THE RELATINOS OF SOME ALEXANDRINS PATRARCHS WITH THE ROMANIAN COUNTRIES

IN THE XVI-XVIII CENTURIES AND THEIR TRAVELS IN THE ROMANIAN SPACE

NECHITA RUNCAN

The church from Egypt’s Alexandria had an important part in the history and

culture of Christianity. After Palestine, Egypt was an important mission space, where the christianism spread and evolved under all aspects.1 Starting with the III-rd century, Alexandria’s Church knew a high level of development, due to the well-known Theological School that flourished in this great universitary center of the antic world. The biggest part of the scientifico-phylosofical and religious systems and trends of the antiquity were gathering in Alexandria. There functioned The University of Mouseion, equipped with two libraries and an elitist scientific organization for that time.2 In Alexandria took place the reunion of the philosophical Greco-roman and Christian spiritual current of thought.3 Great names of the Christian antiquity like Panthenis (+200), Clement the Alexandrine (+215) and Origenis (+254), have illustrated with their prestige, theological science and their moral life The alexandrine theological school.4 Later on, great hierarchs like Dionysus of Alexandria (+264)5, Atanasie the Great (+373)6, Cyril of Alexandria (+444)7, have

1 I. Pulpea – Rămureanu, Legăturile Patriarhiei de Alexandria cu Ţările Române, in “Studii Teologice”, II -nd serie, Bucureşti, 8-th year, 1956, nr. 1-2, p. 59; Emanoil Băbuş, Introducere în Istoria Bisericească Universală, Editura Sofia, Bucureşti, 2003, p. 79-80; Ioan Rămureanu, Milan Şesan, Teodor Bodogae, Istoria Bisericească Universală, I-st vol., Editura I.B.M.B.O.R., Bucureşti, 1987, p. 218. 2 Nechita Runcan, Istoria literaturii patristice din perioada persecuţiilor anticreştine (sfârşitul secolului I – începutul secolului IV ), Editura Europolis, Constanţa, 1999, p. 355; Eugen Drăgoi, Istoria Bisericească Universală, Editura Historica, Bucureşti, 2001, p. 86-87. 3 Marie Odile Boulnois, Alexandrie, berceau de la sagesse chrétienne (III-e siécle) in vol. Historie chrétienne de la litérature, Paris, 1996, p. 75; Ioan Rămureanu, Istoria Bisericească Universală, Editura I.B.M.B.O.R., Bucureşti, 1992, p. 85 – 86. 4 Ioan G. Coman, Patrologie, II -nd volume, Editura I.B.M.B.O.R., Bucureşti, 1985, p. 237 – 376. 5 P. P. Panaitescu, Viaţa şi activitatea lui Dionisie cel Mare al Alexandriei, Bucureşti, 1904; J.Burel, Denys d’ Aléxandrie. Sa vie, son temps, ses oeuvres, Paris, 1910; Ioan G. Coman, Patrologie, Editura I.B.M.B.O.R., Bucureşti, II -nd volume, p. 401 – 421. 6 Constantin Voicu şi Nicu Dumitraşcu, Patrologie, Editura I.B.M.B.O.R., Bucureşti, 2004, p. 121 – 130; G. Coman, Patrologie, Editura I.B.M.B.O.R, Bucureşti, 1956, p. 135 – 142; Idem, Aspecte umaniste din viaţa şi opera Sfinţilor Atanasie cel Mare şi Efrem Sirul în “Mitropolia Olteniei”, Craiova, 1974, nr. 5-6, p. 381-393; Idem, Ideea de creaţiune şi antropologie în scrierile Sfântului Atanasie, in “Mitropolia Banatului”, Timişoara, 1974, nr. 10-12, p. 610-624; Nicu Dumitraşcu, Hristologia Sfântului Atanasie cel Mare în contextul controverselor ariene şi post-ariene, Cluj-Napoca, 1999; Nicu Dumitraşcu, Cele şapte personalităţi de la Niceea, rolul lor în cadrul primelor frământări ecumenice ale lumii creştine, Cluj-Napoca, 2001, p. 205-224; Mircea Ielciu, Hristologia Sfântului Atanasie cel Mare, in Credinţa Ortodoxă, Alba Iulia,1996, p. 36-64; Dumitru Stăniloae, Învăţătura Sfântului Atanasie cel Mare despre mântuire, in “Studii Teologice”, Bucureşti, 1973, nr. 5-6, p. 328-340; Sfântul Atanasie cel Mare, Scrieri, I-st and II-nd part, translation from greek, notes and hints by Dumitru Stăniloae, in the collection Părinţi şi Scriitori Bisericeşti , vol. 15 and 16, Editura I.B.M.B.O.R., Bucureşti, 1987 and 1988.

