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1. From tradition to history
The history of Mount Athos, according to experts, is divided into two major periods. The period during which there are no recorded written testimonies about the history of Athos and the transformation of the once secular peninsula of small towns into a monastic state, and the period during which we are now handed down historical documents, official public state or ecclesiastical documents, texts of synaxarists and hagiological texts in general regarding the monks of the holy establishments, their monastic life and their relationship with the official state administration. A clear distinction was thus created in the history of all the foundations of Mount Athos, between their history before the appearance of written sources, which we conventionally characterize as the "era of traditions" which is often proven true in key reference points through excavations, and the era of recorded history, which corresponds, based on written testimonies or sources, to the official history of each monastery.
It is perhaps worth noting that a later source from the 16th century cites references to the Virgin Mary's own transfer to Mount Athos, specifically to the place where the Vatopedi monastery was later built. According to a hagiological text by Saint Maximus of Vatopedi, which probably reflects a long memory of oral traditions passed down from mouth to mouth about the transformation of Mount Athos into a monastic state, the Virgin Mary herself went with the evangelist John to the port of Clement, that is, to the area where the Iveron monastery is located today. "From there they went on foot to where today the Vatopedi monastery exists, but at that time there were unbaptized Greeks living there...". During Her landing in Her inheritance, miraculous events occurred, as well as the Christianization of most of the pagans of the old Greek villages of the region.
The last known evidence of pagan settlement on Athos is also connected to the Vatopedi area. In 203 AD, Germanus, a pagan, son of Heracles, built a sarcophagus for himself and his wife. This sarcophagus is kept in the monastery and bears an inscription in ancient Greek, which mentions the month of Panimos of the year ANT as the year of its construction. Panimos or Panemos in the calendar of the ancient Macedonians coincides with the month of June.
These same traditions echo the existence of a sacred foundation at this point, already from the time of Constantine the Great, an ancient Church (temple) founded by Constantine the Great and destroyed by Julian the Transgressor and re-established by Theodosius the Great in gratitude to the Theotokos, for the miraculous salvation of his Son by the Virgin Mary during a storm, while he was traveling from Rome to Constantinople. The young Arcadius found himself near a bush, thus the name Vatopedion came from.
The lack of written sources that could confirm the oral tradition is perhaps compensated by the existence of excavation data. As, moreover, even the oldest archaeologists who deal with the history of Mount Athos admit, in cases where excavation is carried out, the excavation data tend to verify the legend in question. Similarly, in the case of the Vatopedi monastery, excavation sections carried out under and next to the current catholicon brought to light a large early Christian temple, which could well be the catholicon of the early Christian phase of the complex. On the other hand, there are of course those who accept that this building could be the temple of an early Christian fortified city. However, since no wise general of Roman times would have built his city next to the hill that rises towards the present-day Tower of the Transfiguration or would have allowed such a hill within a fortified location, we must reject this hypothesis.
If we take into account the fact that there are no surviving Bookshops of the monastery being deserted throughout its historical life, we will accept and respect the constant commemoration in the Prothesis, by the respective celebrants of the holy founders of the era of Theodosius the Great. The Liturgical Mode of the Monastery, which has remained unchanged during the succession of monastics from generation to generation, constitutes an additional argument, which advocates that the distant tradition, which connects the monastery with the era of Theodosius the Great, constitutes not a legend, but living history.

2. Middle Byzantine Period. From the mention of the first written sources to the attribution of its characterization as "Basiliki".
The introduction of the Monastery into the new monastic state, which had already begun to take shape during the time of Saint Athanasius the Athonite, is identified with the honored new founders, the Adrianople lords, Nicholas, Athanasius and Anthony. In the last quarter of the 10th century, the aforementioned wealthy lords came to Athos, bringing with them 9.000 gold coins, in order to build a monastery. It seems, in fact, that they proposed to Saint Athanasius himself, who was then building his monastery, that they settle with him, offering him their money as well. According to the Patria of Mount Athos, Saint Athanasius refused this proposal of the Andrianoupolitans, but he urged them to renovate the Monastery of Vatopedi and for this effort they were to receive a "reward from God."
