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The solitary and idiorhythmic forms of life overlapped, as the passage cited above from the general typikon of Mt. Athos shows. 73 The superiors of monasteries were allowed to have private property by John Tzimiskes in his typikon for Mt. Athos in 971– 2, (12) Tzimiskes [6–7]; in (19) Attaleiates, the eunuch monks at the Panoiktirmon monastery in Constantinople had servants to whom pensions were given after their masters died ; and in (23) Pakourianos , for the monastery at Backovo, and in (28) Pantokrator , concessions were made for monks who were accustomed to luxurious ways.
392–432; (23) Christodoulos, vol. 6 (1890), pp. 59–90. 13 (11) Ath. Rule, ed. Ph. Meyer, Die Haupturkunden für die Geschichte der Athosklöster (Leipzig, 1894), pp. 130–40; (13) Ath. Typikon, pp. 102–22; (14) Ath. Testament, pp. 123–30; (44) Karyes, pp. 184– 87. 14 He was aware of Troitzki’s edition of (38) Kellibara I, but could not read the latter’s Russian translation. 15 This as well as all of Meyer’s other editions is still standard. 16 This work contains a list of the fourteen monastic foundation documents then known to the author.
In some houses, the principal role was played by the elder or more preeminent monks, as on Mt. Athos, where Manuel II Palaiologos, in (59) Manuel II, established in 1406 that superiors should be chosen by fifteen councillors and some monks who lived outside the monastery . In most houses the superiors were elected either by all or a majority of the members of the community. In the case of disagreement, in (32) Mamas , the superior was chosen by lot, and in (37) Auxentios, the superior of the monastery of the archangel Michael was appointed by the emperor .