DOCSLIB.ORG

Of Manuscripts1

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Of Manuscripts1 Index ofIndex Manuscripts of Manuscripts 511 Index of Manuscripts1 Ann Arbor, University of Michigan Library Athos, Esphigmenou Monastery MS 34 262n5 cod. 14 325, Fig. 125 MS 134 407n3 Athos, Great Lavra Athens, Benaki Museum cod. 2 311, 315n27, 317 Benaki 68 262n5, 304n35 cod. A 11 276 [Vitr. 34.3] cod. A 13 266n23, 305n49 cod. A 23 275 Athens, Byzantine Museum cod. A 46 282 ΒΜ 2781 240 cod. A 86 295 cod. A 92 295 Athens, Library of the Greek Parliament cod. A 103 13n48 cod. 11 152 cod. B 100 241 cod. B 111 352n7 Athens, National Library of Greece cod. Ω 75 95, 99 cod. 7 301n8, Fig. 110 Skevophyla- 16, 177n66, 292, 293, cod. 16 305n49, Fig. 112 kion, s.n. 297, Fig. 103 cod. 44 250 cod. 56 276 Athos, Iviron Monastery cod. 190 293, 296n49 codex s.n. 290n19 cod. 210 377 cod. 1 296n49 cod. 211 375, 381, Fig. 139 cod. 2 278n39 cod. 213 353n11 cod. 5 21n85, 281 cod. 2528 151n13, 153n18, 168 cod. 6 294n40 cod. 2551 263n9 cod. 463 150, 151, 153, 155, 156, cod. 2554 353n11 159, 160, 161n50, cod. 2603 343, 344n79 162n54, 164, 168, cod. 2759 39n19, 311, 315, 317 Figs. 51-52 cod. 548 343 Athos, Dionysiou Monastery cod. 1387 275 cod. 4 280n51 cod. 1392 296n49 cod. 8 [olim 267 cod. 1435m 332n19 Ludwig II 4] cod. 34 276, 277 Athos, Koutloumousiou Monastery cod. 60 305n49 cod. 60 13n48 cod. 61 10, 151n12 cod. 65 13n48, 304n37 Athos, Panteleimon Monastery cod. 101 17 cod. 2 290n19, 294, 296n49, cod. 105 17 299 cod. 587 26, 293, 294, 295, cod. 82 333 296n49, 297, 298, 320, Fig. 104 1 Manuscripts marked with an *asterisk are available in digitized form on the Internet. The respective URL links are listed on the website Pinakes: Textes et manuscrits grecs (Institut de recherche et d’histoire des textes, Paris) (last accessed: 06.04.2017). © koninklijke brill nv, leiden, 2017 | doi 10.1163/9789004346239_034 512 Index Of Manuscripts Athos, Pantokrator Monastery *W. 534 302n14, 302n19, cod. 22 9, 377 302n20 cod. 31 352n7 *W. 733 165n62, 301n5, cod. 61 27n22, 304n39, 303n22, 303n25, 307n63 305n48, Fig. 106 cod. 234 266, 301n8 Berkeley, The Bancroft Library Athos, Stavronikita Monastery *P. Tebtunis 679 6n19 cod. 43 276, 283 cod. 50 343, 408n5, 410n12, Berlin, Ägyptisches Museum und Papyrus- 410n21, 412n30 sammlung *P. 13296 117, 119 Athos, Vatopedi Monastery cod. 107 353n14 Berlin, Kupferstichkabinett cod. 162 431n10 78 A 9 21n85, 165n62, cod. 590 241 302n12, 302n13, cod. 602 214, 217-218, 219, 307n65, Fig. 107 Fig. 71 cod. 655 49n73, 73n87, 75 Berlin, Staatsbibliothek zu Berlin, cod. 760 303n28 Preußischer Kulturbesitz cod. 761 302n11, 306n50 gr. 4o. 66 [368] 280n51 cod. 762 266 Ms. theol. lat. 3n1, 228 cod. 937 21n85 fol. 485 cod. 1560 332n19 P. Berol. 11529 5n13 Skevophyla- 293, 295, 296n49, 297 kion, cod. 3 Bern, Burgerbibliothek Skevophyla- 291, 294n40, 295 *cod. 88 64 kion, cod. 4 Bologna, Biblioteca Universitaria Augsburg, Universitätsbibliothek BU gr. 3632 87, 88, 96, 102, 103, Cod. I.1.2°1 151n13, 167 105, Fig. 26 Baltimore, The Walters Art Museum Boulogne-sur-Mer, Bibliothèque municipal s.n. Archimedes Ms. 188 64 palimpsest [olim Istanbul, Cambridge, Emmanuel College Library Metochion of the cod. III. 3. 19 [251] 89n159 Monastery of the Holy Sepulchre, Cambridge, King’s College Library MS. 355] 59 cod. 45 150, 153, 156, 160, 162, *W. 106 224 164, 168, Fig. 57 *W. 520 290, 291, Fig. 2 *W. 521 46, 324, Figs. 6, 124 Cambridge, University Library *W. 524 264, Fig. 89 Add. 4491 150n8 *W. 530 A 294, Fig. 101 *W. 530 B 303n23 Cambridge Mass., Harvard College Library, *W. 530 C 266n24 Houghton Library *W. 533 266, 268, 269 MS. gr. 3 304n35.