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sparkled as “great teachers” of the Christian world throughout their theological efforts and their pastoral-missionary activity at the head of Alexandria’s Church. Egypt has also cultivated an amazing monastic life, thanks to the great hermits: Antoine the Great (+356)8, Pahomie (+346)9, Macarie the Egyptian (+390)10, Macarie the Alexandrine (+394)11 and others. The monofisite12 turbulences that followed the 4-th Ecumenical Synod of Chalcedony (451), than the monotelite13 one have led to the decaying of clerical life in Alexandria’s Church and to Christians’ division in two rival branches: The Orthodox Church also called “Melkita” (in order to preserve the faith of Byzantine emperors) and Copta Church or “Egyptian”, that continued to be monofisite. The Arab conquest (639 – 641), mostly facilitated by the religious quarrel, generated the final redraw of Byzantine dominium from Egypt, and the division of the Alexandrine Church stayed definitive. In the year 641, along with Arab’s dominium, the 7 Saint Cyril of Alexandria, Scrieri, parts I, II, III and IV, translation, introduction and notes, Dumitru Stăniloae, in the collection Părinţi şi Scriitori Bisericeşti, vol. 38, 39, 40 and 41, Editura I.B.M.B.O.R., Bucureşti, 1991, 1992, 1994 and 2000; Ioan Caraza, Doctrina hristologică a Sfântului Chiril al Alexandriei, in “Studii Teologice”, Bucureşti 1968, nr. 7-8, p. 528 – 542; Ioan G. Coman, Patrologie, Editura I.B.M.B.O.R., Bucureşti, 1956, p. 144 – 150; Nicolae Corneanu, Mitropolitul Banatului, Farmecul scrierilor patristice, Editura Anastasia, Bucureşti, 2002, p. 157 – 166; Matei Pâslaru, Sfântul Chiril, patriarhul Alexandriei şi filosoafa Hypatia, in “Mitropolia Banatului”, Timişoara, 1970, nr. 7-9, p. 120 – 123; Dumitru Popescu, Sfinţenia după Sfântul Chiril al Alexandriei, in “Ortodoxia” , Bucureşti, 1961, nr. 2, p. 230 – 241; Seviciu, Doctrina hristologică a Sfântului Chiril al Alexandriei în lumina tendinţelor actuale de apropiere dintre Biserica ortodoxă şi vechile Biserici Orientale, in “Mitropolia Banatului”, Timişoara, 1972, nr. 7-9, p. 325 – 462; Simion Todoran, Sfântul Chiril al Alexandriei exeget al Hristologiei, in “Credinţa Ortodoxă”, Alba Iulia, 1999, nr. 2 p.9– 24; Lucian Turcescu, Hristologia Sfântului Chiril al Alexandriei, in “Studii Teologice”, Bucureşti, 1994, nr. 4 – 6, p. 47 – 70. 8 Ioan G. Coman, Patrologie, III -rd volume, Editura I.B.M.B.O.R., Bucureşti, 1988, p. 357 – 368. 9 Ibidem, p. 369 – 385. 10Ibidem, p. 396 – 428. See also D. Stăniloae, În jurul “Omiliilor duhovniceşti“ of Saint Macar the Egyptian, in “Mitropolia Olteniei”, Craiova, 1957, nr. 9, p. 15 – 18. 11 Ioan G. Coman, Patrologie, III -rd volume ...., p. 429. 12 For monofizism see the papers of: Ioan Rămureanu, Evenimentele istorice înainte şi după Sinodul de la Calcedon (451), in “Studii Teologice”, Bucureşti, 1970, nr. 3 – 4, p. 179 – 214; Idem, Posibilitatea întoarcerii Bisericii monofizite la Ortodoxie, in “Ortodoxia, Bucureşti”, 1951, nr. 4, p. 586 – 636; L. Stan, O nouă patriarhie – Biserica din Etiopia, in “Ortodoxia”, Bucureşti, 1960, nr. 1, p. 34 – 73; N.Chiţescu, Ortodoxia şi Bisericile răsăritene mai mici, in “Ortodoxia”, Bucureşti, 1965, nr. 1, p. 28 – 40; Ene Branişte, Cultul Bisericilor creştine vechi din Orient, în “Ortodoxia”, Bucureşti, 1965, nr. 1, p. 83 – 131; Milan Şesan, Despre Bisericile orientale necalcedoniene, in “Mitropolia Ardealului”, Sibiu, 1969, nr. 7 – 8, p. 480 – 498; Monofizismul, in Ion Bria, Dicţionar de Teologie Ortodoxă, Editura I.B.M.B.O.R. , Bucureşti, 1994, p. 68 – 70; Constantin Coman, Ortodoxia sub presiunea istoriei, Editura Bizantină, Bucureşti, 1995, p. 293 – 300; Nicolae D. Necula, Tradiţie şi înnoire în slujirea liturgică, Editura Episcopiei Dunării de Jos,. II-nd volume, Galaţi, 2000, p.77 – 84. 13 About monotelism and its fighting, see the papers: Traian Valdman, Însemnătatea Sinodului al VI-lea Ecumenic pentru codificarea canoanelor, in “Studii Teologice”, Bucureşti, 1970, nr.9 – 10, p.713 – 724; Viorel Ioniţă, Sinodul al VI-lea Ecumenic şi importanţa sa pentru ecumenismul actual, in “Studii Teologice”, Bucureşti, 1978, nr. 5 – 6, p 357 – 483; Ioan Rămureanu, Viaţa religioasă bizantină în secolul al VII-lea şi canoanele Sinodului Quinisext, in “Mitropolia Ardealului”, Sibiu, 1971, nr. 7 – 8, p.532 – 549; Ioan Dură, Câteva precizări privind data şi denumirile celei de-a doua sesiuni a celui de-al VI-lea Sinod Ecumenic (Quinisext sau Trulan), in “Biserica Ortodoxă Română”, Bucureşti, 1992, nr. 1 – 3, p. 158 – 162; Nicolae Dură, Treisprezece secole de la întrunirea Sinodului Trulan, (692 – 1992), in “Biserica Ortodoxă Română”, Bucureşti, 1992, nr.11 – 12, p. 117 – 118.

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orthodox of Egypt remained only a minority of almost 200.000 believers, as opposed to six millions Copts monofisits.14

Starting with the year 641 until the year 1517, Egypt was under Arab dominium and from 1517 until the end of the XIX century this was oppressed by Turk’s domination, under witch Christians’ life, and especially that of orthodox ones, become very hard. The Alexandria’s Orthodox Patriarchy, although it lived among Muslims – often fanatics, enduring oppressions and persecutions, has always succeeded to save itself and to survive.15

Starting with the end of the XVI century, Alexandria’s Orthodox Patriarchy has known a period of rebirth and blossom, due to the wise ministering of patriarch Joachim the Renowned, which lasted 80 years (1487 – 1567).16 Towards the end of the XVI century and beginning of the XVII century, Alexandria’s chair has been occupied by two other great hierarchs: Meletie Pigas (1590 – 1601) and Cyril Lukaris (1601- 1620) that had relationships with the Roumanian countries.

I. Meletie Pigas the patriach and his relationships with the roumanian countries The first alexandrine orthodox patriarch to have established relationships with

the roumanian rulers and with Walachia and Moldavia’s Church was, among the most known figures until today Meletie Pigas17.

Starting with 11 October 1583, even before occupying the patriarchal chair of Alexandria, he pursued a correspondence with the formal ruler of Walachia, Mihnea Turcitul (1577-1583; 1585-1591), in exile at that time in Rodos island18. Still in the same period of time, Meletie Pigas sent an undated letter to the Moldavian ruler Peter the Lame (1574-1579; 1582-1591)19.

14 I. Pulpea – Rămureanu, op. cit., p. 59; See also Ioan Rămureanu, Istoria Bisericească Universală, p. 152; Eugen Drăgoi, Istoria Bisericească Universală, Editura Historica, Bucureşti, 2001 p. 141. 15 I. Pulpea – Rămureanu, op. cit., p. 59. 16 Details regarding the life and activity of Patriarch Joachim the Renowned, see at: Hrisostom Papadopoulos, Mitropolitul Atenei, Istoria Bisericii Alexandriei (62 – 1934), (in Greek), Alexandria, 1935, p. 587 – 612. 17Meletie Pigas (1590 – 1561) of Alexandria was from Crete. He studied at Pauda, knowing very well, other than Greek and Latin, Hebrew, Syrian and Arab. He wrote among others a dialogue Despre creştinul ortodox, a treaty Despre stăpânirea papei and several sermons and 300 letters, among which, the most important are the ones addressed to Poland’s orthodox and those towards the protestants that wanted to unite themselves with the Eastern Orthodox Church. (see for this purpose: Ioan Rămureanu, op. cit., p. 448; Idem, Legăturile Patriarhiei de Alexandria cu Ţările Române..., p. 59 – 60; Niculae I. Şerbănescu, Meletie Pigas şi legăturile lui cu Ţările Române, in Biserica Ortodoxă Română , Bucureşti, 1945, nr. 11 – 12, p.699 – 716 and 1946, nr. 7 – 9, p. 352 – 372. 18 E. Legrand, Léttrés de Mélétius Pigas, antérieures à sa promotion au Patriarcat. (Bibliothéque greque vulgaire, IX), Paris,1912, p. 106 – 107, nr. 80. The letter is also reproduced in: Eudoxiu Hurmuzaki – N. Iorga, Documente privitoare la Istoria Românilor, t. XIV, 1: Documente greceşti, Bucureşti, 1915, p. 76 – 77, nr. CXLII. Also see for this purpose Dimitrie C. Ionescu, Relaţiile Ţărilor Române cu Patriarhia de Alexandria, Bucureşti, 1935, p. 2; Niculae I. Şerbanescu, Patriarhul Meletie Pigas şi legăturile lui cu Ţările Române, in Biserica Ortodoxă Română, Bucureşti, 1946, nr. 7 – 9, p. 355. 19 Eudoxin Hurmuzaki – N. Iorga, Documente privitoare la Istoria Românilor, t. XIV, 1: Documente greceşti, Bucureşti, 1915, p.76 – 77, nr. CXXXIV; Niculae Şerbănescu, op.cit., p.355.

