Sotirovic Patriarchate of Pec From 1557 to 1594

7/28/2019 Sotirovic Patriarchate of Pec From 1557 to 1594

1/33

SERBIAN

STIJDIE,S

JoURNALoFTHE

Nonrn

AMERTcAN

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SeRBreN

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EE

99,


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ago

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The

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Poetry

Du5an

Pajin

Dobrodo5lica

................

Welcome

Zalazak

sunca

.........

Sunset

Nema

vi5e

tajne

No

More

Mystery

Vredelo

je

..............

It Was

Worthwhile

Okeansko

osedanje

The

Oceanic

Feeling

Mirjana

N.

Radovanov-Matarii

Dunav

The Danube

Rat

i

mir

War

and

Peace

.........

Dunav

i rat ............

The Danube

and

the

War

...........

Vedni

Dunav

The Ageless

Danube

Ko

sam

ja?

Who

Am

I?

...............

Dijaspora

Diaspora

306

307

308

309

310

311

3t2

313

314

315

318

3t9

320

321

322

323

324

325

326

327

328

329

Serbian

Loca

ilre C.

1. lntroduction

This

paper

focuses

on

the d

the Constitutionalists

in tht

the establishment

of

the

fin

well

as

the

rise

of

modern

Serbian

legal

and

historical

in

detail

by

comprehensir

searched

it

partially.

Slob

work

of

local

government

constitutional

history of

S

stitutionalists

and

Their

G

tus

and characteristics

of

Ir

palities

of

this

historical

p

XX.

veku

(Local

Goverm

RuZica Guzina

elaborared

Opitina

u Srbiji

1839-191

valuable

these

publicatim

first

book

was

published

ir

Therefore,

it

is

necessary

I

point

of view.

*

Thi.

pup". was

inspired

uy*

r

Academy of

Sciences

and

futsi:

'

l9th and

20th Centuries"

(no.

l'i

Republic

of

Serbia.

I

See SlobodanJovanovi6,

t-srar

3

of

Sabrana

dela Slobofun

uprava

Srbije u

XlX. i

XX.

r*

Srbiji

1839-1918

(Belgrade: Rr

Serbian

Studies:

Journal

of

ttrc

\


6/33

The

Serbian Patriarchate

of

Pe6 in

the

Ottoman

Empire:

The

First

Phase

(1557-94)

Vladislav

B.

Sotirovid

Mykolas

Romeris

University

lntroduction

The goal

of this

article

is to

investigate

the

role of the revived

("second")

Patriarchate

of

Pei in

Serbian and

Balkan history,

particularly

with

respect

to

(a)

the

Serbian Church's influence

in

the

creation of

a Serbian national

identity

during the

first

decades of

the

Ottoman occupation

of

Serbian lands;

(b)

Serbian-Turkish relations

in

the

second half

of

the 16th

century; and

(c)

the

reasons

for Serbian

disloyalty

towards the

Ottoman

government

at the

turn

of the

17th century.

This

article

addresses

the

causes

of

the

decline

of

the

Ottoman Empire,

once

among the

most

powerful

European

states

in

the

New Age

of European

history.

The decline

of

the Ottoman Empire

was a

prelude

to

the

"Eastern

Question"

in

the Balkans, i.e.,

the

question

of

the

survival

of

the

Ottoman

Empire

in

Europe.r This was

one

of

the crucial

questions

in the history of

Europe

from the time

of

the Reformation

to the beginning

of the

First World

War.

The

methodology employed

in

this

paper

consists

of

analysis

of

availa-

ble

documents

and comparison

of different historical

sources and literature

on

the

subject.

The Patriarchate

of

Pe6

is a

subject

of

major

significance

as

it

was

the

only

Serbian

national institution

within

the Ottoman Empire

and

was crucial

in

influencing the

Serbian

people

to

remain

loyal to the

Orthodox faith

rather

than

convert

to Islam.

The

patriarchate

was responsible

as well for

preserving

Serbia's

medieval

heritage

and

the

idea

of

an

independent

national

state.

Under

the

influence

of

the

patriarchate,

Orthodox Christianity

became

the

1

For

a discussion of the

"Eastern

Question,"

see

Vasilj Popovi6,

Istoino

pitanje (Belgrade:

Geca

Kon,

1928).

Serbian Studies:

Journal

of the North American

Society

for

Serbian Studies 25(2): 143-67,2011

.


7/33

144

Vladislav B. Sotirovi6

cornerstone

of Serbian

national

identity, a

role that

has continued

to

the

present

day.2

The

Patriarchate

of Pei

was founded

in

1346,

during

the

reign of

the

most

significant

Serbian

ruler-Emperor

Stefan

Du5an,

"the

Mighty"

(1331-55)

(Fig.

1

following

p.167).3

The

foundation

of

the

national

Serbian

Patriarchate

of

Pei was

the

consequence

of a

new

political

situation

on

the

Balkan

Peninsula, the

emergence

of

Serbia

as

the most

powerful

country in

the

region

positioned

to

replace

the

Byzantine

Empire.

In the

same

year

as the

founding

of

the

patriarchate,

Du5an the

Mighty

was

crowned

the

emperor

of

Serbs

and

Greeks

(i.e.,

the

Byzantines)

by

the

patriarch of Pe6.

The

period

that

followed

was one

of

full

independence

of the

Serbian

medieval

church

from

the

Greek

one,

named

the Ecumenical

Church

in

Constantinople.

The

history

of

the Patriarchate

of

Pe6

can

be divided into

two

periods,

with a

long

intemrption

between

them

lasting

approximately

one

century:

from

1346

to 1459

and from

1557

to

1766.In

the

first

period

the

Patriarchate

of

Pe6

was

the

state

church of

the

independent

medieval

Serbia.a

When

the

Ottoman

Turks

conquered

Serbia

in

1459 the

patriarchate, as

the

Serbian

na-

tional

church, was

soon

abolished (most

likely

in

L463), and

it

did not

exist

for

a

century,

until

its revival

in

1557.

However,

the

revived

patriarchate

found

itself

in a

new

political situation. Now,

from

1557

to

1766,

the

new

Patriarchate

of

Pei

was under the

total control

of

the

authorities

of the

Ottoman

Empire.

Yet, the

territory

under

the

jurisdiction

of

the

"second"

patriarchate

was

greater

than that

of

the

"first"

patriarchate

(Fig.

2).

The

"second"

Patriarchate

of

Pe6 had

jurisdiction

over all

Serbs

in the

Ottoman

Empire.

It is

important to

stress

that

only

two

(Orthodox)

patriar-

chates,

the

Greek

Patriarchate of

Constantinople and

the

Serbian

Patriarchate

2Toduy

almost

all

former Orthodox

Serbs

in

Bosnia-Herzegovtta

and Ra5ka

(SandZak)

who

converted

to Islam

are known as

"Bosniaks,"

former Orthodox

Serbs

who converted

to

Roman

Catholicism

in

Croatia, Dalmatia, Slavonia,

and

Bosnia-Herzegovina

are

"Croats,"

and

former

Orthodox

Seibs

who

converted

to Islam in

Kosovo-Metohija

became

"Albanians"

(Arbanasi).

