Πέμπτη 28 Απριλίου 2022

Хиландарски Зборник 14 / Recueil de Chilandar 14


Садржај & Summaries
• Ракићевић Тихон архим., Настанак завршног дела Савиног Житија Светог Симеона у светлости Хиландарског рукописа број 387
Rakisević Tychon archim., On the final part of the Life of St Symeon by St Sava in the light of the Chilandar manuscript no. 387

• Савић Виктор, Помињу ли се „игумански манастири“ у Хиландарском типику? 
Savić Victor, Does the Typikon of Chilandar mention ‘Hegumenic monasteries’? 

• Вукашиновић, Владимир, Рукописни служабници библиотеке манастира Хиландара као извори за реконструкцију развоја српског богослужења од XIII до XIX века 
Vukašinović Vladimir, Manuscript Service books of the Chilandar monastery Library as sources for reconstruction of development of Serbian worship XIII to XIX century 

• Живојиновић Мирјана, Грчки акти у преводу на стари српски језик 
Živojinović Mirjana, Les actes grecs traduits en ancienne serbe 

• Šarkić Srđan, A "thing" - the concept and division in Serbian mediaeval law 
Шаркић Срђан, Појам и подела „ствари“ у средњовековном праву 

• Pavlikianov Cyril, The Slavic acts of the Athonite monastery of Kastamonitou and the documentary heritage of the grand čelnik Radič 
Павликјанов Кирил, Средњовековни словенски Архив светогорског манастира Кастамонита и документа великог челника Радича 

• Џелебџић Дејан, Две поствизантијске исправе о хиландарској келији Светих Арханђела у Кареји 
Dželebdžić Dejan, Two post-Byzantine documents from Chilandar monastery on the cell of the Holy Archangels at Karyes 

• Krešić Ognjen, Adapting to Shifting Imperial Realities: Mount Athos (Chilandar Monastery) in the Political and Economic Context of the Eighteenth-Century Ottoman Empire 
Крешић Огњен, Прилагођавање променљивим условима Царства: Света Гора (манастир Хиландар) у политичком и економском контексту Османског царства у XVIII веку 

• Тодић Бранислав, Време изградње католикона и ексонартекса манастира Хиландара 
Todić Branislav, The date of construction of the katholikon and exonarthex of the Chilandar monastery 

• Радовановић Ана, Хиландарска икона Богородице Тројеручице 
Radovanović Ana, The Chilandar icon of the Three-Handed Theotokos 

• Kotzageorgis Phokion – Kosmas Simonopetritis monk, The history of the catholicon of the Athonite monastery of Simonopetra until the XIX century based on written sources 
Коцагеоргис Фокион – Космас Симонопетрит монах, Историја католикона атонског манастира Симонопетре до XIX века према писаним изворима 

• Rakić Zoran, The eighteenth century wall paintings in the Chilandar monastery – iconographic and stylistic characteristics 
Ракић Зоран, Зидно сликарство XVIII века у манастиру Хиландару – иконографске и стилске карактеристике 

• Бубало Ђорђе, Драгутин Анастасијевић на Светој Гори 1906/1907. и 1912. године 
Bubalo Đorđe, Dragutin Anastasijević on Mount Athos in 1906/7 and 1912 


Rakisević Tychon archim. On the final part of the Life of St Symeon by St Sava in the light of the Chilandar manuscript no. 387
A number of modern researches focused on the problem where Saint Sava began  to write Typikon of Studenica, the biography of the ktetor. After discovery of the  template, namely of a St. Theodore Stoudite’s text, that was used for the completion of  Typikon of Studenica, it was necessary to follow up the aforementioned investigation.  Our research of ten manuscripts specifies and complements contemporary data  regarding the origin of final parts of the Sava’s text.  We have used and studied manuscripts as following: 
1) Hellenic manuscripts – Ambr. gr. C 02 (late IX century), Paris. gr. 1018 and Ottob. gr. 251 (early X century); GIM, Sin. gr. 374 (Vlad. 205) (beginning of XI  century), GIM, Sin. gr. 375 (Vlad. 206) (second half of XI century), Ambr. gr. Е 101 sup. and Marciana Gr. II, 40 (XII century). 
2) Serbian Slavonic manuscripts – Chilandar 387 (second quarter of XIII century),  Dečani 87 and HAZU IV d 4 (end of XIII or the beginning of XIV century). These manuscripts either precede or are close to the time when the Life of St. Sava was composed. Theodore Stoudite’s text of the 56 Small Catechesis is the  sermon found in all above mentioned manuscripts, in Hellenic (Τῇ Κυριακῇ τῆς  А΄ἑβδομάδος) or in Serbian Slavonic (Вь недѣлю  недѣлѥ [поста]) manuscripts. Comparison of the mentioned places with the final sentences of Typikon of  Studenica (the manuscript IX H 8 [Š 10]) lead to single out the manuscript Chilandar 387 as of great significance.  Comparison of the mentioned manuscripts clarifies to what was the scribal tradition of the Stoudite instructions that were used by Sava. The final conclusions shed light on some creative moments of his life. It may be assumed that the manuscript Chilandar 387 represents a very important source for studying Stoudite’s instructions in the Serbian Slavonic scribal tradition.