Load more

Recommended publications
  • Atlas of American Orthodox Christian Monasteries
    Atlas of American Orthodox Christian Monasteries Atlas of Whether used as a scholarly introduction into Eastern Christian monasticism or researcher’s directory or a travel guide, Alexei Krindatch brings together a fascinating collection of articles, facts, and statistics to comprehensively describe Orthodox Christian Monasteries in the United States. The careful examina- Atlas of American Orthodox tion of the key features of Orthodox monasteries provides solid academic frame for this book. With enticing verbal and photographic renderings, twenty-three Orthodox monastic communities scattered throughout the United States are brought to life for the reader. This is an essential book for anyone seeking to sample, explore or just better understand Orthodox Christian monastic life. Christian Monasteries Scott Thumma, Ph.D. Director Hartford Institute for Religion Research A truly delightful insight into Orthodox monasticism in the United States. The chapters on the history and tradition of Orthodox monasticism are carefully written to provide the reader with a solid theological understanding. They are then followed by a very human and personal description of the individual US Orthodox monasteries. A good resource for scholars, but also an excellent ‘tour guide’ for those seeking a more personal and intimate experience of monasticism. Thomas Gaunt, S.J., Ph.D. Executive Director Center for Applied Research in the Apostolate (CARA) This is a fascinating and comprehensive guide to a small but important sector of American religious life. Whether you want to know about the history and theology of Orthodox monasticism or you just want to know what to expect if you visit, the stories, maps, and directories here are invaluable.
    [Show full text]
  • Maxi-Catalogue 2014 Maxi-Catalogue 2014
    maxi-catalogue 2014 maxi-catalogue 2014 New publications coming from Alexander Press: 1. Διερχόμενοι διά τού Ναού [Passing Through the Nave], by Dimitris Mavropoulos. 2. Εορτολογικά Παλινωδούμενα by Christos Yannaras. 3. SYNAXIS, The Second Anthology, 2002–2014. 4. Living Orthodoxy, 2nd edition, by Paul Ladouceur. 5. Rencontre avec λ’οrthodoxie, 2e édition, par Paul Ladouceur. 2 Alexander Press Philip Owen Arnould Sherrard CELEBR ATING . (23 September 1922 – 30 May 1995 Philip Sherrard Philip Sherrard was born in Oxford, educated at Cambridge and London, and taught at the universities of both Oxford and London, but made Greece his permanent home. A pioneer of modern Greek studies and translator, with Edmund Keeley, of Greece’s major modern poets, he wrote many books on Greek, Orthodox, philosophical and literary themes. With the Greek East G. E. H. Palmer and Bishop Kallistos Ware, he was and the also translator and editor of The Philokalia, the revered Latin West compilation of Orthodox spiritual texts from the 4th to a study in the christian tradition 15th centuries. by Philip Sherrard A profound, committed and imaginative thinker, his The division of Christendom into the Greek East theological and metaphysical writings covered issues and the Latin West has its origins far back in history but its from the division of Christendom into the Greek East consequences still affect western civilization. Sherrard seeks and Latin West, to the sacredness of man and nature and to indicate both the fundamental character and some of the the restoration of a sacred cosmology which he saw as consequences of this division. He points especially to the the only way to escape from the spiritual and ecological underlying metaphysical bases of Greek Christian thought, and contrasts them with those of the Latin West; he argues dereliction of the modern world.
