Άλλες Ονομασίες Mount Olympion, Mount Olympiakon, Olympiaka mountains, Keschiesch Dagh, mod. Ulu Dagh

Περίληψη : Mount Olympos extends south of Prusa to an altitude of approx. 2.500 metres. The existence of caves and crevasses favoured the establishment of anchorite s residencies and monasteries. During the 9 th century Olympos developed into the most important monastic centre of the Byzantine Empire, at a time when the monastic community of Mount Athos was still in its infancy. It diminished at the end of the 11th century because of the Seljuk incursions. Άλλες Ονομασίες Mount Olympion, Mount Olympiakon, Olympiaka mountains, Keschiesch Dagh, mod. Ulu Dagh Γεωγραφική Θέση North-west Asia Minor, mod. north-western Turkey Ιστορική Περιοχή Bithynia Διοικητική Υπαγωγή Opsikion theme 1. Geographic location Mount Olympos extends south of Prousa to an altitude of approx. 2.500 metres. 1 To the south-west it is separated from the area of Atroa and the mountains of Phrygia by the River Ryndakos. To the East it is defined by the River Gallos, which flows northeast and merges with the River Saggarios. The mountain s south slope is barren and precipitous. On the contrary, the north side is even and extensive and is separated hypsometrically into levels. Its lower sections are covered by rich forests. At an altitude of 1.500 or 1.600 metres the pasturages begin while past 2.000 metres vegetation is limited. The wider area around Olympos was not densely populated. 2. Olympos as a place for marginalized people The many caves and crevasses on Olympos favoured the settlement of marginalized and persecuted people. There are testimonies, such as that by Strabo (1 st century AD), 2 that during Antiquity Olympos was a hideout for bandits. This information is confirmed by a funerary inscription from the Olympos region which refers to a prefect who fell victim of such bandits; the inscription dates from the same period and is now kept in the archaeological museum of Prousa. 3 First Christian testimonies about Olympos are very few. 4 The martyr Neophytos from Nicaea was the first anchorite who, according to a hagiological text, settled in a cave after driving away the lion that had occupied it. 5 During the reign of Constantine I (the Great) (306-337), a hermite called Eutychianos attracted people to the area with his healing powers. 6 3. Olympos as a Christian centre The monastic centre of Olympos of Bithynia was associated with the lives of numerous people, both eponymous and anonymous, and made known several personages in the history of Christianity, such as Peter of Atroa, Ioannikios, Makarios of Pelekete, Loukas the Stylite, Eustratios abbot of Agaura, Constantine the Jew, Theodore of Stoudios, the missionaries to the Slavs Kyrillos and Methodios, Euthymios the Younger and the patriarchs Tarasios and Nikephoros. 4. History of the monastic centre Δημιουργήθηκε στις 31/10/2017 Σελίδα 1/11

The inaccessible and remote nature of the region, which favoured isolation and offered reasonable safety in times of persecution, was one of the most important factors for the establishment of monasteries in the area of Olympos of Bithynia already from the 5 th century. 7 Moreover, the close geographic proximity to Constantinople and the existence of an important road network in Bithynia helped the development and blossoming of monastic establishments. The complex of monasteries presupposed and further developed a cultural framework connected to the main or secondary urban centres and the road network of the wider area. 8 Communication with the inhabitants of neighbouring settlements was a necessary factor for the preservation and development of these monastic establishments. Olympos and Bithynia in general were of paramount importance for the supply of Constantinople in food and other goods. The lower reaches of the Rivers Makestos and Ryndakos were navigable and boats connected Constantinople directly with Lopadion and Apollonias via the namesake lake. From here one gained access to Olympos. Olympos developed into a model monastic centre of great intellectual radiance, the most important on Byzantine territory, from the 9 th to the 11 th century. 9 Monastic activity on Olympos developed particularly during the Iconoclasm (726-87/815-843) and is traceable mainly in hagiological texts, 10 given the complete lack of monastic typika. 