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ZRVI – Zbornik Radova Vizantološkog Instituta 54 ЗБОРНИК РАДОВА ВИЗАНТОЛОШКОГ ИНСТИТУТА LIV UDC 949.5+7.033.2+877.3(05) ISSN 0584-9888 INSTITUT D’ÉTUDES BYZANTINES DE L’ACADÉMIE SERBE DES SCIENCES ET DES ARTS ZBORNIK RADOVA VIZANTOLOŠKOG INSTITUTA LIV Rédacteurs LJUBOMIR MAKSIMOVIĆ BOJANA KRSMANOVIĆ Comité de rédaction Stanoje Bojanin, Jean-Claude Cheynet (Paris), Evangelos Chrysos (Athènes), Dejan Dželebdžić, Vujadin Ivanišević, Jovanka Kalić, Sergej Karpov (Moscou), Predrag Komatina, Bojana Krsmanović, Aleksandar Loma, Ljubomir Maksimović, Miodrag Marković, Ljubomir Milanović, Bojan Miljković, Srđan Pirivatrić, Claudia Rapp (Vienne), Peter Schreiner (Munich), Gojko Subotić, Mirjana Živojinović Secrétaire de la rédaction Predrag Komatina BEOGRAD 2 0 1 7 UDC 949.5+7.033.2+877.3(05) ISSN 0584-9888 ВИЗАНТОЛОШКИ ИНСТИТУТ СРПСКЕ АКАДЕМИЈЕ НАУКА И УМЕТНОСТИ ЗБОРНИК РАДОВА ВИЗАНТОЛОШКОГ ИНСТИТУТА LIV Уредници ЉУБОМИР МАКСИМОВИЋ БОЈАНА КРСМАНОВИЋ Редакциони одбор Станоје Бојанин, Мирјана Живојиновић, Вујадин Иванишевић, Јованка Калић, Сергеј Карпов (Москва), Предраг Коматина, Бојана Крсмановић, Александар Лома, Љубомир Максимовић, Миодраг Марковић, Љубомир Милановић, Бојан Миљковић, Срђан Пириватрић, Клаудија Рап (Беч), Гојко Суботић, Евангелос Хрисос (Атина), Дејан Џелебџић, Жан-Клод Шене (Париз), Петер Шрајнер (Минхен) Секретар редакције Предраг Коматина БЕОГРАД 2 0 1 7 Прихваћено за штампу на седници Одељења историјских наука САНУ, 27. новембра 2017. Ова књига објављена је уз финансијску помоћ Министарства просвете, науке и технолошког развоја Републике Србије САДРЖАЈ – TABLE DE MATIÈRES Svetlana Popović , The Monastery entrance: Adventus and Path to Salvation – – – 7 Светлана Поповић , Манастирски улаз: адвентус и пут ка спасењу – – – – – 40 Bojana Krsmanović, Castration as a consequence of the strengthening of the dynastic principle – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – 41 Бојана Крсмановић, Кастрација као последица јачања династичког прин- ципа – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – 63 Miloš Cvetković, Тhe Settlement of the Mardaites and their Military-Administrative Position in the Themataof the West: a Chronology – – – – – – – – – – – – – – – – 65 Милош Цветковић, Хронологија насељавања Мардаита и њихов војно-уп- равни положај у западним темама – – – – – – – – – – – – – – – – – – – – – – 84 George C. Maniatis, The organic structure and effectiveness of the Byzantine fiscal system – a critical evaluation – – – – – – – – – – – – – – – – – – – – – – – – 87 Џорџ К. Манијатис, Органска структура и ефективност византијског фискалног система – критичка оцена – – – – – – – – – – – – – – – – – – – – – – – 115 Ђура Харди, Један прилог питању византијског наслеђа на тлу Овостраног Срема (Sirmie Citerioris) – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – 117 Đura Hardi, A contribution to the issue of the Byzantine legacy in the area of Lower Syrmia (Sirmia Citerior) – – – – – – – – – – – – – – – – – – – – – – – – – – – 140 Маја Николић, Бојана Павловић, Слика Михаила VIII у делима историчара 143 епохе Палеолога – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – Maja Nikolić, Bojana Pavlović, The image of Michael VIII in the historical works of the Palaiologan period – – – – – – – – – – – – – – – – – – – – – – – – – – – – – 180 Милка Радуловић, Најстарији српски преписи Пролошког житија Марије Египћанке – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – 183 Milka Radulović, Synaxarion Vita of Saint Mary of Egypt – the earliest Serbian Manuscript copies – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – 196 Милош Живковић, Земаљски и небески Јерусалим у Српској Александриди 197 Miloš Živković, The earthly and the heavenly Jerusalem in the Serbian Alexander Romance – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – 211 Мирјана Живојиновић, Виктор Савић, Збирне хрисовуље краљева Уроша II Милутина и Стефана Душана манастиру Хиландару. Прилог српској дипломатици – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – 213 Mirjana Živojinović, Viktor Savić, Composed chrysoboulloi of kings Uroš II Mi- lutin and Stefan Dušan to the Hilandar Monastery. A Contribution to Serbian Diplomacy – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – – 249 Татјана Стародубцев, О светитељима представљеним на византијској икони Недеље православља у Британском музеју у Лондону – – – – – – – – 251 Tatjana Starodubcev, On the saints represented in the Byzantine icon of the Tri- umph of Orthodoxy in the British Museum in London – – – – – – – – – – – – – – 276 Весна Пено, Двојезични неумски зборници из касног средњег века – нови поглед на познате музичке изворе – – – – – – – – – – – – – – – – – – – – – – – – – 279 Vesna Peno, Bilingual neume collections