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From 1590, Meletie followed patriarch Sylvester in the patriarchal chair of Alexandria. Being in the incapacity of paying to Egypt’s Turk gubernator the sum of three thousand ducats for the taking of the chair, he was forced to ask for help in Crete, Russia, Iviria and the Roumanian Countries. The sum gathered from the roumanian countries had been abusively confiscated from him by Constantinople’s patriarch Jeremiah the II-nd (1572-1579; 1580-1584; 1587-1595), throughout the representative of the ecumenical patriarch in Bucharest20.

After the death of the ecumenical patriarch Jeremiah the II-nd (+ 1595)21, Meletie Pigas had a deciding role in the ruling of the Ecumenical Patriarchy. Although he refused the honor of being ecumenical patriarch, he stayed as surveillant and patriarchal deputy of Constantinople’s Church, from 1596 until 1598, managing all this time a great improvement in the situation of the Ecumenical Patriarchy that was in difficulty due to the Turks.

As deputy of the ecumenical chair, rejoicing of great influence in front of the Turks, Meletie Pigas intervened for the signing of the peace between Michael the Brave (1593-1601) and the sultan Mohamed the III-rd (1595-1603). On 10 May 1597, Meletie the patriarch wrote to Michael, letting him know that “the sultan, forgetting all the insults that he has caused to him, decided to take him back in his grace”22. The correspondence between the great roumanian ruler and Meletie, in order to maintain peace with the Turks, continued until the summer of 1598, when the patriarch retires in his chair from Egypt’s Alexandria. From an undated letter of Meletie the patriarch to Michael the Brave, preserved in the report of the Venetian ambassador in Constantinople, sent on December 31-st 1597 to the dodge of Venice, we hear that the patriarch, after manifesting his wish to return to Alexandria, asked Michael to sent “mercy second to his power”, because at Constantinople – he wrote –”we have no other propriety or place and neither the patriarch…, but we live in someone else’s house with rent”23. Even not knowing the answer of the ruler, we believe that Michael, that was thinking the release of Balkan Christians from under the ottoman dominium and that had shown mercy to so many places of the Orient, had sent help to his benefactor for the uses of the Ecumenical Patriarchy and for Meletie’s personal needs24.

In 29 August 1597, Meletie Pigas answered one letter of ruler Michael the Brave thanking this one for his care towards the orthodox Russians and Ukrainians from Poland,

20 Hrisostom Papadopoulos, Mitropolitul Atenei, op. cit., p. 641, apud I. Pulpea – Rămurean op. cit., p. 60. 21 The ecumenical patriarch Jeremiah the II-nd (1572 – 1579; 1580 – 1584; 1587 – 1595), great Greek cultural personality, is among others the author of three Answers or Letters sent between 1574, 1575 and 1581 to the Lutheran theologians of Tübingen, that were interested by the teachings of the Orthodox Church. In the last Answer from 6 June 1581, he draw Lutheran’s attention that they were mistaken in thinking that they were above the Ecumenical Synods and the de Saint Fathers of the Church, and in the future, if they still wish to correspond, they should do it out of friendship, without further discussing the dogma. (Also see to this purpose: Ioan Rămureanu, op. cit., p. 448). 22 Niculae Şerbănescu, op.cit., p.358. 23 Eudoxiu Hurmuzaki, Documente, III, 1, Bucureşti, 1880, p.518 – 519, nr. LXXV; Also see: Eudoxiu Hurmuzaki – N. Iorga, Documente greceşti, t. XIV, 1, p. 107, nr. CXCVI, apud I. Pulpea – Rămureanu, op. cit., p. 60 – 61. 24 Eudoxiu Hurmuzaki – N. Iorga, Documente, t. XII, Bucureşti, 1903, p. 334, nr. D, apud Niculae Şerbănescu, op.cit., p.363.

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banished by the ultra – catholic25 polish at the urge of Jesuits, that acted upon Poland chancellor’s support, Joan Zamoisky and of king Sigismund the III-rd, Wasa (1587 – 1632), that had ruled between 1592 – 1604 and in Sweden. In this occasion, the patriarch was telling the Roumanian ruler that from the 100 ducats before sent, he had made for himself a Hierarchic stick in his memory26.

For the time that he was deputy to the patriarchal ecumenical chair, Meletie has helped Michael the Brave in the assessment of Eftimie the II-nd (1594 – 1604) as archbishop of Ungrowalachia. At the urge of Michael, the hierarch Eftimie of Ungrowalachia requested to Meletie the patriarch a revised Bible and a Nomocanon. The patriarch has sent Eftimie the Revised Bible, as for the Nomocanon he let him know that he had provided for it to be copied, as he didn’t possess a second one, and that he will send it to him later on. In the letter accompanying the Bible sent to Eftimie the hierarch, dated 6 August 1597, Meletie informed the Roumanian hierarch that he had bought two churches – Saint Dimitri and Saint Mary Balinos at Xiloporta in Constantinople, ”so that these won’t fall in the hands of heathens”. Because he was still indebted with a sum of money, the patriarch asked Eftimie the hierarch to help him “for one or another”, and to provide, as well for the “brothers in slavery…, for it is inconceivable for us, without help, to live and rule the churches of God among heathens”27.

Meletie Pigas also corresponded with Moldavia’s ruler, Jeremiah Movila (1595 – 1606). The Moldavian ruler had once wrote the patriarch to come in Moldavia promising him help and “crowds of people” to secure his safety on his way to Poland, “where upon our own people the so-called Jesuits have raised with war, pride and unmeasured love for the ancient Rome’s pope, that in stead of the crucified Jesus he praises the pope dressed in the cloth of mildness, the pope that haughtily raises against all authority”28.

Meletie couldn’t come in Moldavia, being detained in Constantinople with different issues regarding the Ecumenical Patriarchy, therefore, the Moldavian ruler, writes to him again not to give up this plan29.

In 14 June 1597, answering Moldavian ruler’s Jeremiah Movila, Meletie writes that he resents not being able to be “there where against Orthodox’, which means against the Eastern Church, raise without mercy those from the North and West” (which is the protestants and the Catholics) and praises the Moldavian ruler for his perseverance in defending the true belief, seeing this one as a “arduous defender of the belief and the Orthodoxy, of the unchanged teaching of the Holy Gospel”30.