Written sources verify the existence of the above persons, in different time periods, not too distant from each other. Indeed, Nicholas is the first to sign a document as abbot of Vatopedi in 985. As his appointment and signature are the last, we must conclude that his monastery has been recently staffed by him. Later, in 1020 and 1048, we also encounter the signature of Athanasios, while in 1142 the signature of Antonios. Thus, as the monastery developed spiritually and architecturally under their abbotship, later tradition included them as founders.
Since tradition has preserved that all three were Andrianoupolitans, we would not be far from reality if we claimed that the Vatopedi monastery in that initial period of its reconstitution served as a place of monasticism for Andrianoupolitan monks. Besides, in the Athonite tradition, it was customary until much later years for a monastery to be identified with a geographical area. In fact, on this same side of the peninsula were both the Iveron monastery and the Amalfi monastery, from Amalfi in Italy. The Andrianoupolitans seem to have transferred to the Vatopedi monastery all the aristocratic aristocracy for which the great Macedonian city on the banks of the Evros River was distinguished. In combination with the fact that the monastery followed the coenobitic system, it was not long in increasing both in number of monks and in spirituality. The consolidation of the coenobitic system was, according to scholars, perhaps the most important factor, for which smaller cells of the old monks began to be granted and annexed to the larger monasteries. Under these circumstances, already in 1001 the monastery appears to have claims regarding “the dwellings of the field of the monk Joseph”, which belonged to the Vatopedi monastery and not to the monastery of Philadelphia. In this same document the monastery is characterized as the Lavra of Vatopedi, apparently in contrast to the Lavra of Saint Athanasius. In 1010 it is now mentioned together with the monasteries of Megisti Lavra and Iveron as an institution, which could assimilate other smaller ones, as one of the “great” of the Athonite community. Indeed, in 1018 the monastery owned a metochi in the area of ​​Paleokastro – Prosforio, which it is recorded as having acquired “some years ago.” In fact, according to the same document of the monastery, this metochi bordered the adjacent monastery of Zygos.
In 1045, nothing resembles the order of the abbots' signatures of 985. With the Typikon of Monomachos, which was issued at that time, the distinction of monasteries and the superiority of some, who were called "stronger", were first officially established. In terms of honors, the abbot of the Lavra was entitled to be followed by six attendants, the abbots of Vatopedi and Iveron, by four, while only one was provided for the rest of the abbots. These three abbots, as well as the First of the Mount, had the right to be accompanied by one of their servants even at the meetings of the holy assembly. The consent of the abbot of Vatopedi, Athanasius, as well as the First and the abbots of the Lavra and Iveron, is considered necessary and is always mentioned separately, even if it concerns the adoption of general normative decisions.
At the same time, while the assembly of that time determined that the ships of the monasteries should be disarmed, an exception was made for the "golden-headed" ships, as well as for the ships of the Vatopedi and Amalfi monasteries. As a large community, the monastery also had the right to maintain a pair of oxen, for the bread of the brotherhood. Later, this number must have exceeded one hundred monks and for this reason the monastery acquired the right to maintain a second pair of animals.
Constantine IX acquired the nickname Monomachos, although he never waged any war. On the contrary, he devoted himself to peaceful works and to sponsorships of cultural projects, as well as the strengthening of monasticism. He was the first emperor to make a financial donation to Vatopedi, while during his reign the claim to the second place in the line of the Athonite monasteries began timidly. The annual subsidy from the royal treasury was increased by his successor, Michael VI the Military, to the amount of eighty gold coins. However, as during the economic crisis of the 11th century the Byzantine currency lost 2/3 of its value, the Holy Monastery was very quickly given tax exemptions instead of a subsidy.
At the turn of the 11th to the 12th century, the monastery acquired the special privilege of its abbot "becoming a royal patron", gaining direct access to the imperial court. To the monastery's possessions in Peritheorio, Chrysoupoli, Kassandra and the outskirts of Thessaloniki, another one was added in Provlakas, today's Nea Roda.