11 Important information is also provided in letters by individuals such as Theodore of Stoudios or the patriarch Photios, as well as in the acts of councils. It must be noted that mentions of sacred mountains in chronicles during this period were not common, since chronographers were not interested in them. 12 Thus, information on Olympos from this category of sources is rare, although more common in comparison to other monastic centres. Finally, archaeological evidence, due to the lack of systematic excavations in the area, is sparse, and a few stamps referring to monasteries of the region are subsequent. The influence of the monastic community of Olympos on ecclesiastical issues during the second iconoclastic period (815-843) was particularly important. At that time, a large number of priests and monks both from the capital and from Bithynia itself demonstrated a compromising attitude and subordination to the iconoclast Leo V (the Armenian) (813-820). Monks who remained uncompromising, as in the case of Theodore of Stoudios, found refuge in Asia Minor. Uncompromising monks found refuge in remote areas, fleeing monasteries whose abbots had expressed subordination to imperial will. In other cases, iconophile monks, on orders by their abbot, were spilt into groups and dispersed to avoid arrest. The same tactics were followed between 832-2 during the reign of Theophilos (829-842). The ascension of patriarch Methodios to the throne on 11 March 843 marked the end of the great dogmatic conflict and the beginning of a new era for the Eastern Orthodox Church, with icon worship prevailing. During the celebrations of the restoration of icons, monks from various monastic centres streamed into. It is however noteworthy that historians at the time did not comment on their origin, while others mention Olympos, the most important monastic centre of the period, only fleetingly. 13 Only Joseph Genesios, in his description of the same event, recounts the monastic centres according to their importance at the time, placing Olympos of Bithynia first. 14 The monastic region of Olympos had already begun to diminish from the end of the 11 th century, according to Janin because of the institution of charistikia. 15 Such benefices mainly affected coastal and rich monasteries which offered the opportunity of higher income; especially during the period when these were in the territory of the Empire of Nicaea (1206-1261) the area appears to have been left deserted. This view expressed by Janin does not justify the extent of the desolation. In reality, the spread of the Turkoman tribes and the danger of repeated raids during the period led to the gradual abandonment of the monasteries of Olympos. 16 The fame of the monastic centre survived in its first Ottoman name. The Ottoman conquerors named Olympos Keschisch Dagh (mountain of the monks), and was later renamed it to Ulu Dagh (large mountain). 5. On the monasteries in general Over one hundred monasteries and an even larger number of hermitages had been established on the foothills of Olympos, in the wooded area. 17 The character of monachism on Olympos of Bithynia was mainly cenobitic and generally the commune is put forward in the Vitae of saints. 18 There were also other forms of practice such as anchoritism in caves, cells and huts. Δημιουργήθηκε στις 31/10/2017 Σελίδα 2/11

Olympos never was under a separate monastic regime with precisely defined territory an a protos, a monk head of the monastic community, as was later the case on Mount Athos. 19 The monastic community of Olympos was not confined to the strict geographic boundaries of the mountain but included a broader area which, according to Janin, is identified with the boundaries of the metropolis of Prousa during later years, i.e. from Kios to the delta of the Ryndakos River. 20 The eastern and southern boundary was uncertain. The monasteries of Antidion, St. Zacharias, Telaos or Delis, Balaioi or Bolioi and St. Nicolas were located in the wider Atroa region on the foothills of Olympos. Mount Trichalix (mod. Abdal-Murad), the hill near Prousa is also mentioned as Mount Agaurinon in historical sources because of the existence there of the monastery of Agauros or Agauroi. 