Sava I of Serbia | |
|---|---|
.jpg) | |
| Equal to the Apostles,Illuminator of the Serbs, Archbishop of Serbia,Hieroconfessor,Venerable | |
| Born | Rastko Nemanjić 1169 or 1174[a] Gradina,Zeta |
| Died | (1236-01-14)14 January 1236 (61–62 or 66–67) Tarnovo,Bulgarian Empire |
| Venerated in | Eastern Orthodox Church[1] Roman Catholic Church[2][3][4] |
| Majorshrine | Church of Saint Sava,Belgrade |
| Feast | January 27 [O.S. January 14] |
| Attributes | Ktetor, teacher, theologian, legislator, diplomat, protector of the poor, writer, episcopal vestments, scroll |
| Patronage | Serbia, Serbs, Serbian schools, Serbian medicine[5][6] |
| Princeof Hum | |
| Reign | 12th century |
| Predecessor | Miroslav |
| Successor | Miroslav |
| Dynasty | Nemanjić |
| Father | Stefan Nemanja |
| Archbishop of Serbia | |
| Church | Serbian Orthodox Church |
| See | Žiča |
| Installed | 1219 |
| Term ended | 1235 |
| Successor | Arsenije |
| Other post(s) | Archimandrite |
| Orders | |
| Ordination | PatriarchManuel I of Constantinople |
| Personal details | |
| Buried | Holy Forty Martyrs Church (until May 6, 1237) Mileševa (until 1594) |
| Nationality | Serbian |
| Denomination | Orthodox Christian |
| Parents | Stefan Nemanja andAna |
| Occupation | archbishop |
| Signature |  |
Saint Sava (Serbian:Свети Сава,romanized: Sveti Sava,pronounced[sʋɛ̂ːtiːsǎːʋa];Old Church Slavonic:Свѧтъ Сава / Svet Sava;Glagolitic:Ⱄⰲⰵⱅⰻ Ⱄⰰⰲⰰ / Sveti Sava;Greek:Ἅγιος Σάββας,romanized: Hágios Sábbas; 1169 or 1174 – 14 January 1235/6), known astheEnlightener orthe Illuminator, was aSerbian prince andOrthodoxmonk, the firstArchbishop of theautocephalousSerbian Church, the founder ofSerbian law, and adiplomat.
Sava, born asRastko Nemanjić (Serbian Cyrillic:Растко Немањић), was the youngest son ofSerbian Grand PrinceStefan Nemanja (founder of theNemanjić dynasty), and ruled the appanage ofZachlumia briefly in 1190–92. He then left forMount Athos, where he became a monktonsured with the nameSava (Sabbas). At Athos he established the monastery ofHilandar, which became one of the most important cultural and religious centres of theSerbian people. In 1219 thePatriarchate exiled inNicea recognized him as the first Serbian Archbishop, and in the same year he authored the oldest known constitution of Serbia, theZakonopravilonomocanon, thus securing full religious and political independence. Sava is regarded as the founder ofSerbian medieval literature.[7][8][9][10][11]
He is widely considered one of the most important figures inSerbian history. Sava is considered for theSerbs whatAverroes is to theMuslims andMaimonides is to theJews.
Saint Sava isvenerated by theEastern Orthodox Church on January 27 [O.S. January 14]. Many artistic works from theMiddle Ages to modern times have interpreted his life. He is thepatron saint of Serbia, Serbs, Serbian education and medicine. TheChurch of Saint Sava inBelgrade is dedicated to him, built on the site where theOttomans burnt his remains in 1594,[12] during an uprising in which Serbs usedicons of Sava as theirwar flags; the church is one of thelargest church buildings in the world.