Savic Victor, Does the Typikon of Chilandar mention ‘Hegumenic monasteries’?
In the currently available translations of the complete works of Saint Sava it is  possible to find, among other things, a disputed phrase in the 13th chapter of the  Typikon of Chilandar regarding the status of the Chilandar monastery and its hegumenos.  The translation of this typikon is largely based on the text of the oldest manuscript  copy dating from 1206 (Chil., AS 156). Earlier translators failed to capture  the meaning of the successive clauses that place the monastery and the hegumenos  at the same grammatical level. A multifaceted linguistic analysis, supported by the  evidence of the corresponding phrase in the Typikon of Studenica, which is with  great certainty assumed to have been shaped by Saint Sava, shows that the current  interpretation is untenable. It is impossible to find the so-called ‘hegumenic monasteries’ on the Typikon of Chilandar, either in the oldest manuscript copy, or the  later ones, from the third quarter of the 14th century. The phrase simply refers to  ‘the monastery and the hegumenos, i.e. ‘monasteries and hegumenoi’.

Vukasonovic, Manuscript Service books of the Chilandar monastery Library as sources for reconstruction of development of Serbian worship XIII to XIX century
In the contemporary manuscript collection of Chilandar monastery there are thirty  seven manuscript service books. Out of these, three manuscripts are from XIII,  five from XIV, four from XV, six from XVI, ten from XVII, two from XVIII and  seven from XIX century. A part of these manuscripts cannot be understood to be  liturgies in the fullest sense of the term, whether they are fragments of larger and  lost wholes, or intentionally abridged liturgical text for use by deacons. The importance  of the manuscript collection of Chilandar monastery for research of the  liturgical life of the Orthodox Church cannot be denied. This does not apply only  on the classical Byzantine liturgical formulae of Saint John Chrysostom and Basil  the Great or the Liturgy of the Presanctified Gifts. Due to the famous Chil. 322  manuscript that contains the Liturgy of Saint James the Apostle and so-called Liturgy  of Saint Peter the Apostle, we can follow the use of these formulae in Slavic surroundings. The manuscript collection of Chilandar monastery is used for research  of wider thematic worship frameworks than the ones that deal exclusively  with liturgical problematics. It allows the analysis of the development of sacramental  and, taken extensively, prayer life of the Church, such as the consecration of sacral space. In the majority of manuscript service books of Chilandar there  are variants of Philotheus’ liturgical formulae, among whom the manuscripts of  Serbian-Athonite redaction are dominant, and based on whom the first Serbian  and Slavic printed service books were prepared and printed. This collection was  shown to be especially valuable in research of the appearance of the Troparion of the Third Hour in Slavic worship. The earliest appearance of this liturgical innovation in the Chilandar collection is in Chil. 323 manuscript from the third quarter  of XV century, belonging to the Russian redaction of Philoteus’ Diataxis. With that  in view, Chilandar’s collection was shown to be important for the research of the  historic development of whole Slavic worship, i.e. worship in Slavic language of different redactions, not solely Serbian one, as it could be ascertained at first.