21 The monastery of Agauroi had many dependencies which covered its needs, both in the Trichalix area, such as St. Agapios, George and Cosma, and further away, such as the monastery of Leukades on the road to Lopadion and the Bomoi monastery at Katabolos. The Katabolos area, quite well known, was located according to Cheynet and Flusin between Kios and Moudania (Myrleia). In the same area were located the monasteries of Boskytios, Sakkoudion, Heliou Bomoi and the Theotokos. The first two were at a short distance from each other and researchers opinions on their identification vary. In contrast to Menthon, who places the monasteries of Boskytios and Sakkoudion on the mountainous region of Olympos, Janin assumes that both monasteries were located to the east or the north of Kios, at Katabolos. Flusin and Cheynet, based on a quote from one of the versions of the Vita of Theodore of Stoudios, that Boskytion was located before Katabolos, suggest that the Sakkoudion monastery was further to the north, possibly to the west of the Pythian baths. 22 The Heliou Bomoi monastery, also known as Elegmon, possibly a dependency of the Agauroi monastery, survives to this day in the village Kursunlu (the Greek Eligmoi or Elegmoi), in the parish of Katabolos. The Theotokos monastery was to the west of Katabolos. 23 Other monasteries are mentioned in the area of Mount Alsos, which has not been located. 24 It may be the mountain in the southwest section of the broader Olympos region. Mango identifies the name Alsos with Lisos. Menthon speaks of the forest of Lydia. Janin believes that Mount Alsos was near Lisos. In this area the churches of the Theotokos, the Holy Apostles and St. Eustace were built; later on these churches became monastic katholika and the so-called Kounin female monastery. To the north of the Lydia region, two kilometres from the Kalon Oros hermitage, was the monastery established by Peter of Atroa. 25 1. Mount Olympion, Mount Olympiakon, Olympic and greatest mountains, see Vita Sancti Ioannicii, auctore Saba monacho, AASS, Novembris, τόμ. II pars prior (Bruxellis 1894), pp. 332-382 (BHG 935); Altera Vita Sancti Ioannicii, auctore Petro monacho, AASS, Novembris, vol. II pars prior (Bruxellis 1894) (BHG 936), pp. 384-435, esp. 337 5; 338 7; La Vie merveilleuse de saint Pierre d Atroa, ed. V. Laurent (Subsidia Hagiographica 29, Bruxelles 1956) (BHG 2364) 41 v. 13,9,10,14, 50 v. 1, 54 v. 4, 55 v. 2 80 v. 8, 19. See also Janin, R., Les Églises et les Monastères des Grands Centres Byzantins (Paris 1975), pp. 126-191; Menthon, B., Tα μοναστήρια και οι άγιοι του Oλύμπου Bιθυνίας [The Monasteries and saints of Olympos in Bithynia] (trans. From French by Vasilopoulou Natalia) (Thessaloniki 1980), passim; Sansterre, J.M., Les Moines grecs et orientaux à Rome aux époques byzantine et carolingienne I (Bruxelles 1980), p. 39. 2. Cary, M. Scullard, H. H., A History of Rome down to the reign of Constantine (London 1975), p. 397; Strabo, The Geography of Strabo, ed. E.H. Warmington, trans. H. L. Jones (London 1969), vol.1-8, ΧΙΙ, 574. The robber Kleon dominated the area of Olympos of Bithynia, just like Tillorovos in Mysia. Robert, L., Études Anatoliennes, vol. 1 (Amsterdam 1970), p. 98, n. 3, 4. 3. Janin, R., La Bithynie sous l empire byzantin, Échos d' Orient 20 (1921), pp. 168-182, 301-319, esp. 128. See Robert, L., Études Anatoliennes 1 (Amsterdam 1970), p. 97-98, pl. ΧΧΙΧ. This is a funerary inscription on local stone (77 x 53 cm), either from Prousa or Adrianoi. Robert establishes Mitrodoros nationality and his differentiation from Roman forces. 4. Schultze preserves the tradition of the three nuns who lived near the Pythian thermae. Janin, R., Les Églises et les Monastères des Grands Centres Byzantins (Paris 1975), p. 127, n. 3; Schultze, V., Altchristliche Städte und Landschaften. II Kleinasien 1 (Gütersloh 1922-1926), p. 255; Berger, A., Das Bad in der Byzantinischen Zeit (Miscellanea Byzantina Monacensia 27, Institut für Byzantinistik und neugrichische Philologie der Universität, München 1982), p. 75. 5. Janin, R., Les Églises et les Monastères des Grands Centres Byzantins (Paris 1975), p. 127, n. 3 (BHG 1326). Δημιουργήθηκε στις 31/10/2017 Σελίδα 3/11

6. Janin, R., Les Églises et les Monastères des Grands Centres Byzantins (Paris 1975), p. 127, n. 4; J. P. Migne (ed.), Patrologiae cursus completus Series Greca 67 (Paris 1857-1866), col. 105. 7. The first mention of a 5 th -c. monastery can be found in the Vita of Hypatios, ed. G. Bartelink, Callinicos, Vie d' Hypatios (Sources Chretiennes 177, Paris 1971) (BHG 760). 8. On the road network of the region, see Janin, R., La Bithynie sous l empire byzantin, Échos d' Orient 20 (1921), pp. 168-182, 301-319, esp. 179-180; Lefort, J., Les Communications entre Constantinople et la Bithynie, in Mango, C. Dagron G. (ed.), Constantinople and its Hinterland Papers from the 27th Spring Symposium of Byzantine Studies, Oxford April 1993 (London 1995), pp. 207-218; Ramsay, W.M., The Historical Geography of Asia Minor (London 1860; repr. Amsterdam 1962). 