In order to distinguish him from other saints and canonized Serbian archbishops of the same name, he is also posthumously titledSaint Sava I of Serbia.[13][14][15]
Rastko Nemanjić (Serbian Cyrillic:Растко Немањић,Serbian pronunciation:[râstkɔnɛ̌maɲitɕ]), a diminutive ofRastislav,[16] was born in 1169 or 1174,[a] in Gradina (modern-dayPodgorica). As the youngest son of Grand PrinceStefan Nemanja and his wifeAna,[17] Prince Rastko belonged to the first generation of theNemanjić dynasty, alongside his brothersVukan andStefan. His biographers mention that he was born after a hiatus in the couple's childbearing and was therefore especially dear. At the Serbian court the brothers received a good education[16] in theByzantine tradition, which exercised great political, cultural andreligious influence in Serbia.[18] He grew up in a time of great foreign relations activities in Serbia. Rastko showed himself serious andascetic; as the youngest son, he was made Prince of Hum at an early age,[16] inc. 1190.[19] Hum was a province betweenNeretva andDubrovnik (Ragusa).[18] Having his own court with magnates (velmože), senior officials and selected localnobility, the governance in Hum was not only an honorary title but constituted a practical school of state administration.Teodosije the Hilandarian said that Rastko, as a ruler, was "mild and gentle, kind to everyone, loving the poor as few others, and very respecting of the monastic life".[18] He showed no interest in fame, wealth, or the throne.[18] The governance of Hum had previously been held by his uncleMiroslav, who continued to hold at least theLim region withBijelo Polje while Rastko held Hum.[20] After two years, in autumn 1192 or shortly afterwards, Rastko left Hum forMount Athos.[16] Miroslav may have continued as ruler of Hum after Rastko had left.[21] Athonite monks were frequent visitors to the Serbian court – lectures perhaps made him determined to leave.[16]
Upon arriving at Athos, Rastko entered the RussianSt. Panteleimon Monastery where he received the monastic name ofSava (Sabbas).[18] According to tradition, a Russian monk was his spiritual guide or mentor[16] and was said to have had earlier visited the Serbian court with other Athonite monks.[18] Sava then entered the GreekVatopedi monastery, where he would stay for the next seven years, and became more closely acquainted with Greek theological and church-administrational literature. His father tried to persuade him to return to Serbia, but Sava was determined and replied, "You have accomplished all that a Christian sovereign should do; come now and join me in the true Christian life".[16] His young years at Athos had a significant influence on the formation of his personality, it was also here that he found models on which he would organize monastic and church life in Serbia.[22][23]
Stefan Nemanja took his son's advice[16] – he summoned an assembly atStudenica andabdicated on 25 March 1196, giving the throne to his middle son,Stefan.[18] The next day, Nemanja and his wife Ana took monastic vows.[18] Nemanja took the monastic nameSimeon and stayed in Studenica until leaving for Mount Athos in autumn 1197.[24] The arrival was greatly pleasing to Sava and the Athonite community, as Nemanja as a ruler had donated much to the community. The two, with consent of thehegumen (abbot) Theostyriktos of Vatopedi, went on a tour of Athos in late autumn 1197 in order for Simeon to familiarize with all of its churches and sacred places; Nemanja and Ana donated to numerous monasteries, especially Karyes, Iviron and the Great Lavra.[25]
When Sava visited the Byzantine EmperorAlexios III Angelos at Constantinople, he mentioned the neglected and abandonedHilandar, and asked the Emperor to grant him and his father permission to restore the monastery and transfer it to Vatopedi.[25] The Emperor approved, and sent a special letter and considerable gold to his friend Stefan Nemanja (monk Simeon).[25] Sava then addressed theprotos of Athos, asking them to support the effort so the monastery of Hilandar might become a haven for Serb monks.[25] All Athonite monasteries, except Vatopedi, accepted the proposal. In July 1198, Emperor Alexios III issued a charter which revoked the earlier decision, and instead not only granted Hilandar, but also the other abandoned monasteries in Mileis, to Simeon and Sava, to be a haven and shelter for Serb monks in Athos.[25] The restoration of Hilandar quickly began and Grand Prince Stefan sent money and other necessities, and issued the founding charter for Hilandar in 1199.[25]
Sava wrote atypikon (liturgical office order) for Hilandar, modeled on thetypikon of the monastery ofTheotokos Euergetis in Constantinople.[25] Besides Hilandar, Sava was thektetor of the hermitage atKaryes (seat of Athos) for the monks who devoted themselves to solitude and prayer.[25] In 1199, he authored thetypikon of Karyes.[25] Along with the hermitage, he built the chapel dedicated toSabbas the Sanctified, whose name he received upon monastic vows.[25] His father died on 13 February 1199.[24] In 1204, after 13 April, Sava received the rank ofarchimandrite.[26]
