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Saint Sava (Sveti Sava, ; 1169 or 1175 – 14 January 1235), known as the Enlightener or the Illuminator, was a Serbs prince and Orthodox monk who became the first Archbishop of the autocephalous Serbian Church. He was also a writer, diplomat, and the founder of Serbian law.
Sava, born as Rastko Nemanjić ( Растко Немањић), was the youngest son of Serbian Grand Prince Stefan Nemanja (founder of the Nemanjić dynasty), and ruled the appanage of Zachlumia briefly in 1190–92. He then left for Mount Athos, where he became a monk and took the monastic name Sava ( Sabbas). At Athos he established the monastery of Hilandar, which became one of the most important cultural and religious centres of the Serbian people. In 1219, the Patriarchate exiled in Nicea recognized him as the first Serbian Archbishop, and in the same year, he authored the oldest known constitution of Serbia, the Zakonopravilo nomocanon, thus securing full religious and political independence. Sava is regarded as the greatest figure of Serbian medieval literature and author of the first Serbian "biography". Specifically, he wrote the life of his father, the Serbian ruler Stefan Nemanja.
He is widely considered one of the most important figures in Serbian history. The Serbs regard Sava as what Averroes is to the Muslims and Maimonides is to the Jews by virtue of their respective lives and achievements.
Saint Sava is venerated by the Eastern Orthodox Church on . Many artistic works from the Middle Ages to modern times have interpreted his life. He is the patron saint of Serbia, Serbs, Serbian education, and medicine. The Church of Saint Sava in Belgrade is dedicated to him, built on the site where the Ottomans burnt his remains in 1594, during an uprising in which Serbs used of Sava as their ; the church is one of the largest church buildings in the world.
To distinguish him from other saints and canonized Serbian archbishops of the same name, he is also posthumously titled Saint Sava I of Serbia.
/ref> As the youngest son of Grand Prince Stefan Nemanja and his wife Ana, Prince Rastko belonged to the first generation of the Nemanjić dynasty, alongside his brothers Vukan and Stefan. His biographers mention that he was born after a hiatus in the couple's childbearing and was therefore especially dear. At the Serbian court the brothers received a good education in the Byzantine Empire tradition, which exercised great political, cultural and religious influence in Serbia.
He grew up in a time of great foreign relations activities in Serbia. Rastko showed himself serious and ascetic; as the youngest son, he was made Prince of Hum at an early age, in . Hum was a province between Neretva and Dubrovnik ( Ragusa). Having his own court with magnates ( velmože), senior officials and selected local nobility, the governance in Hum was not only an honorary title but constituted a practical school of state administration. Teodosije the Hilandarian said that Rastko, as a ruler, was "mild and gentle, kind to everyone, loving the poor as few others, and very respecting of the monastic life". He showed no interest in fame, wealth, or the throne.
The governance of Hum had previously been held by his uncle Miroslav, who continued to hold at least the Lim river with Bijelo Polje while Rastko held Hum. After two years, in autumn 1192 or shortly afterwards, Rastko left Hum for Mount Athos. Miroslav may have continued as ruler of Hum after Rastko had left. Athonite monks were frequent visitors to the Serbian court – lectures perhaps made him determined to leave.
Stefan Nemanja took his son's advice – he summoned an assembly at Studenica and abdicated on 25 March 1196, giving the throne to his middle son, Stefan. The next day, Nemanja and his wife Ana took monastic vows. Nemanja took the monastic name Simeon and stayed in Studenica until leaving for Mount Athos in autumn 1197. The arrival was greatly pleasing to Sava and the Athonite community, as Nemanja as a ruler had donated much to the community. The two, with consent of the hegumen (abbot) Theostyriktos of Vatopedi, went on a tour of Athos in late autumn 1197 in order for Simeon to familiarize with all of its churches and sacred places; Nemanja and Ana donated to numerous monasteries, especially Karyes, Iviron and the Great Lavra.
