Talk:Vatopedi monastery
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I have cut the text which follows, titled A visit to Vatopaodo Monastery as wikipedia is not the place for such text. Perhaps with some modifications, some of this text could be used to improve sections of the article, but I am not happy with it staying in in this form. --5telios 22:32, 19 August 2007 (UTC)
[edit] A visit to Vatopaidi Monastery
I entered the monastery at midday through a set of heavy, double, ironclad wooden doors. Above me, encased in glass, was an icon of The Blessed Virgin known as ‘Pyrovolitisa’. The icon, I was later told, had been shot at (‘pyrovolo’ – to shoot) in 1822 by a Turkish soldier; the bullet making a hole in The Virgin’s right hand. Following this act, the soldier was said to have gone mad, and hanged himself from an olive tree outside the monastery. The icon is one of many of the Blessed Virgin; each has it’s own inspiring history and miraculous events associated with it. The Virgin’s influence is felt throughout the monastery, as indeed it is felt throughout Holy Mount Athos; Vatopaidi’s main church (katholikon) is dedicated to The Annunciation, and the monastery is also the custodian of the Holy Girdle. The monastery’s name is derived from two Greek words: Vatos, meaning a bramble bush and paidi, meaning a child. Arcadius, the son of the Byzantium Emperor Theodosius, was saved from drowning by the Blessed Virgin: he was miraculously brought to shore and later found sleeping beneath a bramble bush by sailors. The Emperor, by way of thanksgiving for this miracle, rebuilt the monastery, which had been previously destroyed by Julian the Apostate.
In order to reach the guesthouse I had to pass through the courtyard. This had an almost fairy-tale quality, with it’s paved, sloping floor and array of colourful and majestic buildings. The blood-red 10th century main church, which incorporates a clock tower, is at the far end of the courtyard. Beside the church is the grand bell-tower – the tallest and oldest on Mount Athos. Opposite the church stands the delightful red and white cross-shaped Byzantium refectory, the interior of which is adorned with 18th century paintings. The rest of the courtyard contains the chapels of St. Cosmas and St. Damian and The Holy Girdle, the olive store and the bakery. The courtyard itself is surrounded by the towering buildings which make-up the monastery’s fortress-like walls. These buildings house the secretariat, the Abbot’s quarters, the infirmary, the library, the main guesthouse and the monks’ cells. The fortress-like feel is a legacy of Vatopaidi’s turbulent past, having been laid waste by Arabs, and plundered by Turks and Catalan pirates.
Within the 18th century guesthouse I was offered a loukoumi, a glass of water and a shot of a raki-like drink. The large, high-ceilinged rooms were clean and could comfortably accommodate six people. The provision of clean towels, laid neatly upon the bed, and a pair of slippers beneath the bed, added a homely touch. The view from the room was spectacular; one for which I would have paid a premium had this been a hotel. Vatopaidi is situated on the northeastern side of the Athos peninsula and looks out towards the Aegean, where gleaming white fishing boats ply silently across its serene waters and swallows blissfully dive and skim its surface.
Vespers began at seven, when the clock in the courtyard struck ten. Monastic life at Vatopaidi is set by Byzantium time, which runs between three and six hours ahead of ‘worldly’ time; a reminder that you are a sojourner in this antiquated world. The service was brief in comparison to the four-hour morning service, and was followed by dinner. Dinner was eaten in the refectory where I sat with the other guests at a basin-like, horseshoe shaped marble table. The food was simple, wholesome and plentiful and included fresh fruit and vegetables, olives and bread. Conversation was not permitted during the meal; a monk read from a high pulpit in the centre of the room. The abbot, from time to time, would stop the monk and elaborate upon or explain a passage. A certain amount of haste was required during the meal as after ten minutes, following prayers, the monks filed out followed by all of the guests. A compline service followed in the Katholikon. After the service we were shown around the main church. As well as a brief history of the monastery, the stories behind some of the icons were told, including that of Our Lady Esphagmeni (‘sphago’ – to slaughter). The sacristan of the church in Byzantium times, because of his duties, would arrive late for his meals, and on one occasion was refused food altogether by the monk in charge of the refectory. He returned to the church and angrily confronted the icon of The Virgin saying, “How long do I have to go on serving you and toiling, while you do not even care that I should eat?” He then took up a knife and stabbed the icon in the face of The Virgin. Blood began to run from the wound, and the monk was blinded and became mad. He remained in this state for three years during which time he implored the Virgin for forgiveness. The Virgin appeared to the abbot telling him that the sacristan had been forgiven and his sight and mental health would be restored, but the offending hand would be condemned at the Second Coming of The Lord. When the monk died and his remains were disinterred his body had decomposed save the offending hand, which remained intact but completely black. Another significant icon is that of Our Lady Paramythia; an icon which exemplifies both The Blessed Virgin’s love for humankind and a mother’s freedom to speak and implore her son. In Byzantium times the abbot heard the icon say, “Do not open the gates of the monastery today, but go up onto the walls and drive off the pirates.” The icon repeated the words and as the abbot turned around he saw the Holy Child place his hand over The Blessed Virgin’s mouth saying, “Do not watch, Mother, over this sinful flock; leave it to pass under the sword, for its transgressions have multiplied.” The Blessed Virgin, removing the hand of Christ from her mouth, turned her head to one side and repeated the words to the abbot for a third time. The monastery was subsequently saved on that occasion from the pirates. There is also a collection of holy relics including: The Holy Girdle worn and made by The Blessed Virgin, the skull of St John Chrysostom and a piece of the True Cross. Vatopaidi also houses a large collection of manuscripts including, The Geography of Ptolemy and fragments of four gospels from the 6th-8th centuries.
At sunset the gates were closed and the monks retired to a night of prayer. The morning service began at four (seven o’clock by Byzantium time, if it makes you feel better) and was announced by a rhythmical knocking on a wooden talanton. Guests are not required to attend the long service in its entirety. However, to witness the transformation of the church from darkness to light, with the faces of the saints in the icons and painted on the walls growing ever brighter as the sun’s rays stream in from above; to smell the powerful, redolent incense; to hear the haunting, melodic Byzantium chant, is to bear witness to an act of veneration which has prevailed unchanged for hundreds of years, and is well worth enduring.
Following a breakfast which would not have been misplaced at dinner time, having included a refreshing white wine and bean stew, I departed with well-wishes from the monks.
Entering Vatopaidi is to enter the historical world of Byzantium, and though grateful to have done so, I knew that I had only skimmed the surface of its material and spiritual treasures.
Sources: A Pilgrim’s Guide to The Great and Holy Monastery of Vatopaidi, Mount Athos, 1993 —The preceding unsigned comment was added by 5telios (talk • contribs) 22:32:12, August 19, 2007 (UTC).