No other information about the history of the monastery during the 12th century is given to us, except for the arrival of the Serbian rulers, Symeon and Savvas. The two saints engaged in significant building activity, with the renovation or erection of towers on the walls and chapels, to the extent that they are considered the new founders of the monastery. Even after the restoration of the nearby monastery of Chelandari, as an independent monastery, the two saints maintained friendly relations with the dominant monastery of Vatopedi, thus inaugurating a fraternal relationship between the two monasteries, which has been maintained to this day.
Finally, after the Latin conquest, the reign of Michael VIII Palaiologos was a milestone for the monastery. The monastery's coexistence with the state aristocracy and the common support for Michael, during his attempt to ascend to the throne, were recognized by the new emperor, who bestowed upon it the title of "Royal" monastery. The new title first appeared in 1287 and constitutes in a way the culmination of a journey from the initial renovation to the highest recognition and establishment among the Athonite institutions.

3. Late Byzantine period. From the consolidation of its hegemony to the Ottoman conquest.
After the Monastery was designated as Basilica, it was definitively placed in second place within the Athonite Hierarchy, from 1362 onwards. This was a historical and ecclesiological law, as from 1305 onwards, in addition to being Basilica, the monastery was also designated as Great. This designation accompanies the monastery in approximately fifteen official documents during the 14th and throughout the 15th century. No other Athonite monastery managed to be given this aggressive designation, except for the Great Lavra of Saint Athanasius and the Great Lavra of Vatopedi.
During this period, the history of the monastery is defined by its attitude towards the historical adventures of the Aemos peninsula and especially Macedonia. It is the era in which Serbian rule spreads in Macedonia, while at the same time the first Turks appear, who at least at first manage to get involved in the civil conflicts of the empire. As for the latter case, the monastery remained faithful to its aristocratic heritage by strongly supporting the aristocratic dynasty of the Kantakouzenos. As for its security from the Serbian dynasts of Stefan Dusan, who had conquered Macedonia, it achieved the ratification of its estates, as well as their protection from the power of the zupans, the Serbian toparchs of the region. In this way, with few exceptions, the monastery avoided the confiscation or plundering of its property and retained almost all of its estates inside and outside Mount Athos. The monastery exuded a sense of security, especially among the nobles of the time, that their estates, or their financial assets, donated to the monastery, would not fall into the hands of strangers. In this way, at the end of this period, Vatopedi found itself with possessions in Thessaloniki, Serres and Strymon, in many parts of Chalkidiki and Lemnos, in Veria and Constantinople itself, where it acquired the monastery of Panagia Psychosostria as a metohi. Towards the end of the period, however, practical needs for managing these estates led initially to the granting of "privileges" to the noble monk who took care of them and then to the granting of the so-called "brothers", an agreement, that is, on the basis of which the monastery granted the right to a monk initially or a secular one later to provide a lifelong ration of food in exchange for a monetary payment, which most often corresponded to one hundred hyperpyra. These were the first examples of the introduction of the peculiar system in the hitherto always communal monastery of Vatopedi.
In any case, this ownership power is understood to have translated into economic power, capable of constantly promoting the renovation program of the Monastery. Within Mount Athos, the monastery pioneered the establishment of an apiary. At the same time, it is no coincidence that the renovation of the Catholicon is also dated to the beginning of this period. In 1312, if the relevant later inscription certainly conveys the historical truth, the large Catholicon was re-decorated with excellent quality frescoes of the Macedonian School, leaving only a few fragments of its previous two iconographic layers visible to our days. At the same time, a series of relics were acquired or offered to the monastery. The second case includes an icon with the Scenes of the Twelve Tables in low relief from the 14th century, as well as a two-faced litany icon in steatite stone, donated by relatives of John Kantakouzenos from Ioannina, but especially the Holy Chalice, known as Iaspis, which belonged to the son of John VI Kantakouzenos, despot of Mystras, Manuel Kantakouzenos Palaiologos, dating from the second half of the 14th century. According to tradition, the Iaspis was later offered to the monastery by the son of the Despot of Thessaloniki, Andronikos Palaiologos. A reliquary made of rock crystal and with gilded binding, dating from around 1400, is also considered a donation by Andronikos Palaiologos. As for the purchasing power of the monastery, it is sufficient to say that it was able to order handwritten illustrated books, codices in the later scientific terminology, which were often not available even to the imperial court. Around that time, perhaps a little earlier, one of the few surviving copies of the Geography of Claudius Ptolemy and Strabo ended up in Vatopedi, while in 1335 a voluminous and luxurious volume with Homilies of John Chrysostom on the Pauline Epistles of the New Testament was copied in the monastery of the Guides of Constantinople, as a gift from John Kantakouzenos to the monastery.