When Sava visited the Byzantine Emperor Alexios III Angelos at Constantinople, he mentioned the neglected and abandoned Hilandar, and asked the Emperor to grant him and his father permission to restore the monastery and transfer it to Vatopedi. The Emperor approved, and sent a special letter and considerable gold to his friend Stefan Nemanja (monk Simeon). Sava then addressed the protos of Athos, asking them to support the effort so the monastery of Hilandar might become a haven for Serb monks.
All Athonite monasteries, except Vatopedi, accepted the proposal. In July 1198, Emperor Alexios III issued a charter which revoked the earlier decision, and instead not only granted Hilandar, but also the other abandoned monasteries in Mileis, to Simeon and Sava, to be a haven and shelter for Serb monks in Athos. The restoration of Hilandar quickly began and Grand Prince Stefan sent money and other necessities, and issued the founding charter for Hilandar in 1199.
Sava wrote a typikon (liturgical office order) for Hilandar, modeled on the typikon of the monastery of Theotokos Euergetis in Constantinople. Besides Hilandar, Sava was the ktetor of the hermitage at Karyes (seat of Athos) for the monks who devoted themselves to solitude and prayer. In 1199, he authored the Karyes Typikon. Along with the hermitage, he built the chapel dedicated to Sabbas the Sanctified, whose name he received upon monastic vows. His father died on 13 February 1199. In 1204, after 13 April, Sava received the rank of archimandrite.
As Nemanja had earlier (1196) decided to give the rule to Stefan, and not the eldest son, Vukan, the latter began plotting against Stefan in the meantime. He found an ally in Hungarian king Emeric with whom he banished Stefan to Bulgaria, and Vukan seized the Serbian throne (1202). Stefan returned to Serbia with an army in 1204 and pushed Vukan to Zeta, his hereditary land. After problems at Athos with Latin bishops and Boniface of Montferrat following the Fourth Crusade, Sava returned to Serbia in the winter of 1205–1206 or 1206–1207, with the remains of his father which he relocated to his father's endowment, the Studenica monastery, and then reconciled his quarreling brothers. Sava saved the country from further political crisis by ending the dynastic fight, and also completed the canonization process of Nemanja (Simeon) as a saint.
In 1217, archimandrite Sava left Studenica and returned to Mount Athos. His departure has been interpreted by a part of the historians as a reaction to his brother Stefan accepting the royal crown from Rome. Stefan had just prior to this made a large switch in politics, marrying a Venetian noblewoman, and subsequently asked the Pope for a royal crown and political support. With the establishment of the Latin Empire (1204), Rome had considerably increased its power in the Balkans. Stefan was crowned by a papal legate, becoming equal to the other kings, and was called "the First-Crowned King" of Serbia.
Stefan's politics that led to the events of 1217 were somewhat in odds with the Serbian Orthodox tradition, represented by his brother, archimandrite Sava, who favored Eastern Orthodoxy and Byzantine ecclesiastical culture in Serbia. Though Sava left Serbia while talks were underway between Stefan and Rome (apparently due to disagreeing with Stefan's excessive reliance on Rome), he and his brother resumed their good relation after receiving the crown. It is possible that Sava did not agree with everything in his brother's international politics, however, his departure for Athos may also be interpreted as a preparation for obtaining the autocephaly (independence) of the Serbian Archbishopric. His departure was planned, both Domentijan and Teodosije, Sava's biographers, stated that before leaving Studenica he appointed a new hegumen and "put the monastery in good, correct order, and enacted the new church constitution and monastic life order, to be held that way", after which he left Serbia.
On 15 August 1219, during the feast of the Dormition of the Mother of God, Sava was consecrated by Patriarch Manuel I of Constantinople in Nicaea as the first Archbishop of the autocephalous Serbian Church. The patriarch of Constantinople and his Synod thus appointed Sava as the first archbishop of "Serbian and coastal lands." With the support of Emperor Theodore I Laskaris and "the Most Venerable Patriarch and the whole Constantinopolitan assembly" he received the blessing that Serbian archbishops receive consecration from their own bishops' assemblies without seeking consent from the Latin Patriarch of Constantinople. Sava had thus secured the independence of the Church; in the Middle Ages, the Church was the supporter and important factor in state sovereignty, and political and national identity. At the same time, both Laskaris and Manuel were delighted that Serbian policy was continuously looking towards Constantine the Great's legacy – Byzantium – rather than Rome.
