On the Athonite peninsula, in addition to the twenty ruling monasteries, there are also other dependent institutions, called exartimata [dependencies], that are subdivided into –sketes, kellia [cells], kalyves, hesychasteria [hermitages], and kathismata– (Art. 1, para. 2 and Art. 126 and further of the Charter).
The term "dependent institutions" was chosen to indicate the legally established connection that links these holy communities to the ruling monasteries. These institutions have no legal autonomy, but are considered "inalienable and imprescriptible property" of the ruling monasteries (Art. 126 of the Charter). This also entails the obligation of dependent institutions and the monks residing in them to respect the leading communities, obey them, and unconditionally execute their lawful orders (Art. 134 of the Charter).
It is prohibited to convert a skete into a monastery, a kellion into a skete, and a kalyve into a kellion. If this occurs, such a conversion is considered illegal (Art. 133 of the Charter), as is the transformation of all dependent institutions into dependent institutions of a higher rank (Art. 3 of the Charter; see also Art. 105, para. 2 of the Constitution). The acquisition of two dwellings simultaneously, by a single person, is also strictly prohibited. (Art. 128 of the Charter).
Monks residing in dependencies are considered part of the brotherhood of the ruling monastery, while their elders are obliged to immediately inform their monastery about the acceptance of new monks. Regarding the tonsure of novices, the general provisions about age and length of the novitiate (Art. 93 of the Charter), a permission from the main monastery is also required (Art. 131 of the Charter). The Monachologion (register of monks) of dependent institutions is maintained by the leading monastery to which they belong, and it is common for both those who have already become monks and for novices. Dependencies are also required to keep an accurate Monachologion of those living in them (Art. 136 of the Charter). Additionally, they must have a special "book" for novices. Those two documents are reviewed annually by the leading monastery, which thus learns about the movement and changes in the number of monks and novices in all dependencies.
II. Sketes — the most important of the dependencies — represent a monastic community consisting of many kalyves. In the center of the skete there is a common church, called the kyriakon, which serves as the center of the monastic community. Next to it there is the central kalyve of the skete, also used by Dikaios (the head of the skete) as its administrative center.
In Mount Athos there are twelve sketes: eight of them are iddiorrhythmic and four are cenobitic (Art. 142 of the Charter). They are not required to maintain the same type of governance as the leading monastery, nor to be located within its boundaries. According to internal laws, sketes are considered to be self-governed according to their internal regulations (where they exist), which define the life of the monks and are approved by the ruling monastery. Beyond their limits, they are completely dependent on the leading institution.
The governing bodies of the skete are: the Dikaios, the Counsellors, and the Synaxis of elders (Art. 149 of the Charter), regardless of whether it is a cenobitic or idiorrhythmic skete. Although they are considered independent administrative bodies, at least in form, they all possess only complementary powers defined by the internal regulations of each skete. Their administrative authority is granted by the leading monastery and is limited.
1. The Dikaios is the head of the skete. He is one of the elders of the kalyves, "who is recognized for his virtuous way of life and deemed worthy of this position by the ruling monastery" (Art. 150 of the Charter). His election occurs differently in cenobitic and idiorrhythmic sketes.
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In cenobitic sketes (due to the lack of provisions on this matter in the Charter of Mount Athos) (Art. 151, para. 1 of the Charter) the election occurs in the same manner as the election of the abbot in cenobitic monasteries. The difference is that the leading monastery acts as the Holy Community, possessing the exclusive right to recognize the decision made by the skete. For this reason, a representative of the monastery is always present at the election of the Dikaios. The ruling monastery has the right to annul the decision made and order new elections for formal or substantive reasons. It can act directly or indirectly by refusing to approve the skete's decision.
In contrast, the method of electing the Dikaios in individual sketes is defined by the Constitutional Charter of Mount Athos. The Dikaios is elected by a majority vote, with all elders of the kalyves registered in the monastery books participating in the voting. They gather annually in the kyriakon at the beginning of May, with the eldest presiding over the meeting. If any elder is outside Mount Athos, his disciple may vote for him after obtaining written permission from the ruling monastery. In the event of a tie, the latter — whose representative is present at the meeting overseeing the election — expresses its opinion. The skete informs the ruling monastery of the election for approval, recognition, and appointment of the new Dikaios (Art. 151, para. 2 of the Charter).
