In 1863, archaeologist Giovanni de Rossi suggested with reasonable doubt that the tomb of St. Cyril the Philosopher was located to the southern wall of the southern aisle in Old Basilica of San Clemente in Rome, where it is venerated today. Five years later, in 1868, the last section of the Old Basilica was excavated, and then a fresco identified as Resurrection of Adam and Eve (Anastasis or Descent into Hell), with rare form of an arcosolium, was discovered. The fresco in question was not paid attention until announcement of John Osborne's hypothesis in 1979 about position of the tomb of St. Cyril the Philosopher in the Old Basilica of San Clemente. John Osborne suggests that the marble sarcophagus of Pope Hadrian II, in which in 869 according to the sources the body of St. Cyril the Philosopher was laid, was located under this fresco. This position corresponds to the information from medieval sources referring the tomb of St. Cyril the Philosopher "to the right of the altar". The position proposed by Giovanni de Rossi "to the right of the priest, facing congregation" does not correspond to historical records, takes out the tomb of St. Cyril from the nave and placed it in another premise – to the southern aisle. John Osborne did not pay attention to duplication of the nodal scene of the Christological cycle Resurrection of Adam and Eve in the nave of the Old Basilica of San Clemente. This casts reasonable doubt on his hypothesis for identification of St. Cyril the Philosopher in the scene. According to the Slavonic Hagiography of St. Cyril a new identification has been proposed of the scene in question as Resurrection of Adam's grandson, as well as new identifications of St. Cyril the Philosopher and of St. Methodius in the fresco.

The article is an attempt at a theoretical consideration of the role of astrological traces in the functioning of the organized Bulgarian worldview during the Early Middle Ages. To achieve this, it puts forward a new interpretation of the evidence by the Byzantine patriarch Photios, dated 867, referring to the Christianization of Bulgarian society, which is then related to the few written sources about the specifics of the early medieval Bulgarian religious views. The definition of the Bulgarian religiosity as a “Hellenic superstition” point to a direct association with the astrological practices characteristic of the Hellenistic epoch. The general orientation towards the problem is achieved by analyzing the Bulgarian ethnocultural model in its pre-literary stage, dominated by the mythological consciousness. This is where the research tasks in different spheres of scientific knowledge on cultural genesis, political history and spiritual outlook arise. Among them are the cosmological concepts within the collective imagination, embedded in ideology, institutionalized ritualized practice, the calendar system of rites, myth, epos and folkloric forms (various types of oral memory). All of them achieve their contents through semantic codes, implicit in the culture, which are research subjects of the vast scope of humanitarian sciences. In theoretical terms, the Bulgarian early medieval culture is considered through the spiritual regulations of a strong solar accent and the cyclic order of the zoomorphic calendar, in its role as a structuring model between experience, knowledge and understanding of astrological contents, in the conditions of mythological consciousness