From Nicaea, Archbishop Sava returned to Mount Athos, where he profusely donated to the monasteries. In Hilandar, he addressed the question of administration: "he taught the hegumen especially how to, in every virtue, show himself as an example to others; and the brothers, once again, he taught how to listen to everything the hegumen said with the fear of God", as witnessed by Teodosije. From Hilandar, Sava traveled to Thessaloniki, to the monastery of Philokalos, where he stayed for some time as a guest of the Metropolitan of Thessaloniki, Constantine the Mesopotamian, with whom he was a great friend ever since his youth. His stay was of great benefit as he transcribed many works on law needed for his church.
Upon his return to Serbia, he was engaged in the organization of the Serbian Church, especially regarding the structure of bishoprics, those that were situated on locales at the sensitive border with the Roman Catholic West. At the assembly in Žiča in 1219, Sava "chose, from his pupils, God-understanding and God-fearing and honorable men, who were able in managing by divine laws and by the tradition of the Holy Apostles, and keep the apparitions of the holy God-bearing fathers. And he consecrated them and made them bishops" (Domentijan). Sava gave the newly appointed bishops law books and sent them to bishoprics in all parts of Serbia. It is unclear how many bishoprics he founded. The following bishoprics were under his administration: Zeta ( Zetska), seated at Monastery of Holy Archangel Michael in Prevlaka near Kotor; Hum ( Humska), seated at Monastery of the Holy Mother of God in Ston; Dabar, seated at Monastery of St. Nicholas on the Lim; Moravica, seated at Monastery of St. Achillius in the Moravica region; Budimlja, seated at Monastery of St. George; Toplica, seated at Monastery of St. Nicholas in the Toplica region; Hvosno, seated at Monastery of the Holy Mother of God in the Hvosno region; Žiča, seated at Žiča, the seat of the Church; Raška, seated at Monastery of Holy Apostles Peter and Paul in Peć; Lipljan, seated at Lipljan; Prizren, seated at Prizren. Among his bishops were Ilarion and Metodije. In the same year Sava published the Zakonopravilo (or "St. Sava's Nomocanon"), the first constitution of Serbia; thus the Serbs acquired both forms of independence: political and religious. The organizational work of Sava was very energetic, and above all, the new organization was given a clear national character. The Greek bishop at Prizren was replaced by a Serb, his disciple. This was not the only feature of his fighting spirit. The determination of the seats of the newly established bishoprics was also performed with especially state-religious intention. The Archbishopric was seated in the Monastery of Žiča, the new endowment of King Stefan. The bishopric in Dabar on the Lim river was situated towards the border with Bosnia, to act on the Orthodox element there and suppress the Bosnian Church. The bishopric of Zeta was located on the Prevlaka peninsula, Bay of Kotor, out of real Zeta itself, and the bishopric of Hum in Ston; both of these were almost on the outskirts of the kingdom, obviously with the aim to combat the Roman Catholic action which had spread especially from the Roman Catholic dioceses of Kotor and Dubrovnik. In earlier times, also Eastern Orthodox monasteries were subjected to the supervision of the Roman Catholic Archdiocese of Bar; after Sava's action that intercourse began to change in the opposite direction. After Sava's organization, Eastern Orthodoxy became the state religion of Serbia. Sava, in that respect, worked consistently and without any regard. The Bogomils had been prohibited already by his father, Nemanja, while Sava, as an Athonite Latinophobe, did his part all to prevent and weaken the influence of Catholicism. Through his clergy, which he directly influenced as an example and with teaching, Sava rose also the general cultural level of the whole people, striving to develop human virtues and a sense of civic duty. The Serbian state thought of the Nemanjić dynasty was created politically by Nemanja, but spiritually and intellectually by Sava.