    [Show full text]
  • CBM Short Catalogue : NT Corpus Explanation: Codex Type T
    CBM Short Catalogue : NT corpus Explanation: codex type T Sources 1Catalogues : of MSS per library Table I: Tetraevangelion codex type (T 0001 - 1323) Sources 4 : Catalogues of NT Mss CODEX TYPE CODE PLACE LIBRARY - HOLDING LIBRARY CODE AGE - date SCRIPT IRHT INTF: GA A T 0001 Alexandria Greek Orthodox Patriarchal Library Ms. 77 (276) 1360 AD Mn ● 904 T 0002 Alexandria Greek Orthodox Patriarchal Library Ms. 451 (119) 1381 AD Mn ● 903 St. Petersburg Russian National Library Ms. gr. 398 T 0003 (etc.) Amorgos Panagias Chozoviotissas Monastery Ms. 7 XIII Mn ● 2647 T code Amorgos Panagias Chozoviotissas Monastery Ms. 12 XIII Mn ● 1306 T code Amorgos Panagias Chozoviotissas Monastery Ms. 27 XIII Mn ● 1308 T code Amorgos Panagias Chozoviotissas Monastery Ms. 38 XIV Mn ● 1307 T code Andros Panachrantou Monastery Ms. 11 XV Mn ● 1383 T code Andros Panachrantou Monastery Ms. 43 XVI Mn ● 2630 T code Andros Zoodochou Peges (Hagias) Monastery Ms. 53 1539 AD? Mn ● 1362 T code Andros Zoodochou Peges (Hagias) Monastery Ms. 56 XIV Mn ● 1363 T code Ankara National Library of Turkey Ms. gr. 1 (548) XIV Mn ● 2439 T code Ankara National Library of Turkey Ms. gr. 2 (470) XII Mn ● 1803 T code Ankara National Library of Turkey Ms. gr. 5 (470A) XII Mn ● 1804 T code Ankara National Library of Turkey Ms. gr. 49 (7) 1668 Mn ● 1802 T code Ankara Turkish Historical Society Ms. 5 XII Mn ● 650 T code Ann Arbor, MI University of Michigan, Special Collections Library Ms. 15 XII Mn ● 543 T code Ann Arbor, MI University of Michigan, Special Collections Library Ms.
    [Show full text]
  • Preserving & Promoting Understanding of the Monastic
    We invite you to help the MOUNT ATHOS Preserving & Promoting FOUNDATION OF AMERICA Understanding of the in its efforts. Monastic Communities You can share in this effort in two ways: of Mount Athos 1. DONATE As a 501(c)(3), MAFA enables American taxpayers to make tax-deductible gifts and bequests that will help build an endowment to support the Holy Mountain. 2. PARTICIPATE Become part of our larger community of patrons, donors, and volunteers. Become a Patron, OUr Mission Donor, or Volunteer! www.mountathosfoundation.org MAFA aims to advance an understanding of, and provide benefit to, the monastic community DONATIONS BY MAIL OR ONLINE of Mount Athos, located in northeastern Please make checks payable to: Greece, in a variety of ways: Mount Athos Foundation of America • and RESTORATION PRESERVATION Mount Athos Foundation of America of historic monuments and artifacts ATTN: Roger McHaney, Treasurer • FOSTERING knowledge and study of the 2810 Kelly Drive monastic communities Manhattan, KS 66502 • SUPPORTING the operations of the 20 www.mountathosfoundation.org/giving monasteries and their dependencies in times Questions contact us at of need [email protected] To carry out this mission, MAFA works cooperatively with the Athonite Community as well as with organizations and foundations in the United States and abroad. To succeed in our mission, we depend on our patrons, donors, and volunteers. Thank You for Your Support The Holy Mountain For more than 1,000 years, Mount Athos has existed as the principal pan-Orthodox, multinational center of monasticism. Athos is unique within contemporary Europe as a self- governing region claiming the world’s oldest continuously existing democracy and entirely devoted to monastic life.