In

Kosovo-Metohija

there were also

"Amauts"

(Amauta5i)-former Orthodox

Serbs

who

converted

to Islam but

retained

their ethnic

identity before

finally

becoming

Albanians.

It

is

estimated

that

c. 30

percent

of

present-day

Albanians

in

Kosovo-Metohija

are of Serbian

origin'

Du5an

T.

Batakovii,

Kosovo i

Metohija u srpsko-arbanaikim

odnosima

(Belgrade:

Cigoja

Stampa,

2006),33-36.

3

On

E-p..o. Stefan

Du5an

and

his

empire,

see

Miladin

Stevanovid,

Duianoyo

carstvo

(Belgrade:

Knjiga-komerc,

2001).

4

The

creation

ofan

independent

(autocephalous)

Serbian

(Orthodox) medieval church

in 1219

was

possible

due

to the work

ofSt.

Sava

(c.

1174'1236).

Stanoje

Stanojevii,

Istorija srpskoga

naroda,

reprint

of

corrected

3rd edition

(Belgrade: Napredak,

1926),

124-25. St.

Sava,

however,

was one

of the

most important Serbian

medieval secular

national

workers.

About his

secular

activities,

see

Mi1o5

Cmjanski,

Sveti Sava (Sabac:

"Glas

Crkve,"

1988).

The

Serb a-

of Pei,

were

permitted

to

of

the largest

part

of

the

state, the Patriarchate

of

I

in the

Ottoman Empre.

T

stitution

of

the

Serbs befc-,

of the

Serbs,

the

"seconr

national

Serbian

state.

The main functions

o

of

its

existence

were

to

pr

to serve as the

political

Ottoman

government).

an*

Serbian state and

people"

This

article

deals

ri

ir

the

first 38

years

of

its e:

chate

up

to the incineratic-

The main

issues disc

revival

of

the

patriarchat

1594-95

against

Ottomar

man

Empire

regarding

Orthodoxy in

the areas

u

the

reasons

for

the

inci-ner

of

this

action

with respec

and

(5)

consideration

ofv

chate,

only

with

an

old

n

Serbian

patriarchate.

The

Serbian People under

The

making

of

the Ottom

Mehmed

II

al-Fatih.

"l

Constantinople

in 145-1

:

northern

Anatolia

and eni

southern shore of

the

B

Mehmed II,

in four

milil

finally annexing it in

1-15

s

For information

on

lv{ehmsc

(Osmanskog)

corstva

lGesch;:

)

(Zagreb:

"Ognjen

Prica." 19-9

.


8/33

The

Serbian Patriarchate

of Pe6 in the

Ottoman Empire

I45

of

Pei,

were

permitted

to

exist

in

the

Turkish

state

after

the

Ottoman

conquest

of

the

largest

part

of

the Balkans.

After

the fall

of

the

independent

Serbian

state,

the Patriarchate

of

Pe6 was the

only institution

that

could

unite

all Serbs

in

the

Ottornan

Empire.

The

patriarchate

actually

became

a representative

in-

stitution

of the

Serbs

before

the

Ottoman

government.

Essentially,

in

the

eyes

of

the

Serbs,

the

"second"

Patriarchate

of Pei

was

a

substitute

for

the lost

national

Serbian

state.

The

main functions

of

the

"second" patriarchate

during

the two

centuries

of its

existence were to

prevent

the

Serbs

from

converting to

the

Islamic

faith,

to

serve

as the

political

representative

of

the

Serbs in

Sublime Porta

(the

Ottoman

govemment),

and

to

preserve

the

medieval

cultural

inheritance

of

the

Serbian

state and

people.

This

article deals

with

the

history

of

the new

Patriarchate

of Pe6

during

the

first

38

years

of

its

existence

(1557-94),

from the

revival

of the

patriar-

chate

up to the

incineration of

St. Sava's

relics

on

Vradar

Hill near Belgrade.

The

main

issues discussed in

this

article are

(1)

the

motivations

for

the

revival

of

the

patriarchate,

(2)

the

reasons

for

the

Serbian insurrection

of

1594-95

against Ottoman rule,

(3)

the tolerance

and

intolerance

in

the Otto-

man

Empire

regarding

the

relationship between

Islam

and

Christian

Or-thodoxy

in

the

areas

under

the

jurisdiction

of

the

Patriarchate

of

Pe6,

(4)

the

reasons

for

the

incineration of

the

relics

of St. Sava

and the consequences

of

this

action

with respect to

the

relationship

between

the

Serbs

and Turks,

and

(5)

consideration

of

whether

the

'osecond"

patriarchate

was a

new

patriar-

chate,

only with

an

old

name,

or

a real resumption

of

the medieval

("first")

Serbian patriarchate.

The

Serbian

People

under

Ottoman

Rule

in

the

16th Century

The

making

of

the Ottoman

state

into

a

world

power

was

the

work

of Sultan

Mehmed

II

al-Fatih,

"the

Conqueror"

(1451-81),

whose

conquest of

Constantinople

in

1453 removed

the last major

barrier

to

expansion into

northern

Anatolia

and enabled

the

Ottomans

to

dominate

the Straits

and the

southern

shore of

the Black

Sea.5

After

the

conquest

of

Constantinople,

Mehmed

II,

in four military

campaigns, succeeded in

occupying

Serbia and

finally

annexing

it in

1459 after the fal1 of

Smederevo-Serbia's

capital at

the

5

For

information

on

Mehmed

the

Conqueror, see

(Osmanskog)

carstya

lGeschichte

des osmanischen

(Zagreb:

"Ognjen Prica," 1979),

|51-252.

Joseph

von

Hammer,

Historija Turskog

Reichesl,

vol. 1, trans. Nerkez

Smailagii


9/33

146

Vladislav

B.

Sotirovii

time.6

Mehmed

the

Conqueror

soon

occupied

Bosnia

irt

1463, Albania

in

1479,

and

Herzegovina

in

1482.

He

also

made

the

preparations

for

the

Ottoman

conquest

of

Negro

Monte,

or

Montenegro

(medieval Doclea

or

Zeta),

in

1499.

As

a consequence,

ultimately

all

of

the Serbian

medieval

states

and Serb-populated

territories

came

under

the

Ottoman

sultan

as

part

of

the

Ottoman

Empire.

Actually,

the

Serbian

people

and

regions

were

being

conquered

by

the

Turks

from

1371 (Macedonia)

to

1499

(Montenegro).

During

the

Ottoman

expansion

in

the

Balkans,

the

smaller

Ottoman

provinces-s

anjaks,

which

were

located

at

the

Turkish

borders

with

Christian

states-became

the

most

important

for

the Ottoman

administration,

primarily

from

a

military

point

of

view.

Strong

military

fortresses

and

a special

system

of

military

stations

were

built

along

the

borderland

sanjaks.

A

typical

example

was

the

sanjak

of

Smederevo

(northern medieval

Serbia),

which

existed

from

the

fall of

the city

of

Smederevo

until

the

conquest

of

the

province

of

Banat

(t4se-1ss2).

During

the

16th

and

17th

centuries

the

Serbian

people

lived

in

five

larger

Ottoman

provinces-pashaliks

(paqalik,

pasaluk).