Živojinović Mirjana, Les actes grecs traduits en ancienne serbe 
Outre nombre de documents en grec et en serbe, les archives du monastère de Chilandar conservent aussi, selon notre décompte, cinq actes médiévaux qui sont tous, à l’exception d’un seul, conservés uniquement sous forme de traduction en ancienne serbe, alors que leurs originaux, en grec, sont perdus depuis longtemps. Nous nous sommes penché plus particulièrement sur quatre de ces documents qui, comme le révèlent leurs caractéristiques paléographiques, sont des traductions en serbe remontant au milieu du XIVème siècle. Parmi ceux-ci, le premier et le troisième sont les plus importants. Le premier acte est chrysobulle par lequel l’empereur Andronic II Paléologue confirme en janvier 1299 toutes les possessions de Chilandar situées dans l’empire byzantin – tant au Mont Athos qu’à l’extérieur de ce dernier – puis la possession d’un navire, qui sera, comme jusqu’alors, exempté des taxes maritimes; et enfin le fait que Chilandar, avec ses métoques, est un établissement libre et indépendant, comme le monastère des Ibères à l’Athos. Le deuxième document est une traduction du chrysobulle d’Andronic II portant confirmation, en mai 1308, à la demande du roi Milutin, du rattachement, par ce dernier, du monastère de Saint-Nicètas avec ses possessions au pyrgos de Chilandar situé sur la rive de l’est du Mont Athos à Chrysè. Le troisième document est un inventaire cadastral (praktikon), dressé en novembre 1300 par le recenseur Dèmètrios Apelméné, de toutes les possessions de Chilandar sises dans le thème de Thessalonique. La rédaction du quatrième document est vraisemblablement en liaison avec les villages possédés par Chilandar dans la région du Strymon, puisque son texte fait état d’une donation d’Andronic Doukas Pétraliphas, en 1227, en faveur de l’higoumène de Chilandar Nicodème et de toute la confrérie, de la terre du village abandonné de Munzéni, partie du village de Koutzè. L’étude de ces actes montre que leur traducteur n’avait pas une solide compréhension du grec et il a fait plusieurs fautes d’orthographe en serbe. Il a traduit plus librement certains passages, comme par exemple le prooimion du chrysobulle de 1299. Cela ressort de la comparaison de sa traduction en serbe avec l’original grec du chrysobulle, conservé, d’Andronic II. On note aussi qu’il n’a pas su transcrire correctement certains mots grecs, principalement, à ce qu’il semble, lorsqu’il s’agit des indications chronologiques. Il en ressort ainsi notamment de la datation erronée, dans la traduction en serbe, du chrysobulle d’Andronic II (1299). Ces traductions, en particuliers pour lesquelles ne nous sont pas parvenus les originaux en grec, sont des sources écrites d’autant plus précieuses, et ce tant pour l’histoire du monastère de Chilandar que pour l’étude de l’ancienne langue serbe de cette époque.

Šarkić Srđan, A "thing" - the concept and division in Serbian mediaeval law 
The Serbian mediaeval law of property was concerned essentially with things (res), their acquisition and their transfer. The things (res) were considered as objects and as rights in objects, that had economic value. However, Serbian mediaeval law does not abstractly use the idea of a thing (stvar, ствар in Serbian language). In every case, Serbian legal sources quote and name any single thing that was the object of the transaction.

Pavlikianov Kyril, The Slavic acts of the Athonite monastery of Kastamonitou and the documentary heritage of the grand čelnik Radič
The paper discusses the critical edition and commentary of preserved  documents relating to the ktetor activities of the grand čelnik Radič on Mount  Athos and the endowments he gifted to the Athonite brotherhoods. The main part  of the paper contains four Serbian charters from the archives of the Konstamonitou  monastery; two of them issued by the grand čelnik Radič, and the other two  issued by despot Đurađ Branković. Radič’s charter to the monasteries St. Paul  and Vatopedi and despot Đurađ’s confirmation of the latter are also published. In  addition to the Athonite charters to the Vraćevšnica monastery, which was preserved  as a fresco inscription in a 1737 copy in the narthex of the Church of St. George. The preparation of these documents for publication is based on the photographs  made by the author during his research visits to Mount Athos. The exception is the  charter to the Vraćevšnica monastery, whose text has been reproduced from Milan Đ. Milićević’s edition of 1867.

