Параклис светом краљу Стефану Дечанском / The Paraklesis to the Holy King Stefan of Dečani (original) (raw)
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Петровићев санџак / The Sancak of Petar Petrović
Историјски часопис / Historical review, 2012
По оснивању Будимског беглербеглука, 1541. године, Османлије су источне делове Краљевине Угарске предали као вазалну државу Јовану Жигмунду Запољи. Међутим, на југо-западу те територије, са седиштем у Темишвару, власт је задржао српски племић Петар Петровић. Тема овог рада су односи Петра Петровића са османским властима, као и његова улога у османско-угарским односима. After the death of Hungarian King János Szapolyai the Ottomans annexed vast parts of the Kingdom of Hungary and organized, in 1541, the Beylerbeyilik of Buda. After that, the eastern parts of former Hungarian Kingdom were given as a vassal state to king’s son János Zsigmond Szapolyai. At the same time, territory around the city of Temesvár was confirmed as a possession of Petar Petrović, an aristocrat of Serbian origin and János Szapolyai’s relative. His authority spread over the lands from river Tisa in the West to Karánsebes County in the East, and north from Danube in the South to city of Lippa in the North. In the Ottoman sources this territory was named as Petrović’s Sancak (Petrovik sancağı). Nevertheless, during Petrović’s rule this territory was not organized as an Ottoman sancak. Petrović had most of the obligations that were characteristic for the other Ottoman vassals. He had to provide food for the Ottoman army and to inform the Porte about the activities of other Ottoman vassals in the region, as well as the Ottoman enemies. On the other hand, Petrović still had prominent role in the political events of the Szapolyai’s land. During 1540’s and early 1550’s he successfully kept balance between his loyalty and obligations towards the Ottoman Sultan and his position among the Hungarian nobility.
Стефан Дечански као антипод Блудном Сину (Лк 15,11-32)
The Serbian Archbishop Danilo II uses the Lucan story of the Prodigal Son (Lk 15,11-32) as a biblical parallel story to his description of the rebellion of Stefan Decanski against his father, Serbian king Milutin. The author's reception of the biblical text is much more complex than a simple quotation of the aforementioned New Testament parable. Danilo II, in his depiction of the rebellion, creates a sophisticated and thorough intertextual contrast between two stories and, what is even more important, between the main characters of the stories. The author's purpose of establishing this intended contrast between two phenomenologically similar stories is to provide an apology for Milutin's unusually severe punishment of his rebellious son- the blinding of Decanski. Milutin's reaction to his prodigal son is contrary to the loving reaction of the father in the Lucan story toward his son because the story of Milutin's relationship to his son is antithetical narrative to the Lucan story of the prodigal son.
Historical Review 70 (2021), pp. 69–90 / Istorijski časopis 70 (2021), str. 69–90, 2021
Dragić M. Živojinović STEPHEN DUŠAN AND THE MONASTERY OF ST. JOHN THE FORERUNNER ON THE MOUNT MENOIKEION BY SERRAI Summary The monastery of St. John the Baptist on the Mount Menoikeion in the vicinity of Serrai was founded in around 1275. Athonite monk Ioannikios, its founder, was also the first Hegoumenos and he invested a considerable sum of money in monastery’s construction and development. After his death, in around 1300, his nephew Joachim, the Metropolitan of Zychna, became the second ktetor and continued to increase the monastery estates. The monastery was under the protection of the Serbian Queen Simonis, daughter of Andronikos II, and since 1332 its patron and a new ktetor was the grand domestic John Kantakouzenos. After the Serbian conquest of Serrai in late September 1345, Stephen Dušan, keen to win over the support of the Greek spiritual elite, took the monastery under his aegis. His activities are testified by nine documents (six prostagmata and three chrysobulls) preserved in the Menoikeion cartularies. Already in September and October 1345, Serbian ruler’s prostagma and chrysobull sanctioned the monks’ petition to gather and settle eleutheroi on their lands, exempted the monastery from all taxes, guaranteed the inviolability of all monastic property and bestowed new estates upon St. John community. In the same year Dušan issued two more prostagmata: the first for the Kephale Raïko, governor of Trilision and Brontou, in connection