The

most

important

of

these

were

the

Pashalik

of

Rumelia

with

its

sanjaks-Skoplje,

Kjustendil,

Sofia,

Prizren,

Vuditrn,

Scodra,

Kru(evac,

Vidin,

and

Smederevo-and

the

Pashalik

of

Bosnia,

divided

into the following

sanjaks:

Bosnia,

Herzegovina,

Klis,

Zvornik,

Bihai,

and

Lika.

The

other

pashaliks

in which

the

Serbs

lived

were

the

Pashalik

of

Timiqoara

(in

the

sanjaks

of

ianad

and

Timigoara),

the

Pashalik

of Jeger

(in

the

sanjaks

of

Seged

and

Srem),

and

the

Pashalik

of

KanjiLa(in

the sanjaks

of

Mohacs

and

PoZega)'7

The

Ottoman

administrative

system

was

otganized

with

the

most

important

goal

of

securing

military

success

and

thus

primacy.8

A

fundamental

principle of

interethnic

relations

within

the

Ottoman

Empire

was

the

legal

and

practical

superiority

of

the

Mohammedan

creed

(Islam)

over

all

other

creeds'

The

most

remarkable

demonstration

of

the superiority

and

privileged

position

of

Muslims

in

Ottoman society was

the

requirement

that Christian

subjects

pay

extra

taxes

in

money

(haraq)

and

taxes

in blood

(devqirme; in

Serbo-

croatian,

danak

u

kr:ti).e

The

latter

tax-devsirme

(collectron of

boys)-was

especially

harsh

for

the

Christians

as

it was

the

practice

in which

Ottoman

6

Ha1i1

Inalgik,

The Ottoman

Empire:

The

Classical

Age,

1j00-1600,

trans.

Norman

ltzkowrtz

and Coiin

Imber

(London: Weidenfeld

&

Nicolson,

1973)'27.

1

lvan BoL\(,

Sima

Cirkovii,

Milorad

Ekmedi6,

and

Vladimir

Dedijer,

Istoriia Jugoslaviie

(Beograd: Prosveta,

1973), see

the

map on

p. 136.

8

H.

W.

V. Temperley,

History

of

Serbia

(New York:

Howard

Fertig,

1969),

106'

9

Ho*"r..,

the

Armenians

and

the Jews

were

exempted

from

devSirme

taxation.

Vladimir

corovi6,

Istorijasrba

(Belgrade: Beogradski

izdavadko-grafidki

zavod,

1993),373.

The Se-:

authorities

forciblr cr

"

Iater enrolled

in

th: .:'

Ottoman Empire

the:=

instance.

by

the sult":

-

social

intolerance.

T:..

formally

proclaimec.

:.

respected

on the

gro.::.*

lt

is

assumed

1'.

-

'

Serbs in

the

Ottom"r. =

Theoretically,

the s';l:":-

master of

all

inha-..,-

Christian

Serbs

riet3

t-.:

tax-paying

lower

class

::

were

Christian Serb:

'.

-

small

and

middle-l:..

:

states.

It was

ven r;:;

sipahis

(Ottoman

r:,.*-.

sipahis were

a

minort:,

In

the

Serbian

:::.:

Serbian reaya.

haJ

.--

paying

obligation'

tr

:

addition

to ordinan

:.',

(whether

Muslim

or :.:'

reaya,

while

har

ing

t. :

natural, and

labor

or.,.

was

paid

by

all

labcr-'-

century.

meritoriou-

S::

sultan

along

with

pe:-':

hundred

years

of

Ottc:',

been

in

the Christiar:

:.,

until

the end

of

the

..:

Serbs

against

the

ne','.

.'

1o

About

devqirme.

see

:

,::

ll

Fred Singleton.

I

Si:

"

'

Press,

1989),38.

12

A

ti*o,

was an

inh.':

:--

,

ll

Bozii et al..

lsro,i.ia .':

-

la

on

the otloman

riu:,

.

.'-

Branislav Curiii,

eds..

-'..

.

(Belgrade: Prosveta.

I

i'

-

-


10/33

The

Serbian

Patriarchate

of

Pe6 in

the Ottoman

Empire 147

authorities

forcibly

collected boys

from

Christian families

to

be trained

and

later

enrolled

in

the

empire's military

or

civil

service.l0

In

general,

in the

Ottoman

Empire

there

was a

legal declaration

of

religious

tolerance

(for

instance,

by

the sultan's

firman in 1566)

and a fairly complete

political

and

social

intolerance.

The Christians were clearly

second-class

citizens. While

formally

proclaimed,

religious tolerance

in

the

majority

of

cases

was

not

respected

on

the

ground

level in

the

provinces

by local

Ottoman

governors.

It

is

assumed

by

historians that approximately 90

to

95

percent

of

the

Serbs

in

the Ottoman

Empire

in

the

16th century

lived in

the

rural

areas.11

Theoretically, the sultan owned all Ottoman

lands, and he was the absolute

master

of all

inhabitants,

Muslims and

non-Muslims.

In

this

way, the

Christian

Serbs

were the sultan's

flock

or

subjects

(reaya)-members

of the

tax-paying lower

class

in Ottoman

society.

However, in the

16th century there

were

Christian

Serbs

who were

timar owrrers.l2

A

majority of them hadbeen

small

and

middle-level

feudal lords

at

the time

of

the independent Christian

states.

It

was

very rare

to

have more

Serb Christian

than Ottoman Muslim

sipahis

(Ottoman

feudal lords)

as in the

majority

of cases

the

Serb

Christian

sipahis

were

a

minority.l3

In

the

Serbian ethnolinguistic

territories, the

farmers,

who were

mostly

Serbian reqya, had

subordinated small-land

properties

(iiftluks)

and

tax-

paying

obligations

to

both the sultan and the

Muslim

feudal

aristocracy.

In

addition

to

ordinary

taxes

required

of all

members of

the reaya social

strata

(whether

Muslim

or not),

Christian

Serbs,

as non-Muslim members of

the

reaya,

while

having to

pay

to the

sultan,

had

extra

tax obligations:

monetary,

natural,

and

labor

ones.

The most important was the harag or dZizija,

which

was

paid

by all

labor-able

menper

capita.

During the second

half

of the

16th

century,

meritorious Serbs

were

granted

abandoned

lands as

iiftluks by

the

sultan

along

with

peasants

as their

serfs.ra

Generally

speaking,

during

the

first

hundred

years

of

Ottoman

rule, the

status of

peasants

was better than

it

had

been

in

the Christian

medieval feudal

states.

This was the

main

reason

that,

until

the end

of the

16th

century,

there were no

rebellions

among the

Christian

Serbs

against

the

new Ottoman

rule.

There

were

also some

privileged

territo-

10

About clevSirme,

see more in

Looklex

Encyclopaedia,

http://i-cias.com/e.o/devsirme.htm.

rr

Fred

Singleton,

A Short History oJ the

Yugoslav Peoples

(Cambridge:

Cambridge University

Press, 1989),38.

t2

A

ti*o,

*u,

an

inheritable

sma1l

land-property

granted

for military selice.