Dželebdžić Dejan, Two post-Byzantine documents from Chilandar monastery on the cell of the Holy Archangels at Karyes 
The Archive of the Holy monastery of Chilandar preserves at least five documents to the cell of the Holy Archangel at Karyes from the 17th and the 18th centuries only two of which have as yet been published (see note 2). This paper publishes two more such documents thus shedding further light on the fate of the cell during the 17th and 18th centuries. With the first of these (γράμμα, А) which was issued on 1st April 1652, the Great Synod of the Holy Mountain grants the cell for life-long use to hieromonk and pro-hegoumenos kyr Demetrios and two other monks whose names are not mentioned. The document lists the rights and responsibilities of both sides, describes the boundary of the territory of the cell (περιοχή) and gives an inventory of the moveable property which was granted along with control of the cell (icons, sacral objects and books, crockery and tools). The document is signed for the representatives of twenty of the Athos monasteries in the hand of the scribe, as was the usual practice at the time. The second document (ἐσφράγιστον γράμμα, Б) which was issued on 15th July 1747 i.e. at a time when the cell had already belonged to Chilandar for 85 years, also concerns a grant of life-long usage of the cell to Father kyr Dionysios and two other monks. The document defines the rights and duties of the monastic house and the occupants of the cell. The items the cell contained at the time of transfer are listed (wine barrels, tools and pots and pans) as are the items which the monk-purchasers gifted to the cell on the occasion (sacral objects, liturgical books, pots and pans) and the boundary (σύνορον) of the territory on which vines and hazelnuts were grown is described. The scribe signed the document for nine monks of Chilandar.

Krešić Ognjen, Adapting to Shifting Imperial Realities: Mount Athos (Chilandar Monastery) in the Political and Economic Context of the Eighteenth-Century Ottoman Empire 
The monastic life and the overall functioning of the Athonite monasteries were not completely isolated from the dynamics of the relations between the centre and provinces in the Ottoman Empire, and even less to the recurrent reforms of the Ottoman tax system. On the contrary, Athonite monks had to navigate complex political and economic situation to secure the continuation and improvement of their monastery. The research of the case of Hilandar monastery was used to analyse the internal organization of the Athonite monasteries in the 18th century and their adaptions to new circumstances. Moreover, multifaceted ties (religious, cultural, and economic) between Hilandar and the territories beyond Mount Athos are presented. The monks had intensive contacts with both the Orthodox Serbian clergy and laity living in the lands under the Habsburg rule. On the other side, economic development that prompted an increase of the number of the affluent merchants and craftsmen in the Eastern Balkans, opened new opportunities for an enriched religious and cultural life and intensified contacts between these regions and the Athonite monasteries.

Todic Branislav, The date of construction of the katholikon and exonarthex of the Chilandar monastery
The paper first establishes a more accurate chronology of the construction of the katholikon of the Chilandar monastery dedicated to the Presentation of the Virgin. The previously proposed date of its construction at the time of hegoumenos Nikodemos is accepted and better argued. It demonstrates that the thorough renovation of the katholikon formed part of the extensive building project that king Stefan Uroš II Milutin launched after 1311/2 focusing on the monasteries of Studenica, Chilandar and Banjska. All of the king’s three undertakings as a ktetor took place at approximately the same time: the King’s church at Studenica was completed in 1313/4, the church of St Stephen at Banjska in 1314, and the church of the Presentation at Chilandar in 1315. Begun about 1312, the katholikon of Chilandar had for the most part been completed by the beginning of 1315 when the bishop of Banjska, Daniel, arrived there, bringing with him masons who had worked on the just-completed church at Banjska. They finished off the work on Chilandar’s portal and open porch in 1315 or by the middle of the following year at the latest. After the usual interval, the katholikon began to be frescoed and the painting was completed in September or October 1321. A few years later the porch in front of the church was torn down to make way for an open exonarthex. Its ktetor was king Stefan of Dečani, whose fresco portrait was painted in the narthex. The exonarthex was built between 1322 and 1324, at the time when the abovementioned Daniel, now holding the office of bishop of Hum, was at Chilandar and oversaw the works on the western addition to the church. Its construction was likely done by Constantinopolitan builders, and the architectural carving was carried out by stonemasons from southern Italy. After his election as Serbian archbishop (1324), Daniel had several buildings erected at Peć, including the exonarthex whose plan and appearance replicate some important features of the Chilandar exonarthex, which further corroborates the date proposed here. A few decades later, the Chilandar exonarthex would become an immediate model for the façade articulation and architectural ornament of prince Lazar’s foundations in Serbia, the churches of Lazarica and Ravanica. Prince Lazar became a new ktetor of the Chilandar exonarthex, in all likelihood shortly before 1380. He had it closed in with portals and parapets and he possibly also had it painted with frescoes. Later local tradition remembers him as the only ktetor of the “other narthex”, i.e. the exonarthex added to the west side of king Milutin’s church.