Appreciatively in the same period, the brother of the Moldavian ruler, the hierarch George Movila, that pastured Moldavia’s Church for the II-nd time (1595 – 1600), wrote to Meletie Pigas requesting “some books of forgiveness” and an hierarchic

25 În privinţa asupririi ortodocşilor din Polonia de către iezuiţii ultra – catolici, vezi: P.P.Panaitescu, Mihai Viteazul, Bucureşti, 1936, p. 192 – 193. 26 Eudoxiu Hurmuzaki – N. Iorga, op.cit, t. XIV, 1, p. 106, nr. CXCIV; Niculae I. Şerbănescu, art. cit., p. 367. 27 P. Panaitescu, op.cit., p. 101 28 Niculae I. Şerbănescu, op.cit., p. 367. 29 I. Pulpea – Rămureanu, op. cit., p. 62. 30 Ibidem.

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mantle. The patriarch answered the hierarch George Movila on 7 September 1597, letting this one know that he had sent the requested31.

The Moldavian ruler Jeremiah Movila had sent the requested help to Meletie the patriarch throughout Chir Panu Comisu, for which the patriarch tanked in a letter sent in 6 August 159832.

In Constantinople, Meletie also provided for the political interests of Jeremiah Movila in front of the sultan. For all the efforts that the patriarch managed in this direction, the Moldavian ruler has committed himself in rebuilding the patriarchal house of Constantinople33. As a consequent to this promises, Jeremiah Movila demanded to Meletie Pigas the patriarch, along with his brother, the hierarch George Movila, “the raising of Moldavia’s Church to the rank of archbishopy and the establishment of a new bishopy in Hussy”34.

Meletie Pigas couldn’t fulfill the request of the Moldavian ruler and of hierarch George Movila, because, in the summer of 1598, he left to his patriarchal chair of Alexandria, from where he answered (in 3 November 1598) the hierarch George Movila and (in 7 November 1598) to the ruler Jeremiah Movila. Among others, the hierarch wrote as a sign of great honor he sent to him a hierarchic mantle with four rivers/girdles, the way the patriarchs of the apostolic chairs wear, as for the archbishopy, he added that: “because the Moldavian ruler is the defender of the Orthodoxy and it’s worthy of the political ruling, it is only proper that the politic dignity be followed by church’s glorification”35.

The political events that followed stopped the Moldavia ruler Jeremiah Movila from keeping his promise to build a new patriarchal house in Constantinople. Therefore, in the letter dated 7 November 1598, Meletie Pigas the patriarch wrote the following to the Moldavian ruler Jeremiah Movila: “I have read the letter of your grace with tears, for the sadness that has overcome us, that by us leaving Constantinople, your grace has changed his mind on building there the Patriarchy”36. As for raising Moldavia’s Church to the rank of archbishopy, the patriarch said that “a synod has to be reunited and we will think at this how to invoke the other God Graced Patriarchs”, for the reunion of such synod also demands “a lot of endeavour, time and no little expense”37.

The will of the ruler Jeremiah Movila and that of hierarch George Movila to raise Moldavia’s Church to the rank of autocephaly archbishopy, couldn’t be fulfilled because, shortly after, in May 1600, these were forced to leave their chairs due to Michael the Brave’s armies that occupied Moldavia, and Meletie the Patriarch passed on the 13 September 1601.

31 Ibidem. 32 Eudoxiu Hurmuzaki – N. Iorga, op.cit., t. XIV, 1, p. 107, nr. CXCV. 33 See the paper of Agatanghel Ninolaki, Meletie Migas, Patriarhul Alexandriei şi locţiitorul Scaunului ecumenic, Hania, 1903, p. 137 – 138 (in Greek). 34 Dimitrie G. Ionescu, op. cit., p. 5; Niculae I. Şerbănescu, art. cit., p. 370. 35 I. Pulpea – Rămureanu, op. cit., p. 62 – 63. 36 Ibidem, p. 63. 37 Ibidem.

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I. Alexandria’s patriarch Cyril Lukaris in the roum anian countries Meletie Pigas’s successor at Alexandria patriarchal chair was Cyril Lukaris38.

During his ministering in Alexandria, this one came to Walachia and Moldavia, remaining for several years in the two countries. The hieromonk Cyril Lukaris’s first contact with the Roumanian space was in the spring of 1594, when on his passage trough Moldavia, in his way towards the orthodox ruler Vasile de Ostrog, in the country of Wolhynia from the kingdom of Poland, where he was sent by Meletie Pigas the patriarch of Alexandria to defend orthodox from Poland, lured and forced to pass to the unification with Rome.

At the beginning of 1601, Cyril has left Poland, being called at Alexandria by Meletie the patriarch that felt to be near the end of his life. At his return from Poland, on the way to Alexandria, Lukaris was stopped for a while by the Moldavian ruler Jeremiah Movila, at Iassy, where he kept several church talks from were preserved until today only those from the Sunday of the Orthodoxy (1-st March), the Sunday of the Holy Cross (15 march) and Tomah’s Sunday (18 April, 1601)39.

In Alexandria Cyril Lukaris arrived two day before the dead of Meletie Pigas the patriarch (+ 13 September 1601), to whom he followed in the chair. In 1612, Cyril was named deputy of the ecumenical patriarch, but due to the plots of other hierarchs striving for the ecumenical patriarchal chair, he could only resist a month in Constantinople.

From Constantinople he did not return back to Alexandria, but, in the summer of 1613, he came to Walachia to the ruler Radu Mihnea, his colleague of studies from Venice and Padova. During his stay in Walachia, Cyril wrote, on 9 and on 22 September 1613, in Latin, a letter and a treaty on the doctrine and organisation of the Orthodox Church40, addressed to the Dutch minister of Hague, Johannes Witenboguest.

From the fall of 1613 until the spring of 1614, Cyril stayed in Iassy where he preached, during the ruling of Stephan Tomsa (1611 – 1615). Two homilies are known

38 Cyril Lukaris was the most important ecumenical patriarch of the XVII century. Born on 13 November 1572, in Candia, capital of Cyprus island (at that time under Venice dominium), received at the christening the name of Constantine. His family was from Raguza, Dalmatia’s main port. Helped by his uncle, the patriarch Meletie Pigas (1590 – 1601) of Alexandria, he pursued studies in Venice between 1584 – 1589, having as teachers, among others, Meletie Vlastos and Maxim Margunios. Between1589 – 1593, he studied in Padova theology and philosophy, until the age of 22. In Venice and Padova he had as colleague Radu Mihnea, the future ruler of Walachia (1611 – 1616; 1620 – 1623). In 1594, he was anointed monk, in Alexandria, receiving the name Cyril, than was sent to his uncle the patriarch of Alexandria, Meletie Pigas, to the orthodox prince Vasile de Ostrog, in the country of Wolhyma, in Poland, in order to help the orthodox against the Jesuits that were preparing the unification of Ukrainians and Rutens with Rome. In 1596 he is named by Alexandria’s patriarch, Meletie Pigas, rector of the Orthodox Institute of Ostrog and patriarchal exarch in Lithuania. In 1597, he printed, in Vilnius, Lithuania, a polemic paper against Jesuits, called Dialogos. At the beginning of year 1601, Cyril left Poland, being called in Alexandria, by his protector and guide Meletie Pigas. In the years 1601-1620, Cyril Lukaris pastured as patriarch of Alexandria, with a short break in 1612, when he was, for a month, deputy of the ecumenical patriarch in Constantinople. (Ioan Rămureanu, op. cit.,1992, p. 434 – 439). 39 See Niculae N. Popescu, Chiril Lucaris şi Ortodoxia română ardeleană, in “Biserica Ortodoxă Română”, year LXVI, Bucureşti, 1946, nr. 7-9, p. 427 – 446; Ioan Lupaş, Documente istorice transilvane, I-st vol., Cluj, 1940, p. 77-85. 40 E. Legrand, Bibliothèque hellénique du XVII-e siècle, t. IV, Paris, 1896, p. 291 – 313.

