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Fig. 18. The topography of the early-raedjevaj Wolin. A - the presumed location of the tempie described in the Lives of St Otto;

B - the excavation site in which remains of pagan temples from the 9th-llth c. were found; C - St Adalbert and George’s church;

D - the Gothic church of St Nicholas; 1 - the area of the settlement in the 7th-8th c.; 2 - the development of the settlement in the 8th and early 9th c.; 3 - the inhabited area within the town fortifications in the 9th c.; 4 - the former bank of the river Dawna; 5 - excavation sites;

6 - the presumed location of the stronghold-teraple; 7 - medieval churches. After W. Filjpowjak 1985, p. 196 with additions.

stood has not been localised yet. W. Filipowiak (1982, p. 118) supposes that they might have been situated in a large open yard inside the strongbold, about 30 metres from the remains of a building interpreted as a smali tempie. If he is right, the sanctuary occupied the highest point of the town.

The generał apostasy of the Pomeranians after the bishop's departure surfaced also in Wolin. When Otto was liquidating the idols in 1124, some “stupid people” - as Ebo calls them (III, 1) - secretly hid some smali

Fig. 19. Wolin. The first tempie. Two-roomed building orientateó on the east-west axis. The larger room, A, was walled off the smal]er one, B. C - oak beams foundations; D - fire-place;

After Filipowiak 1993, p. 25.

statuettes of gods adorned with gold and silver, “unaware what damage for the town will result from that.” When the people from the town and the neighbourhood gathered for the festival celebrated annually at the beginning of summer “and began banąueting and various games, they showed the people oceupied with merrymaking the statuettes of gods which had been hidden until then and drove them back to the old pagan cult.” The life from Prufening (II, 17) supplements this relation with an interesting detail: “the people (...) reestablished the statues (...) and celebrated their vile and abhor-rent rites. One could see at that time how scene performances were or-ganised all over the town with great noise and hubbub.” In this disarray a fire broke out. It destroyed a part of the town, which was considered by the inhabitants as the punishment from God and madę some of them convert back to Christianity (Dziewulski, 1960, p. 18).

Archaeological excavations carried out in Wolin by Władysław Filipowiak (1979; 1982; 1993) brought very interesting results. In the highest point of the area enclosed within the walls of the former stronghold a yard