Monday, May 7, 2012 HISTORY OF THE HOLY MOUNTAIN IN THE BYZANTINE PERIOD The peninsula of Athos was deserted during late antiquity and remained unoccupied throughout the 7 a and 8 a century. Neither shepherds seem to have settled in it, probably due to its length and the distance separating it from the residential areas. Closest town was fortified Ierissos, tested and this demographic problems, if upheld on 10 the century foreign settlers. The first hermits settled around Mount 800 The local traditions relating to monasteries which were founded in the old days (and 4 as the century) have no historical basis. Occur mainly in the 16 the century, and due to the monks, who thought that glorify the monastery so their repentance, at a time when the decline of the educated lessened the chances of control. The number of ascetics seem to increase quite rapidly. According to the historic Nativity, who wrote the 10 the century, monks from Mount Athos, and other great monastic centers of the empire came in 843 in Constantinople to commemorate the restoration of the worship of images. So there was already a quite important monastic center and known to participate in an official delegation to major events of the church. 9 In the century and lived most ancient holy Mount Athos which is known as a strict ascetic Peter the Athonite and St. Euthymius the young. The latter came from the great monastic community of Mount Olympus in Bithynia. The movement testifies that Athos had already acquired considerable reputation, even in other large and old monastic centers of the empire. Mostly withdrew to Athos hermits and ascetics who lived all alone or in small groups. Mostly from neighboring areas, from Thessaloniki to Kavala. With hard exercise resisted the temptations of the body. Exhaustive fasting, suffering in the heat and cold, constant prayer. Some monks and saw visions, sometimes prophetic. And of course the Athonite obtained the admiration of all the inhabitants of Halkidiki. They lived in absolute quiet, close to nature with minimum interference and minimum requirements. Also resisted the introduction of organized monasticism. The first communes were established, sometimes from former Athonite, outside Athos, Chalkidiki, close to residential areas. The antipathy of early Athoniton for communal system appears and that the life of Peter the Athonite, the propaganda for the cenobitic monasticism attributed to the devil himself. And the attempt to introduce the Mount Studite commune of Saint Blaise the Amorion around the year 900 failed. The first known privilege Athoniton dates back to 883 was granted by Emperor Basil I and aimed to protect the Athonite and the Priory of Kolovos in Ierisso by Government officials and villagers including shepherds, who refused to bring flocks on the peninsula. The emperor was interested to protect the privacy of the monks, who maintained close relations with each other and with those who lived outside the Mount. The 908, however, the Athonite forced to seek the protection of the Emperor Leo VI because the monks claimed Kolovos and monastic peninsula. First time around 941-942, Romanos Lakapenos gave an annual grant of a gold coin for each monks living like this happened in other major monastic centers of the empire, Olympus in Bithynia, in term of cumin and the Mount lovers. In this way, the monks entered the paid service of the state and prayed for the king and his army, particularly in light campaigns. Meanwhile, the Mount had become the main local institutions and their internal rules of procedure. The first governor and representative to the outside of the monastic state, attested already appointed 908 as 1312, by the Emperor himself. Showing and other officials Protaton Karyes as the housekeeper, the ecclesiarch (972) and the supervisor (1049). Testimony three regular gatherings (Christmas, Easter and mid-August) Karyes, where representatives of all foundations, small and even the smallest ones, meet and decide on the common. Then also the first somewhat important Monastiraki, as the Abbey of Clement (who later occupied by the Iberians monks) and Xeropotamou. Shortly afterwards there was a great change with Athanasius the Athonite. Trapezountios professor in Istanbul, went to Mount as a hermit probably 957 followed his friend Nikiforos Fokas campaign Crete 960-961, when occupied Chandakas, took part of the loot to set up a new Lavra, ie a small priory. But when Nicephorus Phocas was emperor, the royal monastery Lavra was for about 80 monks and proikisthike with generous annual grants in cash and food, and land free from taxation. The Great Lavra, as called immediately, differed radically from all hitherto foundations Terms and initially caused the reaction of the traditional hermit. A big, rich and populous commune, with his great site with the proprietary ship, disturbed the peace and was completely contrary to the hitherto life and habits of hermits, because, according to them, metapoiouse Mount in world . With Saint Paul Xiropotamino their head, protested to the emperor with no