    [Show full text]
  • An Essay in Universal History
    AN ESSAY IN UNIVERSAL HISTORY From an Orthodox Christian Point of View VOLUME VI: THE AGE OF MAMMON (1945 to 1992) PART 2: from 1971 to 1992 Vladimir Moss © Copyright Vladimir Moss, 2018: All Rights Reserved 1 The main mark of modern governments is that we do not know who governs, de facto any more than de jure. We see the politician and not his backer; still less the backer of the backer; or, what is most important of all, the banker of the backer. J.R.R. Tolkien. It is time, it is the twelfth hour, for certain of our ecclesiastical representatives to stop being exclusively slaves of nationalism and politics, no matter what and whose, and become high priests and priests of the One, Holy, Catholic and Apostolic Church. Fr. Justin Popovich. The average person might well be no happier today than in 1800. We can choose our spouses, friends and neighbours, but they can choose to leave us. With the individual wielding unprecedented power to decide her own path in life, we find it ever harder to make commitments. We thus live in an increasingly lonely world of unravelling commitments and families. Yuval Noah Harari, (2014). The time will come when they will not endure sound doctrine, but according to their own desires, because they have itching ears, will heap up for themselves teachers, and they will turn their ears away from the truth, and be turned aside to fables. II Timothy 4.3-4. People have moved away from ‘religion’ as something anchored in organized worship and systematic beliefs within an institution, to a self-made ‘spirituality’ outside formal structures, which is based on experience, has no doctrine and makes no claim to philosophical coherence.
    [Show full text]
  • Athos Gregory Ch
    8 Athos Gregory Ch. 6_Athos Gregory Ch. 6 5/15/14 12:53 PM Page 154 TWENTIETH-CENTURY ATHOS it of course came the first motorized vehicles ever seen on Athos. 2 Such con - cessions to modernization were deeply shocking to many of the monks. And they were right to suspect that the trend would not stop there. SEEDS Of RENEWAl Numbers of monks continued to fall throughout the 960s and it was only in the early 970s that the trend was finally arrested. In 972 the population rose from ,5 to ,6—not a spectacular increase, but nevertheless the first to be recorded since the turn of the century. Until the end of the century the upturn was maintained in most years and the official total in 2000 stood at just over ,600. The following table shows the numbers for each monastery includ - ing novices and those living in the dependencies: Monastery 972 976 97 90 92 96 9 990 992 2000 lavra 0 55 25 26 29 09 7 5 62 Vatopedi 7 65 60 5 50 55 50 75 2 Iviron 5 6 52 52 5 5 5 6 6 7 Chilandar 57 6 69 52 5 6 60 75 Dionysiou 2 7 5 5 56 59 59 59 50 5 Koutloumousiou 6 6 66 57 0 75 7 7 77 95 Pantokrator 0 7 6 6 62 69 57 66 50 70 Xeropotamou 0 26 22 7 6 7 0 0 Zographou 2 9 6 2 5 20 Dochiariou 2 29 2 2 27 Karakalou 2 6 20 6 6 9 26 7 Philotheou 2 0 6 66 79 2 79 7 70 Simonopetra 2 59 6 60 72 79 7 0 7 7 St Paul’s 95 9 7 7 6 5 9 5 0 Stavronikita 7 5 0 0 0 2 5 Xenophontos 7 26 9 6 7 50 57 6 Grigoriou 22 0 57 6 7 62 72 70 77 6 Esphigmenou 9 5 0 2 56 0 Panteleimonos 22 29 0 0 2 2 5 0 5 Konstamonitou 6 7 6 22 29 20 26 0 27 26 Total ,6 ,206 ,27 ,9 ,275 ,25 ,255 ,290 ,7 ,60 These figures tell us a great deal about the revival and we shall examine 2 When Constantine Cavarnos visited Chilandar in 95, however, he was informed by fr Domitian, ‘We now have a tractor, too.
    [Show full text]
  • Manolis G. Varvounis * – Nikos Rodosthenous Religious
    Manolis G. Varvounis – Nikos Rodosthenous Religious Traditions of Mount Athos on Miraculous Icons of Panagia (The Mother of God) At the monasteries and hermitages of Mount Athos, many miraculous icons are kept and exhibited, which are honored accordingly by the monks and are offered for worship to the numerous pilgrims of the holy relics of Mount Athos.1 The pil- grims are informed about the monastic traditions of Mount Athos regarding these icons, their origin, and their miraculous action, during their visit to the monasteries and then they transfer them to the world so that they are disseminated systemati- cally and they can become common knowledge of all believers.2 In this way, the traditions regarding the miraculous icons of Mount Athos become wide-spread and are considered an essential part of religious traditions not only of the Greek people but also for other Orthodox people.3 Introduction Subsequently, we will examine certain aspects of these traditions, based on the literature, notably the recent work on the miraculous icons in the monasteries of Mount Athos, where, except for the archaeological and the historical data of these specific icons, also information on the wonders, their origin and their supernatural action over the centuries is captured.4 These are information that inspired the peo- ple accordingly and are the basis for the formation of respective traditions and re- ligious customs that define the Greek folk religiosity. Many of these traditions relate to the way each icon ended up in the monastery where is kept today. According to the archetypal core of these traditions, the icon was thrown into the sea at the time of iconoclasm from a region of Asia Minor or the Near East, in order to be saved from destruction, and miraculously arrived at the monastery.
