Mount Agion Oros Research Paper

Mount Athos or Agion Oros, as it is locally known, is the oldest surviving monastic community in the world. It dates back more than a thousand years, to Byzantine times. It is a unique monastic republic, which, although part of Greece, it is governed by its own local administration. Because of its isolation Mount Athos has remained one of the most unspoiled parts of Greece. The landscape is stunning and wild, with small green valleys and gorges, well wooded peaks interspersed with precipitous ravines and an inaccessible coastline.
It occupies the best part of the Athos peninsula in Halkidiki. It consists of a range which runs south-east for thirty miles from Xerxes' Canal, where Xerxes the Persian King cut a canal across the peninsula for
his ships to pass. A rugged, sea-battered peninsula 56 kilometers long. The imposing marble summit of Athos itself, 2,039 meters high, 6,670 feet of grey-white crystalline limestone. Its snow-capped peak is usually crowned by white clouds, a very special experience. Small streams of crystal clear water run free under the deep shade of the chestnut trees. Here and there in this wilderness are the fortified walls of the monasteries, with small vegetable plots around them, encircled by a silver-green sea of the olive groves. Hidden among the greenery and the impassable gorges, perched in the most unexpected positions is the white speckle of a little hut were a hermit spends his days in solitude and contemplation.
It is a land where myth is entwined with history, miracles mingle with reality. Savage mountain scenery reflecting on the dark blue sea creates that essential framework of isolation in a peaceful, solitary world, chosen by the hermits for their monastic state.
Living in one of the peninsula's 20 monasteries, dozen cloisters, or hundreds of cells, the monks are detached even from each other, reserving most of their time for prayer and solitude. In their heavy beards and black garb—worn to signify their death to the world—the monks seem to recede into a Byzantine fresco, an ageless brotherhood of ritual, acute simplicity, and constant worship, but also imperfection. There is an awareness, as one elder puts it, that "even on Mount Athos we are humans walking every day on the razor's edge."
A monk cuts his ties from his mother but gains another: the Holy Virgin Mary (who, legend has it, was blown off course while sailing to Cyprus, stepped foot on Mount Athos, and blessed its pagan inhabitants, who then converted). He forms an intense bond with his monastery's abbot or his cell's elder, who becomes a spiritual father and, in the words of one monk, "helps me find my personal relationship with Christ."

After entry the pilgrims are free to visit any monastery they wish.
The monasteries uphold a long tradition of hospitality for those who need Mount Athos, those who seek solace, relief from the troubles of the outside world or those who are on a pilgrimage. Food and a bed to sleep are provided entirely free, although the conditions are basic and visitors are expected to conduct themselves according to certain standards. Much of the traveling is done either by boat or on foot for the roads are narrow and winding dirt-tracks.
As the pilgrims approach each monastery they cannot fail to be moved by the stunning natural scenery and the imposing architecture. The monasteries are fortified Byzantine castles with monumental walls all around and a courtyard in the centre. Others look like unassailable towers. The monastery of Simonos Petras (above) is a good example. It is perched on a large bolder a testimony of glorious times past. There are many architectural styles, enough to keep an architectural historian busy for the rest of his life. The monastery of St Panteleimon (left) is a good example. It was built by monks who came from Russia, hence it is called Rossiko, and the style clearly reflects the Russian influence. Successive Tsars bestowed it with wealth and treasures which made it one of the largest and richest monasteries in Mount
Athos.
The entrance to a monastery is through two large, fortified gates, one on the outside and one on the inside of the outer wall. There the pilgrims meet the gate-keeper, a monk whose job to close the doors at sunset and open them again at sun-rise. He checks the permits and leads them to the Arhondariki (the reception room). The Arhondaris (guest master) offers all pilgrims the traditional welcome, a Loukoumi (Turkish delight), a glass of raki (homemade Ouzo), a cup of Greek coffee and a glass of cool Athos water. The experienced guest eats the Turkish delight in one, tosses the raki down, and sips the coffee at leisure. Then pilgrims are led to their rooms to rest. At approximately four o'clock the hollow beat of the symantron invites everybody to the church for vespers. After vespers the Igoumenos (Abbot) leads everybody to the refectory for the evening meal, while a reader reads from the pulpit. Non-Orthodox visitors may be asked to eat in a separate room. When the Igoumenos (Abbot) declares the end of the meal by ringing a bell and a short Eucharist, the pilgrims are taken to the main church in order to pay their respects to the miraculous icons and the Holy Remains which are part of the heritage of each monastery. Some sightseeing is excused but the visitor must always remember that he is considered by the monks to be a pilgrim, not a tourist. The monks are quite happy to answer all questions, to show the treasures, the ancient icons, the wall murals, the golden Holy Artifacts, as long as the intention is to venerate, not to simply admire them. Do not hold your hands behind your back as if on a sight-seeing tour, hold them in front of you in a sign of reverence.
The rest of the evening is free but monks retire early. Ask to be awakening for the 4 a.m. matins which is a truly unique experience. To the sound of the symantron everybody enters the main church which is dimly lit by a few candles and the oil lamps in front of the icons. The monks are dark shadows, shuffling to their usual seats. The chanting is out of this world and the myrrh sweetens the air adding to the mysticism of the occasion. The soul is uplifted and the visitor realizes the true beauty of Mount Athos, a beauty which can bring you so close to heaven.
An ancient law exist which forbids a "road upon which a wheel can run" to be built between Karyes and the rest of the world. Mount Athos treasures its isolation and is only accessible by boat. The basic conditions for admission are defined in a Chrysobullo (edict) which was issued by the Byzantine Emperor Constantine Monomahos, in 1060 AD It is still valid and decrees that: (a) Women are never admitted into Mount Athos, (b) a permit is required for anyone entering the territory and (c) overnight stay is forbidden except for those who have proven religious or scientific interests and are over 18 years old.