As Nemanja had earlier (1196) decided to give the rule toStefan, and not the eldest son,Vukan, the latter began plotting against Stefan in the meantime. He found an ally in Hungarian kingEmeric with whom he banished Stefan to Bulgaria, and Vukan seized the Serbian throne (1202). Stefan returned to Serbia with an army in 1204 and pushed Vukan toZeta, his hereditary land.[27] After problems at Athos with Latin bishops andBoniface of Montferrat following theFourth Crusade, Sava returned to Serbia in the winter of 1205–1206 or 1206–1207, with the remains of his father which he relocated to his father's endowment, theStudenica monastery, and then reconciled his quarreling brothers.[28] Sava saved the country from further political crisis by ending the dynastic fight, and also completed the canonization process of Nemanja (Simeon) as a saint.[29][30]
Having spent 14 years in Mount Athos, Sava had extensive theological knowledge and spiritual power.[25] According to Sava's biography, he was asked to teach the court and people of Serbia the Christian laws and traditions and "in that way enwisen and educate".[31] Sava then worked on the religious and cultural enlightenment of the Serbian people, educating in Christian morality, love and mercy, meanwhile also working on the church organization.[31] Since his return in 1206, he became thehegumen ofStudenica, and as its elder, self-willed entered regulations on the independent status of that monastery in the Studenica Typikon.[26] He used the general chaos in which the Byzantine Empire found itself after thesiege of Constantinople (1204) into the hands of the Crusaders, and the strained relations between theDespotate of Epirus (where theArchbishopric of Ohrid was seated, which the Serbian Church was subordinated to) and theEcumenical Patriarchate of Constantinople inNicaea, into his advantage. The Studenica Typikon became a sort oflex specialis, which allowed Studenica to have independent status ("Here, therefore, no one is to have authority, neither bishop nor any one else") in relation to the Bishopric of Raška and Archbishopric of Ohrid. The canonization of Nemanja and the Studenica Typikon would be the first steps towards the future autocephaly of the Serbian Church and elevation of the Serbian ruler to king ten years later.[32][26]
In 1217, archimandrite Sava left Studenica and returned to Mount Athos. His departure has been interpreted by a part of the historians as a reaction to his brother Stefan accepting the royal crown from Rome.[31] Stefan had just prior to this made a large switch in politics, marrying a Venetian noblewoman, and subsequently asked the Pope for a royal crown and political support.[33] With the establishment of theLatin Empire (1204), Rome had considerably increased its power in the Balkans. Stefan was crowned by a papal legate, becoming equal to the other kings, and was called "the First-Crowned King" of Serbia.[34][35]
Stefan's politics that led to the events of 1217 were somewhat in odds with the Serbian Orthodox tradition, represented by his brother, archimandrite Sava, who favored Eastern Orthodoxy and Byzantine ecclesiastical culture in Serbia. Though Sava left Serbia while talks were underway between Stefan and Rome (apparently due to disagreeing with Stefan's excessive reliance on Rome), he and his brother resumed their good relation after receiving the crown. It is possible that Sava did not agree with everything in his brother's international politics, however, his departure for Athos may also be interpreted as a preparation for obtaining the autocephaly (independence) of the Serbian Archbishopric.[31] His departure was planned, both Domentijan and Teodosije, Sava's biographers, stated that before leaving Studenica he appointed a new hegumen and "put the monastery in good, correct order, and enacted the new church constitution and monastic life order, to be held that way", after which he left Serbia.[31]
The elevation of Serbia into a kingdom did not fully mark the independence of the country, according to that time's understanding, unless the same was achieved with its church. Rulers of such countries, with church bodies subordinated to Constantinople, were viewed as "rulers of lower status who stand under the top chief of the Orthodox Christian world – the Byzantine Emperor". Conditions in Serbia forautocephaly were largely met at the time, with a notable number of learned monks, regulatedmonastic life, and a stable church hierarchy, thus "its autocephaly, in a way, was only a question of time". It was important to Sava that the head of the Serbian Church was appointed by Constantinople, and not Rome.[36]
On 15 August 1219, during the feast of theDormition of the Mother of God, Sava was consecrated byPatriarch Manuel I of Constantinople inNicaea as the first Archbishop of theautocephalous Serbian Church. The patriarch of Constantinople and his Synod thus appointed Sava as the first archbishop of"Serbian and coastal lands."[37][38][39][40][41] With the support of EmperorTheodore I Laskaris and "the Most Venerable Patriarch and the whole Constantinopolitan assembly" he received the blessing that Serbian archbishops receive consecration from their own bishops' assemblies without seeking consent from theLatin Patriarch of Constantinople.[31] Sava had thus secured the independence of the Church; in theMiddle Ages, the Church was the supporter and important factor in state sovereignty, and political and national identity. At the same time, both Laskaris and Manuel were delighted that Serbian policy was continuously looking towardsConstantine the Great's legacy –Byzantium – rather than Rome.[42]