    [Show full text]
  • CFHB 26 Manuel II Palaeologus Funeral Oration.Pdf
    MANUEL PALAEOLOGUS FUNERAL ORATION CORPUS FONTIUM HISTORI-AE BYZANTINAE CONSILIO SOCIETATIS INTERNATIONAL IS STUD lIS BYZANTINIS PROVEHENDIS DESTINATAE EDITUM VOLUMEN XXVI MANUEL 11 PALAEOLOGUS FUNERAL ORATION ON HIS BROTHER THEODORE EDIDIT, ANGLlCE VERTlT ET ADNOTAVIT JULIANA CHRYSOSTOMIDES SERIES THESSALONICENSIS EDlDIT IOHANNES KARAYANNOPULOS APUD SOCIETATEM STUDIORUM BYZANTINORUM THESSALONICAE MCMLXXXV MANUEL 11 PALAEOLOGUS FUNERAL ORATION ON HIS BROTHER THEODORE INTRODUCTION, TEXT, TRANSLATION AND NOTES BY J. CHRYSOSTOMIDES ASSOCIATION FOR BYZANTINE RESEARCH THESSALONlKE 1985 l:TOIXEI00El:IA - EKTynnl:H 0ANAl:Hl: AATIN�ZHl:, E0N. AMYNHl: 38, THA. 221.529, 0El:l:AAONIKH ElL ANAMNHLIN n. Raymond-J. Loenertz a.p. NIKOAdov dJeJ..rpov Kai l1'7rpOC; TABLE OF CONTENTS List of Abbreviations ........................................... ix-xii List of Signs ................................................. xiii List of Illustrations ............................................ xiv Foreword ................................." ... ................. 3-4 Introduction ..........' ....." ......................... ....... 5-62 I. The Author ............................................... 5-13 n. Historical Introduction ..................................... 15-25 'nl. Text and Manuscripts ..................................... 27-62 A. Text ................................................... 27-31 B. Manuscripts ............................................. 32-42 . C. Relationship of the Manuscripts ......................... 43-53 D. Editions and Translations
    [Show full text]
  • Managing-The-Heritage-Of-Mt-Athos
    174 Managing the heritage of Mt Athos Thymio Papayannis1 Introduction Cypriot monastic communities (Tachi- aios, 2006). Yet all the monks on Mt The spiritual, cultural and natural herit- Athos are recognised as citizens of age of Mt Athos dates back to the end Greece residing in a self-governed part of the first millennium AD, through ten of the country (Kadas, 2002). centuries of uninterrupted monastic life, and is still vibrant in the beginning of Already in 885 Emperor Basil I de- the third millennium. The twenty Chris- clared Mt Athos as ‘…a place of monks, tian Orthodox sacred monasteries that where no laymen nor farmers nor cat- share the Athonite peninsula – in tle-breeders were allowed to settle’. Halkidiki to the East of Thessaloniki – During the Byzantine Period a number are quite diverse. Established during of great monasteries were established the Byzantine times, and inspired by in the area. The time of prosperity for the monastic traditions of Eastern Chris- the monasteries continued even in the tianity, they have developed through the early Ottoman Empire period. However, ages in parallel paths and even have the heavy taxation gradually inflicted different ethnic backgrounds with on them led to an economic crisis dur- Greek, Russian, Serbian, Bulgarian and 1 The views included in this paper are of its au- thor and do not represent necessarily those of < The approach to the Stavronikita Monastery. the Holy Community of Mt Athos. 175 Cape Arapis younger and well-educated monks (Si- deropoulos, 2000) whose number has Chilandariou been doubled during the past forty Esgmenou Ouranoupoli Cape Agios Theodori years.