result. When murdered Fokas, approached the successor and rival John Tsimiskes, but who instructed to settle the dispute in a venerable Studite monk, Euthymius, who koinoviatis. Efthimios drafted and signed by the emperor in 972 the famous tragic first Rite of Mount Athos, which recognized the special needs of the Laura and legislated a system of coexistence of the traditional hermit and cenobitic new system. It also sets out the powers of the Chief, who has oversight of penalties imposed by the abbots and decisive opinion on the acceptance of foreign monks on Mount. It sets out the powers of the abbots, who is also the spiritual fathers of the monks. The individual pursuit is permitted only experienced monks and requires a certain discipline and from them (eg forbidden to roam). Defined and limited economic relations and koinonikes hermits and monks, nuns and secular. Prohibited chores and discipline imposed on relations monks: who is fileris, turned back. Drastically limited the possession of cattle from Single: only the Great Lavra, because of the large number of monks allowed to have a couple (for kneading bread). Out the duties of housekeeper Mount. As shown in 972, the Lavra was the only major priory Mount. Then I had no eighty monks. But growing quickly. In the 11th the century will reach seven hundred. The second important priory was the Iberian Monastery, founded and was an imperial donation. Initially, some Iberians (Georgians) aristocrats live the monastic life in the Lavra of Athanasius (about 963). The 978-979, one of them, John Tornikios, stood firmly and successfully in Basil II in dealing with the revolution of Varda hard, and returned to Mount laden with war booty. The grateful Basil II also gave him many privileges, estates, foroapalages, grants and allowed him to found the monastery of the Iberians, large commune, and that with his own ship. Protests traditional Athonite were again without effect. The third great priory, Vatopedi, created through internal development rather than imperial donation. A small monastery with this name first mentioned in 985 seems to have been founded recently by the Abbot Nicholas, aristocrat of Adrianople. Another Adrianoupolitis aristocrat, the Abbot Athanasius (1020-1048), achieved great change. During the Vatopedi, with several hundred monks, went to third place in the Athonite hierarchy, and this before to attract the first imperial donation. Then the communal system significantly expanded the Mount. Many of the old hermitages, and attracted more monks adopt the model of organized monasticism. The hermits and anchorites of course remained, but their power reduced. The new regime was ratified in 1045, when Constantine I issued the second Gladiator Typical of Athonite monastic state, which uses longer officially named Mount Athos, which is used informally by the 985, which will prevail in the coming centuries. The influence of radiation and the Athonite throughout the empire, based in significant economic power of the monasteries, it was huge. The Rite of Gladiator but sought to limit, or rather to regulate the economic activities of the monasteries: forbade ships to trade in Constantinople and allowed only to sell their agricultural surplus to a radius not exceeding Thessaloniki and its harbor. Reverts the issue of livestock held at Mount, particularly in Lavra. Allow it but have four pairs of kneading bread 700 monks, while the Vatopedi (who apparently also numerous) will only have a couple. New regulations for the administration of the estates of Protaton and participation of the abbots and their escorts to meetings of Karyon. Recognized as the highest judicial authority in the Mount, the congregations of Karyon chaired the First. The rapid and dramatic rise in public athoniton of monks, which will become even more spectacular in the coming centuries, is not a simple result of imperial favor - such was undoubtedly favor and other monastic communities - but also due to objective factors. The peninsula of Athos, as compared to other holy mountains of post-Byzantine era, had the advantage of providing for its residents direct access to the sea, and in communications with the whole world, but in a way that could be controlled easily and effectively by the monastic authorities. The monasteries of Mount Athos, the season just started to grow, they were able to benefit from the general bloom of marine communications, heralding the beginning of the end of the Middle Ages. This explains the efforts of the emperor to restrict the commercial activities of the monastic ships. In this regard particular importance is the fact that when the term was developed by the repulsion of the Arabs from Crete and its recapture by the Byzantines restored relative security in the seas, so many monasteries were built on the beach. The safety of the seas will be disturbed in the 14 the century, but for a short time and with little real impact. In addition, the term does not actually encountered almost never threat by land since surrounded by orthodox Christians, who harbored profound