figure, the researcher E. Lala brings us some information.142 The Dominican Father Pali from Durrës, showed special devotion and respect for the order of preachers (Dominicans), while on the other hand he was very respected and honored by the people of Dubrovnik as among them of the high noble class of citizens, but also among ordinary citizens. He “escapes” from his hometown on the night of April 13, 1372 with a galley, across the Adriatic Sea to Dubrovnik, due to a conflict over property issues with a Slavic family, the Mrkovic, who lived in Durrës.

Since during his service in the Dominican Assembly in Durrës, he had close ties with that of Dubrovnik, due to his special qualities and professional preparation, on October 16, 1373 he was appointed prior of the Dominican Assembly of Dubrovnik.

Father Teodori from Durrës

Another cleric, who appears to us several times in the Ragusan documents is Father Teodori from Durrës, who belonged to the Dominican Order. He had fled to Dubrovnik on May 9, 1371, due to the threat of an Orthodox family from Durrës that was related to the Greek Orthodox “pope” of this city. He quickly got used to the environment and the new conditions of clerical life in the new Dominican assembly, where he met on February 11, 1376.

While a year later, on January 12, 1377, he became the prior of this order, in the church of St. James , outside the walls of the city of Dubrovnik,144 as before, on January 15, 1376, he had been vicar of the Dominican friars of Ragusa. He is also mentioned in other documents, p. sh. on November 18, 1378, with the consideration of the Council of Rogates, he is expelled from the city of Ragusa together with another Dominican friar named Paul (Frater Paulus ordinis Predicatarum).

Dominican Assembly of Ragusa

Ten years later, on September 10, 1388, they are both mentioned again as resident in the Dominican Assembly of Ragusa. We are of the opinion that here it is always about the same friar Teodor from Durrës. Another historical figure belonging to the Dominican order is Nicholas from Durrës. After a conflict that he had in his city with one of the well-known Albanian nobles of the Topia family, father Nicholas from Durrës, he escaped from there and in September of 1387 he arrived in Dubrovnik and took refuge there. At that time the Topias were the rulers of Durrës. He himself testifies that he arrived at the Dominican Assembly in Dubrovnik dressed as a beggar.

On June 23, 1390, he is documented as prior of this Assembly, a function he exercised until the end of January 1400 and after this year, apparently unhappy with the developments within the Dominican Assembly in Dubrovnik, seems to have switched to another order, in the order of the Franciscans.

Venerabilis frater Nicolaus de Durachio, minister Provincie Dalmatie ordinis minorum

The date of the transition is unknown, but according to E Lala, he is found in documents dated October 22, 1427 as “the very venerable friar Nicholas from Durrës, minister of the Province of Dalmatia, of [ friars] minor” (“venerabilis frater Nicolaus de Durachio, minister Provincie Dalmatie ordinis minorum”), i.e. in a leadership position, which is a good indicator of the reputation he enjoyed among the clergy who lived and worked in Dubrovnik.

There it is possible that he is not even the same person, because from the year 1387, where Father Nicholas appears as a Dominican, to the year 1427, where he appears as a Franciscan friar, 44 years have already passed. Friar John of Durrës (fra Johannes de Durachio) was another example of success in the clerical hierarchy. John from Durrës was a Dominican friar, who managed to become prior of the Dominican Assembly (prior conventus fratrum predicatorum) in Ragusa.

His name is mentioned mainly in the year 1400, in many documents related to various wills, which mainly dealt with sums of money received or given by him, or left to him or to the Dominican assembly in Ragusa. A prior another member of the Franciscan Assembly in Dubrovnik is also Father Leka from Durrës in 1382, who had escaped from his assembly in Albania in 1378.

According to E. Lala, the life of the other Franciscan from Durrës, Father Nicholas, who replaces father Leka, his compatriot and fellow citizen, in the position of the prior. Father Nikola had arrived in Dubrovnik in 1396 after the conflict with the Albanian noble family of Topiaj and in the years 1432, 1437 and 1445 we find him as provincial in the Franciscan Assembly “Male Braće.154 Later it is again about a father Andrea from Durrës but here it is not the same person we mentioned above. This is Andrea from Durrës (Andrea de Dyrrhachio), who in 1387 became Archbishop of Ragusa, known as Andreas IV Archiepiscopus Ragusinus.

He had been since 1379 the provincial of the Dominican order for the whole of Dalmatia.156 With his commitment in August of 1391, the cathedral of Saint Peter was founded in Ragusa,157 and in this cathedral, alongside him, the Albanian clerics Petrus de Suinis are also mentioned de Driuasto and Petrus Caputapis de Albania. Archbishop Andrea, during the reorganization of the priestly college, makes Peter Svin of Drishti (Petrus de Svinis Drivastensis), Peter Kaputapi of Arbëria (Petrus Caputapis de Albania) and a certain Peter of Nicolai de Albis de Ragusio, all three of whom lived in Ragusa, procurators of the brotherhood of Ragusa.