9. Παπαχρυσάνθου, Δ., Ο αθωνικός μοναχισμός. Αρχές και οργάνωση (Athens 1992), p. 83. 10. Scholars such as Kazhdan, speak of a Mount Olympos school. They set apart a particular group of hagiological texts, some of which have common characteristics, which speak about the saints of the region and bring out the ascetic ideal of a peaceful but saintly career ; See Kazhdan, A., A History of Byzantine Literature (650-850) in collaboration with Lee F. Sherry, Ch. Angelidi (IBE/ EIE, Athens 1999), p. 341. Clearly, the credibility of certain texts is uncertain, particularly in the case of some problematic hagiographies. The author s contribution is also decisive to both the content and the style of a hagiographic text, depending on his level of literacy. The most important and credible Vitas regarding their approach and an understanding of the monastic community of Olympos in Bithynia, are those of Sts. Peter of Atroa and Ioannikios. 11. The Hypotyposis of Theodore Stoudites is indicative and probably was also valid for the monastery of Sakkoudion in Olympos of Bithynia. The only Typikon we have comes from the monastery of Heliou Bomoi, that is Elegmon monastery, and is of a later date (1162). See Κονιδάρης, Ι., Νομική Θεώρηση των μοναστηριακών τυπικών (Athens 1984), p. 57, no. 31; Opisanie Liturgicheskih rukopisej, khranjasshchikija v bibliotekakh pravoslavnago vostoga, vol. Ι-ΙΙΙ, ed. A. Dιmitrievskij (Kiev 1895-1901, repr. St. Peterburgsk 1917), pp. 818-23. 12. Παπαχρυσάνθου, Δ., Ο αθωνικός μοναχισμός. Αρχές και οργάνωση (Aθήνα 1992), p. 31, n. 36. Lounghis, T. C., La Mοntagne, Quelques considérations d après les sources byzantines, pp. 49-55, esp. 52. 13. Παπαχρυσάνθου, Δ., Ο αθωνικός μοναχισμός. Αρχές και οργάνωση (Athens 1992), p. 82, n. 84; George Kedrenos, ed. I. Bekker, Georgius Cedrenus, Ioannes Scylitzae Opera, vol. 2 (CSHB, Bonnae 1839), p. 143, Theophanes Continuatus, ed. I. Bekker (CSHB, Bonnae 1838), p. 150. 14. Genesios, Iosephi Genesii Regum Libri Quattuor, ed. A. Lesmüller-Werner I. Thurn (CFHB 14, Berlin-New York 1978), p. 58 3 v. 19-26. 15. On the charistikia benefice see Σβορώνος, Ν., «Οικονομία και Κοινωνία» στο Ιστορία του Ελληνικού Έθνους, vol 8 (Athens 1979), pp. 180-213, esp. 178-9; Janin, R., Les Églises et les Monastères des Grands Centres Byzantins (Paris 1975), pp. 128-9; Lemerle, P., Un aspect du rôle des Monastères à Byzance: Les Monastères donnés à des laïcs, les Charisticaires (Académie des Inscriptions & Belles -Lettres, Comptes rendus des Séances de l'année, Janvier-Mars 1967, Paris 1967), pp. 9-28. 16. On the advance of the Turks in Asia Minor see Vryonis, S., H παρακμή του Mεσαιωνικού Eλληνισμού στη Mικρά Aσία και η διαδικασία εξισλαμισμού (11ος- 15ος αιώνας) (Athens 1996), pp. 77-103, esp. 98. 17. Vita of Peter of Atroa, La Vie merveilleuse de saint Pierre d Atroa, ed. V. Laurent (Subsidia Hagiographica 29, Bruxelles 1956) (BHG 2364), introduction, p. 35. 18. Vita of Peter of Atroa, La Vie merveilleuse de saint Pierre d Atroa, ed. V. Laurent (Subsidia Hagiographica 29, Bruxelles 1956) (BHG 2364), p. 5 8. 19. Βλ. Janin, R., Les Églises et les Monastères des Grands Centres Byzantins (Paris 1975), p. 126, where a certain monk Athanasios is mentioned, in the times of the first term of Photios as Patriarch (858-867). Athanasios seems to have had great influence on Fotios' choices. In letters (866-7) from the Patriarch there is mention of an internal dispute among the monks of the Symbolon monastery who expelled their abbot. The monks who committed such a terrible misdeed would only gain patriarchic pardon if they accepted as their abbot the individual chosen by Athanasios. Grumel, V., Les regestes des actes du Patriarcat de Constantinople, I, Les actes des Patriarches, Facs. II et III, Les Regestes de 715 à 1206. Second edition revised by J. Darrouzès ( Paris 1989), no. 491-492, pp. 117, 118. 20. Janin, R., La Bithynie sous l empire byzantin, Échos d' Orient 20 (1921), (1921), pp. 168-182, 301-319, esp. 168-182; 301-319, esp.181. Darrouzès, J. (ed.), Notitiae Episcopatuum Ecclesiae Constantinopolitanae (Paris 1981), pp. 171-183. Δημιουργήθηκε στις 31/10/2017 Σελίδα 4/11