From Nicaea, Archbishop Sava returned to Mount Athos, where he profusely donated to the monasteries.[31] In Hilandar, he addressed the question of administration: "he taught the hegumen especially how to, in every virtue, show himself as an example to others; and the brothers, once again, he taught how to listen to everything the hegumen said with the fear of God", as witnessed by Teodosije.[31] From Hilandar, Sava traveled toThessaloniki, to the monastery of Philokalos, where he stayed for some time as a guest of the Metropolitan of Thessaloniki, Constantine the Mesopotamian, with whom he was a great friend ever since his youth.[31] His stay was of great benefit as he transcribed many works on law needed for his church.[43]
Upon his return to Serbia, he was engaged in the organization of the Serbian Church, especially regarding the structure of bishoprics, those that were situated on locales at the sensitive border with the Roman Catholic West.[43] At the assembly inŽiča in 1219, Sava "chose, from his pupils, God-understanding and God-fearing and honorable men, who were able in managing by divine laws and by the tradition of theHoly Apostles, and keep the apparitions of the holy God-bearing fathers. And he consecrated them and made them bishops" (Domentijan).[43] Sava gave the newly appointed bishops law books and sent them to bishoprics in all parts of Serbia.[43] It is unclear how many bishoprics he founded. The following bishoprics were under his administration: Zeta (Zetska), seated at Monastery of Holy Archangel Michael inPrevlaka near Kotor; Hum (Humska), seated atMonastery of the Holy Mother of God inSton;Dabar, seated at Monastery of St. Nicholas on the Lim; Moravica, seated at Monastery of St. Achillius in the Moravica region; Budimlja, seated at Monastery of St. George; Toplica, seated at Monastery of St. Nicholas in the Toplica region; Hvosno, seated at Monastery of the Holy Mother of God in theHvosno region; Žiča, seated atŽiča, the seat of the Church; Raška, seated atMonastery of Holy Apostles Peter and Paul inPeć; Lipljan, seated atLipljan; Prizren, seated atPrizren.[44] Among his bishops wereIlarion andMetodije. In the same year Sava published theZakonopravilo (or "St. Sava's Nomocanon"), the firstconstitution of Serbia; thus the Serbs acquired both forms of independence: political and religious.[45][46]
The organizational work of Sava was very energetic, and above all, the new organization was given a clear national character. The Greek bishop at Prizren was replaced by a Serb, his disciple. This was not the only feature of his fighting spirit. The determination of the seats of the newly established bishoprics was also performed with especially state-religious intention. The Archbishopric was seated in theMonastery of Žiča, the new endowment of King Stefan.[47] The bishopric in Dabar on the Lim river was situated towards the border with Bosnia, to act on the Orthodox element there and suppress theBogomil teaching. The bishopric of Zeta was located on thePrevlaka peninsula,Bay of Kotor, out of realZeta itself, and the bishopric of Hum inSton; both of these were almost on the outskirts of the kingdom, obviously with the aim to combat the Roman Catholic action which had spread especially from the Roman Catholic dioceses of Kotor and Dubrovnik. In earlier times, also Eastern Orthodox monasteries were subjected to the supervision of theRoman Catholic Archdiocese of Bar; after Sava's action that intercourse began to change in the opposite direction. After Sava's organization, Eastern Orthodoxy became the state religion of Serbia. Sava, in that respect, worked consistently and without any regard. The Bogomils had been prohibited already by his father, Nemanja, while Sava, as an Athonite Latinophobe, did his part all to prevent and weaken the influence of Catholicism. Through his clergy, which he directly influenced as an example and with teaching, Sava rose also the general cultural level of the whole people, striving to develop human virtues and a sense of civic duty. The Serbian state thought of the Nemanjić dynasty was created politically by Nemanja, but spiritually and intellectually by Sava.[48][49]