The duties of the Dikaios are outlined in the internal regulations of the skete, while they are also described in the Constitutional Charter (Art. 156 of the Charter). Additionally, the Dikaios must safeguard the skete's treasury along with the advisors and maintain accounting records regarding financial activities. At the end of his term, he submits these records for review to the Synaxis of elders and representatives of the ruling monastery. This act of verification is recorded in the general code and signed by all members: both those transferring their powers and those accepting them (Art. 158 of the Charter). Any abuse or administrative error falls on the responsible administrator
2. Counsellors are the second administrative body of the Athonite sketes. It is formed of two to four members, who are elected in the same way and for the same term as the Dikaios of each skete. However, half of them are elected by the ruling monastery (Art. 152 of the Charter). The term of service for the Dikaios, as well as for the Counsellors is one year, if there are two. If there are three Counsellors, one or more are replaced annually. If there are four, then two or all four are replaced annually as well, depending on the regulations of each individual skete (Art. 153 of the Charter). Each skete has its own seal, divided into parts, which are kept by the Counsellors, designated by the ruling monastery and elected according to the special provisions of the Constitutional Charter (Art. 154 of the Charter).
The Dikaios and the Counsellors cannot perform any action separately from each other, except for those that pertain to "the ordinary duties of each of them." An action performed alone is not considered valid and legitimate. Important matters of the skete, which do not fall under the ordinary duties of the Dikaios and the Counsellors, must be directed to the Synaxis of elders and receive immediate approval from the ruling monastery (Art. 155 of the Charter).
3. The Synaxis of elders is the third and most important administrative body of the sketes. It corresponds to an assembly of the monasteries. It consists of the Dikaios and the elders of the kalyves. In cooperation with the Dikaios and the Counsellors, it takes care of all the affairs of the skete.
In the sketes, there is a rule of constant succession of persons (Art. 159 of the Charter). Based on this rule, if an elder of one of the kalyves dies, the ruling monastery changes the homologion after the payment of the established psychomeridion, appointing the first person from his brotherhood in place of the elder, and the second in place of the former. Then a third person is accepted into the kalyve after tonsure, and only with the permission of the ruling monastery, "if such a procedure is established in the skete." The number of people who can be settled in each kalyve is limited to three and may under no circumstances exceed six.
III. Kellia, as a type of dependent institution, are residences, usually located in wooded areas. These are granted by the ruling monastery in exchange for an established price, through the signing of an homologon, where it is also stated the hereditary possession to three canonically tonsured persons, in succession. The agreement lists the names of the inhabitants of the kellion, delimits the territory on which it is situated, and describes all its property, such as sacred vessels, icons, books, household utensils, and agricultural tools. (Art. 161 and further of the Charter).
The monks of a kellion live by their labor, cultivating the land related to their territory, as well as engaging in crafts. The right to use the forest lands around the kellion belongs exclusively to the ruling monastery, which must also consider the needs of the monastic community (Art. 163 of the Charter).
After the death of the elder of one of the kellia, the ruling monastery replaces the homologon with a new one "for payment of the established trimeridion." In it, the second person is recorded as the first, the third as the second, and the third is a new person from the elder's synod, if any. These three can take up to three disciples (novices or monks), so that there are no more than six people in each kellion (Art. 162 of the Charter).
IV. Kalyves are places of asceticism for monks living in desolate areas, away from all other communities. Apart from those subject to the authority of the sketes, there also exist independent kalyves situated beyond their territorial limits.
These dwellings are much smaller than kellia. They are located in a limited territory, often lacking a water source and a small church. They are inhabited by one or two ascetics, while in exceptional cases, there can be found up to three. The rights and duties of monks living in kalyves are determined by an homologon issued by the ruling monastery. This also applies to monks residing in hermitages and kathismata.
V. Hermitages (hesychasteria) are retreats located in isolated and desolate areas, away from monasteries and other monastic institutions. They embody the most austere form of monastic life. The monks living in these retreats rely exclusively on their own means for their subsistence. There are three groups of hermitages in Mount Athos, each consisting of ten to twenty dwellings. Most of them have small churches. Hesychasts earn an income by engaging in various crafts, primarily wood carving, while their living needs are extremely modest.
To conclude, kathismata are small dwellings located outside the walls of a monastery but nearby, having a church and a small plot of land, that is cultivated by the monks. Kathismata are directly dependent on the monastery next to which they are located, while their monks are considered part of the brotherhood of the ruling monastery. The monastery provides part of the necessities for their community, while the rest is earned by themselves through various crafts. Typically, each kathisma is inhabited by one to three residents.