Radovanović Ana, The Chilandar icon of the Three-Handed Theotokos 
The paper deals with the history of the greatest holy item of Chilandar, the icon of the Three-Handed Theotokos, in particular the time frame of its creation and arrival in Mt. Athos, the origins of the painter and the spread of the cult of this miracle-working icon in Serbia and beyond. Much has been written about the icon of the Virgin Tricherousa. And yet, the analysis of written sources, presented in the introductory part of the paper, shows that there is a certain divergence between ecclesiastic tradition and scientific claims, which makes it very difficult in studying the subject to distinguish historical fact from myth and legend. The article further cites sources in studying the history of the icon of the Panagia Tricherousa (Παναγία Τριχερούσα), the most important being king Milutin’s charter of 1300 to the monastery of St. George in Skoplje. Among the property of the monastery, the document includes the estate of the episcopal Church of the Virgin Tricherousa, which may have been the keeping place of the eponymous icon, starting from the late 13th century at the latest. The sources further point to the year 1347, when tsar Dušan issued the charter of his coronation, which raised the episcopal Church of the Three-handed Theotokos to the rank of a protothronos metropolitanate in that same year. Keeping in mind that the Virgin Tricherousa icon is stylistically linked to tsar Dušan’s rule, the paper presents the hypothesis that he may have commissioned a new icon in the old one’s image. The icon could have been taken from Skoplje to Chilandar during tsar Dušan’s 1347–1348 stay at Mt. Athos. Relying on the latest scientific research, the paper highlights the viewpoint that the icon of the Panagia Tricherousa, kept today at Chilandar, was painted in the early 18th century to replace an earlier one – no longer in existence, when it had deteriorated after centuries of liturgical use. The switch may have occurred in the second quarter of the 18th century, i.e. between the first and second visit of monk and travel writer Vassily Grigorovich Barsky to Mt. Athos. In 1744, Barsky was the first to note that the third hand in the Virgin Tricherousa icon was not painted, but forged in silver and attached to the Mother of God’s maphorion, as seen on the icon today. Placing the Three-handed Theotokos icon in the context of the 19th-century epoch, when it originated, the paper focuses its attention on the iconography and the style of the icon, including the representation of St. Nicholas on the back. The detailed description of the icon underscores its iconographic particularities – the Three-handed Theotokos of Chilandar is not the Mother of God with three hands, but a Mother of God Hodegetria type, holding however the Christ child on her right arm, not the left, as customary for the Hodegetria type. Finally, the closing portion of the paper points out the importance that the Virgin Tricherousa icon has held for the Serbian people and traces the path of the spread of its cult across Serbia and other Orthodox countries, especially Russia.

Kotzageorgis Phokion – Kosmas Simonopetritis monk, The history of the catholicon of the Athonite monastery of Simonopetra until the XIX century based on written sources 
The paper examines all the extant sources (documents, narrative sources, the archaeological remnants etc), regarding the catholicon of Simonopetra monastery on Mount Athos. The research tries to suggest a highly probable hypothesis for the chronological phases of the monument, both for the construction (or reconstruction) and the painting. The changes in the church might have taken place in the late medieval and early modern period, beginning with the construction of the church by the Serbian despot Jovan Uglješa in the second half of 14th century. Three disastrous fires in 1580, 1622 and 1891 have heavily affected the history of the building. The recent restoration works reveal some pieces of wall-paintings, which help us to date a crucial phase for the history of the building in the second half of the 16th century.

Rakić Zoran, The eighteenth century wall paintings in the Chilandar monastery – iconographic and stylistic characteristics 
The paper analyses rarely depicted iconographic themes painted in the 18th-century parecclesia of the Chilandar monastery. The paper focuses on the cycles of Genesis and St Demetrios in the parecclesion of St Demetrios, the images of Serbian and Bulgarian saints and rulers and the cycles of St Sava of Serbia, the parables of Jesus Christ and the Apocalypse, painted in the parecclesion of St Sava of Serbia, the image of St Christopher Kynokefalos and the compositions of Christ with Bleeding Wounds (Fons Pietatis), the Holy Trinity represented as Christ with three heads and six arms, and the Elevation of the Holy Cross in the Church of the Protecting Veil of the Holy Virgin, as well as the Suffering and Healing of St John of Damascus in front of the Icon of the Holy Virgin, which was painted in the Church of the Nativity of the Holy Virgin. The second part of the paper analyses the stylistic features of the 18th-century paintings on the walls of seven parecclesia in Chilandar.