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to have been kept by him at Iassy, one on 28 November 1613 and another on 14 March 1614, in the Sunday of the Orthodoxy41.

In the fall of 1614, Cyril returned in Walachia where he kept talks in the Metropolitan Cathedral of Targoviste: two are undated, and the other two have been kept in the Sunday of the Saint Ancestors, and respectively in Christmas day. At the sanctification of Radu Voda’s Monastery in Bucharest that happened in the fall of 1614, he also kept a church talk42. On the same occasion, the patriarch Cyril Lukaris had enforced the act of submission of this monastery to the monastery Ivir from Mount Athos43.

Cyril Lukaris lingered in Walachia and in 1615, keeping talks of Christian teaching at the cathedral from Targoviste in 29 January (in the Sunday of the Customer and of the Pharisee), in 26 February (in the Sunday of the Orthodoxy), in 5 March (in Palm Sunday), in 23 April (in the celebration of the Great Saint Martyr George’s Day) and in 29 June (in the day of Saint Peter and Pavel)44. He also made journeys throughout Walachia, accompanying the ruler Radu Mihnea45. Cyril the patriarch has received financial helps, cult objects and books for the mess for Alexandria’s Patriarchy that was in great need and difficulty “due to the heathens”, because – said the hierarch of Ungrowalachia Luca (1605-1629): – “he has blesses us (Cyril the Patriarch) and taught us. And each, a second to his power, gave alms to him”46.

The great ban lady Maria Catargi, the wife of Ienache Catargiul along with her brother, the court’s official Radu Buzescu, has submitted, in 19 May 1615, to the Patriarchy of Alexandria the monastery Stăneşti from Vâlcea. The solemn act of submission took place in the cathedral of Târgovişte, in the Day of the Ascension of the Lord, in the presence of the boyars and the hierarchs of the country: The Patriarch Luca of Ungrowalachia, the bishop Dionisie of Râmnicu, the bishop Cyril (1605-1620) of Buzău, foreign hierarchs – like Matei of Mirele, that was at the monastery Dealu, Partenie archbishop of Ohrida, the bishop Jeremiah of Chitra, the patriarch Joachim of Darstor and many other superiors, priests, clerics and believers47.

A few years later, along with the monastery Stăneşti the village of Segarcea (Dolj) has been added as donation, where was one of Oltenia’s48 ancient hermitages, and in 1696 it was given to the new monastery with the patron The Dormition of the Holy Virgin from Segarcea (built in 1655) and the hermitage Dalga – Dolj by its 41 A. Papadopoulos – Kerameus, Biblioteca ierusalimiteana, t. IV, st. Petersburg, 1899, p. 242 (in Greek), apud. Nicolae M. Popescu, art. cit., p. 431, 3-rd note. 42 Nicolae M. Popescu, art. cit., p .431; I. Pulpea Rămureanu, op. cit., p. 64. 43 *** Documente privind istoria României, veacul XVII. B. Ţara Românească, t. II, (1611–1615), Bucureşti, 1951, p. 351 – 352, nr. 311 44 A. Papadopoulos – Kerameus, op.cit., 1899, p. 237-238 (in Greek), apud Nicolae M. Popescu, art. cit., p. 432, 5-th note. 45 For instance, Chiril Lukaris has accompanied Radu Mihnea at the Monastery Bistriţa vâlceană, when the Walachian ruler has offered a painted wooden coffin for the relics of Saint Gregor the Decapolit (See for this: Pr. Nicolae M. Popescu, art. cit., p. 433, 1-st note, with detailed biographical references). 46 *** Documente privind istoria României, veacul XVII. B. Ţara Românească, t. II, (1611–1615), Bucureşti, 1951, p. 393, nr. 311. 47 Ibidem, t. II, p. 392 – 393, nr. 311; See especially Hrisovul given by Radu Mihnea in 19 May 1615 in Târgovişte, p. 390 – 392, nr. 310. 48 *** Documente privind istoria României, veacul XVII. B. Ţara Românească, t. IV, (1621–1625), Bucureşti, 1954, p. 200, nr. 215.

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founder Stroe Dalgeanu49. In the year 1716, the Oltean hermitage Breajba was also submitted to Alexandria’s Patriarchy, as the alexandrine patriarch Samuil Capasulis was in Walachia (1710-1723)50.

In the fall of 1615, Cyril Lukaris the patriarch left from Târgovişte to Egypt’s Alexandria, leaving “all Christians from Targoviste, clerics and laymen, true sons of the Saint Eastern Church”, an encyclical, that was supposed to be “a shield in the hands, more sure for them to protect their Orthodoxy, against those came from ancient Rome51”.

In 1620, after the return of Radu Mihnea to the Roumanian throne, we meet Cyril the patriarch again in Walachia. On 5 May 1620, Cyril the patriarch along with Luca the hierarch of Ungrowalachia, enforced in Targoviste, throughout a Greek document, to Grajdana, the wife of Luca the sword bearer, all the villages left after the death of her husband, “and after her death the Roumanian to be freed”52. And during this stay in Walachia, Cyril Lukaris the patriarch received donations from the Roumanians. Therefore, in the day of 14 October 1629, the Good Friday, Radu Mihnea has offered to Cyril the revenue of the custom house from Ocna Mare53.

In 4 November 1620, Cyril Lukaris was elected ecumenical patriarch of Constantinople, ministering with interruptions until 1638. As ecumenical patriarch he never returned to the Roumanian Countries, but preserved the relationships. Acts of donation were sent to him in Constantinople by the boyars in order to be reinforced by him.

The patriarch Cyril Lukaris loved the Roumanian people and showed interest towards the orthodox Roumanians from Transylvania. The ruler of Transylvania Gabriel Bethlen (1613-1629) intervened to the ecumenical patriarch Cyril Lukaris, whom he considered to be benefactor to the Calvinians, in order to determine the Roumanian bishop of Transylvania George Ghenadie of Brad (1627-1640) to pass together with all the Roumanian orthodox believers to Calvinism. In March 1629 in Geneva had just appeared in Latin a Confession of calvinisant belief, stated under the name of patriarch Lukaris.