21. Vita Sancti Ioannicii, auctore Saba monacho, AASS, Novembris, Tomi II pars prior (Bruxellis 1894), p. 361. Altera Vita Sancti Ioannicii, auctore Petro monacho, AASS, Novembris, Tomi II pars prior (Bruxellis 1894) (BHG 936), p. 422-3; Janin, R., Les Églises et les Monastères des Grands Centres Byzantins (Paris 1975), p. 141; Menthon, B., Tα μοναστήρια και οι άγιοι του Oλύμπου Bιθυνίας [The monasteries and saints of Olympos in Bithynia] (trans. From French by Vasilopoulou Natalia) (Thessaloniki 1980), pp. 78-79 (also mentioned as Augarou), at the location Kalymnos. 22. Flusin, B. Cheynet, Du monastère Ta Kathara à Thessalonique : Théodore Stoudite sur la Route de l' exil, Revue des Études Byzantines 48 (1990), pp. 193-211, esp. 208-9. 23. Halkin, F. (ed.), La Vie de saint Nicéphore, fondateur de Médikion en Bithynie (+ 813), Analecta Bollandiana 78 (1960), pp. 396-430, esp. 408 (BHG 2297). 24. Vita Sancti Ioannicii, auctore Saba monacho, AASS, Novembris, Tomi II pars prior (Bruxellis 1894) 18; Altera Vita Sancti Ioannicii, auctore Petro monacho, AASS, Novembris, Tomi II pars prior (Bruxellis 1894) (BHG 936) 41, 43. Janin, R., Les Églises et les Monastères des Grands Centres Byzantins(Paris 1975), pp. 150, 164 Menthon, B., Tα μοναστήρια και οι άγιοι του Oλύμπου Bιθυνίας (μτφρ. από τα γαλλικά Βασιλοπούλου Ναταλία) (Θεσσαλονίκη 1980), p. 98. 25. The monastery s escort consisted of over fifteen individuals who faced a serious famine as the monastery s land remained uncultivated because of the pogroms which took place during the period of iconoclasm. La Vie merveilleuse de saint Pierre d Atroa, ed. V. Laurent (Subsidia Hagiographica 29, Bruxelles 1956) (BHG 2364) 49 v. 4, 50 v. 3; Life of Peter of Atroa, introduction, p. 41; Ruggieri, V., Byzantine Religious Architecture (582-867): Its History and Structural Elements (OCA 230, Roma 1991), p. 233, no. 11. Βιβλιογραφία : Treadgold W.T., A History of the Byzantine State and Society, Stanford 1997 Janin R., "La Bithynie sous l empire byzantin", Echos d Orient, 20, 1921, 168-182, 309-319 Janin R., Les églises et les monastères des Grands Centres Byzantins. Bithynie, Hellespont, Latros, Galésios, Trébizonde, Athènes, Thessalonique, Paris 1975 Kaplan M., Les hommes et la terre à Byzance du VIe au XIe siècle. Propriété et exploitation du sol, Paris 1992 Treadgold W.T., The Byzantine Revival 780-842, Stanford California 1988 Ευστρατιάδης Σ., Αγιολόγιον της Ορθοδόξου Εκκλησίας, Αθήνα 1960 Βλυσίδου Β., Λουγγής Τ., Λαμπάκης Σ., Σαββίδης Α., Κουντούρα-Γαλάκη Ε., Η Μικρά Ασία των θεμάτων. Έρευνες πάνω στη γεωγραφική φυσιογνωμία και προσωπογραφία των βυζαντινών θεμάτων της Mικράς Aσίας (7ος-11ος αι.), Αθήνα 1998, Eρευνητική Bιβλιοθήκη 1 Beck H.-G., Kirche und theologische Litteratur im Byzantinischen Reich, München 1959 Flusin J.Cl., Flusin B., "Du monastère Ta Kathara à Thessalonike: Théodore Studite sur la route de l exil", Revue des Etudes Byzantines, 48, 1990, 193-211 Lefort J., "Les communications entre Constantinople et la Bithynie", Mango, C. Dagron, G. (επιμ.), Constantinople and its Hinderland, Papers from the 27th Spring Symposium of Byzantine Studies, Oxford April 1993, London 1995, 207-218 Κουντούρα-Γαλάκη Ε., Ο βυζαντινός κλήρος και η κοινωνία των «σκοτεινών αιώνων», Αθήνα 1996 Δημιουργήθηκε στις 31/10/2017 Σελίδα 5/11

Robert L., Études Anatoliennes, Amsterdam 1970 Berger Η., Das Bad in der byzantinischen Zeit, München 1982, Miscellanea Byzantina Monacensia, 27, Institut fur Byzantin. und Νeugrich. Philologie der Unive Κουταβά-Δεληβοριά Β., O γεωγραφικός κόσμος Kωνσταντίνου του Πορφυρογεννήτου, τόμ. 2, H εικόνα. Τα γεωγραφικά - Γενικά στοιχεία φυσικής γεωγραφίας, βιογεωγραφίας και ανθρωπογεωγραφίας, Αθήνα 1993 Ramsay W.Μ., The Historical Geography of Asia Minor, 2, London Amsterdam 1962 Στεφανίδης Β., Εκκλησιαστική Ιστορία, Αθήνα 1978 Αδαμαντιάδης Β., "Η εκκλησιαστική επαρχία Προύσης", Μικρασιατικά Χρονικά, 8, 97-128 Ευαγγελίδης Τ., Βρύλλειον-Τρίγλεια. Ιστορική και γεωγραφική μελέτη, Αθήνα 1934 Kazhdan A., Sherry L., Angelidi C., A History of Byzantine Literature (650-850), Athens 1999 Κονιδάρης Ι. Μ., Nομική Θεώρηση των μοναστηριακών τυπικών, Αθήνα1984 Λεονταρίτου Β., Eκκλησιαστικά αξιώματα και υπηρεσίες στην πρώιμη και μέση Bυζαντινή περίοδο, Αθήνα, Κομοτηνή 1996, Forschungen zur Byzantinischen Rechtsgeschichte 8, Athener Reiche Malamut É., Sur la route des saints byzantins, Paris 1993 Menthon B., Tα μοναστήρια και οι άγιοι του Oλύμπου Bιθυνίας, Θεσσαλονίκη 1980, Βασιλοπούλου, Ναταλία Morris R., Monks and laymen in Byzantium, 843-1118, Cambridge 1995 Παπαχρυσάνθου Διονυσία, O αθωνικός μοναχισμός. Aρχές και οργάνωση, Αθήνα 1992 Ruggieri V., Byzantine Religious