Finally, another major issue that troubled the empire was the dispute over the necessity of mental prayer and the possibility of the believer's participation in the Uncreated Energies of God, a dispute that divided the Christian population of the time into Hesychasts and Anti-Hesychasts. For theologians, the monastery supported, without falling into extremes, the side of the Hesychasts. Among the theological reasons is the influence of the teaching of Saint Gregory Palamas, who in the early years of his monastic life had become a monk near the monastery; many scholars see the convergence once again of Vatopedi with the aristocracy of the time, who had sided in favor of Hesychastism.

4. First Ottoman period. Survival and adaptation during Turkish rule
The sources for this period for the monastery are still unexplored. However, we do know that Mount Athos passed into Ottoman territory in 1423/4, although the contacts of the Athonites with the Ottomans were earlier, since Christian princesses had married Ottomans.
Despite the maintenance of the self-government of the Mount at that time, taxation was imposed by the Porte, while the monasteries' estates were lost and financial hardship ensued. And the Vatopedi monastery, therefore, like other monasteries, tried to adapt to the new reality. As early as 1426, the monastery appealed to the judicial authorities of the Sublime Porte, to have its ownership of its estates recognized, as evidenced by firmans of the sultans Murad, Mehmet II, Bayezid II and Selim I. Although we do not know the extent of the monastery's losses, from the 1569 vakufname we find that the Monastery owned about fifteen urban properties, and many metochias and other metochias that could not be utilized due to social difficulties. But the temporary tax burdens were also very high, since the monastery was one of the largest and most populous on Mount Athos.
Its financial resources during the 15th and 16th centuries came mainly from the exploitation of its estates within the Mount, but also from some other activities within and outside Athos. However, there were also European rulers who urged their people to come to the aid of the Monastery's issues. Thus, the Monastery managed to maintain its traditional prestige compared to other Monasteries, while it also produced a number of ecclesiastical officials.
During the 15th to 17th centuries and later, several Monasteries or churches came under the control of Vatopedi, and a large number of archpriests came from the Monastery. Indicatively, we mention Cyril of Old Patras (1467), the former Metrophanes of Christianoupolis (1568), Parthenios of Achrid, while we omit many others. Moreover, many archpriests retired and settled in the Monastery. It is therefore proven that Vatopedi in the post-Byzantine years was the monastery of the ecclesiastical aristocracy of the Orthodox East, while the sisterhoods of the monastery continued.
However, despite the economic recovery and prosperity of the Monastery and its reinforcement by many Danubian rulers, building activity is relatively limited and is limited to repairs and reconstructions. It should also be noted that from the end of the 15th century onwards the Monastery is said to be among the four most populous Monasteries of Mount Athos. The numbers 330, 271, 320 and 270 in monks are indicative.
From the point of view of the relics and artistic activity in the 15th and 16th centuries, there is some relative recovery. The 15th to 17th centuries. Many vestments have been preserved, which are attributed to scholastic archpriests, and from the point of view of artistic creation, the painted ensembles of the Palaeologan era have maintained their glory in the Monastery.
Finally, regarding its internal operating regime, on January 27, 1449, by decision of the monks, the Monastery was transformed from a private to a communal one, although in essence its private regime, as happened in the other Athonite monasteries, due to historical circumstances, was preserved both in the internal organization and in the living conditions of the monks. And this, despite the excommunications of the patriarchal letters and the efforts of numerous abbots of the Monastery.

5. Second Ottoman period. The period of new prosperity. From the first signs of recovery to liberation
The recovery of the Monastery began in the last decades of the 16th century and continued until the revolution of 1821. This recovery was mainly due to donations from Russian rulers, but also to other factors, and resulted in the spiritual and cultural presence of the Monastery in the Greek East.