Over a letter from 2 September 1629, Cyril Lukaris had answered to the Calvin ruler of Transylvania Gabriel Bethlen that he could under no circumstance offer undisguised help to a process of calvinisation of the orthodox Roumanians from Transylvania, and more so when such an act could not be kept a secret, for there “secrets have often their own faith”54. Then, “for the blessed and peaceful fulfilment of this (change of faith), the blood and sense connection that happens in silence, but very strongly among the Roumanians from Transylvania and the inhabitants of the Roumanian Countries and Moldavia’s, should first be broken. Without any other delay will the ruler neighbours from

49 Ioan Brezoianu, Mănăstirile zise închinate şi călugării străini, Bucureşti, 1861, p. 56 50 See: Marin Popescu – Spineni, Procesul Mănăstirilor închinate. Contribuţie la Istoria socială românească, Bucureşti, 1934, p. 134. 51 Dositei the Patriarch (of Jerusalem), Tomosul dragostei (in Greek), Iaşi, 1698, p. 552 – 554. See for romanian translation: Matei S. Dobrescu, Împrejurările ce au provocat Sinodul de la Iaşi, Iaşi, 1890, p.17 – 20; See also Niculae M. Popescu, art. cit., p. 433 – 434. 52 *** Documente privind istoria României, veacul XVII. B. Ţara Românească, t. III, (1616–1620), Bucureşti, 1951, p.516, nr. 466. 53 I. Pulpea – Rămureanu, op. cit., p. 65 – 66. 54 M. Popescu, art. cit., p. 445.

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the so- mentioned countries allow this and most surely oppose obstacles, if not by guns, at least with silent urges”55. Towards the end of the letter, Lukaris the patriarch was clearly telling the ruler Gabriel Bethlen: “The extent of our hands undisguised or hidden, towards the support of this abandon of faith, would be, on our behalf a sin that would not be washed away by any mortal torment”56. This confession made by the patriarch Cyril Lukaris in the letter addressed to the ruler of Transylvania definitively infirmed the tendentious statement of those who believed and still do that this one will have passed, even in secret, to Calvinism. The patriarch Cyril Lukaris found his end in 29 June 1638, in the waters of Bosporus, after being strangled on Turks order57.

II. Other alexandrine patriarchs that travelled in the romanian space In December 1620, on the patriarchal chair of Alexandria stepped on Gherasim

Spartaliotis (1620 – 1636), who even not coming in the Roumanian countries, sent a delegation, a head of which priest Ioanichie (future patriarch of Alexandria)to raise helps from Walachia, Moldavia and Russia58.

In the patriarchal chair of Alexandria followed after Gherasim the taught hierarch Mitrofan Kritopoulos (1636 – 1637), which travelled many of Europe’s countries (England, Germany, Sweden and Italy) even before becoming a patriarch. He had accompanied while being a hieromonk, the patriarch Cyril Lukaris, from 1613 – 1615, in Walachia. As a patriarch he came in 1638 in Walachia, but passed on in spring 1639, being buried in Targoviste59.

His successor in the patriarchal chair of Alexandria was Nichifor Klarozanis (1639 – 1645) that rejoiced the support of Moldavia’s ruler, Vasile Lupu (1634 – 1653). At his election as patriarch of Alexandria, Nichifor was in Constantinople. Soon after the election, in 1639, he came in Moldavia to thank “for the payment of the debts that weighted over the Patriarchy of Alexandria”60.From Moldavia he passed in Walachia to collect what had remain to the patriarch Mitrofan Kritopoulos after his death61.in 29 August 1632, he wrote from Walachia to Moscow for help62, and in 5 October the same year, he was already in his chair in Egypt’s Alexandria. The patriarch Nichifor came a second time in Moldavia, in 1645, from where he wanted to leave after help in Russia, but he was stopped by the Turks63. He died shortly after (in April 1645) in Moldavia.

The patriarch Nichifor was succeeded by Ioanichie Diodios (1645 – 1657) from Bereea, that was elected patriarch of Alexandria at the urges of the ecumenical patriarch Ioanichie the II-nd and of Vasile Lupu, Moldavia’s ruler. After the election,

55 Ibidem, p. 442, Latin text and p. 445, romanian translation. 56 Ibidem, p. 443, Latin text and p. 446, romanian translation. 57 For the last years of the patriarch Chiril Lukaris, see Victor Semnoz’s study, Les dernières annés du Patriarche Cyriile Lucar, in Echos d’Orient, 6-e annee, Roma, 1903, nr. 39, p. 97 – 107. 58 I. Pulpea – Rămureanu, op. cit., p. 67. 59 Ibidem. Concerning the life and ministering – missioning of Mitrofan Kritopoulos see the doctor’s thesis of I. Ică, Mărturisirea de credinţă a lui Mitrofan Kritopoulos, Sibiu, 1973. 60 Dimitrie G. Ionescu, op. cit., p. 15. 61 I. Pulpea – Rămureanu, op. cit., p. 67. 62 Ibidem. 63 Dimitrie G. Ionescu, op. cit., p. 17

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the patriarch Ioanichie of Alexandria came in Moldavia to defend the rights of the alexandrine patriarchy in the conflict with the Sinai monks and after helps64.

The successor of Ioanichie Diodios patriarch Paisie (1657 – 1678) travelled in Russia, taking part at the synod kept in Moscow in November 1666 – June 1667 for the demission of patriarch Nicon and the sentence to his liturgical renewing. At his return, in the winter of 1669 – 1670, he passed through the Roumanian countries where he received help. One of his letters towards ruler Vasile Lupu is conserved, undated65.

The successor of Paisie, Parthenie Prochoros (1678 – 1688), even before becoming patriarch of Alexandria, came twice in the Roumanian Countries, as exarch of the monastery submitted to the Saint Grave. After being elected patriarch, he continued his travels in the roumanian space, seeking financial help and supplies necessary to the survival of his patriarchal chair. Therefore, in 9 November 1679, he was in Galaţi, where he ordain cleric his companion Simeon Capasulis, future patriarch of Alexandria. Some time later, in 11 January 1689, he was in Iasi66, and then left for Bucharest, where he was already leaving in 11 January 1680 at the monastery Michael Voda, during the ruling of Şerban Cantacuzino (1670 – 1688). On 6 May 1689, he was setting in Bucharest “the God graceful and most worthy among boyars, great court official, his grace Constantine Brancoveanu, that most wanted in the Holy Spirit and most beloved son of our meekness”67. For the period that he stayed in Walachia he visited the monasteries from Oltenia – Stăneşti and Segarcea – offered to the Patriarchy of Alexandria68. In the fall of 1680, he left for Constantinople and then to Alexandria, bearing gifts.

After almost three years, in May 1683, he was again in Moldavia, giving his allowance to the Metropolitan Bishop Dosoftei (1671 – 1673; 1676 – 1686) for the printing in Iasi, in 1683, of a new edition in Romanian of the “Holy Mass”69.