13

Bozi6 et a1., Istorija

Jugoslavije,

137

.

14

On

th.

Ottoman

feudal, state, and

military

systems,

see Bogo Grafenauer, Jorjo

Tadi6,

and

Branislav Curdi6,

eds.,

Istorija naroda Jugoslavije, vol.

2,

Od

poietka

XYI do kraja XVIII veka

(Belgrade:

Prosveta,

1960),

9-38.


11/33

148

VLadls ar

3. Sc.

fies,

as

for instance

Montenegro,

u.here

the

ttudal s)'stem

lvas

abolished

by

the

Ottomans

and all

inhabitants

w'ere

proclaimed free

peasants

(not

feudal

serfs).

In

Montenegro

even

the

Ottoman

admrnistrative

system was

not

established

on the

local

level.

Local

administration

\\'as

thus

left

to

the

domestic

(Christian)

aristocracy.

15

A

large

part

of

the

northern

territory

of

the

formerly

independent

medie-

val

Serbia

was

transformed

into a

borderland

Ottoman

military

province,

which

was

ruled by

a

pasha

(paga, pa5a) whose

administrative

seat

after

l52l

was

in

Belgrade

(before l52l itwas

in

Smederevo).

The

pasha

determined

the

amount

of

tribute

and

taxation.

He

was

also

head

of

the

justice

system

and

of

the

Ottoman

administration

in

his

province-pashalik.

The

Christians,

in

contrast

to

the Muslims,

had

no rights to

complain

against

the

pasha,

but

they

could

appeal

to

him

for

his

protection

against the

local

Ottoman

feudal

aristocracy-the

sipahis.

The Ottoman

pashaliks

were territorially

subdivided

into

several

sanjaks

governed

by

sanjak-begs.

The

sanjaks

were

subdivided

into vilayets

or

subasiluks

administered

by

a

suba$ct, and

finally,

the

subaqiluks

were

composed

of several

nahiyes,

or

local districts,

administered

by

mudirs.

The

administration

of

justice

was

given

to

the

kadi,

whose

administrative territory

was

the kadiluk.t6

Almost

until

the

end

of

the

17th

century

there

were

large

districts in

the

Serbian

ethnolinguistic

territory

administered

by

the

local

Christian

basi-

knezes.

These

persons

were

usually

descendants

of

Serbian

nobles

or

princes

who

had become

dependent

on

the Turks

but

managed,

by

their

services,

to

win

the latter's

goodwill

and

retain their

lands

relatively

intact.

Baqi-knezes

were

accountable

only

to

the

pasha

in

Belgrade

as

the administrator

of

the

entire

province

of

the

Belgrade

pashalik.

The Ottoman

Muslim

kadis

had

no

jurisdiction

in

the

territories

administered

by

baqi-knezes,

and

the

Turks did

not

have

the

right

to live

in these

districts.

Thus, a

large

part

of

Serb-

populated land

was not

under the Ottoman

administrative

jurisdiction

in the

15th

and

16th

centuries.

In

many

cases

the nahiyes were administered

by local

Serb

Christian

obor-knezes.

These

individuals

were

elected

by

their

compatriots,

but their

election

was subject

to

the

pasha's

approval.

The

obor-

knezes

were

mainly

responsible

for

order in

the

nahiyes.

Thus,

some

type

of

local

national-territorial

autonomy

existed

among

the

Serbs

during

the

first

century

and

a

half

of

Ottoman

rule.

15

BoZii et

a1.,

Istorija

Jugoslavije,

143.

1

6

G.afena.,e.

et

al.,

I

torii a naro da

Jugo

s

lav

ij e,

1

9-21

.

The

Se'r.-

A

Revival of

the

Patriarcha

The

status

of

the Serbi'-.

singular.

In

1352

the

S:::

triarch

in

Constantino:.:.

the

Serbian

prince

Laz":

and

the

independent

"r.:

-

again

acknowledged

:'.

:.

ties. However,

after

th.

-

Greek

Church of

the

.t;:

the autocephalous

Ser::,:.

Ottoman authorities.

For

the

Serbs.

th:

-':

it was

put

under

the

.;

-:.;

after

1459.

especiallr

r'...:

established

in

the BaIk,:,

mixed framework

of

O:-

latter

headed by

the Gr.=

have

not

determined

th,'

:

chate by

the Ottoman

-::'.

next

several

years

aft:.

Patriarchate of

Pei fur;

.,

The

Serbian

patriarchat:

'.'

and was subject

to

the

-

..

Ohrid,

which

waS

e:t;:..

Greek nationality.

but

:..

patriarch

of Constantir.;

:

The

archbishop

succeej-

-

jurisdiction,

and conse;.

-

-

the

Balkan

Peninsula

Archbishopric of Ohrii

loyalty to

the Ottomar.

s

17

Temperley,

History o.l

S:':

,-

18

The

so-cal1ed

Phanan.-:.

Constantinople.

This

pan

,-:

'-,

was

located

the

"Ecumeri,'-.

-

-

range ofprivileges

u

rthrn

::.:

,

ln

lt hur to be stressed

rl-.:

..-.-

over

the dioceses of

the S-'-:

,'

to

the

town of

Pei

in Met :..

, ,


12/33

The

Serbian

Patriarchate

of Pe6

in

the

Ottoman F

A

Revival

ofthe

Patriarchate

of

pe6

in

1557

The

status

of

the

Serbian

(orthodox)

church

in

the

East

christian

world

was

singular.

rn

1352

the

Serbian

church

was excommunicated

by the

Greek

pa-

triarch

in constantinople,

but in 137

4

the

ban

was

removed

at

the

requesf

of

the

Serbian

prince

Lazar

(the

most powerful

Serbian

feudal

lord

at

the

time),

and

the

independent

and

autocephalous

character

of

the

Serbian

church

was

again

acknowledged

by

the

Byzantine

(Ecumenical

orthodox)

church

authori-

ties.

However,

after the

fall

of

constantinople

in

1453 the

authority

of the

Greek

Church

of

the

Archbishopric

of

ohrid

in

Macedonia

was

extended

over

the

autocephalous

serbian

church

(Patriarchate

of

pei)17

by

permission

of

the

Ottoman

authorities.

For

the

serbs, the

danger

oftheir

national

church

being

denationalized,

as

it

was

put

under

the

jurisdiction

of

the

Greek

church,

became

much

higher

after

1459,

especially

when the

Greek

phanariot

system

of

administration

was

established

in

the

Balkans.r8

The

phanariot

system

of

administration

was

a

mixed

framework

of ottoman

Islamic

and

Greek

orthodox governance,

the

latter

headed

by

the

Greek

patriarch

of

constantinople.

Although

historians

have

not

determined

the

exact date

of

the

abolishment

of

the Serbian patriar-

chate

by

the

ottoman

government,

it

was

most

likely

the

case

that

during

the

next

several

years

after

the

fall

of

the Serbian

capital

of

Smederevo

the

Patriarchate

of

Pe6

functioned

in

some

form

under

the

ottoman

occupation.