respect for the monastic community. However, other holy mountains of Asia Minor found exposed after 1071, the Turkish attacks and repeatedly devastated. Moreover, by its nature, a large monastic peninsula had significant growth potential. He was naturally cut off from any living space and abaton could be controlled easily. Only semi-nomadic shepherds could violate abaton this happened rarely. Inside could develop many innumerable hermitages and monasteries without ever approaching secular settlements, like those surrounding and restricting other monastic communities. Protected from dry and open to the sea, Mount Athos quickly inhabited by monks of many different nationalities and backgrounds. In 10 the century referred to the monasteries of the Iberians, the Amalfinon (from Amalfi, Italy), the Chaldia (the East Sea), the Paphlagon of Sicily. The 1016 refers to a Russian monastery, in 1033 another of Zeljana, the founder of which was undoubtedly a Slav. But the big foundations, which compiles official non-Byzantine monks, will appear later. The Russian monastery seems ago 1142. Chelandar will be granted to the Serbs in 1198 and the Zografou Monastery in Bulgaria in 13 the century, after the establishment of the Second Bulgarian State. While Asia Minor monastic communities disappear one after the other, Mount acquiring more and more inter-Orthodox and unlimited authority in the Christian East. The communes flourished, the land-property increased continuously and simultaneously increase their influence, while the delivery of hermit ascetics continued to remain alive and cause the unreserved admiration of all Orthodox. With the Fourth Crusade, the Holy Mountain was occupied temporarily by the Latins, but they quickly withdrew, leaving the monks, as in all the Byzantines, bitterness and anger. Relations between Athoniton the Church of Rome will be hereafter hostile, especially when the emperor Michael VIII Palaeologus will try, for foreign policy reasons, to impose on the East Union of Churches signed in Lyon (1274). The image of Latin worsened further when the Catalan troupe (1307-1309) settled in East Macedonia and plundered the monasteries and their properties. But the crisis passed and the monastic estates then experienced remarkable growth, thanks to donations by the weak central government and pious individuals could not refuse. These coincide with important demographic and economic prosperity in Macedonia, featuring the first half of the 14 th century. Then things ruined. First came the raids of the emirates of Aydin and Menteshe from Western Asia Minor caused some damage and a flight to the Western monks seeking safety. Then came the civil war years of 1341-1347, during which Macedonia and Thrace significantly devastated by the Turks, mainly allies of John Katakouzenos. Then came the Serb with Stefan Dusan, who captured Serres to1345 and was crowned emperor. The central administration of the agreement passed to the Serbs, who generously gave away the land-property Protaton caused but the reaction of the Byzantine and particularly the Patriarchate of Constantinople. With a brief interruption Servokratia Mount lasted until 1371. The return of the Byzantines in Eastern Macedonia was short, and combined with an attempt by the state to divert part of the income of the monasteries to create an army against the Turks. These measures did not stop the rampant spread of the Ottomans, who took Serres in 1383 and immediately after Mount Athos. The Athonites but faced the Ottoman expansion in Europe with foresight and prudence. Taught by the sufferings of the monasteries in Asia Minor, which had essentially dissolved in the 14 the century, and what they themselves suffered from the raids of the Turkish maritime emirates, approached the Ottoman sultan before he passed in Europe, and ensured the protection of monasteries and their properties. So not harmed during the Ottoman conquest. Instead, they managed to grow their assets. Because institutions were secured by the Turks, also used as a safe vaults of the rich, that there enapethetan their treasures for safekeeping. Many also accept donations. Finally, during this period developed the institution of sisters: the monastery received a secular hyperpyra 100 coins or a farm, and in return guaranteed for the entire life of an annual subsidy in kind (certain quantities of wheat, oil, wine, cheese and pulses, which corresponded to the portion of a brother of the monastery), even though it has remained secular and do not ever come to the monastery. Taking advantage of the reliability, the monasteries were a profitable way to dispose of (in the form of a pension in kind) the surplus of their agricultural production. The system of sister shows clearly how the quirk had gained ground on the Mount. Even within the communes presents the opportunity for some monks to own property or to maintain their property, and to dine separately in their dimerisma. This course is based on a model of living hermit-dependent large monasteries and of course they took their food separately, and