with the case of Bishop Cyprian of Pheremai and the second for the monastery of St. Anastasia the Pharmakolytria near Zychna, which gave the said monastery some estates and confirmed tax exemptions on all of its possessions. When Cyprian donated his property to the Menoikeion monastery, all the documents connected with him were copied in the cartulary of St. John the Prodromos; it was the same with the charters of St. Anastasia convent. On the petition of monk Jacob, the prostagma of Tsar Dušan from February 1352 confirmed the ownership of St. Anastasia over the village of Ostrina and forbade the imperial officials to disturb the monastery. George Fokopoulos Batatzes, a nobleman from Serrai, was one of those distinguished Romaioi who gained new holdings and confirmations of ancient privileges, thus becoming a proponent of the new regime. Fokopoulos was a courtier (oikeios) of Stephen Dušan who became a monk in 1353 and gave the Menoikeion monastery all of his possessions. At that time, the monastery obtained all of his documents too. Dušan’s prostagma, issued in April 1346, allowed him the right to construct another mill next to the existing one he owned in Serrai; the chrysobull of May 1352 confirmed George’s proprietary rights over his estates in Serrai and its vicinity and he was warranted to bequeath his property to a monastic congregation. In January 1348 Tsar’s prostagma informed Kallinikos, the Hegoumenos of Chilandari, that Dušan was briefed by the monks of St. John that they were molested by the elder of the Serbian Athonite monastery because of the boats on the Strymonas river near the village of Esphagmenou. Since the Serbian ruler knew that the village in question was the property of Greek monks, he ordered Kallinikos to set free eight Menoikeion boats and return them immediately to their rightful owners. This dispute shows the significance of the fishing industry in monastic communities of southeast Macedonia. The general chrysobull of King Dušan, issued in November 1345, allowed Athonite barges to operate on the Strymonas without paying any dues. The chrysobull of October 1345 released two metochia of the Prodromos monastery (St. Barbara and Esphagmenou) on the Strymonas from haulage (ποριατικóν); similar provisions can also be found in Tsar Dušan’s chrysobulls for the monasteries of Iviron, Philotheu, Zographou, and Xeropotamou (all issued in April 1346). Last in line of Stephen Dušan’s documents from the Menoikeion cartularies is the chrysobull issued between September 1 and December 20, 1355, on the petition of Irene Choumnaina Palaiologina, the daughter of Nikephoros Choumnos and the wife of Despotes John Palaiologos, which corroborates her gift to St. John monastery and releases that donation from all imposts and claims. Stephen Dušan had excellent relations with St. John the Prodromos monastery. In the remembrance of Menoikeion monks, the Serbian ruler was placed on a honorary position, and their convent kept the memory of him – up to the end of the 19th century there was a big fresco of Dušan with his wife Helen and son Uroš. Keywords: Stephen Dušan, monastery of St. John the Forerunner by Serrai, southeast Macedonia, diplomatics, XIV century.
Археографски прилози / Archeographical papers, 2015
Anthologies of paraklesis’ can be found in Serbian Church Slavonic manuscripts written from the end of 14th to the end of 17th Century and also in publications of the early Serbian printing. Manuscripts of the Museum of Serbian Orthodox Church, MSPC Grujić Z-I-3 and MSPC 34, probably related to despot Stefan Lazarević and despot Đurađ Branković, are backbones of the analysis of the structure, methods of composing and motifs for creating such anthologies with emphasis on historical context and liturgical exercise. Examples of individual transcriptions of this hymnographic genre within comprehensive miscellanies have also been envisaged. Considering early Serbian printing, special consideration is dedicated to the early Venetian editions of Božidar Vuković and the role of his main bookmaker, hieromonk Pahomije, in the making of the concept of publishing plan that also apprehended one anthology of paraklesis’, later often reprinted. All in all, it is shown that every such anthology, whether in manuscript or in a printed book, was very well thought thru, organized according to liturgical cycle and adjusted to the needs of local communities. Also, psalter with complements is briefly analyzed as a type of miscellany and a new way of its archeographic description as a whole has been suggested.