After the crowning of his nephewRadoslav, the son of Stefan, Sava left the Serbian maritime in 1229 for a trip toPalestine. He visited almost all theholy places and endowed them with valued gifts.[50] The Patriarch of Jerusalem,Athanasius, along with the rest of the prelates, and especially monks, warmly greeted and welcomed him. Sava asked Athanasios II, his host, and the Great Lavra fraternity, led byhegoumenos Nicholas, if he could purchase two monasteries in theHoly Land. His request was accepted and he was offered the monasteries of Saint John the Theologian onMount Sion andSt. George's Monastery atAkkon - both to be inhabited by Serbian monks. On the way back he visitedNicaea and the Byzantine EmperorJohn Vatatzes (r. 1221–1254), where he remained for several days. From there, he continued his journey to Mount Athos, Hilandar, and then viaThessaloniki to Serbia. While visitingMar Saba, he had been gifted theTrojeručica (the "Three-handed Theotokos"), an icon ofNursing Madonna, and thecrosier ofSabbas the Sanctified, which he brought to Hilandar. After a short stay at Studenica, Sava embarked on a four-year trip throughout the lands where he confirmed the theological teachings and delivered constitutions and customs of monastic life to be kept, as he had seen in Mount Athos, Palestine, and the Middle East.[51]
After the throne change in 1234, when King Radoslav was succeeded by his brotherVladislav, Archbishop Sava began his second trip to the Holy Land.[52] Prior to this, Sava had appointed his loyal pupilArsenije Sremac as his successor to the throne of the Serbian Archbishopric.[52] Domentijan says that Sava chose Arsenije through his "clairvoyance", with Teodosije stating further that he was chosen because Sava knew he was "evil-less and more just than others, prequalified in all, always fearing God and carefully keeps His commandments".[52] This move was wise and deliberate; still in his lifetime he chose himself a worthy successor because he knew that the further fate of the Serbian Church largely depended on the personality of the successor.[52]
Sava began his trip fromBudva, then viaBrindisi in Italy toAcre.[52] On this road he experienced various bad events, such as an organized pirate attack in the roughMediterranean Sea, which however ended well.[52] In Acre he stayed in his monastery dedicated to St. George, which he had earlier bought from theLatins, and then from there went toJerusalem, to the Monastery of St. John the Apostle, "which he, as soon as arriving, redeemed from theSaracens, in his name".[52] Sava had a prolonged stay in Jerusalem; he was again friendly and brotherly received by Patriarch Athanasius.[52] From Jerusalem he went toAlexandria, where he visited Patriarch Nicholas, with whom he exchanged gifts.[52]
After touring the holy places inEgypt, he returned to Jerusalem, from where he went to theSinai, where he spentLent.[52][53] He returned briefly to Jerusalem, then went toAntiochia, and from there acrossArmenia and the "Turkic lands" he went on the "Syrian Sea" and then returned on a ship to Antiochia.[52] On the ship, Sava became sick, and was unable to eat.[52] After a longer trip he arrived at Constantinople where he briefly stayed.[52] Sava first wanted to return home via Mount Athos (according to Domentijan), but he instead decided to visit theBulgarian capital atTarnovo, where he was warmly and friendly admitted by the Bulgarian EmperorIvan Asen II (father-in-law of King Vladislav) and Bulgarian Patriarch Joakim.[54]
_E3.jpg)
As on all his destinations, he gave rich gifts to the churches and monasteries: "[he] gave also to the Bulgarian Patriarchate priestly honourable robes and golden books and candlesticks adorned with precious stones and pearls and other church vessels", as written by Teodosije.[55] Sava had after much work and many long trips arrived at Tarnovo a tired and sick man.[56] When the sickness took a hold of him and he saw that the end was near, he sent part of his entourage to Serbia with the gifts and everything he had bought with his blessing to give "to his children".[56] Theeulogia consisted of four items.[57] Domentijan accounted that he died between Saturday and Sunday, most likely on 21 January [O.S. 14 January] 1235/6.[56]
Sava was respectfully buried at theHoly Forty Martyrs Church.[58] Sava's body was returned to Serbia after a series of requests,[58] and was then buried in theMileševa monastery, built by Vladislav in 1234.[58][59] According to Teodosije, Archbishop Arsenije told Vladislav "It's neither nice nor pleasing, before God nor the people, leaving our father [Sava] gifted to us by the Christ. An equal to apostles – who made so many feats and countless efforts for the Serbian lands, decorating it with churches and the kingdom, the archbishopric and bishops, and all constitutions and laws – that his relics lie outside his fatherland and the seat of his church, in a foreign land".[56] King Vladislav twice sent delegations to his father-in-law Asen, asking him to let the relics of Sava be transferred to the fatherland, but the Emperor was unappealing.[56] Vladislav then personally visited him and finally got the approval, and brought the relics to Serbia.[56] With the highest church- and state honours, the relics of Saint Sava were transferred from the Holy Forty Martyrs Church toMileševa on 13 May [O.S. 6 May] 1237. "The King and the Archbishop, with the bishops and hegumens and many noblemen, all together, little and great, carried the Saint in much joy, with psalms and songs".[56] Sava was canonized, and his relics were considered miraculous; hiscult remained throughout theMiddle Ages andOttoman rule.[58]
