DOCSLIB.ORG

Founding a Monastery on Athos Under Early Ottoman Rule: the Typikon of Stauroniketa

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Founding a Monastery on Athos Under Early Ottoman Rule: the Typikon of Stauroniketa endowment studies 1 (2017) 173-197 brill.com/ends Founding a Monastery on Athos under Early Ottoman Rule: The typikon of Stauroniketa Zachary Chitwood Johannes Gutenberg University of Mainz, FB 07, Historical Seminar, Byzantine Studies, Jakob-Welder Weg 18, 55099 Mainz, Germany [email protected] Abstract The best-attested and most important endowments of Orthodox Christians in the medieval world were created by means of foundation charters (ktetorika typika). Via a typikon, a founder or ktetor was able to regulate the present and future functioning of his (invariably monastic) endowment, often in minute and voluminous detail. Of particular interest for the topic of this special issue of ENDS are some post-Byzantine monastic foundation charters, which hitherto have received almost no scholarly scrutiny. Among these charters is the testament of the patriarch Jeremiah i for the Stauroniketa Monastery on Mount Athos. His monastic charter demonstrates the con- tinuity of Byzantine endowment practices in the first centuries of Ottoman rule, yet also underlines new difficulties for monastic founders attempting to adapt the quint- essentially medieval Christian practice of composing typika to the strictures of an Is- lamic legal regime. Keywords Ottoman Empire – monasticism – patriarch – Orthodox Christianity – Mount Athos – typika In this article some of the strands of continuity and change which character- ize Greek Orthodox foundation practice in the transitional period from the last phase of the Byzantine Empire to the first centuries of Ottoman rule will © koninklijke brill nv, leiden, 2018 | doi 10.1163/24685968-00102004Downloaded from Brill.com10/01/2021 10:01:33AM via free access <UN> 174 Chitwood be explored.1 In doing so, first an overview of some general characteristics of Byzantine endowment culture will be given, before moving into the period of the first century and a half after the fall of Constantinople. Finally, an English translation of the founding charter (typikon / τυπικόν) of the Athonite monas- tery of Stauroniketa, the first translation ever of the document, is appended to the end of the article. A question worth posing at the start of this essay is what exactly consti- tutes a foundation. There is no way to tailor a definition of endowments which would satisfy every historical context, but at a most basic level a foundation or endowment is a sum of capital dedicated by its founder for a particular pur- pose, whose functioning is financed by the revenues produced by the endow- ment.2 Unlike a donation, a foundation is not a one-time immediate act, but rather an endeavor meant to last over the long term, if not forever. The deed of founding is replayed continuously between the founder and beneficiaries, in the Christian context usually in the form of liturgical commemoration of the former.3 For the East Romans or Byzantines, the main types of endowments were churches, philanthropic institutions and monasteries, though the last of these proved a much more durable form of foundation and, especially after the turn of the first millennium ce, completely predominates in the surviv- ing source material.4 While churches and piae causae were often subjected to 1 This article is a revised form of a presentation given at the conference “Imperial Subjects and Social Commitment: An Endowment History from 1750 to 1918” (Nov. 16th–18th, 2016) at the Department of Byzantine and Modern Greek Studies at the University of Vienna. I would like to thank the organizers (Stefano Saracino, Nathalie Soursos and Maria Stassinopoulou) for inviting me to present and to submit my contribution to this special issue. I presented the content of this paper a second time at the biennial meeting of the Deutsche Arbeitsgemein- schaft für die Förderung Byzantinischer Studien (Mainz, Feb. 16th–18th, 2017). I profited a great deal from comments and questions from both venues, as well as from the suggestions of the two anonymous reviewers. 2 For recent attempts at defining foundations in an intercultural context, see in particular Bor- golte 2014; Borgolte 2017: 2–3. 