Architecture (582-867): Its History and Structural Elements, Roma 1991, Orientalia Christiana Analecta 237 Sansterre J. M., Les Moines grecs et orientaux à Rome aux époques byzantine et carolingienne I: milieu du VIe s. - fin du IXe s., Bruxelles 1980 Mango C., "The Monastery of St. Abercius at Kursunlu (Elegmi) in Bithynia", Dumbarton Oaks Papers, 22, 169-176 Abrahamse Dorothy Zani de Ferranti, "Magic and Sorcery in the Hagiography of the Middle Byzantine Period", Byzantinische Forschungen, 8, 1982, 3-18 Abrahamse Dorothy Zani de Ferranti, Hagiographic Sources for Byzantine Cities (500-900 A.D.), Michighan 1967 Efthimiades S., "The Function of the Holy Man in Asia Minor in the Middle Byzantine Period", H Bυζαντινή Mικρά Aσία, 1, IBE/EIE- Κέντρο για τη μελέτη του ελληνισμού "Σ. Β. Βρυώνης", Αθήνα 1998, 151-161 Karlin-Hayter P., "New Arethas Texts for the historical study of the Vita Euthymii ", Byzantion, 31, 1961, 273-307 Δημιουργήθηκε στις 31/10/2017 Σελίδα 6/11

Kazhdan A., "Ο τέλειος μοναχός ή ο τέλειος πολεμιστής; Ο συγκερασμός των κοινωνικών ιδανικών στο Βυζάντιο", Δωδώνη, 15, 1986, 203-217 Ruge W., "Olympus", G. Wissowa, W. Kroll, K. Witte, K. Mittelhaus, K. Ziegler, RE XVIII.1: Real Encyclopädıe der classischen Altrertumswissenschaft, neue Bearbeitung, Stuttgart 1939, στηλ. 314 αρ. 16 Mango C., "The Two Lives of St. Ioannikios and the Bulgarians", O. Pritsak (ed.), Okeanos. Studies presented to Ihor Ševčenko on His Sixtieth Birthday by His Colleagues and Students, Cambridge Mass. 1983, Harvard Ukranian Studies 7, 393-404 Mango C., Ševčenko I., "Some Churches and Monasteries on the Southern Shore of the Sea of Marmara", Dumbarton Oaks Papers, 27, 1973, 235-277 Rydén L., "New Forms of hagiography: Heroes and Saints", Caratzas, A., The 17th International byzantine Congress. Major Papers, New York 1986, 537-551 Σβορώνος Ν., "Οικονομία - Κοινωνία", Ιστορία του Ελληνικού Έθνους, τόμ. Η, Αθήνα 1979, 180-213 Γλωσσάριo : charistikion (χαριστίκιον, το). The term charistikion and Charistiki (donation), are common from the 10 th c. onwards. Originally the charisticarioi had been the settors. From the late 11 th c. this term referred, improperly, to the presentee as well. In this case the administering of the estates of a monastery was assigned to an individual by the emperor, the patriarch or the donator, either as tenancy for life or as a herediatary tansmission. Charisticarioi were in charge of maintaining the monks and the buidings, but merited the surplus of the monastic income. katholikon The main church in a monastic complex, heart of the monastic activity. praetorian prefect (praefectus praetorio) Commander of the emperor's bodyguard under the principate. During the regne of Constantine I the praetorian prefect becomes a dignitary responsible for the administrative unit called the prefecture, which was subdivided into dioceses. In 400 A.D. there were four such praetorian prefectures, of Oriens, of Illyricum, of Illyricum, Italia and Africa and of Gallia. The praetorian prefects were second only to the emperor. The praetorian prefect of Oriens was the mightiest among prefects. His office is for the last time mentioned in 680. typikon Foundation document of a monastery compiling the rules regarding its administrative organization and liturgic rituals, as well as the comportment inside a cenobitic monastery. The monastic typika could also include the biography (vita) of the monastery founder along with a catalogue of the movable or immovable property of the monastery. They constitute an important source for the study of the monastic life, while at the same time they shed light on many aspects of the Byzantine society. The liturgical typika were calendars with instructions for each day s services, liturgical books with rules arranging the celebration rituals. Πηγές [Monastic Typika], Opisanie Liturgicheskih rukopisej, khranjasshchikija v bibliotekakh pravoslavnago vostoga Ι ΙΙΙ, ed. A. Dιmitrievskij (Kiev 1895 1901, repr. St. Petersburg 1917), pp. 818 23. Vita Sancti Ioannicii, auctore Saba monacho, AASS, Novembris II pars prior (Bruxellis 1894). Altera Vita Sancti Ioannicii, auctore Petro monacho, AASS, Novembris II pars prior (Bruxellis 1894) (BHG 936). Laurent, V. (ed.), La Vie merveilleuse de saint Pierre d Atroa (Subsidia Hagiographica 29, Bruxelles 1956) (BHG 2364). Δημιουργήθηκε στις 31/10/2017 Σελίδα 7/11