Saint Sava is the protector of the Serbs: he is venerated as a protector of many churches, families, schools and artisans.[60] Hisfeast day is also commemorated by Greeks, Bulgarians, Romanians and Russians.[60] Numerous toponyms and other testimonies, preserved to this day, convincingly speak of the prevalence of thecult of St. Sava.[60] St. Sava is regarded the father of Serbian education and literature; he authored theLife of St. Simeon (Stefan Nemanja, his father), the first Serbian hagiography.[60] He has been given various honorific titles, such as "Father" and "Enlightener".[b]
He was among the earliest founders of significant treasuries among the Serbs. During his travels to Constantinople, Alexandria, and Antioch, he obtained valuable artifacts, which he later gifted to the Studenica and Žiča monasteries upon his return. Before his passing, Saint Sava himself compiled the oldest known inventory of a Serbian treasury, documenting the contents of the treasuries in Studenica and Žiča.[61]
The Serb people built the cult of St. Sava based on the religious cult; many songs, tales and legends were created about his life, work, merit, goodness, fairness and wisdom, while his relics became a topic of national and ethnopolitical cult and focus of liberation ideas.[60] In 1840, at the suggestion ofAtanasije Nikolić, the rector of theLyceum, the feast of Saint Sava was chosen to celebrateeducation every year. It was celebrated as a school holiday until 1945 when the communist authorities abolished it. In 1990, it was reintroduced as a school holiday.[62]
The Serbian Orthodox Church commemorates Saint Sava on January 27 [O.S. January 14].[60] In Serbian, his feast day is widely known asСавиндан (Savindan;Saint Sava Day [sr;ru]).[63][64] Despite his undeniable opposition to Roman Catholicism, he is still venerated as a saint by the Roman Catholic Church, being commemorated on January 14.[2][3][4]
The first, shorter biography on St. Sava was written by his successor, Archbishop Arsenije.[65] The transcript is preserved in a manuscript onparchment dating to the 13th or 14th century.[65]Domentijan (c. 1210–after 1264), an Athonite monk, wrote theLife of St. Sava in 1253.[66] He gifted it to Serbian kingStefan Uroš I (r. 1243–76).[65] This biography describes Sava's life from his birth to his burial in Tarnovo.[65]Teodosije (1246–1328), also an Athonite monk, wrote theLife of St. Sava at Hilandar at the end of the 13th century.[65] He based it on Domentijan's biography, though, unlike the latter, of which narratives are of thoughtful and solemn rhetoric, Teodosije's biography is warmer, with features of ahagiographic narrative.[65] Teodosije's description of events give the impression of anovel, though it does not distort the historical course of events.[65] Roman Catholic bishopIvan Mrnavić, a contemporary of Serbian patriarchPajsije, published a biography of St. Sava in Latin, in Rome in 1630–31, which was later translated into Serbian byVeselin Čajkanović (1881–1946); this biography has many historical inaccuracies.[65] There are many transcripts preserved of Domentijan's biography, and many more of Teodosije's.[67]Bishop of BosniaGiovanni Thomas Marnavich wrote about him.
The presence of the relics of St. Sava in Serbia had a church-religious and political significance, especially during the Ottoman period.[56] No individual among the Serbs has been woven into the consciousness and being of the people as Saint Sava, from his time until the present day.[56] In 1377,Bosnian BanTvrtko was crowned King in the presence of Sava's relics.[56] In 1448,vojvodaStefan Vukčić Kosača ofHum styled himself "herzog (duke) of Saint Sava".[56] The cult collected all South Slavic peoples, especially the Orthodox Serbs, while his grave was also a pilgrim site for Roman Catholics and Muslims.[56] Foreign 16th-century writers, Jean Sesno (1547) and Catherine Zen (1550) noted that Muslims respected the tomb of Saint Sava, and feared him.[68] Benedicto Ramberti (1553) said that Turks and Jews gave more charity to Mileševa than Serbs.[65]
When theSerbs in Banat rose up against the Ottomans in 1594, using the portrait of Saint Sava on theirwar flags, the Ottomans retaliated by incinerating the relics of St. Sava on theVračar plateau inBelgrade.[65] Grand VizierKoca Sinan Pasha, the main commander of the Ottoman army, ordered for the relics to be brought from Mileševa to Belgrade, where he set them on fire on 27 April.[69] Monk Nićifor of theFenek monastery wrote that "there was great violence carried out against the clergy and devastation of monasteries".[65] The Ottomans sought to symbolically and really, set fire to the Serb determination of freedom, which had become growingly noticeable. The event, however, sparked an increase in rebel activity, until the suppression of the uprising in 1595.[70] It is believed that his left hand was saved]; it is currently held at Mileševa.[71]
TheChurch of Saint Sava was built near the place where his relics were burned. Its construction began in the 1930s and was completed in 2004. It is one of the largest churches in the world.