After Partenie, in the alexandrine patriarchal chair followed patriarch Gherasim Pallados (1688 – 1710), that had strong connections with Constantine Brâncoveanu (1688 – 1714) and the Cantemirs, at whose court he stayed a long time. In 1691, we find him in Walachia, accompanied by Samuil (Simeo) Capasulis (future patriarch), seeking help and hosted at the Michael Voda’s Church in Bucharest70. After two years, Gherasim passed in Moldavia, taking part on 17 March 1693, at the funeral of ruler Constantine Cantemir, along with three other patriarchs that came from East to Iasi: Diositei the II-nd, Notara (1669 – 1707) of Jerusalem; Neophyte (1672 – 1682) of Antiohia and the formal ecumenical patriarch Jacob (1679 – 1682; 1685 – 1686; 1687 – 1688)71. Gherasim also took part in the enthroning ceremony of Dimitri Cantemir, on 29 March 169372.

64 Ibidem, p. 17 – 23. 65 I. Pulpea – Rămureanu, op. cit., p. 68. 66 Dimitrie G. Ionescu, op. cit., p. 25. 67 N. Iorga, Domnii români Vasile Lupu, Şerban Cantacuzino şi Constantin Brâncoveanu în legăură cu Patriarhii Alexandriei, in Memoriile Secţiunii Istorice ( Academia Româna ), series III, t. XIII, Bucureşti, 1932 – 1933, p. 147. 68 Dimitrie G. Ionescu, op. cit., p. 25. 69 See for this purpose : I. Bianu – N. Hodoş, Bibliografia veche românească, t. I, Bucureşti, 1903, p. 262. 70 I. Pulpea – Rămureanu, op. cit., p. 69. 71 See : Dimitrie Cantemir, Vita Constantini Cantemyri cognomentos senis, Moldaviae principis. Latin revised text and romanian translation by N. Iorga., Bucureşti, 1924, p.83 – 92, Latin text and p. 113 – 126,

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From Moldavia Gherasim passed again in Walachia, and from there he left to Constantinople, towards the end of 1693, and then to Alexandria (end of 1694). After almost five years, at the end of 1699, Gherasim returned to Bucharest, at the court of Constantine Brancoveanu, with the intent to print, with the help of the Roumanian ruler, a book of sermons73.

At the end of 1708, the patriarch Gherasim came for the third time in Walachia “very weak and old”. In Bucharest he met patriarch Hrisant Notara of Jerusalem (1707 –1731). The two patriarchs served together on the day of The Birth of God in 1708, at the church Saint George – the New of Bucharest, surrounded by four foreign hierarchs: Climent the Odrian, Axentie the Sofian, Maxim of Ierapolia and Mitrofan of Nyssa, “with many priests and clerics”74.

On 27 January 1708, at the funeral of metropolitan bishop Theodosius of Ungrowalachia served the patriarchs Gherasim and Hrisant Notara. At the place of Theodosius, Antim Ivireanu (1708 – 1716) until then bishop of Ramnicu was chosen metropolitan bishop of Ungrowalachia. The two eastern patriarchs have enthroned Antim Ivireanu on the Ungroroumanian metropolitan bishop chair, with all due solemnity, in the Sunday of the Orthodoxy (22 February 1708), in the presence of Constantine Brâncoveanu and other country officials75.

In October 1708, at the wedding of Bălaşa, the daughter of Constantine Brâncoveanu, to Manolachi, the son of Alexander Lambrino of Constantinople, the patriarch Gherasim “read the spruce firs of the Holy Matrimony”. And the patriarch Hrisant of Jerusalem kept the place of the Godfather, in the absence of court’s official Constantine Cantacuzino, who was out of the country76.

In the Epiphany day of the year 1709, patriarch Gherasim of Alexandria served the Holy Mass before ruler Constantine Brâncoveanu, and, in 20 February 1709, he blessed a second wedding in Brancoveanu’s palace, when Stephan, the son of the Roumanian ruler, wedded Bălaşa, daughter of the treasurer of Ilie Cantacuzino77.

During Gherasim Pallada’s last stay at the court of Constantine Brăncoveanu, the Roumanian ruler donated to the Patriarchy of Alexandria, in the years 1707 – 1708, the church Zlătari of Bucharest, that later became monastery78. Gherasim successor’s

romanian text. To be seen for this purpose also Ion Neculce, Letopiseţul Ţării Moldovei … ( 1662 – 1743 ), ed. Michail Kogălniceanu, in Cronicele României, t. II, Bucureşti, 1872, p. 244. 72 Dimitrie Cantemir, Descriptio Moldaviae ( Descrierea Moldovei). Translation from the Latin original, at the celebration of 200 years since the author’s death (21 august 1723), by Giorge Pascu, Bucureşti, 1923, p. 66; Also see Ion Minea, Dimitrie Cantemir, Omul – Scriitorul – Domnitorul, Iaşi, 1926, p. 344 – 345. 73 Dimitrie G. Ionescu, op. cit., p. 28 74 Radu vel Logofat Grecianu, Viaţa lui Constantin Voda Brâncoveanu, edited by Şerban D. Grecianu, Bucureşti, 1906, p. 180. 75 Ibidem, p. 181 – 182. 76 Ibidem, p. 185. 77 See to this regard: Banul Mihail Cantacuzino, Genealogia Cantacuzinilor, published and adnoted by N. Iorga, Bucureşti, 1902, p. 51. 78 News about the donation of the church Zlătari to the Patriarchy of Alexandria date from1708, from an opis of the papers that the church Zlătari had. A paper of 20 June 1708, states that Hagi Toma, along with his wife made as donation to the church Zlătari of Bucharest, a vignard “that is of the Patriarchy of Alexandria“ (See for this: I. Pulpea – Rămureanu, Legăturile Patriarhiei de Alexandria cu Ţările Române, în „Studii Teologice”, II-nd serie, Bucureşti, 8-th year, 1956, nr. 1 – 2, p. 70).

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on the apostolic chair of Alexandria was Samuil Capasulis (1710 – 1723), that had been ordained hierocleric, on 9 November 1679, in Galati, then, in 1682, he passed through Moldavia in his way to Russia, for there, afterwards, in 1692 to accompany the patriarch Gherasim Palladas in Walachia. For instance, in 23 April 1715, he was visiting the monastery The court of Arges, where he enforced the rights and privileges that this monastery rejoiced of. From Walachia he passed in Moldavia to the ruler Nicolae Mavrocordat (1711 – 1715) for help “to find the comfort and mercy of rulers, boyars and other Christians”79. Nicolae Mavrocordat received him in Iasi, in June 1715, with great affection. “And not only the ruler has help him with mercy more than he had hope for, but his entire court, and all the major and minor boyars, they even urged the clerks to help him with the mercy that each could give a second to their position and they gave grace for raising more than they hoped for”80.

In the reunion of the Ruler’s Chairs in 20 July 1715, the Moldavia’s ruler Nicolae Mavrocordat had donated to the Patriarchy of Alexandria the monastery Hang Buhalnita, foundation of ruler Miron Barnovshi, with villages Băltăeşti and Mânjeşti. The Moldavian ruler had asked the patriarch Samuil “ to receive this gift from Moldavia that they received with joy and blessed and gave grace to the Lord”81.