3 All Byzantine foundations fell under the category of “foundations for the salvation of the soul”, in which the founder expected that his endowment of material goods would contribute to the salvation of his own soul. Borgolte 2015 has recently argued that the first foundations of this sort arose not in a Christian context, as has long been assumed, but in a Zoroastrian one. 4 Chitwood 2014a: 215. Regarding the various forms of Byzantine endowments or foundations (with references to the broader scholarly literature on the subject), see Chitwood 2014d. The closest thing to a complete listing of archival documents stemming from Middle and Late endowmentDownloaded studies from Brill.com10/01/20211 (2017) 173-197 10:01:33AM via free access <UN> Founding a Monastery on Athos under Early Ottoman Rule 175 the authority of the official church, and in particular of the local bishop, mon- asteries, with their self-perpetuating communities of monks, were naturally inclined to assert their independence against local hierarchs. This indepen- dence was achieved in two principal ways: firstly, by subordinating a monas- tery to the theoretical, though it seems in practice mostly pro forma, control of another ecclesiastical figure, especially the patriarch of Constantinople. So- called “stauropegial” (so-called because the patriarch claimed jurisdiction over the institution through his “fixing of a cross” [stauropegion / σταυροπήγιον]) monasteries are attested as early as the end of the ninth century.5 Secondly, a monastery could also attain self-governing status, whereby it claimed inde- pendence from all ecclesiastical and temporal authorities.6 This second type of independent status first appears with the Great Lavra on Mount Athos in the middle of the tenth century, and was claimed with increasing frequency thereafter. The peculiarities of Byzantine monasticism, which knew no monastic or- ders comparable to those from the Medieval West, as well as the propensity of Eastern Roman founders to minutely regulate the administrative and financial aspects of their foundations, both contributed to creating a context in which a uniquely Byzantine genre of foundation document, the so-called ktetorikon typikon (κτητορικὸν τυπικόν), arose. A ktetorikon typikon, which one can rough- ly translate as a “founder’s charter”, was a text in which the founder or ktetor (κτήτωρ) laid out, often down to the most mundane of minutiae, not only the regulations of the monastic life which the monks or nuns of the foundation were to follow, but much else besides.7 It is one of the great achievements of Byzantine Studies of the last quarter-century that the major Byzantine Byzantine monasteries is Smyrlis 2006: 23–31. For the Athonite material in particular, see Morris 2008. The much sparser documentation for churches and piae causae is not compre- hensively collected within any one publication, but one can consult the general overview of charitable institutions in Miller 2008, as well as the more general history of Byzantine foun- dations in Thomas 1987. 5 Kazhdan and Talbot 1991; Chitwood 2016c: 562. 6 The phenomenon of “free” or “self-governing” monasteries is well-studied in the various publications of John Thomas, in particular Thomas 1985 and 1987: 214–243. The more recent scholarship on the subject is listed in greater detail in Chitwood 2016c: 563–564. 7 Including: the administration of the monastery; the relationship of the foundation to the founder’s family and heirs; regulations concerning the oversight of the endowment, the pre- cise contents of which were sometimes listed in a separate inventory or brebeion (βρέβειον); and the status of the monastery to the relevant ecclesiastical and state authorities. The best analysis of this “genre” remains Galatariotou 1987, even though her binary classification endowment studies 1 (2017) 173-197 Downloaded from Brill.com10/01/2021 10:01:33AM via free access <UN> 176 Chitwood ktetorika typika were translated and provided with a historical commentary by John Philip Thomas and Angela Constantides Hero in Byzantine Monastic Foundation Documents, a work which spans five volumes and 61 such founders’ charters.8 Yet typika were not a strictly Byzantine phenomenon: there were also numerous typika composed for Orthodox monastic foundations during the Ottoman Empire. The most prominent examples include: most of the typika surviving for the monasteries of the monastic federation of Meteora in Thes- saly; the founding charter for the Leimonos monastery on the island of Lesbos; and the founder’s rule and testament for the Athonite monastery of Stauronik- eta, the only one of the twenty foremost monasteries today on the Holy Moun- tain which was founded after 1500.9 In fact, even medieval typika continued to be of great value in Ottoman society: they were accepted as valid documentation in the Islamic judge’s or qadi’s court, for instance in property disputes.10 Though the end goal of using a medieval typikon as a claim to property in legal cases seems to have always of these documents into “aristocratic” and “non-aristocratic” categories is not universally shared: see Chitwood 2014b: 401–403. 8 Though there are important medieval founders’ charters stemming from the Byzantine world, even in Greek, which did not find their way into the corpus. Thomas’ and Hero’s Herculean labor, completed under very trying circumstances over almost fifteen years, was nonetheless a seminal achievement: see bmfd vol. 1, 1–20. Medieval Greek typika not found in the corpus include the charter of George of Antioch for his church of St. Mary’s of the Admiral in Palermo (which includes some Arabic as well; George of Antioch, Char- ter for St. Mary’s of the Admrial), or the Chrysobull of Alexis iv and John iv of the Grand Komnenoi for the Pontic Monastery of the Pharos (dated to the year 1432).