Divine Services,službe, were created in his honour following his burial. The earliest service date to the reign of king Vladislav, in which Saint Sava is mentioned along the killed monks on Sinai.[67] In it, he is compared toSaints Sergius and Bacchus, whose relics are held at the Mileševa monastery.[67] In the service, he is called anilluminator on earth, and the adoration of his icon is mentioned.[67] There are two services dedicated to Saint Sava: one dedicated to hisAssumption (death), and the second to thetranslation of his relics.[67] Nikola and Radoslav wrote the service on the translation of his relicsc. 1330.[67] Other services dedicated to the translation were also compiled in 1599 byinok Georgije, and written by protohegumen Visarion ofZavala in 1659–60.[67] These services were superseded by the use of Teodosije's service.[67] The unknown author of theService of the Assumption of Saint Sava, a monk of Mileševa, speaks to him: "Father of Fathers – [of] clergy rules, wholewised model, virtue of monks, fortification of the church, lighthouse of love, seat of feelings, source of mercifulness, fire-inspired tongue, mouth of sweet words, a church vessel of God, intellectual heaven become – God-good hierarch of Christ".[67]
There are many temples dedicated to Sava. As early as the beginning of the 14th century, Serbian ArchbishopNikodim I (s. 1316–1324) dedicated a church to him.[67]Helena of Bulgaria, the wife of EmperorStefan Dušan (r. 1331–55), founded a chapel on the top of the tower in Karyes, dedicated to St. Simeon and St. Sava.[67] One of the churches ofRossikon on Mount Athos, as well as a church in Thessaloniki, are dedicated to him.[67] Churches throughout Serbia, Bosnia and Herzegovina, Croatia and Montenegro are dedicated to him, as well as churches indiaspora communities all around the world.[72]
There are close to no Serbian churches that do not have a depiction of St. Sava.[73] He is most often depicted as anarchiereus (arhijerej, main priest), or together with his father, St. Simeon.[73] The most notable of his fresco depictions are located in the monasteries ofStudenica,Mileševa,Peć,Morača,Arilje,Sopoćani,Dečani,Hilandar,Bogorodica Ljeviška,Psača,Lesnovo,Marko's Monastery,Matejić,Nagoričano,Nikita,Andrijaš,Bela Crkva,Baljevac,Pavlica,Ljubostinja,Resava,Koporin,Prohor Pčinjski,Rudenica, Blagoveštenje and St. Nicholas inOvčar,Ježevica,Poganovo and others; he is depicted with the Nemanjić dynasty (loza Nemanjića) inDečani, Peć andOrahovica.[73] The translation of his relics are illustrated in the church of theGradac Monastery, and in theMonastery of Peć (in the Bogorodica Odigitrije temple) the scene where Sava appoints his successor Arsenije is depicted.[73] In the Church of St. George, also in theMonastery of Peć, an assembly of Sava is depicted.[73] Iconographer (zograf)Georgije Mitrofanović illustrated events from theLife of St. Sava in the dining room ofHilandar.[73] "The Serbian miracle-workers" Sava and Simeon are depicted in the Archangel Sobor inKremlin, in Moscow.[73] In the chapel of theRila Monastery in Bulgaria, theLife of St. Sava is depicted in eight compositions, and in the Athonite monastery ofSt. Panteleimon Monastery he is depicted as a monk.[73]
St. Sava is depicted with St. Simeon on an icon from the 14th century which is held in the National Museum in Belgrade, and on an icon held in the National Museum in Bucharest.[73] The pair is depicted on tens of icons held in Hilandar.[73] Other icons of them are found in the monasteries ofLepavina andKrka,[73] and on thetriptych of Orahovica.[60] On an icon of Morača, beside a scene from his life, he is depicted with St. Simeon,knez Stefan and St. Cyril the Philosopher.[60]
Graphical illustrations of St. Sava are found in old Serbian printed books:Triode from theMrkšina crkva printing house (1566),Zbornik ofJakov of Kamena Reka (1566), as well asSabornik ofBožidar Vuković (1546) where he is depicted with St. Simeon.[60] There are notable depictions of Sava inchalcography, one of which was made byZaharije Orfelin (1726–1785).[60] In Hilandar, there are two wood-cuts depicting St. Sava and St. Simeon holding theThree-handed Theotokos icon.[60] His person is illustrated on numerous liturgical metal and textile items, while he and scenes from his life are illuminated in many manuscripts and printed books.[60]
Many Serbian poets have written poetry dedicated to Sava. These includeJovan Jovanović Zmaj'sPod ikonom Svetog Save andSuze Svetog Save,Vojislav Ilić'sSveti Sava andSrpkinjica,Milorad Popović Šapčanin'sSvetom Savi,Aleksa Šantić'sPred ikonom Svetog Save,Pepeo Svetog Save andSveti Sava na golgoti,Vojislav Ilić Mlađi'sSveti Sava,Nikolaj Velimirović'sSvetitelju Savo,Reči Svetog Save andPesma Svetom Savi,Milan Petrović'sSveti Sava,Vasko Popa'sSt. Sava's Journey,Momčilo Tešić'sSvetom Savi,Desanka Maksimović'sSavin monolog,Matija Bećković'sPriča o Svetom Savi,Mićo Jelić Grnović'sUspavanka, and others.