Laurent, V. (ed.), La Vita Retractata et les miracles posthumes de Saint Pierre dʹatroa (Subsidia Hagiographica 31, Bruxelles 1958) (BHG Auct. 2365). Van den Gheyn, I. (ed.), S. Macarii, monasterii Pelecetes Hegoumeni, Acta Graeca, Analecta Bollandiana 16 (1897), pp. 140 163 (BHG 1003). Theosteriktos, Obituary of saint Niketas of Medikion, Ἐπιτάφιος εἰς τὸν ὅσιον πατέρα ἡμῶν καὶ ὁμολογητὴν Νικήταν (Μηδικίου) συγγραφεὶς ὑπὸ Θεοστηρίκτου, μαθητοῦ αὐτοῦ μακαριωτάτου, AASS Aprilis, Ι (Venetia 1675), pp. XXII XXII (BHG 1345). Halkin, F. (ed.), La Vie de saint Nicéphore, fondateur de Médikion en Bithynie (+ 813), Analecta Bollandiana 78 (1960), pp. 396 430, esp. 408 (BHG 2297). Αναστασίου, Ι. Ε. (ed.), «Βίος Μεθοδίου», Επιστημονική Επετηρίδα Θεολογικής Σχολής. Τμήμα Θεολογίας. Αριστοτέλειο Πανεπιστήμιο Θεσσαλονίκης 12 (1967), pp. 149 161. Αναστασίου, Ι. Ε. (ed.), «Οἱ Βίοι τῶν ἁγίων Κωνσταντίνου Κυρίλλου, Μεθοδίου καὶ Κλήμεντος Ἀχρίδας, εἰσαγωγὴ», Επιστημονική Επετηρίδα Θεολογικής Σχολής. Τμήμα Θεολογίας. Αριστοτέλειο Πανεπιστήμιο Θεσσαλονίκης 12 (1967), pp. 113 115. Fatouros, G. (ed.), Theodori Studitae Epistulae 1 2 (Corpus Fontium Historiae Byzantinae 31, Berlin 1991). Synaxarium Ecclesiae Constantinopolitanae, ed. H. Delehaye (Brussels 1902). Παπαδόπουλος Kεραμεύς A. (ed.), Συλλογὴ Παλαιστίνης καὶ Συριακῆς Ἁγιολογίας 1 (Pravoslavny Palestinskij Sbornik 19.3, St. Peterburgsk 1907), pp. 186 216 (BHG 142). Halkin, F., (ed.), Saint Antoine le jeune et Pétronas le vainqueur des Arabes, Analecta Bollandiana 62 (1944), pp. 187 225, 210 223 (BHG 142). «Bίος καὶ θαύματα τοῦ ὁσίου πατρὸς ἡμῶν Eὐστρατίου, ἡγουμένου τῆς μονῆς τῶν Aγαύρου», in Παπαδόπουλος Kεραμεύς, Α. (ed.) Ἀνάλεκτα Ἱεροσολυμιτικῆς Σταχυολογίας: Συλλογὴ ἀνεκδότων καὶ σπανίων ἑλληνικῶν συγγραφῶν περὶ τῶν κατὰ τὴν Ἑώαν ὀρθοδόξων Ἐκκλησιῶν καὶ μάλιστα τῆς τῶν Παλαιστίνων 4 (St. Petersburg1897, repr. Bruxelles 1963), no. 19, pp. 367 400 (BHG 645). Petit, L. (ed.), Vie et Office de Saint Euthyme le Jeune, Revue de l Orient Chrétien 8 (1903) (BHG 655). Βίος τοῦ ὁσίου πατρὸς ἡμῶν Κωνσταντίνου τοῦ ἐξ Ἰουδαίων, AASS, Novembris, IV, 1925, pp. 628 656 (BHG 370). A. Vogt L. Petit (ed.), Vie de Saint Luc le Stylite, Analecta Bollandiana 28 (1909), pp. 11 56 (BHG 2239). Vita Theodori Studitae, J.P. Migne (ed.), Patrologiae cursus completus, Series Greca 99 (Paris 1857 1866), col. 113 232 (BHG 1755); col. 233 328 (BHG 1754). Latyschev, B. (ed.), Vita S. Theodori Studitae in codicae Mosquensi musei Rumianzoviani 520, Vizantijskij Vremennik 21 (1914), pp. 255 240 (BHG 1755d). Vita Methodii Patriarcha, J.P. Migne (ed.), Patrologiae cursus completus, Series Greca 100 (Paris 1857 1866), col. 1243 62 (BHG 1278). Warmington, E. H. (ed.) Jones, H. L. (trsl.), The Geography of Strabo 1 8 (The Loeb Classical Library, London 1969). Efthymiadis, S. (ed.), The Life of the Patriarch Tarasios by Ignatios the Deacon (Birmingham Byzantine and Ottoman Monographs 4, Hampshire 1998) (BHG 1698). Bartelink, G. (ed.), Callinicos, Vie dʹ Hypatios (Sources Chretiennes 177, Paris 1971) (BHG 760). Δημιουργήθηκε στις 31/10/2017 Σελίδα 8/11

Dorothy Zani de Ferranti Abrahamse (ed.), Hagiographic sources for Byzantine cities, 500 900 A. D. ( Ph. D. University of Michigan, Michigan 1967). Grumel, V. (ed.), Les regestes des actes du Patriarcat de Constantinople, I, Les actes des Patriarches, Facs. II et III, Les Regestes de 715 à 1206 (Deuxième édition revue et corrigée par J. Darrouzès) (Paris 1989). Bekker, I. (ed.), Theophanes Continuatus (Corpus Scriptorum Historiae Byzantinae, Bonn 1838), pp. 464 5. Lesmüller Werner, A. Thurn I. (ed.), Iosephi Genesii Regum Libri Quattuor (Corpus Fontium Historiae Byzantinae 14, Berlin New York 1978). Παραθέματα 1. The young Peter of Atroa arrives at Olympos of Bithynia Διαναστάντος δὲ τοῦ ὁσίου ἀπὸ τοῦ ὕπνου, τῇ αὐτῇ ἡμέρᾳ εὖρεν τὸν μοναχὸν ὃν αὐτῷ ἡ θεομήτωρ ἐχρησμοδότησεν καὶ ἀσπασάμενος αὐτὸν καὶ ἐπὶ πλείστας ἡμέρας συνοδεύσας τὴν πορείαν ποιουμένῳ ἐπὶ τὸ Ὀλύμπιον ὅρος, μηδενὶ τὸ παράπαν τὰ κατ αὐτὸν παραθέμενος καῖπερ ὀκτωκαιδέκατον ἔτος τῆς ἡλικίας ἄγων καὶ ἐν αὐτῇ τυγχάνων τῇ ἀκμῇ τῆς νεότητος. La Vie merveilleuse de saint Pierre d Atroa, ed. V. Laurent (Subsidia Hagiographica 29, Bruxelles 1956), (BHG 2364) 4 v. 10 15. 2. Peter of Atroa departs for the location Delè in Olympos of Bithynia Ἐπὶ πολὺ δὲ ὀχλούμενος ὁ ὅσιος ὑπὸ τῶν ἀσθενῶν καὶ θλιβόμενος, ἀναστὰς ἔρχεται πρὸς τὰ ὄρη τῆς Βιθυνῶν ἐπαρχίας καὶ πρὸς αὐτὴν τοῦ Ὀλύμπου τὴν ὑπώρειαν πλησίον Προύσης ἀνελθὼν ἀντρώδη καὶ λίαν δύσβατον πέλουσαν, Δέλη καλουμένην, ἐν ἐνὶ τῶν αὐτῆς ἡσυχάζει σπηλαίων. La Vie merveilleuse de saint Pierre d Atroa, ed. V. Laurent (Subsidia Hagiographica 29, Bruxelles 1956), (BHG 2364) 20 v. 1 5. 