Хиландарски и Евергетидски типик - подударности и разлике
The Hilandar and Evergetis Typika - Similarities and Differences

Summary/Abstract: It is worth noting that, when drafting the Hilandar Typikon, Saint Sava drew upon the Evergetis Typikon, influenced by the bonds of family and friendship linking him to the monks of Constantinople and by the need to adapt texts that served as models for other monastic foundations. Recognizing that Hilandar adhered to established customs that had been in force on Mount Athos for over two centuries, Sava—while faithfully adopting the text of the Evergetis Typikon—introduced certain modifications, additions, and omissions regarding specific chapters (27, 28, 30, and 39) that did not appear in the Greek original. The primary modifications made to the Evergetis Typikon text concern the founding of Hilandar, which also serves as a brief account of the life of Simeon from his arrival on Mount Athos (November 2, 1197) until his death (February 13, 1199). Furthermore, regarding the clauses on confession to a spiritual father and the submission of one's will to the abbot, the latter is granted broader authority than in the corresponding sections of the Evergetis Typikon. The chapter addresses the freedom of the monks and consistently includes a provision designed to protect Hilandar from the risk of losing its independence—a danger to which Athonite monasteries were often exposed. Regarding the appointment of the hegumen, Sava emphasizes the exceptional privilege enjoyed by Chilandar vis-à-vis the emperor: the monastery's superior was not required to travel to Constantinople to have his office confirmed by the emperor, unlike the hegumens of "great imperial monasteries." The appointments of the *oikonomos* and the *ekklesiarches* are the subject of two specific chapters. Wishing to establish monastic services based on the Vatopedi model, Sava apparently adopted the rules of that monastery when drafting the clauses concerning the duties of the *ekklesiarches*. Furthermore, aiming to align monastic life at Chilandar with the Athonite model, he adopted rules for all other offices and functions that he had become familiar with at Saint Panteleimon, Vatopedi, and other monasteries on Mount Athos. Consequently, while following the Evergetis *Typikon* for texts regarding discipline, he distributed the duties of the priest-monk—as known in Athonite monasteries—among the *ekklesiarches*, the *parekklesiarches*, the hegumen, and others. We also believe that the duration of the novitiate, although derived from the Greek *Typikon*, corresponded to the period required in Athonite institutions for adjustment to monastic life. The same applied to penalties for absence during liturgies (Chapter 28) and to clauses concerning the provision of clothing to the brethren and the practice of charity—customs widely prevalent in Athonite and other monasteries. Consequently, while adopting the text of the Evergetis Typikon, Sava incorporated an account of the founding of Chilandari and adapted the rules, to a significant extent, to the life of an Athonite monastery.

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