Bubalo Đorđe, Dragutin Anastasijević on Mount Athos in 1906/7 and 1912 
In the winter of 1906/7 and in the spring and summer of 1912, Dragutin Anastasijević – an assistant professor of Byzantine Studies at the University of Belgrade – made two academic trips to Mount Athos as a research fellow of the Serbian Royal Academy. Evidence of these visits has been preserved in the documents of the Serbian Academy and the Ministries of Foreign Affairs and Education of the Kingdom of Serbia, as well as in the formal and private correspondence between Anastasijević and the Academy or some of its members. This material is kept in the Archives of the Serbian Academy of Sciences and Arts (SASA) and the Archives of Serbia in Belgrade. With the encouragement of its Secretary Ljubomir Kovačević and the consistent support of its President Stojan Novaković, the Serbian Royal Academy agreed to fund Anastasijević’s visit to Mount Athos with the task of photographing and copying Greek documents for Serbian historical records as well as to procure a photographic camera for this purpose. The Academy also supplied him with all necessary travel and research permits for Mount Athos and Anastasijević bought a camera in Munich; the camera was a new generation model based on the Eastman Kodak patent that used photographic film to capture images instead of glass plates. Anastasijević’s first visit to Mount Athos took place from late November 1906 to late February 1907 and the details of the visit are documented in the letters which he regularly sent to Ljubomir Kovačević from Mount Athos. Over the winter months of 1906/7 Anastasijević made around 500 photographs, mostly of Greek medieval documents of the Chilandar monastery. He also managed to photograph the Serbian charters of the Megiste Lavra monastery, but most Greek monasteries refused to grant him access to their material on account of their distrust of Slavs caused by the Russian expansion on Mount Athos and the Serbian and Bulgarian aspirations in Macedonia. Anastasijević’s intention was to publish a collection of Greek medieval documents of the Chilandar monastery, but he was hesitant to begin copying documents because the same task had been started by the Assumptionist Louis Petit, who had photographed the Chilandar documents in 1905. In mid-1911 the Academy asked him to return the photographs of Athonite documents and to expedite his efforts on the preparation of a publication of Greek documents of the Chilandar monastery. By early February 1912 he handed over all of his photographs and asked the Academy for financial assistance for another academic trip to Mount Athos to complete and verify the material for the planned collection. His request was granted and in late February he set off for Mount Athos via Constantinople. Having arrived in Constantinople, he learned that Petit’s collection of medieval Chilandar documents had been published the previous year. To make matters worse, in Constantinople he discovered that his camera was broken and was forced to stay there over three months. His mission on Athos, where he mostly stayed at Chilandar, was completed in mid-August. Despite his wish to have the Serbian Royal Academy publish the complete older Greek archives of the Chilandar monastery in a better and more comprehensive collection than Petit’s, the Academy decided to limit its publication to the documents that Petit had missed and to corrections and revisions of his collection. For all his troubles and the failure of his second mission Anastasijević blamed Jovan N. Tomić, one of the members of the Academy’s Board, and the confrontation between the two even resulted in a rather public dispute in the Belgrade press. Anastasijević’s collection entitled “From the Greek Archives of the Chilandar monastery” (Iz grčkog arhiva hilandarskog) and containing 15 documents unpublished by Petit was approved for publication among Academy editions, but was destroyed in the bombing of Belgrade in the Great War. In the end Anastasijević published only two documents out of several hundreds Greek Chilandar documents from the 11th to the 19th century that he had photographed on Athos. He also published the Serbian charters of the Megiste Lavra monastery. However, the most valuable and longest-lasting result of his stay on Mount Athos is certainly the collection of 500 photographs of Athonite documents kept in the SASA Archives, which can still be used for academic research and critical editions. In addition, many of these photographs can replace the originals that have been lost in the meantime. The appendix of the paper contains an edition of Anastasijević’s text “What Is Happening in Chilandar” (Šta biva u Hilandaru). The text was written in the latter half of 1912 but instead of being published, for unclear reasons it ended up in the archives of the Ministry of Foreign Affairs of the Kingdom of Serbia. In this text Anastasijević offers a comprehensive overview of the difficult situation of the Chilandar monastery in the early decades of the 20th century, focusing his report on the monastery’s financial troubles and the bitter resistance of Bulgarophiles to its re-Serbification.