3. The monks of Olympos participate to the celebration of the restoration of icons in 843 [...] καὶ γὰρ κατὰ διωρισμένην ἡμέραν τῆς αὐτῶν συνελεύσεως, καθ ἣν ἡ τοῦ θεοῦ ἐκκλησία τὴν ἑαυτῆς εὐπρέπειαν ἀμφεβάλλετο, κατίασιν ἐκ τοῦ περιωνύμου ὄρους Ὀλύμπου, Ἄθω τε καὶ τῆς Ἴδης, ἀλλὰ μὴν καὶ τοῦ Κύμινα συμπληρώματος, περιφανῶς τὴν ὀρθοδοξίαν κηρύσσοντες, βασιλικαῖς τε διαμοιβαῖς καὶ σεβασμίοις αἰσίοις ἰκανωθέντες [...] ὧν ἔκτοτε καὶ μέχρι τῆς δεῦρο οἱ τῆς ὀρθοδοξίας λιμένες Χριστοῦ δυνάμει φρουρούμενοι διατηροῦσιν ἀχείμονες... Iosephi Genesii Regum Libri Quattuor, ed. A. Lesmüller Werner I. Thurn (CFHB 14, Berlin New York 1978), p. 58 3 v. 19 26. 4. Patriarch Euthymios is tonsured a monk at Olympos of Bithynia in 842 (In the Compendium chronicum of Constantine Manasses an excerpt has been preserved that probably came from the lost folios of the codex containing the Vita of Patriarch Euthymios) ὅς ἐξ ὀνύχων ἁπαλῶν καὶ πρώτης ἡλικίας ζυγὸν τὸν θεῖον ὑπελθὼν τὸν τοῦ μονήρους βίου οἴκεσιν ἔσχεν Ὄλυμπον τὸν κατὰ τὴν Μυσίαν, καὶ χάρισιν ἐξέλαμψε τὸ μέλλον προδηλύσαις. (5397 5400). Vita Euthymii Patriarchae CP., ed. Patricia Karlin Hayter (Bibliothèque de Byzantion 3, Bruxelles1970), (BHG 651), introduction, pp. 30 31. 5. Leo VI (886-912) pays a visit to Olympos of Bithynia Δημιουργήθηκε στις 31/10/2017 Σελίδα 9/11

Φασὶ γὰρ ὅτι Λέων ὁ εὐσεβὴς βασιλεὺς ἐκεῖσε διερχόμενος, τὴν πορείαν ποιούμενος πρὸς τὰς τοῦ Ὀλύμπου ἀκρωρείας αἰτήσεως χάριν τοῦ δοθῆναι αὐτῷ υἱὸν γεννῆσαι διάδοχον τῆς βασιλείας αὐτοῦ, καὶ ὁ τηνικαῦτα ἡγούμενος τῆς μονῆς Πέτρος προέφησεν αὐτῷ γεννῆσαι διάδοχον τῆς βασιλείας αὐτοῦ καὶ αὐτὸς μέλλει ἐξελθεῖν εἰς τὸν Ὄλυμπον εἰς τὰ τέλη τοῦ βίου αὐτοῦ. τὴν δὲ γραφὴν ὁ πορφυρογέννητος ἰδίᾳν εἶναι Λέοντος τοῦ πατρὸς αὐτοῦ γνωρίσας ἀληθινὴν ἔφησεν εἶναι τὴν πρόρρησιν τοῦ μοναχοῦ. ἀπὸ δὲ ταύτης πρὸς τὰς ἐπορείας τοῦ Ὀλύμπου γίνεται, Ὀλύμπου ἐκείνου οὐ καὶ Μυσίων πρόπαλαι γράφῃ παραδέδωκεν, Μυσῶν τὸ παλαιὸν ἐν τούτῳ οἰκούντων. ἐκ δὲ τούτων ἐπὶ τὰς παραλογὰς καὶ δυσκολίας καὶ ἑλικοειδεῖς καὶ κρημνώδεις ἀναβάσεις μόλις διελθὼν ὁ ἄναξ, ταῖς κέλλαις τῶν ἱερῶν πατέρων καταλαβὼν, οὓς ἰδὼν κατασπασάμενος καὶ τὰς τούτων ψυχωφελεῖς εὐχὰς ἐφόδιον λαβὼν πρὸς τὴν Προῦσαν μετανίσταται, πόλιν ἀνδρὸς τὸ πᾶλαι Βιθυνῶν βασιλεύσαντος, ὃς ἀνδραγαθίας καὶ πολέμων τῶν τηνικάδε βασιλέων ὑπεραρθέντων σύμβολον μνήμης τὴν τοιάνδε πόλιν ἐξειργάσατο [...] ὁ δὲ ἄναξ παρὰ τῶν ἱερῶν πατέρων διδαχθεὶς ἐν τῇ κορυφῇ τοῦ Ὀλύμπου ἀσκητὴν εἶναι σημειοφόρον γέροντα ἐν σπηλαίῳ, πόθῳ τῷ πρὸς αὐτὸν ἐπείγετο. καὶ δὲ θείᾳ ἐκλάμψει ὁ γέρων ἐμφανισθεὶς ὡς τοῦ βασιλέως πρὸς αὐτὸν ἀφικομένου, τῆς κέλλης αὐτοῦ ἀπιὼν, μετάνοιαν δὲ βαλὼν, τὸ εὐλόγησον ἔφησεν. ὁ δὲ βασιλεὺς ἐρωτήσας «τὶς τε ὧν καὶ πόθεν καὶ πῶς καὶ ποῦ παραγίνη;» ἔφησεν τὴν πρόοδον τῆς βασιλείας σου πρὸς μὲ γνοὺς μᾶλλον πρὸς σὲ παραγίνομαι». ὁ δὲ θείαν ἀποστολὴν τὸν γέροντα ὑπονοήσας, τὰς τούτου εὐχὰς ἐφόδιον λαβὼν καὶ τὴν τῆς ζωῆς αὐτοῦ μετάστασιν μαθὼν, πρὸς τὰς κέλλας τῶν ἱερῶν πατέρων ὑπενόστησεν καὶ συνεστιαθεὶς αὐτοῖς τὸ τάχος πρὸς τὴν θάλασσαν κατῆλθεν. Theophanes Continuatus, ed. I. Bekker (CSHB, Bonn 1838), pp. 464 5. Βοηθ. Κατάλογοι The following monasteries have been attested or supposedly existed on Olympos of Bithynia monastery of Abramitai monastery of St. Agapios monastery of Agauroi monastery of St. Andrew monastery of Antidion monastery of the Holy Apostles monastery of Balaioi monastery of Bomoi or Elaiobomoi Elegmoi St. George, dependency of the monastery of Agauroi church of St. George monastery of Goulaion monastery of Eristè monastery of Eunuchs monastery of St. Eustratios monastery of St. Eustace Δημιουργήθηκε στις 31/10/2017 Σελίδα 10/11

monastery of St. Zacharias monastery of Helias the prophet monastery of Herakleios monastery of St. Constantine in Thasion monastery of the Theotokos on Alsos monastery of the Theotokos at Atroa church of St. Thyrsos church of the Iberians at Krania monastery of the Katharoi (ta Kathara) Kellia monastery monastery of St. Kerykos monastery of St. Cosma Kounin monastery monastery of Leukades monastery of Mylos church of St. Nicolas church of St. Panteleimon monastery of Pelekete, of Peristerai monastery of Pissadenoi monastery of Sakkoudion monastery of Symboloi/Symbola monastery of Telaos monastery of Hypolychnion monastery of Chenolakkos Apart from these monasteries, a large number of anonymous hermitages and sketes has been reported. Δημιουργήθηκε στις 31/10/2017 Σελίδα 11/11