Sava began his trip from Budva, then via Brindisi in Italy to Acre. On this road he experienced various bad events, such as an organized pirate attack in the rough Mediterranean Sea, which however ended well. In Acre he stayed in his monastery dedicated to St. George, which he had earlier bought from the Latin Empire, and then from there went to Jerusalem, to the Monastery of St. John the Apostle, "which he, as soon as arriving, redeemed from the Saracens, in his name". Sava had a prolonged stay in Jerusalem; he was again friendly and brotherly received by Patriarch Athanasius. From Jerusalem he went to Alexandria, where he visited Patriarch Nicholas, with whom he exchanged gifts.
[[File:Sava's journeys 1229-1236.jpg|thumb|200px|left|Sava's pilgrimages to the Holy Land, Egypt and Constantinople]]
After touring the holy places in Egypt, he returned to Jerusalem, from where he went to the Sinai Peninsula, where he spent Lent. He returned briefly to Jerusalem, then went to Antiochia, and from there across Armenia and the "Turkic lands" he went on the "Syrian Sea" and then returned on a ship to Antiochia. On the ship, Sava became sick, and was unable to eat. After a longer trip he arrived at Constantinople where he briefly stayed. Sava first wanted to return home via Mount Athos (according to Domentijan), but he instead decided to visit the Bulgarian capital at Veliko Tarnovo, where he was warmly and friendly admitted by the Bulgarian Emperor Ivan Asen II (father-in-law of King Vladislav) and Bulgarian Patriarch Joakim., Bulgarian Empire]]
As on all his destinations, he gave rich gifts to the churches and monasteries: "he gave also to the Bulgarian Patriarchate priestly honourable robes and golden books and candlesticks adorned with precious stones and pearls and other church vessels", as written by Teodosije. Sava had after much work and many long trips arrived at Tarnovo a tired and sick man. When the sickness took a hold of him and he saw that the end was near, he sent part of his entourage to Serbia with the gifts and everything he had bought with his blessing to give "to his children". The eulogia consisted of four items. Domentijan accounted that he died between Saturday and Sunday, on 14 January 1235.
Sava was respectfully buried at the Holy Forty Martyrs Church. Sava's body was returned to Serbia after a series of requests, and was then buried in the Mileševa monastery, built by Vladislav in 1234. According to Teodosije, Archbishop Arsenije told Vladislav "It's neither nice nor pleasing, before God nor the people, leaving our father Sava gifted to us by the Christ. An equal to apostles – who made so many feats and countless efforts for the Serbian lands, decorating it with churches and the kingdom, the archbishopric and bishops, and all constitutions and laws – that his relics lie outside his fatherland and the seat of his church, in a foreign land". King Vladislav twice sent delegations to his father-in-law Asen, asking him to let the relics of Sava be transferred to the fatherland, but the Emperor was unappealing. Vladislav then personally visited him and finally got the approval, and brought the relics to Serbia. With the highest church- and state honours, the relics of Saint Sava were transferred from the Holy Forty Martyrs Church to Mileševa on 6 May 1237. "The King and the Archbishop, with the bishops and hegumens and many noblemen, all together, little and great, carried the Saint in much joy, with psalms and songs". Sava was canonized, and his relics were considered miraculous; his cult remained throughout the Middle Ages and Ottoman Serbia.
Saint Sava is also venerated as a Catholic saint by the Catholic Church. Several Catholic authors have written works dedicated to him, such as Venetians Jerolim Kavanjin, Marin Držić, Antun Sasin, Ivan Josip Pavlović Lučić, Franciscans Andrija Kačić Miošić and Primate of Serbia ( Primas Serviae) Benedictines Andrija Zmajević; Ragusans Benedictines Mavro Orbini and Ivan Gundulić; and from the region of Bosnia Stefan Vukčić Kosača, Katarina Kosača and Bishop of Bosnia Jesuits Ivan Tomko Mrnavić.
Antun Sasin wrote his epic poem "Razboji od Turka - Looms from the Turks" about the war between Turkey and Austria in the years 1593-1595. In VII "Razboj" he sings about the downfall of the Turks during the siege of Ostrogon:
Mavro Orbin talks about him and his family in Il Regno de gli Slavi.
Andrija Zmajević dedicated his chronicle to him. Jerolim Kavanjin wrote poems about Serbian saints, whom "the Serbian sea brought". Andrija Kačić Miošić mentioned him in his A Pleasant Conversation of the Slavic People.