Load more

Recommended publications
  • Compassion for Animals in the Orthodox Church
    International Journal of Orthodox Theology 10:2 (2019) 9 urn:nbn:de:0276-2019-2025 His Eminence Kallistos Ware, Metropolitan of Diokleia Compassion for Animals in the Orthodox Church Abstract In this article, His Eminence Metro- politan Kallistos Ware deals with the question about the place of animals in the liturgical and theological world of the Orthodox Church. “The art of the icon is par excellence a liturgical art.” Therefore, if we can find icons with animals and plants or stars and all nature, we might understand this as an eschatological view of the uni- verse. “We humans are not saved from the world but with the world; and that means, with the animals.” Another meaningful question of this article is: “Do animals have souls?” “Even if animals are not ensouled, yet they are undoubtedly sentient. They are responsive and vulnerable. (…) As His Eminence Kallistos living beings, sensitive and easily Ware, Metropolitan of hurt, they are to be viewed as a Diokleia 10 His Eminence Kalistos Ware, Metropolitan of Diokleia 'Thou', not an 'It', (…) not as objects to be exploited and manip- ulated but as subjects, capable of joy and sorrow, of happiness and affliction. They are to be approached with gentleness and tenderness; and, more than that, with respect and reverence, for they are precious in God's sight.” Keywords Compassion, animals, Orthodox Church, worship, soul What is a merciful heart? It is a heart on fire for the whole of creation, for humankind, for the birds, for the animals, for the demons, for all that exists. St Isaac the Syrian (7th century) 1 A place for animals in our worship? As I sit writing at my table, I have before me a Russian icon of the martyrs St Florus and St Laurus.
    [Show full text]
  • Orthodox Books
    Orthodox Books Orthodoxy:Introductions and Overviews Ancient Faith Topical Series Booklets Cclick here^ The Cambridge Companion to Orthodox Christian Theology - Cambridge Companions to Religion, Mary Cunningham & Elizabeth Theokritoff Eastern Orthodox Christianity: A Western Perspective, Daniel B. Clendenin Encountering the Mystery: Understanding Orthodox Christianity Today, Ecumenical Patriarch Bartholomew Introducing Eastern Orthodox Theology, Fr Andrew Louth Introducing the Orthodox Church-Its Faith and Life, Fr. Anthony Coniaris The Orthodox Church: An Introduction to its History, Doctrine, and Spiritual Culture, Fr John McGuckin The Orthodox Faith Series, Fr Thomas Hopko The Orthodox Way, Metropolitan Kallistos Ware Doctrine After Death, Vassilios Bakoyiannis The Deification of Man, Georgios Mantzaridis The Mystery of Christ, Fr. John Behr The Mystery of Death, Nikolaos Vassiliadis The Mystical Theology of the Eastern Church, Fr Vladimir Lossky The Nicene Faith, vols 1 and 11, Fr. John Behr Church History The Christian Tradition 2: The Spirit ofEastern Christendom 600-1700,Jaroslav Pelikan The Great Church in Captivity: A Study of the Patriarchate of Constantinople from the Eve of the Turkish Conquest to the Greek War ofIndependence, Steven Runciman History of the Byzantine State, George Ostrogorsky The Lives of Orthodox Saints, Ormylia Monastery The Orthodox Church, Metropolitan Kallistos Ware Liturgy and Sacraments The Divine Liturgy: A Commentary in the Light of the Fathers, Hieromonk Gregorios and Elizabeth Theokritoff The Eucharist:
    [Show full text]
  • Atlas of American Orthodox Christian Monasteries