The

Serbian patriarchate

was,

according

to some

historians,

abolished

in

1463

and

was

subject

to

the

jurisdiction

of

the

Greek-governed

Archbishopric

of

ohrid,

which

was

established

in

1018.re

The

archbishop

of

ohrid

was

of

Greek

nationality,

but his

archbishopric

was

independent

from

the

Greek

patriarch

of constantinople

and

not

subject

to

the

Greek

phanariot

system.

The

archbishop

succeeded,

in

the

course

of time,

in

enlarging

his

own

area

of

jurisdiction,

and

consequently,

a

significant parl

of

the

Serbian

population

in

the

Balkan

Peninsula

was

put

under

the

spiritual

jurisdiction

of

the

Archbishopric

of ohrid. This

may

have

been the result

of

a lack

of

Serbian

loyalty

to

the

ottoman

sultan

on

the

eve

of

an

extremely

important

battle

1r

Temperley,

History

oJ Serbia,723.

18

The

so-called

Phanariots

were

the

Greeks

who

lived

in

the

phanar-a

suburb

of

Constantinople.

This

part

of the

city

was mainly

popluiated

by Greeks.

In

this

,,Greek

quarter,,

u'as

located

the

"Ecumenical

Church"

(i.e.,

the

Greek

orthodox

church),

which

enjoyed

a large

range

of

privileges

within

the

Ottoman

Empire

until

1

82

1

.

1e

It

hus

to

be stressed that

the

authority

of the

Archbishopric

of Ohrid

was gradually

taking

over

the

dioceses

ofthe

Serbian

patriarchate

and extending

its

own teritory

ofjurisdiction

up

to

the

town

of

Pei

in Metohija

and monastery

of Ziaa

jn

central

Serbia.


13/33

150

Vladisiar 3. Soll'or i

against

the Hungarians

at

Mohacs

in

1526 as

uell as the

personal

position

of

the second

person

in

command

in

the Ottoman

Empire, Ibrahim

pasha,

who

was

a

grand

vizier

and Greek

by

ethnic origin.

The Serbian

clergy,

led by

Bishop

Pavle

of

Smederevo,

rose in

1528 against

this

decision

by

the Ottoman

authorities

and succeeded

in, de

facto, separating

the

Serbian

Church

from

the

authority

of

the

archbishop of

Ohrid.

Such

limited

autonomy

of

the

Serbian

Church

within

the

Ottoman

Empire

ended

in

1541,

when the

Ottoman

army

conquered

the

city

of

Buda,

at

a council

of

Orthodox

churches

which

was

convened

by

order of

the

sultan.

It was

the first

planned

and

executed

action

by the Serbs

as

a

nation after

the

loss

of their

national

state

in

1459-an event

which,

together

with

other

favorable

developments

at the

time, including,

first

of

all,

the

constructive

and

crucial

role

of

Mehmed

pa5a

Sokolovid

(a

Serb

from

the

eastern

Bosnian

village

of

Sokolovi6i

who

was

converted

to

Islam),2o

paved

the

way

for

the

re-establishment

of the

Patriarchate

of

Pei

by

the

sultan's

firman

in 1557.

During Ottoman

rule in

southeast

Europe, Christians

were

bound

solely

by

their

church

organizations.

Catholics

were

in

a

more difficult

position

than

Orthodox

believers

because

the Ottoman

authorities

were

more

suspicious

of

Catholics given

that

the

greatest

Ottoman

enemies were the

Catholic

states

of

Spain,

Austria,

and

Venice.

Conversely,

the

Orthodox

churches

did

not

pose

a

great

danger

to

the

Ottoman

government

until

the

emergence

of a

strong

Orthodox

Russia as a

great

and

important European

military

power

in

the

time

of

Peter

the

Great

(1689-1725).

Ottoman

tolerance

toward

Orthodox

believers

in the

Balkans

can also

be

explained

by the

fact that

all

the

centers

of

the

national

churches

of

the

Balkan Orthodox

nations

were

located

in the

Ottoman

Empire

and thus

controlled

by

Ottoman

authorities.

The

Ottoman

govemment

was

particularly

tolerant

toward

inhabitants

of the Ottoman

borderland

provinces

since Ottoman

authorities

wanted

to

prevent

any

political cooperation

between

Christian

believers

from

the Ottoman

Empire

and

the

hostile

Catholic border

states-Venice

and

Austria.

Specifically,

Orthodox

believers

and church

institutions

were

protected

by

the

Ottoman

authorities

and

enjoyed

certain

privileges

during

the

Ottoman

wars

of

conquest

in

the southern

part

of

Central

Europe

(that

is,

Hungary

and

Transylvania)

from

1521

to

154t.

Until

the

end

of

the

16th

century

Serbs

in

the

Ottoman

Empire

enjoyed

full

religious tolerance

from the Ottoman

authorities.

In

the Ottoman

Empire

Christians

were regarded

as

zimias-peoples

who

had the

"divine

books."

For

20

On the

life

of

Mehmed

pa5a

Sokolovii,

see

Radovan

SamardZri .

llehmed

Sokolovit

(Belgrade:

Srpska

knjiZevna

zadruga,

1975). It

was this

grand vizier riho built

the iamous

bridge over

the

Drina River

in

1567.

The

Se

':,

.

-

that reason,

Christian

:

-.

not on the same

level

".

l

religious

tolerance,'.

monasteries to o\\

n

ri'.

Vukicevic

has

noted

:..,'

Ottoman sultan Sui:-.:

ordering the

free

profe.

,

:

There

is no que:t:::

occurred

in

155-

ar-,

.:

and

decree. It is

alsc

=

Ottoman

Empire-G:':,:

influential

political

:-

government-was

oI

.:

the decree.24 Addirrc:'..

brother

Makarije.

a S;:

restored Serbian

Ch,-:,

-

that the influence

oi:-=

the

Patriarchate of

P:-

patriarchate was

the

-

-

.

Ottoman

wars

again.t

:-.

Central

Europe. InJ::.'.

Ottoman army durir-_-

-

with

the

re-estabiishn:::

to

ensure

future

Serh

':.

:

forthcoming

decisii

e

',

Vienna-the

main

r: .:.

However, Serb

1o1 al:.

.

until

the outbreak

oi

ti- :

Istanbul.

The

Serbian

natlo:i

medieval

name.

The

,.':

2rDoko

Slijepdevii.

Isrc.'.

-:

:

Wlll veka

(Belgrade:

B-',.-.

-

22

On the

relations

bir.i ;:'

domination. see Ceore:-

f

-.

.

Stalin, lrans.

Nicholai

3---

.

European

Monographs:

\

:

23

Milenko

M.