A Hymn about him () was sung in Serbian language in the Catholic Church Sistine Chapel, Apostolic Palace, official seat of the Pope, Vatican City, Holy See. The Pope Pope Francis was attended and present at the praise.
Numerous toponyms and other testimonies, preserved to this day, convincingly speak of the prevalence of the cult of St. Sava. St. Sava is regarded the father of Serbian education and literature; he authored the Life of St. Simeon (Stefan Nemanja, his father), the first Serbian hagiography. He has been given various honorific titles, such as "Father" and "Enlightener". Bishop of Bosnia Giovanni Thomas Marnavich wrote about him.
The cult collected all South Slavic peoples, especially the Orthodox Serbs. His grave was also a pilgrim site for Roman Catholics and Muslims. Foreign 16th-century writers, Jean Sesno (1547) and Catherine Zen (1550) noted that Muslims respected the tomb of Saint Sava, and feared him. Benedicto Ramberti (1553) said that Turks and Jews gave more charity to Mileševa than Serbs. , on April 27, 1595. Painting by Stevan Aleksić (1912)]]
The Ottomans sought to symbolically and really, set fire to the Serb determination of freedom, which had become growingly noticeable. The event, however, sparked an increase in rebel activity, until the suppression of the uprising in 1595. It is believed that his left hand was saved; it is currently held at Mileševa. Mileševa: Ruka svetog Save
The Church of Saint Sava was built near the place where his relics were burned. Its construction began in the 1930s and was completed in 2004. It is one of the largest churches in the world.
There are two services dedicated to Saint Sava: one dedicated to his (death), and the second to the translation of his relics. Nikola and Radoslav wrote the service on the translation of his relics . Other services dedicated to the translation were also compiled in 1599 by inok Georgije, and written by protohegumen Visarion of Zavala monastery in 1659–60. These services were superseded by the use of Teodosije's service.
The unknown author of the Service of the Assumption of Saint Sava, a monk of Mileševa, speaks to him: "Father of Fathers – of clergy rules, wholewised model, virtue of monks, fortification of the church, lighthouse of love, seat of feelings, source of mercifulness, fire-inspired tongue, mouth of sweet words, a church vessel of God, intellectual heaven become – God-good hierarch of Christ".
One of the churches of Rossikon on Mount Athos, and a church in Thessaloniki, are dedicated to him. Churches throughout Serbia, Bosnia and Herzegovina, Croatia and Montenegro are dedicated to him, as well as churches in Serb diaspora all around the world.
The most notable of his fresco depictions are located in the monasteries of Studenica, Mileševa, Peć, Morača, Arilje, Sopoćani, Dečani, Hilandar, Bogorodica Ljeviška, Psača, Lesnovo, Marko's Monastery, Matejić, Nagoričano, Nikita Monastery, Andrijaš, Bela Crkva, Baljevac Church, Pavlica, Ljubostinja, Manasija, Koporin, Prohor Pčinjski, Rudenica, Blagoveštenje and St. Nicholas in Ovčar, Ježevica, Poganovo and others; he is depicted with the Nemanjić dynasty ( loza Nemanjića) in Dečani, Peć and Orahovica. The translation of his relics is illustrated in the church of the Gradac Monastery, and the Monastery of Peć (in the Bogorodica Odigitrije temple) the scene where Sava appoints his successor Arsenije is depicted.
In the Church of St. George, also in the Monastery of Peć, an assembly of Sava is depicted. Iconographer (zograf) Georgije Mitrofanović illustrated events from the Life of St. Sava in the dining room of Hilandar. "The Serbian miracle-workers" Sava and Simeon are depicted in the Archangel Sobor in Kremlin, in Moscow. In the chapel of the Rila Monastery in Bulgaria, the Life of St. Sava is depicted in eight compositions, and in the Athonite monastery of St. Panteleimon Monastery he is depicted as a monk.