    [Show full text]
  • Saints and Their Families in Byzantine Art
    Saints and their Families in Byzantine Art Lois DREWER Δελτίον XAE 16 (1991-1992), Περίοδος Δ'. Στη μνήμη του André Grabar (1896-1990)• Σελ. 259-270 ΑΘΗΝΑ 1992 Lois Drewer SAINTS AND THEIR FAMILIES IN BYZANTINE ART* In recent studies Dorothy Abrahamse and Evelyne Pat- St. George rides over the sea to Mytilene on a white lagean, among others, have explored Greek hagiogra- horse with a young boy, still holding the glass of wine he phical texts for insight into Byzantine attitudes toward was serving when he was rescued, seated behind him. children and family life. In contrast, art historians have On a Mt. Sinai icon, St. Nicholas returns a similarly so far contributed relatively little to the debate1. The reasons for this are not hard to discover. Despite the overwhelming impact of the cult of saints in Byzantine * This article contains material presented, in different form, in papers art, narrative scenes depicting the lives of the saints are read at Parents and Children in the Middle Ages: An Interdisciplinary relatively rate. Furthermore, many of the existing hagi- Conference, held at the CUNY Graduate Center, New York City, on ographical scenes record the heroic suffering of the mar­ March 2, 1990, and at the Seventeenth Byzantine Studies Conference, tyrs in a seemingly unrelieved sequence of tortures and Hellenic College, Brookline, Mass., Nov. 7-10, 1991. 2 1. E. Patlagean, L'enfant et son avenir dans la famille byzantine executions . Other Byzantine representations of saints (IVème-XIIème siècles), in Structure sociale, famille, chrétienté à By- celebrate the values of the ascetic life including with­ zance, IVe-XIe siècles, London 1981, X, pp.
    [Show full text]
  • From Iviron to Stavronikita
    FOOTPATHS OF THE HOLY MOUNTAIN FROM IVIRON TO STAVRONIKITA Distance: 3.2 km Journey Time: 1 hour © The Friends of Mount Athos, 2007 – 2021. All rights reserved. – Version 1.4.1 This is an attractive route offering fine views up and down the coast. Note that sections of the path are narrow and involve some scrambling near the edge of a cliff. Note: All distances given (in metres) should be taken as approximate. The numbers shown in the form 1 are Waypoints to be found in associated GPS tracking. The route described is liable to unpredictable change: for example, forestry work, road or track construction and plant growth may alter the route, or its appearance. Signposts may disappear or new ones appear. The Friends of Mount Athos strives to keep this description correct and up to date but cannot take responsibility for its accuracy. Abbreviations: L = Left; R = Right; KSO = Keep straight on; FP = Footpath; K = Kalderimi (stone-paved FP or track) Transliterations: ΙΒΗΡΩΝ = Iviron; ΣΤΑΥΡΟΝΙΚΗΤΑ = Stavronikita; Description of Route: Walk (m) And then . 1 Leave Iviron Monastery entrance and KSO, slightly uphill, passing kiosk on R. Ignore paved path to R down to arsanas and the sea. 50 2 At fork, with gate and steps ahead, bear R (K up to L leads to Koutloumousiou and Karyes). Then after about 25m take L fork uphill (not R fork, down) on track showing traces of K. 350 3 Track levels out to pass field/vineyard on L and former shrine or fountain on R. 270 4 Track is joined from back L by track from vineyard and descends.
    [Show full text]
  • The Athonites and Their Neighbours in Macedonia in the Tenth And
    Rosemary Morris The Athonitesand their neighbours in Macedonia in thetenth and eleventh centuries One of the most important principles in Byzantine monasticism was eremia (solitude) and the Holy Mountain of Athos in Macedonia was originally a place where ascetics could seek that solitude. By the end of the ninth century there were many monastic groups and solitaries on the mountain, and from this time date the earliest written records detailing their relations with each other and with their lay neigbours. These documents, the so-called archives of Mt. Athos, are slowly but surely being published, monastery by monastery, by French scholars and provide the major source for the history of the Athonite monasteries in the Byzantine period.' In the tenth century, with the foundation of the Great Lavra by St. Athanasios the Athonite, actively supported by the Emperor Nikephoros II Phocas, a new era dawned in the history of Athonite monasticism. Lavish amounts of imperial patronage in the form of annual donations of money (rogai) and grants of privileges were given, particularly to the Lavra and to the Monastery of Iveron.2 This house for Georgian monks was founded by the father and son Sts. John and Euthymios and was financed by imperial generosity and, it must be added, by the booty gained by the Georgian general John Tornik (later the monk John the Synkellos) when he emerged from Iveron to lead Georgian forces to the rescue of the young emperors, Basil II and Constantine VIII, from rebellions in Anatolia in 978-9. 3 It was this influx of wealth and the growth of imperial approval which allowed the Athonites in general (and these two houses in particular) both to improve their own buildings I.
    [Show full text]