When someone enters Mount Athos with the view to taking the vows he usually chooses a monastery and presents himself to the Committee. The applicant must not be less than eighteen years old, he must belong to the Orthodox Church, and must be applying in his own free will. Foreigners automatically acquire the right of residence and Greek nationality. If he is accepted he is appointed to some humble post such as kitchen help or helping to cultivate the land. The initiation period which usually lasts for three years is to test the new recruits strength of faith, resilience and suitability. Taking the vows is not a decision to be taken lightly and the Dokimos (on test) has to be certain. From the moment he is ordained as a monk his entire life is dedicated to the quest of reaching for god, a life of continuous prayer and contemplation. Only when the new recruit feels ready and the Abbot agrees he is ordained and is allowed to wear the monastic gown and hat.
The ceremony is a joyous and moving occasion, akin to baptism. The officiating priest in his regalia invites the Dokimos (on test) into the church. The future monk enters, without his habit and monastic hat, and kneels at the altar before the Igoumenos (Abbot), to the sounds of the chanting choir and the ringing of the church bells. First the priest offers thanks for his rescue from a world full of sin. Then in a series of question and answers between abbot, priest and himself kneeling, the novice confirms repeatedly that he is taking the vows in his own free will. He confirms that he intends to continue in the monastic state and to abide by the rules of the monastery by taking the vows of stability, obedience, poverty and chastity. To emphasize his desire to enter the monastic life he offers the ceremonial pair of scissors to the priest. The officiating priest cuts a few hair crosswise from the novice's head, in the name of the Trinity, and covers the shorn head with the monastic hat, draping the black monastic cloak over his shoulders to the joyous sounds of the choir. He has just become a monk of the Little Habit. If he ever feels the need for advancement, for more prayer and solitude, he could take the next step and enter the Greater Habit.

He has now died to the outside world and has been re-born into the holy world of Mount Athos. He gives up his past life, his name, his status and property. He takes up the name of one of the saints with the same initial as his original name. Instead of a surname he uses the name of the monastery where he lives. All monasteries are now Coenoveatic (communal) so he is given a sparse room and habits to wear. He is also appointed to a particular job, when he is not in church. To exit Mount Athos he needs the permission of the Igoumenos (Abbot). Following their ordination many monks have never visited the secular outside world.

The life of the monk is divided into three equal parts, one for praying, one for working and one for resting. He is waken by the repetitive beat of the symantron ( a long wooden symbol hit by a mallet ) at 11 p.m. for an hour of private prayer. Counting the knots of the rosary he repeats the Kyrie Eleison "Lord Jesus Christ, have mercy on me". Then back to sleep until 4 a.m. when the sounds of the symantron fill the courtyards and the dark corridors once more, inviting everybody to the church for matins and the chanting of the hours. The Liturgy follows, timed to be celebrated at sun-rise, when the gates of the monastery are opened. At the end of the Liturgy, at about 10.30 a.m., the Igoumenos (Abbot) leads his monks to the refectory for the main meal of the day and from there everybody goes to their allotted tasks. One more service is celebrated in the church during the afternoon, depending on the time of year either at 3 p.m. for nones or at 5 p.m. for vespers. After vespers there is the supper at 7 p.m. and then the monk is free to retire. On certain occasions a vigil is celebrated which calls for a continuous service throughout the evening, night and the following morning.
The monks have two main meals a day, one at half past ten in the morning and supper at about seven in the evening. Meals are taken in the richly adorned refectory, while a reader on a pulpit reads from the New Testament throughout the meal. The food is basic: a seasonal salad, baked beans or lentils cooked in plenty of water like soup, a dish made of all the seasonal vegetables cooked together in one pot, salted fish, olives, fetta cheese, brown bread, fried potatoes and always the delicious local red wine. At festivals fish is served but never meat. The Igoumenos (Abbot) sits at the top table and marks the start and the end of the meal with the ringing of a bell and a prayer. A single meal without oil is eaten at noon on Mondays, Wednesdays and Fridays. Neither meat, fish, cheese, butter, nor eggs are permitted during the forty days of Lent ending in Easter. The most reverent monks eat nothing during the last days of the fast. The world of Mount Athos is a different world, full of mysticism and religious contemplation. The daily lives and religious practices of the monks are according to strict Byzantine rules, stated in the Typikon and unaltered throughout the centuries. The moment one steps his foot on the Holy Mountain he finds himself back in time, literally. The Julian calendar is still being used so the date is fourteen days behind the rest of the world. Which means that Christmas is celebrated fourteen days late. At sunrise the clocks point to one o’clock and at sunset to twelve o’clock.