    Atlas of American Orthodox Christian Monasteries Atlas of Whether used as a scholarly introduction into Eastern Christian monasticism or researcher’s directory or a travel guide, Alexei Krindatch brings together a fascinating collection of articles, facts, and statistics to comprehensively describe Orthodox Christian Monasteries in the United States. The careful examina- Atlas of American Orthodox tion of the key features of Orthodox monasteries provides solid academic frame for this book. With enticing verbal and photographic renderings, twenty-three Orthodox monastic communities scattered throughout the United States are brought to life for the reader. This is an essential book for anyone seeking to sample, explore or just better understand Orthodox Christian monastic life. Christian Monasteries Scott Thumma, Ph.D. Director Hartford Institute for Religion Research A truly delightful insight into Orthodox monasticism in the United States. The chapters on the history and tradition of Orthodox monasticism are carefully written to provide the reader with a solid theological understanding. They are then followed by a very human and personal description of the individual US Orthodox monasteries. A good resource for scholars, but also an excellent ‘tour guide’ for those seeking a more personal and intimate experience of monasticism. Thomas Gaunt, S.J., Ph.D. Executive Director Center for Applied Research in the Apostolate (CARA) This is a fascinating and comprehensive guide to a small but important sector of American religious life. Whether you want to know about the history and theology of Orthodox monasticism or you just want to know what to expect if you visit, the stories, maps, and directories here are invaluable.
    [Show full text]
  • The Dark Age Church Period of Barbarian Invasions
    Scholars Crossing History of Global Missions Center for Global Ministries 2009 The Dark Age Church Period of Barbarian Invasions Don Fanning Liberty University, [email protected] Follow this and additional works at: https://digitalcommons.liberty.edu/cgm_hist Recommended Citation Fanning, Don, "The Dark Age Church Period of Barbarian Invasions" (2009). History of Global Missions. 3. https://digitalcommons.liberty.edu/cgm_hist/3 This Article is brought to you for free and open access by the Center for Global Ministries at Scholars Crossing. It has been accepted for inclusion in History of Global Missions by an authorized administrator of Scholars Crossing. For more information, please contact [email protected]. Middle Ages 500-1000 1 3 The Dark Age Church Period of Barbarian Invasions AD 500—1000 Introduction With the endorsement of the Emperor and obligatory church membership for all Roman citizens across the empire, Roman Christianity continued to change the nature of the Church, in stead of visa versa. The humble beginnings were soon forgotten in the luxurious halls and civil power of the highest courts and assemblies of the known world. Who needs spiritual power when you can have civil power? The transition from being the persecuted to the persecutor, from the powerless to the powerful with Imperial and divine authority brought with it the inevitable seeds of corruption. Some say that Christianity won the known world in the first five centuries, but a closer look may reveal that the world had won Christianity as well, and that, in much less time. The year 476 usually marks the end of the Christian Roman Empire in the West.