Vukicer:,

-

1906: repr.. Belgrade'

\\r

24

Momir

Jovii

and Kr,:-

:

-

istorijskih L*.1niskrl'

r

:::-


14/33

The Serbian

Patriarchate

of Pei in

the

Ottoman Empire

that

reason,

christian

believers

enjoyed

the

rights

of

ottoman

citizens

though

not

on the

same

level

as

Muslim

believers.2r As

part

of

the

ottoman

system

of

religious

tolerance

(millet

system),

the rights

of

the

christian

churches

and

monasteries

to

own real

estate

were

recognized.22

Serbian

historian

Milenko

\ruki6evii

has

noted that

just

before

the

revival

of

the Patriarchate

of

pe6

the

Ottoman

sultan

Suleyman the

Magnificent

(1520-66)

issued

a firman

ordering

the

free

profession

ofall

religions

in

his

state.23

There

is no

question

that the re-establishment

of

the

Patriarchate

of

Ped

occurred

in

1557 and

that

it was the

result

of

the sultan's

personal

decision

and

decree. It is

also evident that

the role

of

the

second-ranked

man

in

the

Ottoman

Empire-Grand

Vizier

Mehmed

Sokolovi6,

who

played

a very

rnfluential

political

role

at

the

court

of

the sultan

and in

the Ottoman

government-was

of

significant importance

in the sultan's

decision

to issue

the

decree.24

Additionally, Mehmed

Sokolovii

was strongly

influenced

by

his

brother

Makarije, a

Serbian

monk

who

became

the

first

patriarch

of the

restored

Serbian

Church

in 1557.

However,

it

would

be incorrect

to conclude

that

the influence

of

the

grand

vizier on the

sultan's decision

to re-establish

the

Patriarchate

of

Pei

was a

determining

one since the

revival

of the

Serbian

patriarchate was

the

sultan's reward

to

the

Serbs

for

their

assistance

in

the

Ottoman

wars against the

borderland

Catholic

countries

in

the

southern

part

of

Central

Europe.

Indeed,

the

Serbs

had

a very important

military

role

in the

Ottoman

army during

the wars against

Catholic Hungary

and Austria,

and

n'ith

the

re-establishment

of the Serbian

patriarchate

the sultan

was attempting

to

ensure

future

Serbian

political

loyalty

and further

Serb

participation

in

the

lorthcoming

decisive

wars

against

the

Austrian Empire

and

its capital

\rienna-the

main

military target

of Ottoman foreign

policy

at that

time.

However,

Serb

loyalty

to

the sultan

was

sustained

only

until 1594,

that is,

until

the

outbreak

of

the

first

Serbian

uprising

against

the central

authorities in

istanbul.

The

Serbian

national

church

was restored

in 1557

under its

own historic

medieval

name.

The

Ottoman administration

was

effectuating

an

illusion

that

lrDokoslijepdevi6,

Istorijasrpskepravoslavnecrkve,vol.

l,Odpokritavailjasrbadokraja

WIII

veka

(Beigrade:

Beogradski

izdavadko-grafidki

zavod,

1991), 303-04.

ll

On the relations

between Christians

and Muslims

in

the Balkans

during the

Ottoman

domination,

see Georges Castellan, History

of the Balkans:

From Mohammed

the

Conqueror

to

Stolin,

trans. Nicholas Bradley,

East European

Monographs,

no. 325

(Boulder,

CO:

East

European

Monographs;

New York: Distributed

by Columbia University

Press, 1992),

109-16.

ll

Milenko

M. Vukiievii,

Znameniti

Srbi

muslomaLrl

(Belgrade:

Srpska knjiZevna

zadruga,

1906;

repr., Belgrade:

NNK,

1998),43.

l4

Momir

Jovii

and Kosta Radii,

Srpske zemlje

i

vladari

(Kru5evac:

DruStvo

za negovanje

istorijskih

i umetnidkih vrednosti, 1990),

127.

151


15/33

152

Vladislav

B.

Sotirovi(

the

("first")

medieval

Patriarchate

of

Pe6

had

continued

its

existence

and

forr"tio,

as

an

institution.

However,

in

the

history

of

the

Serbian

church

there

was,

in

fact,

an

interruption

of

a

real

institutional

existence

for

at

least

30

to

50years'ItisimportanttonotethatthemedievalserbianChurchexistedas

an

independent

national

institution

from

121g,

and

it

was

an

integral

part

of

the

Seibian

national

state.

However,

the

revived

patriarchate

in

1557

was

under

the

total

control

of

the ottoman

administration,

but

with

significant

autonomous

rights.

The

city

of

Pe6

(Ipek

in

Turkish)

in

Kosovo-Metohija

or..

uguin

became

the

seat

of

the

Serbian

patriarch,

who

was

autocephalous,

of

Serbian

nationality,

and

supported

Serbian

national

interests

in

the

ottoman

Empire.

Moreover,

with

the

permission

of

the

sultan'

the

grand

vizier

Mehmed

pa5a

Sokolovi6

provided

for

the

continuation

of

the

Patriarchate

of

Pei

and

inheritance

of

the

patriarchal

throne

by

members

of

the

Sokolovi6

family'

The

first

patriarch

was

the

grand

vizier's

brother,

Makarlje

(1557-71)'

After

his

death,

the

next

two

heaJs

of

the

Serbian

Church

were

Antonije

(1571-75)

and

Gerasim

(1575-86),

both

of

whom

were

nephews

of

Mehmed

Soko1ovi6.25

In

reality,

the

influence

of

the

Serbian

patriarch

on

Serbian

society

in

the

ottoman

Empire

was

critical,

as

he became

the

person

with

the_most

influence

on

the

political

behavior

of

the

Serbs

in

their

relations

with

the

ottoman

administration.

In

other

words,

the

patriarchs

in

Pe6

in

the

new

political

and

historical

climate

assumed

the

role

previously

held

by

the

medieval

Serbian

monarchs

as

heads

of

the

tation-ethnarch.z6

Concurrently,

they

were

the

folitical

representatives

ofall

Serbs

as

a

nation

at

the

court

ofthe

sultan.

The

Territory

and

Organization

of

the

Patriarchate

of

Ped

The

sultan,s

most

important

aim

with

regard

to

the

revival

of

the

patriarchate

wastogatherthewholeserbianpopulationoftheottomanEmpireunderits

own national

church organization.

Th"t.

were

two

crucial

political

motiva-

tions

for

this

decision

b

Suteyman

the

Magnificent:

(1)

it

was

a

reward

for

Serbian

loyalty

and

service

to

the

ottoman

civil

and

military

authorities;

and

(2)

the

sultan

could

more

easily

control

all

Serbian

citizens

because

the

25

tbid.,

tz9.

26

The

Serbian

patriarchs

signed

themselves

in

some

documents

as

the

patriarchs

of

"Al1

Illyricum,,,

i.e.,

of

the

maii

part

of

the

Balkan

Peninsula

(Serbia,

Bosnia-Herzegovina'

Montenegro,

Dalmatia,

the

vaidar

Macedonia,

and

parl

of

Bulgaria)

according

to

the

old

tradition

that

the

Balkan

lands

were

called

according

to

their

ancient

names

and

that

Serbia

was

thesynonymfortheRomanprovinceoflllyricum.Du5anT.Batakovii,KosoyoiMetohija:

Istoriia

i

ideologya

(Belgrade:

e

igoja

Stampa

,200'7)'

1'7

'

Patriarchate

of

Pec

'r,

;>

-.:.

political

influence.

rr.-

--

-

the Serbs.

One

oI

the

.'rL.-:,.

-

revived

("second"

S=::

--

their

administratir

e

-:

-

:

patriarchate

contrcl.:.'

-

.

in

contrast to the

re-:'-,:

The

seat

of

the

:::.