stemming prokoinoviako monasticism, the ancient tradition of Athos. In the 14 the 15 the century, however, after the victory of the cenobitic system, the oddity within communes was a great innovation. With the 14 the century, substantial changes made to Mount Athos. First in the administrative field. In 1312 for the first time legislated that the First Mount should get the stamp (ie validation of the election) by the Patriarch. In other words, the spiritual authority of the Patriarch, and who previously sought by the Athonite When problems occur, formalized. This does not mean that the other privileges of Mount Athos, and particularly the dependence of the Emperor himself were abolished. Each other. Just Patriarch acquired a new power which will allow later when the term is found in non-Byzantine occupation, and especially in the age of Servokratias, push in the early monastic community. On the other hand, many new monasteries were founded and the peninsula became intensely inter-Orthodox and cosmopolitan character. The Single Pantocrator, Kastamonitou, Gregory, Simon Stone, Dionysius, St. Paul, Koutloumousiou founded or re-established in the second half of the 14 th or early 15 th century, but donations of the emperors of Byzantium, but donations to local rulers or foreign rulers. The position of the Holy Mountain in the international community of the Orthodox was enviable. Quite clearly supported that every ruler was required to fund a Mount Athos monastery to ensure benefits for the soul, but a monastery open to residents of the territory. Mount Athos is now purely inter-Orthodox character, recognized at the political level. Moreover, at least some of these new residents of Mount encounter difficulty with the traditional life, and promote the revision of the strict rules of the 10 th and 11 th century. Naturally, the number of non-Greek-speaking monks increased dramatically, particularly after the Ottoman conquest. This occurred in two phases. The first Ottoman rule, which began in 1383, ended in 1402 when the Sultan Bayezid A crashed in Ankara by Tamerlane. The following year his son and successor Suleiman signed treaties with the Byzantines, who returned to the city of Thessaloniki with Mount Athos. The Empire tried in turn to enhance the monasteries and maintaining the Ottoman tax system, made them some small but new, longer, land concessions and income. In the meantime, however, had presented problems in relations between Athoniton. The old standard is not applicable anymore to things and this caused controversy. An attempt at compromise failed, and so the Emperor Manuel II Palaeologus intervened with typical edict issued in June 1406, based on the practice had traditionally prevailed in the Lavra. It deals mainly with the internal organization of the monasteries, and tries to limit the excesses in violation of the rules of the commune. Especially directed against the preservation of personal property by the monks. The Byzantine regime did not survive for long, as the Ottoman pressure intensified. Quick Mount isolated from Thessaloniki and, ultimately, the 1424 delegation of monks, with the assent of the despot Andronikos Palaiologos bowed Sultan Murad in Adrianople. Thus began the Second Ottoman Mount. Relations with Constantinople but remained alive, as it remained Byzantine. When preparing the Council of Florence, the Emperor sent to Mount mission to borrow books that are no longer in Istanbul delegation Athoniton finally took place in the Byzantine expedition to Italy. At this difficult time, to Athos, Orthodox world city tested new ideas and new ideologies. Defenders of the Eastern tradition, the Mount Athos knew many streams, but eventually adopted Hesychasm, a theory that divides Byzantine society in the 14 the century. The mystical practice that xanailthe surface thanks to the monk Gregory of Sinai, seeking direct contact of the believer with the divine through prayer and certain exercises. This contact notes with the appearance of divine light, similar to what the disciples saw on Mount Tabor. Some accepted Hesychasm with fanaticism, others reacted violently due mainly simple excesses to which some zealots theirs. Hesychasm statologouse his followers in East and antiparetasse anything coming from the West. Was supported by the Byzantines and aristocrats and eventually prevailed in three sessions (1341, 1347, 1351). Gregory Palamas, old Athonite, archbishop of Thessalonica and defender of Hesychasm canonised, like many other leaders of hesychasts (German the Holy Mountain, Sava Makarios Makris). In this context, the term acquired a fighter character in favor of the orthodox faith while immeasurable rays. Although Turkish occupation, the term still is the biggest spiritual center of Orthodoxy, which is tourkokratountan anymore and for the most part. Nicholas Economides, Professor, University of Athens, D / Director of Centre for Byzantine Research LIST TREASURES OF THE HOLY MOUNTAIN Thessaloniki 1997
Posted on: Mon, 15 Sep 2014 07:54:30 +0000
Trending Topics
Recently Viewed Topics
© 2015