    [Show full text]
  • DONALD NICOL Donald Macgillivray Nicol 1923–2003
    DONALD NICOL Donald MacGillivray Nicol 1923–2003 DONALD MACGILLIVRAY NICOL was born in Portsmouth on 4 February 1923, the son of a Scottish Presbyterian minister. He was always proud of his MacGillivray antecedents (on his mother’s side) and of his family’s connection with Culloden, the site of the Jacobite defeat in 1745, on whose correct pronunciation he would always insist. Despite attending school first in Sheffield and then in London, he retained a slight Scottish accent throughout his life. By the time he left St Paul’s School, already an able classical scholar, it was 1941; the rest of his education would have to wait until after the war. Donald’s letters, which he carefully preserved and ordered with the instinct of an archivist, provide details of the war years.1 In 1942, at the age of nineteen, he was teaching elementary maths, Latin and French to the junior forms at St-Anne’s-on-Sea, Lancashire. He commented to his father that he would be dismissed were it known that he was a conscientious objector. By November of that year he had entered a Friends’ Ambulance 1 The bulk of his letters are to his father (1942–6) and to his future wife (1949–50). Also preserved are the letters of his supervisor, Sir Steven Runciman, over a forty-year period. Other papers are his diaries, for a short period of time in 1944, his notebooks with drawings and plans of churches he studied in Epiros, and his account of his travels on Mount Athos. This material is now in the King’s College London Archives, by courtesy of the Nicol family.
    [Show full text]
  • The Glories of Norman Sicily Betty Main, SRC
    The Glories of Norman Sicily Betty Main, SRC The Norman Palace in Palermo, Sicily. As Rosicrucians, we are taught to be they would start a crusade to “rescue” tolerant of others’ views and beliefs. We southern Italy from the Byzantine Empire have brothers and sisters of like mind and the Greek Orthodox Church, and throughout the world, of every race and restore it to the Church of Rome. As they religion. The history of humankind has were few in number, they decided to return often demonstrated the worst human to Normandy, recruit more followers, aspects, but from time to time, in what and return the following year. Thus the seemed like a sea of barbarism, there Normans started to arrive in the region, appeared periods of calm and civilisation. which was to become the hunting ground The era we call the Dark Ages in Europe, for Norman knights and others anxious was not quite as “dark” as may be imagined. for land and booty. At first they arrived as There were some parts of the Western individuals and in small groups, but soon world where the light shone like a beacon. they came flooding in as mercenaries, to This is the story of one of them. indulge in warfare and brigandage. Their Viking ways had clearly not been entirely It all started in the year 1016, when forgotten. a group of Norman pilgrims visited the shrine of St. Michael on the Monte Robert Guiscard and Gargano in southern Italy. After the Roger de Hauteville “pilgrims” had surveyed the fertile lands One of them, Robert Guiscard, of Apulia lying spread out before them, having established his ascendancy over the promising boundless opportunities for south of Italy, acquired from the papacy, making their fortunes, they decided that the title of Duke of Naples, Apulia, Page 1 Calabria, and Sicily.
    [Show full text]
  • The Representation of Donors and Holy Figures on Four Byzantine Icons
    The Representation of Donors and Holy Figures on four Byzantine Icons Nancy PATTERSON ŠEVČENKO Δελτίον XAE 17 (1993-1994), Περίοδος Δ'. Στη μνήμη της Ντούλας Μουρίκη (1934-1991)• Σελ. 157-164 ΑΘΗΝΑ 1994 Nancy Patterson Sevcenko THE REPRESENTATION OF DONORS AND HOLY FIGURES ON FOUR BYZANTINE ICONS Dyzantine images of donation and dedication exist in tween central panel and frame that evolved over the virtually every medium. Thanks to the studies of Tanya course of the 12th and 13th centuries may be connected Velmans and Hans Belting on late monumental painting with the Comnenian practice of rejuvenating and adorn­ and manuscripts, interest has focussed recently on do­ ing older panels by applying new silver revetments, or nor images of the Palaiologan period; the book of So­ "periphereia" to them6. A portrait of a donor may now phia Kalopissi-Verti now brings renewed attention to be commemorating this kind of secondary gift — not the fresco works of the 13th century1. In this note I will deal creation of the central panel, but its later adornment — with donor images on icons only, in honor of Doula and even be relegated to the frame, which further inten- Mouriki's outstanding studies of Byzantine icons which form such a significant part of her scholarly oeuvre. 1. T. V e 1 m a η s, Le portrait dans l'art des Paléologues, and H. Belt- An icon of St. Irene on Mount Sinai, dated by Kurt i η g, Die Auftraggeber der spätbyzantinischen Bildhandschrift, both Weitzmann to the 8th-9th century (Fig. 1) shows two in: Art et Société à Byzance sous les Paléologues, Venice 1971, p.