of the late Middle Ages – a new view at the well-known music cources – – – – – – – – – – – – – – – – – – – – – – – – – – – – 300 Salvatore Costanza, Trattati metabizantini di magia sulla vita coniugale (BIEE 223 ff. 84r–85v; 210 ff. 37r–v, 63r–v, 82v) – – – – – – – – – – – – – – – – – – – – – – 303 Салваторе Костанца, Поствизантијски магијски трактати о брачном жи- воту (BIEE 223 ff. 84r–85v; 210 ff. 37r–v, 63r–v, 82v) – – – – – – – – – – – – – – – – 322 Зборник радова Византолошког института LIV, 2017 Zbornik radova Vizantološkog instituta LIV, 2017 UDC: 27-185.5-523.6„03/05“ https://doi.org/10.2298/ZRVI1754007P SVETLANA POPOVIĆ THE MONASTERY ENTRANCE: ADVENTUS AND PATH TO SALVATION With 10 Illustrations This paper deals with monastic entrance asthe liminal architectural element facilitat- ing a transition between outer - lay and inner - sacred worlds. It examines the architectural design and spatial position of the monastery entrance as an articulation of its multiple func- tions, which apparently crystallized over a long period of time. By by the eleventh century the function of a monastic entrance emerged into a codified model that included multiple activities. These undertakings necessitated a further elaboration of its architectural setting including visually recognizable symbolic and prophylactic elements. Symbolically charged visual content of an entrance communicated the messages to both lay people and the monks. For outsiders holy images displayed in the monastic entrance designated the abode for peo- ple who live under the protection of celestial beings. At the same time, for insiders (monks and nuns), they had multiple meanings both apotropaic and eschatological signifying an adventus into the other-world, which may open a path to salvation. Keywords: Byzantine monasteries, monastic entrance, monastic enclosure, monastic architecture, Byzantine architecture The coenobitic monastery in Byzantium was designed as an enclosed settle- ment, and therefore it had to have an entrance. Normally, the utilitarian function of an entrance is self-evident and does not need additional explanation. Indeed, the entrance in numerous architectural structures throughout history remained the ordi- nary transitional point – the gateway – leading in or out. This brings us to the major question: whether or not in some specific structures there existed a conceptual or symbolic distinction between inner and outer realms that imparted additional mean- ing(s) and specific design to the entrance? The answer is positive and the historical 8 ЗРВИ LIV (2017) 7–40 examples are numerous: temple; funerary complex; church; monastery – to mention only the most important. In this light the monastery entrance in Byzantium deserves further investigation. The monastery was a specific settlement of devotees who, within its walls and according to strict rules of daily life, searched for salvation, practicing the bios angeli- cos.1 Therefore, the entrance into a monastery represented much more than the simple crossing of a physical barrier – the gate. It was a transition from the lay world into the other-world and thus necessitated relevant ritual. In the Byzantine monastic world the meaning and function of the monastery entrance was multifaceted. It was the most important point of the enclosure wall – the zone for many undertakings: communi- cation with the outer world, controlled by a gatekeeper; charity and the distribution of alms; the holding of prayers on specific occasions; the starting point for ceremonial processions (adventus); and, finally, it served for practical matters – the transporta- tion of goods and other monastery needs. The architectural design and spatial posi- tion of the monastery entrance eventually articulated these multiple functions, but also included symbolic and prophylactic elements as a means of protection. However, the entrance did not acquire these many functions from the very beginning – they crystallized over a long period of time, emerging by the eleventh century into a codi- fied model that included most of the activities mentioned. The Invincible Entrance The oldest monastic experience in Egypt distinguishes two types of life: in the isolation of a cell – solitary (eremitic), and in the group within the monastery – com- munal (coenobitic). In both cases applied architectural structures included entranc- es – either to the individual cell (whatever the cell looked like), or to the monastery courtyard – that provided both functional necessity and spiritual retreat. These early entrances may be also considered as specific barriers between the lay world and the sacred realm. Very often they were difficult to approach or even concealed from ordi- nary visitors. Indeed,
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