Specifically, in 1584 Tsar Ivan the Terrible donated 820 rubles to the Monastery. Shortly afterwards, in 1589, Tsar Theodore Ivanovich granted permission to Vatopedi monks to enter Russian territory to collect alms for the monastery. But the financial assistance of Orthodox Russia to the monastery continued throughout the following century with the transfer of relics, a piece of the Holy Wood and holy relics. In the 17th century, also, until the beginning of the 18th century, a metohi will be created at the monastery, the monasteries of Petsista, Barboyos, Agios Nikolaos Myra and Rakitsasa will be added, while in the 19th century, donations to estates, temples and skete from rulers and officials will make the monastery an all-powerful economic organization with prestige and many influences. Moreover, in the metohi of the monastery in the Danubian principalities, in the 17th century, not only hieromonks, but also archpriests were appointed as abbots. Indicative names are: Gregory, Metropolitan of Laodicea as abbot of the monastery of Golia (1670), Cosmas, also of Laodicea, as abbot of Saint Nicholas Myra in Moldavia (1705), the former Nyssa Neophytos, etc.
Since 1768, the trustees of the shares have been ordained with the title of Metropolitan of Ireneopolis and Vatopedi. It should be noted that the great economic potential of the monastery during these centuries was beneficial for Hellenism in general, with the reconstruction of churches, the support of schools and the restoration of damage due to military operations. Of particular importance, moreover, is the fact that the dedications of monasteries, churches and estates, as well as the various donations or exchanges, contribute during the 17th to the beginning of the 19th centuries to the self-preservation of the monastery, while significantly increasing its spiritual influence. Also, this economic recovery provided the monastery with the opportunity to proceed with the execution of extensive works and renovations in its building complex. Thus, new buildings were built to meet the needs of the monastery, as well as new chapels, while a series of artistic works were organized, which upgraded its image. In the 18th century, two eponymous sacristans took the lead in this renovation project, the previous one Philotheos from Paros at the beginning of the century and the previous one, also Philotheos from Moudania at the end of it. However, the great activity of the monastery was temporarily interrupted during the years of the Greek revolution, while there were also financial problems and debts, which were mainly created by Ottoman officials and resulted in the loss of its estates. To these problems, it is worth adding piracy, which ravaged all the coastal monasteries of Mount Athos, and consequently the Vatopedi monastery.
The monastery maintained its idiosyncratic operation, despite the efforts of the patriarchs of Constantinople, Jeremiah II, and Alexandria, Silvester. However, in 1740, the administrative regime became more collective, so that a three-member committee consisting of the sacristan and two priors now exercised administration for life. In January 1821, the monastery became coenobitic for the third time, but this decision was never ratified by the Ecumenical Patriarchate, perhaps due to historical events. However, the idiosyncratic system of the monastery also influenced the way in which a large number of shares were managed, mainly in monasteries in Moldavia. The Vatopaidi "abbots" undertook their management for an agreed amount for a period of five years.
The glory, therefore, and the progressive prosperity of the monastery during the 18th century attracted a large number of high clergy and scholars, while the culmination was the establishment of the Athoniad school in 1748 on the initiative of Vatopedi monks and mainly Meletios of Vatopedi. But the wider area of ​​Vatopedi also played an important role in those years, with the Skete of Agios Dimitrios becoming the center of the Kollyvades movement and their place of protection.
There is no agreement among the sources regarding the number of monks who left during the 17th century up to the time of the Greek Revolution. It seems, however, that it ranged between 250 and 400. Finally, during the time of the 1821 revolution, the Athonite monks joined the movement of Emmanuel Pappas. And when the movement was drowned in blood, Turkish troops were stationed on the Mount and the monasteries were forced to take on their maintenance, while a heavy tax of 1.750.000 groschen was imposed on them. Thus, a large number of monks left Athos to the point that it is estimated that from 1723 to 1830, less than 1.000 monks remained on the Mount. This situation also affected the Vatopedi monastery, as the revenues from the fiefs of Moldavia remained uncollected, it suffered persecution and destruction, while a large number of its relics were sold off.

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