The earliest works of Sava were dedicated to ascetic and monastic life: the Karyes Typikon and Hilandar Typikon.[74] In their nature, they are Church law, based strictly on non-literary works, however, in them some moments came to expression of indirect importance for the establishment of an atmosphere in which Sava's original and in the narrow sense, literary works, came to exist.[74] In addition, characteristics of Sava's language and style come to light here, especially in those paragraphs which are his specific interpretations or independent supplements.[74]
The organization of the Serbian Church with united areas was set on a completely new basis. The activity of major monasteries developed; caretaking of missionary work was put under the duty of theprotopopes. Legal regulations of the Serbian Church was constituted with a code of a new, independent, compilation of Sava – theNomocanon orKrmčija; with this codification of Byzantine law, Serbia already at the beginning of the 13th century received a firm legal order and became a state of law, in which the rich Greek-Roman law heritage was continued.[78][79]
His liturgical regulations include alsoPsalter-holding laws (Ustav za držanje Psaltira), which he translated from Greek, or as possibly is the case with the Nomocanon, was only the initiator and organizer, and supervisor of the translation.[81] A personal letter of his, written from Jerusalem to his disciple hegumen Spiridon in Studenica, shows Sava getting closer to literature. This is the first work of the epistolary genre that has been preserved in the old Serbian literature. TheologianLazar Mirković [sr] noted "With a lot of feeling and longing for the fatherland in a distant world and caring for things in the homeland, Sava wrote this letter to Spiridon, reporting about him and his entourage, of them falling ill on the road, how they donated to the Holy sites, where he intended to travel, and along with the letter he sent gifts: a cross, pleat, cloth and pebbles. The cross and pleat had laid on Christ's grave, and hence these gifts received greater value. Sava perhaps found the cloth in Jordan".[82] The letter has been preserved in 14th-century copies held in theVelika Remeta monastery.[83] The proper literary nature of Sava is however revealed only in his hagiographical and poetic compositions. Each in its genre, they stand at the beginning of the development of convenient literary genres in the independent Serbian literature.[84]
In the Hilandar Typikon, Sava included theShort Hagiography of St. Simeon Nemanja, which tells of Simeon's life between his arrival at Hilandar and death. It was written immediately after his death, in 1199 or 1200. The developed hagiography on St. Simeon was written in the introduction of the Studenica Typikon.[85]
Very few manuscripts of the works of St. Sava have survived.[88] Apart from the Karyes Typikon, of which a copy, a scroll, is today held at Hilandar, it is believed that there are no original manuscripts (authograph) of St. Sava.[88] The original Charter of Hilandar (1198) was lost inWorld War I.[88]
St. Sava is regarded as the founder of independentmedieval Serbian literature.[89]
Sava founded and reconstructed churches and monasteries wherever he stayed.[43] While staying at Vatopedi, even before the arrival of his father in 1197, he founded three chapels (paraklisi).[43] He had the monastery church covered inlead, and was regarded as the secondktetor, also having donated highly valuable ecclesiastical art objects.[43] Together with his father he was the great, secondktetor of the monasteries ofIviron,Great Lavra and churches inKaryes.[50] The most important wasHilandar, together with his father (1198).[50] He then founded the cell at Karyes, and in 1199 became ktetor of three more Athonite monasteries:Karakallou,Xeropotamou, andPhilotheou.[50] In 1197 he gave a large contribution to the Constantinopolitan monastery of the Holy Mother of God Euergetes, and did the same to Philokallou in Thessaloniki; "due to him also giving much gold for the erection of that monastery, the population there regard him thektetor", according to Teodosije.[50]
Returning to Serbia in 1206, Sava continued his work. The Mother of God Church in Studenica was painted, and two hermitages near Studenica were endowed.[50] His most important architectural work was the Home of the Holy Saviour, called Žiča, the first seat of the Serbian Archbishopric.[50] In Peć he built the Church of the Holy Apostles, and he was also involved in the building of theMileševa Monastery.[50] InPalestine, onMount Sinai, he founded the Monastery of St. John the Apostle, as a shelter for Serbs onpilgrimage.[50] Sava donated gold to many monasteries in Palestine, Thessaloniki, and especially Mount Athos.[50] Hisktetor activity was an expression of deep devotion and sincere loyalty to Christian ideals.[50]
And many other churches across Serbia, as well.
|
|
| Eastern Orthodox Church titles | ||
|---|---|---|
| First Founding of Serbian Church | Archbishop of Serbs December 6, 1219 – 1233 | Succeeded by |
| Royal titles | ||
| Preceded by | Prince ofHum underStefan Nemanja 1190 – 1192 | Succeeded by Miroslav orToljen |
|  | ||||||||
| |||||||||
| |||||||||
| |||||||||
| |||||||||
|  | |
| Main ruling members |  | |
|---|---|---|
| Other ruling members | ||
| Archbishops | ||
| Minor members | ||
| Female members | ||
| Consorts | ||
| Official symbols |  | ||||||||
|---|---|---|---|---|---|---|---|---|---|
| Names and codes | |||||||||
| Cultural icons | |||||||||
| UNESCO |
| ||||||||
| Monuments and locations |
| ||||||||
| People |
| ||||||||
| Fauna andflora | |||||||||
| Related articles |  | |
|---|---|---|
| Medieval literature | ||
| Pre-19th century | ||
| 19th century |
| |
| 20th century |
| |
| Contemporary | ||
| Literary awards | ||