''

religious

and

cuirur.i -=:-..

Metohija,

or

Serbla

:,

-:

included

the

cities

.'-'

-:

-

Albania

the

cit-r

o1'S:

:--

city

of

Samokor

in B-

-.-

city

of

Sofia

and

Se

r:-.

'

Ecumenical

Patnarcr

:::

located

on

the

leti

:,:-'-

Serbian

patriarchate,

The

northeastelT-

:

--

area

of

the

Morig

Rir

::

-:

Arad

were

located

\\::.-.

:

the

patriarch?te

e\Iir-;

-

is only

25

kilometers

r.-r.

between

Balaton

Lak.

':

Slovenia's

city

of

?:..-

ConsequentlY.

Croati''

i

were

put under

the

.;*:

'-

fact

that these

cities

"''

;:=

border

incorPorated

t)--:

-"

River

on

the

south.:-

It

is

imPortant

to

:-

''

medieval

and

the

re\:

,--

one

were

located

tn

t::

territories

of

the

rer:

'''

northwestern

Parts

ci

::

;

been

a

part of

the

Ottc:',

that

the

borders

of

the

:.

of

the

Serbs

at

that

1i:-:

21

B,oLie

et

a1.,

Istorija

J..:

Pei in

the

mid-17th

cenr--


16/33

The

Serbian

Patriarchate

of Pei in

the Ottoman

Empire

I53

Patriarchate

of

Ped

was

under

total

Ottoman administrative

control

and strong

oolitical

influence,

and

thus

basically

an

instrument

of ottoman

policy

among

the

Serbs.

One

of

the crucial

points

of

difference

between

the

old

(.,first,')

and

revived

("second")

Serbian

patriarchate

was

with

respect

to

the

territory

under

iheir

administrative

and spiritual

jurisdiction.

The former

medieval

Serbian

:atriarchate

controlled

a significantly

smaller

territory

under its

jurisdiction,

rn

contrast

to

the

re-established Patriarchate

ofPei.

The

seat

of the renewed

patriarchate

was the

ancient

Serbian

medieval

religious

and cultural

center-the city

of

Pe6, located

in

the

region

of Kosovo-

\Ietohija,

or Serbia

proper.

The southem

border

of the new

patriarchate

rncluded

the cities

of

Tetovo,

Skopje,

and

Stip

in

Macedonia

and

in

northern

\lbania

the

city

of Scodra

(Shkoder,

Skadar). The

eastern

border included

the

city

of Samokov

in

Bulgaria

and

the

Serbian

city of

NiS.

However,

Bulgaria's

crty

of

Sofia

and Serbia's

city

of Pirot

were

left

under the

control

of

the

Greek

Ecumenical

Patriarchate

of

Constantinople.

The

city

of Severin,

which is

located

on the

left

bank

of

the Danube

River,

was also

not

included

in

the

Serbian

patriarchate.

The northeastern

border

of

the patriarchate embraced the

main part of

the

area

of

the

Moriq River in

Romania.

Thus,

Romania's

cities

of

Timigoara

and

Arad

were

located

within

the

patriarchate's

borders.

The northern

border

of

the

patriarchate

extended

far from

the

Hungarian

town

of Sent

Andrea,

which

rs

only

25

kilometers north

of Buda

and Pest.

The northwestern

border

passed

between

Balaton Lake

and

the

Raba

River

in Hungary

and

even included

Slovenia's

city of Ptuj

and the

Dalmatian

cities

of Nin

and

Zadar.

Consequently,

Croatia's

capital Zagreb

and

the cities

of

Karlovac

and Sisak

u'ere

put

under

the

jurisdiction

of

the

Serbian

patriarchate,

regardless

of the

fact

that

these

cities

were not

part

of the

ottoman

Empire.

The

southwestern

border

incorporated

the Adriatic littoral

from

Nin on the north

to

the

Bojana

River

on the

south.27

It

is

important

to

note

one additional

significant

difference

between

the

medieval

and the revived

Patriarchate

of

Pei:

the central

territories

of

the

first

one

were located

in

the southeastern parts

of

the Balkans,

while

the

central

territories

of

the

renewed patriarchate

were

located

in

the

northern

and

northwestern parts

of

the

Balkans,

including

some

territories

which

had never

been

a

part

of

the

ottoman Empire.

The

reason for

this

difference

was the

fact

that

the

borders

of

the

new

patriarchate

followed

the

ethnographic

boundaries

of

the

Serbs at that

time,

which

were

different from

those

prior

to

the

ottoman

21

BoZie

et

a1.,

Istorija Jugoslavije,146 (see

map

No.

23 of the

borders

of the Patriarchate

of

Pe6

in

the mid-17th century).


17/33

154

Vladls

ar

B. Soi,ror

ic

occupation

of

the

Balkans

(more

precisell'.

before

the

Battle of

Maritza

in

1371).

In

other

words,

during

the

time

of

the

Ottoman

conquest

of southeast-

ern

Europe

a

great

number

of Serbs

migrated

from

the

southeast

towards

the

northwest.

Undoubtedly,

the

migrations

were

the

most

signifrcant

conse-

quence

of

the

Ottomu,

pr"r.rr..

in

the

Balkans

from

1354

to

l9l2'28

The

territory

of

the

re-established

("second")

Patriarchate

of

Pe6

was

divided

into

approximately

40

metropolitanates

or

archbishoprics.

Those

located

south

of

the

Danube

River

were

part

of

the

medieval

Serbian

church

organization.

on

the

other

hand,

the

archbishoprics

located

north

of

the

Danube

and

Sava

rivers

and

westward

of

the

Drina

(i.e.,

located

in

southern

and

central

Hungary,

Bosnia,

Herzegovina,

Croatia,

Slavonia,

and

Dalmatia)

were

established

by

the

authorities

of

the

new

Patriarchate

of

Pe6 after

1557.2e

A

new

phase

in

the

development

of

the

Serbian

church

organization

began

when,

after

1557,

the

Serbian

churches

in

the

Ottoman-occupied

part

of

H,r:rrga.y

were

included

in

the

administrative

system

of

the

Patriarchate

of

Pe6.

However,

the

Orthodox

church

in Transylvania-a

province

mainly

settled

by

Orthodox

Romanians-was

placed under

the

spiritual

and adminis-

trative

jurisdiction

of

the

Greek

Ecumenical

Patriarchate

in constantinople.3o

Accordlngly,

the

southeastern

borders

of

the

Patriarchate

of

Pe6

shared

common

Loundaries

with

the

Greek

Ecumenical

Patriarchate

in

Constantino-

ple.

A

southern

neighbor

of the

Serbian

patriarchate

was

the

Greek

Archbishopric

of

ohrid

in

Macedonia.

Finally,

in

the

north

and west

the

administraiive

and

spiritual

territory

of

the

Patriarchate

of

Pe6

had

common

borders

with

the

Roman

catholic

church

in

the

Habsburg

Monarchy

and

in

the

Republic

of Venice.

It

is

not

possible

to specifu

the

exact

date

of

the

administrative

reorganizatio,

of

th.

Patriarchate

of

Pei.