Andrea Durrsaku (Andrea de Duracio)

During the time, when Andrea Durrsaku (Andrea de Duracio) was the archbishop of Ragusa, the plague fell there and wreaked havoc, and according to the evidence of the time, 600 to 800 people died a day, so the city of Ragusa was almost completely destroyed by this epidemic. According Jahja, Drançollit, the above-mentioned Albanian clerics (Andrea of Durrës, Petrus de Suinis of Drishti and Petrus Caputapis) stand out for excellent humanitarian works, turning cult buildings into genuine hospitals serving the people.

John from Durrës (Johannes de durachio)

Another important church figure there is also John from Durrës (Johannes de durachio), who was prior of the Dominicans of Ragusa,162 about whom we will talk below. In the year 1387, in archival sources, we find very little information about that Sergij from Durrës. According to Shufla, the Dominican assembly in Dubrovnik was composed entirely of Albanian friars, with the exception of one friar who was from Trogir, Croatia.

Friar Pali from Durrës (friar Paulus de Durachio) and Father Leka from Durrës

In 1394, Friar Pali from Durrës (friar Paulus de Durachio) is mentioned as prior of the Assembly. 164 In 1388, the presbyter Antonio from Durrësi (Antonio de Durachio) is mentioned in Ragusa, about whom we do not know more. In the year 1387, in archival sources, we find very little information about father Sergjin from Durrësi. Another prior of the Franciscan Assembly in Dubrovnik in 1382 is Father Leka from Durrës, who had escaped from his assembly in Albania in 1378.

According to E. Lala, the life of another Franciscan from Durrës, Father Nicholas, is also of great interest. who replaces father Leka, his compatriot and fellow citizen, in the position of prior. Nicholas had arrived in Dubrovnik in 1396 after the conflict with the Albanian noble family of Topiaj and in the years 1432, 1437 and 1445 we find him as provincial in the Franciscan Assembly “Male Braće.”

In a document dated December 16, 1413 (Dubrovnik ) are given the names of several Albanian Franciscan friars, including Friar Nikola from Durrës, who together with them was part of the chapter of the Franciscan assembly of Ragusa. 168 To this Franciscan, the Senate of Ragusa in 1432 asked him to return some valuable manuscripts that he had lent to him for study on the occasion of his flight to Padua, Italy, where he was defending his doctorate.

Franciscan Father Andrea from Durrës priest (brother Andreas de Durachio)

It is interesting to mention here also the Franciscan Father Andrea from Durrës priest (brother Andreas de Durachio as he writes his own name), who had fled his city in 1429. In 1438 we find him as provincial in the Franciscan Assembly “Male Braće” and inquisitor of the Order (Provincialis ministr Sacri Inquisitoris ), having previously defended the scientific degree of Doctor from the Holy Scriptures.

Later Father Andrea for the period 1445-1450 became the bishop of Senji (Andreas Episcopus Seniensis) 173 who was a suffragan of the Metropolis of Split. Furthermore, as clergymen of Durrës in Ragusa, we can also mention that John from Durrës (1396-1435) also active as “frater monasterii sancti Dominici fratrum predicatorum Ragusii”; the Albanian Dominican friar, Father Dhimitër Spanin (1403-1406) and the presbyter Father Gjergji from Durrësi, but we will talk more about them in other works.

Conclusions

In conclusion, we can say that the presence of Albanian clerics in Ragusa is very frequent and begins to appear there since the Middle Ages and continues until the last centuries of the Late Middle Ages. The functions of these clerics are various. Starting from simple clergy up to the priors of the assemblies and even some reach the high office of the archbishop of Ragusa, such as the case of Father Andrea from Durrës, or the case of Father Dominik Topia who becomes the bishop of Korcula and Stagnos, or the Franciscan father Andreas from Durrës who became Bishop of Senji.

The affiliation of these clerics is different. There we find diocesan priests, Dominican and Franciscan friars. In particular, the presence of the Dominicans, who came mainly from Durrës, stands out. Their significant presence and their often very high functions in the Catholic church hierarchy testify either to their high level, or to the high church culture that existed in the Middle Ages in the Albanian cities, because without being well formed they would not they had been able to penetrate to the positions of priors, bishops and archbishops.

This formation that made them successful in an important country of medieval Europe, such as the Republic of Ragusa, testifies indirectly to the high level of the Catholic Church in the Albanian lands.

This paper deals with the presence of the Albanian Catholic clergy in the Republic of Ragusa during the Middle Ages. The clerics included in this study have been classified according to their origin and listed on a chronological basis. While the cities where they served have been listed according to their geographical position from north to south. As for the timeframe, my research was focused in the period from the 13th to the 15th century

References

Taken from Edmon Malajs “PRANIA DHE VEPRIMTARIA E KLERIT SHQIPTAR NË RAGUZË GJATË MESJETËS”, 2019. . http://asa.edu.al/site/ih/wp-content/uploads/sites/2/2021/12/Revista-Studime-historike-3-4-2019-7-36.pdf