sotirovic patriarchate of pec from 1557 to 1594
TRANSCRIPT
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7/28/2019 Sotirovic Patriarchate of Pec From 1557 to 1594
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SERBIAN
STIJDIE,S
JoURNALoFTHE
Nonrn
AMERTcAN
socrcrypoR
SeRBreN
Srupms
EE
99,
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7/28/2019 Sotirovic Patriarchate of Pec From 1557 to 1594
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lll.
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
\
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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
.
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7/28/2019 Sotirovic Patriarchate of Pec From 1557 to 1594
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
.
-
7/28/2019 Sotirovic Patriarchate of Pec From 1557 to 1594
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
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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'
-
-
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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.
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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 :..
, ,
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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.
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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
:::-
-
7/28/2019 Sotirovic Patriarchate of Pec From 1557 to 1594
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
-
7/28/2019 Sotirovic Patriarchate of Pec From 1557 to 1594
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--
-
7/28/2019 Sotirovic Patriarchate of Pec From 1557 to 1594
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).
-
7/28/2019 Sotirovic Patriarchate of Pec From 1557 to 1594
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:":
--
-
7/28/2019 Sotirovic Patriarchate of Pec From 1557 to 1594
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
-
7/28/2019 Sotirovic Patriarchate of Pec From 1557 to 1594
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