At the end of December 1715, Nicolae Mavrocordat was moved to Bucharest and along came the patriarch Samuil Capasulis. This one had urged the ruler, in the summer of 1716, to excuse of any duty “the laymen clerics and monasteries of any kind”. The same thing he had advised him to do in Moldavia in the year 171582. Still in 1716, to the Patriarchy of Alexandria was donated by Tudor Vlacanescu, the hermitage Breajba, with the domain Cracioaia, as the patriarch Samuil of Alexandria was in Walachia83. Patriarch Samuil’s stay in Walachia prolonged until 1718.

In 28 September 1717 Maria Băneasa, wife of late Barbu Milescu vel Ban, and her formal son in law, Dositei Brailoiu, that later became a monk, “have donated to the Patriarchy of Alexandria, as the patriarch Samuil Capasului was in the country, the monastery Saint Apostles of Valcea” …, with all its domains, mills, vineyards, gipsies, rumens and other benefits it might have, from more to less, like it is shown and prove the books and documents of the monastery”84.

Ioan Mavrocordat (1716 –1719) that had been helped by the Patriarch Samuil to take the ruling chair of Walachia made a document, in 12 September 1717, where he also donated to the Patriarchy of Alexandria The Inn of the Zlatars of Bucharest85. In

79 Acsinti Uricarul, A doua domnie a lui Neculai Alexandru Mavrocordat Voievod, ed. M. Kogalniceanu, in “Cronicele României “, t. II, Bucureşti, 1872, p. 168. 80 Ibidem. 81 See N. Iorga, Studii şi Documente cu privire la istoria Românilor, t. VI: Cărţi domneşti, zapise şi răvaşe, Bucuresşti, 1904, p.419; Th. Codrescu, Uricarul sau Colecţiune de diferite acte ce pot servi la Istoria Românilor, t. V, Iaşi, 1862, p. 365 – 377; Gh. Ungureanu, Mănăstirea Hangului sau Buhalniţa, Iaşi, 1931, p. 16 – 17. 82 N. Iorga, Studii si Documente, t V, Bucureşti, 1903, p. 100. 83 Ioan Brezoianu, Mănăstirile zise închinate şi călugării străini, Bucureşti, 1861, p. 56. 84 T. G. Bulat, Documente cu privire la Oltenia, in Revista Istorică , year XI, Bucuresti, 1925, nr. 10 – 12, p. 309 – 310: Cartea jupanesei Marii Milescăi Băneasa, a lui Dositei monah Brăiloiu, de închinăciune a mănăstirii Arhangheli la Sfânta Patriarhie de la Alexandria. 85 Dimitrie G. Ionescu, op. cit., p.55; Ion Brezoianu, op. cit., p. 53; I. Pulpea– Rămureanu, op. cit., p. 71.

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August 1-st 1718, the monastery Cernica was also donated to the Patriarchy of Alexandria, with all its incomes, being added as outbuilding to the monastery Zlatari of Bucharest, although Cernica Vornicu, her founder, had donated it, in 1685, to the Metropolitan Bishopy of Ungrowalachia, fact that generated a wave of discontent. At the end, the monastery had been re-given to the Metropolitan Bishopy of Bucharest.

The successors in chair of the patriarch Samuil, Cosma the II-nd (1723 – 1737) and Cosma the III-rd (1737 – 1746), didn’t came in the Roumanian Countries but maintained a rich correspondence with the famous Phanariots regarding the good administration of the donated monasteries from Walachia and Moldavia86.

Staring with 26 September 1746, the patriarchal chair of Egypt’s Alexandria was occupied by Matei the Psalt (1746 – 1766), with the help of Constantine Mavrocordat, ruler of Walachia six times in a role (in the years 1730 – 1763). In September 1746, the Metropolitan Bishop Neofit of Ungrowalachia received from the ecumenical patriarch Paisie the II-nd a “patriarchal ecdos”, where he invested this one to install and ordain Matei, as patriarch of Alexandria87.

On 9 July 1766, Matei the Psalt resigned from the dignity as patriarch of Alexandria and came in Walachia. At this occasion he received as donation several locations on behalf of the Marga family88. From the same year (1766) the Patriarchy of Alexandria also had in his dominium the church Saint Ilie of Iasi89.

Patriarch Matei’s successor, Chiprian (1766 – 1783) never came in the Roumanian Countries, but maintained a rich correspondence with Meletie, the superior of the monastery Zlatari90.

Therefore the Patriarch Matei was the first alexandrine hierarch to have travelled the Roumanian countries in the XVIII century. We notice that, from 1600 until 1766, out of thirteen alexandrine patriarchs, nine have travelled in the Roumanian Countries, bearing, a second to their position different gifts like: Holy Relics, icons, books of cult, nomocanons, theology books and all sorts of manuscripts and liturgical ornaments treasured by the Romanian believers. In exchange they took from the Romanians> donations and helps given by the rulers, metropolitan bishops, bishops, boyars, and devoted Christians. In the Roumanian Countries, the alexandrine patriarchs visited different cities, monasteries and churches, giving speeches where they fight against heresies, enforcing the believers in the orthodox faith.

The Romanian believers have repaid with generosity and all their devotion the missionary trying and homilies of the alexandrine patriarchs, receiving them with open arms and great joy, a second to the traditional Romanian hospitality. To the Patriarchy of Alexandria, being in difficulty due to the Arab dominium and then Turk, have been given, out of the greatness of Romanians heart, several monasteries, hermitages, domains, churches, from all over Walachia. Especially, the monasteries and hermitages donated were equipped with house, inns, markets, vineyards, proprieties, mills, gipsies

86 I. Pulpea – Rămureanu, op. cit., p. 72. 87 *** Condica Sfântă a Mitropoliei Ungro – Vlahiei, ed. Ghenadie Craioveanu, Bucureşti, 1886, p. 141 – 142. 88 Dimitrie G. Ionescu, op. cit., p. 45. 89 Marin Popescu – Spineni, op. cit., p. 134. 90 See: I Muşeţeanu, Documente greceşti privitoare la mănăstirile închinate, in „Biserica Ortodoxă Română”, year XLIC, Bucureşti, 1931, nr. 9, p. 518 – 522.

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and rumens, necessary for the work of the field, along with other incomes they had, that were all directed to the necessities of the Patriarchy of Alexandria. These tributes and other financial helps, church clothes, pots and cult silver and gold objects, church books and liturgical ornaments of all sorts, represent a contribution of great value, that the Romanians made to the Patriarchy and to the orthodox Christians of Alexandria, oppressed and powered by Arab’s dominium and then Turk’s one. The very close relationships of the alexandrine patriarchs with the roumanian Countries and their presence in the roumanian space in the XVI – XVIII centuries have founded the unity and solidarity of the entire Orthodoxy in times of great difficulty and uncertainty.

We believe that the example of such friendly relationships and of mutual help that lay at the base of the unit of faith can serve as a great pedagogue to us on our way towards a Christian United Europe, multicultural and pluri-religious.