It

most

probably

began

within

the

first

ten

years

of

the

revived

patriarchate.3r

Nevertheless,

it

is

known

that

the

entire

Serbian

church

organization

in

Ottoman

Hungary

was

restructured

during

the

second

half

of

the

16th

century

into

five

eparchies

(dioceses):

28

O,

th.r"

migrations,

see

Jovan

Cvrjic,

Balkansko

poluostrvo

i

juinoslavenske zemlje:

O

snov

e

antr

o

p

o

ge

o

gr

afiie

(B

e1

grade : DrLavna

Stamparij

a,

|

922),

60-

139'

zs

BoZi"

et

al.,

Istorija

Jugoslavije,

146

(see

map

No.

23

of the

borders

of the

Patriarchate

of

Pei

in

the

mid-17th

century)'

30

It is worth

mentioning

that

in Transylvania

at that

time,

"lacking

political

power,

the

Ortho-

dox

faith,

the

religion

of the

majority

of the

Romanian

population,

was

not

admitted

among

the

official

religions

of

the country,

having

only

a

'tolerated'

status."

Kurt

Treptow,

ed',

A

History

of

Romanii

(Iagi:

The

Center

for

Romanian

Studies/The

Romanian

Cultural

Foundation,

1996),

133.

31

D,rsun

J.

popovi6,

Vojvodina,

vol.

l, Od

najstarijih

vremena

do

Velike

SeoDe

(Novi Sad:

Istorijsko

dru5tvo

u

Novom

Sadu,

1

939)'

389'

The

Se':-

Belgrade-Srem,

Baika.

>.

Budim

was not estal-'l:.-:

the Kingdom

of

Hur..:

Orthodox Serbs

imm:-.::

were

incorporated

ir.:

Archbishopric

of Ohr.,.

:

in

1

557

they

were ir..

-

-

Serbian

national

chL-:,

-

metropolitan

of

Bel;.:

monastery

in Fruika

G-:.

Serbia).33

The

province

ol

B.:.'

Hungary

but

after

i ,

settled by

the

Serbs

ir

.:

two

eparchies,

Lipor

a

.:..

Timigoara

and

Becker:'

was Teodor,

who

u'as

i:-,

in

the

uprising

again.t

::

=

lnterconfessional

Relat i o

n

One

of

the

criticai

rese;r:

Patriarchate

of

Pec

.:

southern

part

of

the fc::-

of

the

Patriarchate

of

P=:

intolerance

between

Or:,

borders

of

the Serbr":-

Hungary before

the

Pii:.

Balkans and

southen:

:.

many

regions

of

s.-::.

become

heavily

popL:-::.

with the

Hungarian

ti--.

Transylvania

during

t'r.:

32

Ibid.

33

rbid.,3gz.

34Jnrru,

N.

Tomii.

o

:,..-:'

savremene

prilike

u sttse.i':-"

35

About Hungarian

hrst

:-.

-

with

the Otlomans,

and:":

--


18/33

The

Serbian

Patriarchate

of Pe6 in

the

Ottoman

Empire

Belgrade-Srem,

Badka-,

Slavonia,

Lipova,

and vrsac.

However,

the

eparchy

of

Budim

was

not

established

atthat

time.32

It was

a fact

that

all of

the

lands

of

the

Kingdom

of Hungary

(north

of

the

Danube

and Sava)

settled

by

the

orthodox

serbs

immediately

after

the

ottoman

conquest

(from

1521

to 1541)

u'ere

incorporated

into

the

administrative-spiritual

territory

of

the

Greek

Archbishopric

of

ohrid,

but when

the

Patriarchate

of

pei

was

re-established

rn

1557

they

were included

into

the

administrative-spiritual

territory

of

this

Serbian

national church

organization and

institution. The

residences

of

the

metropolitan

of

Belgrade-Srem

were in

Belgrade

and

in

the Hopovo

monastery

in

Fruska

Gora

(in

present-day

vojvodina,

a

province

in

northern

Serbia).33

The province

of Banat,

atthat

time in

the

southern

part

of

the

Kingdom

of

IJungary

but after

1918

in

present-day

Romania

and Serbia,

was

already

settled

by the

Serbs

in

the late

Middle

Ages.

Banat

had,

in

the

l6th

century,

tu'o

eparchies,

Lipova

and

vrsac,

and

in

the

next

century

two

additional

ones,

Timigoara

and Bedkerek.

The first

known

metropolitan

(archbishop)

of vrsac

rr'as

Teodor,

who

was

one

of

the

most

important

spiritual

leaders

of

the

Serbs

in

the

uprising

against

the

Ottoman

government

in

1594.3a

lnterconfessional

Relations,

Rights,

and Privileges

one

of

the

critical

research

problems

in

dealing

with

the

history

of

the

revived

Patriarchate

of

Pei

is

the

question

of

interconfessional

relations

in

the

southem

part

of

the

former Kingdom

of Hungary

while

under the

jurisdiction

ofthe

Patriarchate

ofPe6. This

is

a

question

ofinterconfessional

tolerance

and

intolerance

between

Orthodox

and

Roman

Catholic

believers

living

within

the

borders

of

the

serbian

patriarchate.

catholicism,

which

was

dominant

in

Hungary

before

the

Protestant

Reformation

and

the ottoman

influence

in the

Balkans

and

southern

parts

of

central

Europe, had

simply

disappeared

in

many

regions

of

southern

Hungary

(present-day

Vojvodina),

which

had

become

heavily

populated

by orthodox

Serbs.

The

catholic clergy,

together

u'ith

the

Hungarian feudal

aristocracy,

fled

from

many

parts

of

Hungary

and

Transylvania

during

the

ottoman

wars

against the

Hungarians

(1521-41).35

3:

Ibid.

33

Ibid.,392.

34

Joru,

N.

Tomii,

o ustanlan

Srba

u Banatu

1594

godine:

s noroiitim pogreclom

na

savremene

prilike

u susednim zemljama (Belgrade:

Driayna

Stamparija,

1899),28.

i5

About

Hungarian

history

from the Battle

of

Moh6cs

to the fall

of Buda,

Hungarian

relations

rvith

the

Ottomans, and the question

of

cohabitation

of Protestants

and

Catholics

in Hungary

in

155


19/33

156

Vladislar,' B. Sotirovli

Several

Catholic

dioceses

from

Hungary,

such as

Srem,

Pecs,

Kalocsa,

and

Csanad,

were

even

devoid

of

Catholic

archbishops.

Consequently,

all

Catholic

believers

in Srem,

Badka,

and

Banat

(these

three

provinces

constitute

the

region of

Vojvodina

in

present-day Serbia)

were

put

under

the

jurisdiction

of

the

Serbian

Orthodox

archbishop

of

Belgrade-Srem.

The Orthodox

archbish-

ops

(metropolitans) received

permission

from

the

Ottoman

sultan

to

collect

ordinary

taxes

from

Catholic believers (such

as

dimnica

and

milostinia),

and

extraordinary

taxes

(such

as

those

for

weddings).

The

introduction

of

the

new Gregorian

calendar

in

1582 by

the

Roman

Catholic

Church

caused

Sotirovic Patriarchate of Pec From 1557 to 1594

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