St. Sava is depicted with St. Simeon on an icon from the 14th century held in the National Museum in Belgrade, and on an icon held in the National Museum in Bucharest. The pair is depicted on tens of icons held in Hilandar. Other icons of them are found in the monasteries of Lepavina and Krka Monastery, and on the triptych of Orahovica. On an icon of Morača, beside a scene from his life, he is depicted with St. Simeon, knez Stefan and St. Cyril the Philosopher.
Graphical illustrations of St. Sava are found in old Serbian printed books: Triode from the Mrkšina crkva printing house (1566), Zbornik of Jakov of Kamena Reka (1566), as well as Sabornik of Božidar Vuković (1546) where he is depicted with St. Simeon. There are notable depictions of Sava in chalcography, one of which was made by Zaharije Orfelin (1726–1785). In Hilandar, there are two wood-cuts depicting St. Sava and St. Simeon holding the Three-handed Theotokos icon. His person is illustrated on numerous liturgical metal and textile items, while he and scenes from his life are illuminated in many manuscripts and printed books.
The organization of the Serbian Church with united areas was set on a completely new basis. The activity of major monasteries developed; caretaking of missionary work was put under the duty of the protopopes. Legal regulations of the Serbian Church was constituted with a code of a new, independent, compilation of Sava – the Nomocanon or Krmčija; with this codification of Byzantine law, Serbia already at the beginning of the 13th century received a firm legal order and became a state of law, in which the rich Greek-Roman law heritage was continued.
His liturgical regulations include also Psalter-holding laws (Ustav za držanje Psaltira), which he translated from Greek, or as possibly is the case with the Nomocanon, was only the initiator and organizer, and supervisor of the translation. A personal letter of his, written from Jerusalem to his disciple hegumen Spiridon in Studenica, shows Sava getting closer to literature. This is the first work of the epistolary genre that has been preserved in the old Serbian literature.
Theologian noted "With a lot of feeling and longing for the fatherland in a distant world and caring for things in the homeland, Sava wrote this letter to Spiridon, reporting about him and his entourage, of them falling ill on the road, how they donated to the Holy sites, where he intended to travel, and along with the letter he sent gifts: a cross, pleat, cloth and pebbles. The cross and pleat had laid on Christ's grave, and hence these gifts received greater value. Sava perhaps found the cloth in Jordan". The letter has been preserved in 14th-century copies held in the Velika Remeta monastery. The proper literary nature of Sava is revealed only in his hagiographical and poetic compositions. Each in its genre, they stand at the beginning of the development of convenient literary genres in the independent Serbian literature.
In the Hilandar Typikon, Sava included the Short Hagiography of St. Simeon Nemanja, which tells of Simeon's life between his arrival at Hilandar and death. It was written immediately after his death, in 1199 or 1200. The developed hagiography on St. Simeon was written in the introduction of the Studenica Typikon.
Very few manuscripts of the works of St. Sava have survived. Apart from the Karyes Typikon, of which a copy, a scroll, is today held at Hilandar, it is believed that there are no original manuscripts ( authograph) of St. Sava. The original Charter of Hilandar (1198) was lost in World War I.
St. Sava is regarded as the great of independent medieval Serbian literature.
He then founded the cell at Karyes, and in 1199 became ktetor of three more Athonite monasteries: Karakallou, Xeropotamou, and Philotheou. In 1197 he gave a large contribution to the Constantinopolitan monastery of the Holy Mother of God Euergetes, and did the same to Philokallou in Thessaloniki; "due to him also giving much gold for the erection of that monastery, the population there regard him the ktetor", according to Teodosije.
Returning to Serbia in 1206, Sava continued his work. The Mother of God Church in Studenica was painted, and two hermitages near Studenica were endowed. His most important architectural work was the Home of the Holy Saviour, called Žiča, the first seat of the Serbian Archbishopric. In Peć he built the Church of the Holy Apostles, and he was also involved in the building of the Mileševa Monastery. In Palestine, on Mount Sinai, he founded the Monastery of St. John the Apostle, as a shelter for Serbs on pilgrimage. Sava donated gold to many monasteries in Palestine, Thessaloniki, and especially Mount Athos. His ktetor activity was an expression of deep devotion and sincere loyalty to Christian ideals.
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