    [Show full text]
  • Magdalena Sto J an O V a the Cemetery Church of Rožen
    MAGDALENA STO J AN O V A THE CEMETERY CHURCH OF ROŽEN MONASTERY Rožen Monastery is situated on a hill between Rožen and Melnik amidst magnificent mountain scenery. Isolated from busy centres and difficult of access—though rich in natural beauty—this position has proved exceptionally favourable for the monastery’s survival up to the present day. Its architecture indicates a relatively early construction date, around the twelfth or thirteenth century1, but the first written source for Rožen Monastery dates only from 15512. Having studied a great number of Greek documents, the architect Alkiviadis Prepis3 has established that the monastery was originally a de­ pendency with a church dedicated to St George, which was built in the thir­ teenth century by the Byzantine soldier George Contostephanus Calameas and his wife. According to surviving data from the period up until 1351, in 1309 they presented the dependency to the Georgian Iviron Monastery on Mount Athos, and continued to enrich it4. After this area was conquered by 1. On the basis of the construction and the plan, Assen Vassiliev dates the church to about the twelfth century : A Vassiliev, Ktitorski portreti, Sofia 1960, p. 88. George Trajchev opines that the monastery was built in 1217 (Maitastirite v Makedonija, Sofia 1933, pp. 192- 3). The opinion that the church dates from the fourteenth or fifteenth century is shared by Metropolitan Pimen of Nevrokop ('Roženskija manastir’, Tsarkoven vestnic, 17 (1962) 14) and Professor V. Pandurski ('Tsarcovni starini v Melnik, Ročenskija manastir i Sandanski’, Duhovna cultura, 4 (1964) 16-18). Nichola Mavrodinov suggests an earlier date in: 'Tsarcvi i manastiri v Melnik i Rožen, Godishnik na narodnija musej, vol.
    [Show full text]
  • Preserving & Promoting Understanding of the Monastic
    We invite you to help the MOUNT ATHOS Preserving & Promoting FOUNDATION OF AMERICA Understanding of the in its efforts. Monastic Communities You can share in this effort in two ways: of Mount Athos 1. DONATE As a 501(c)(3), MAFA enables American taxpayers to make tax-deductible gifts and bequests that will help build an endowment to support the Holy Mountain. 2. PARTICIPATE Become part of our larger community of patrons, donors, and volunteers. Become a Patron, OUr Mission Donor, or Volunteer! www.mountathosfoundation.org MAFA aims to advance an understanding of, and provide benefit to, the monastic community DONATIONS BY MAIL OR ONLINE of Mount Athos, located in northeastern Please make checks payable to: Greece, in a variety of ways: Mount Athos Foundation of America • and RESTORATION PRESERVATION Mount Athos Foundation of America of historic monuments and artifacts ATTN: Roger McHaney, Treasurer • FOSTERING knowledge and study of the 2810 Kelly Drive monastic communities Manhattan, KS 66502 • SUPPORTING the operations of the 20 www.mountathosfoundation.org/giving monasteries and their dependencies in times Questions contact us at of need [email protected] To carry out this mission, MAFA works cooperatively with the Athonite Community as well as with organizations and foundations in the United States and abroad. To succeed in our mission, we depend on our patrons, donors, and volunteers. Thank You for Your Support The Holy Mountain For more than 1,000 years, Mount Athos has existed as the principal pan-Orthodox, multinational center of monasticism. Athos is unique within contemporary Europe as a self- governing region claiming the world’s oldest continuously existing democracy and entirely devoted to monastic life.
    [Show full text]
  • Athos Gregory Ch
    8 Athos Gregory Ch. 6_Athos Gregory Ch. 6 5/15/14 12:53 PM Page 154 TWENTIETH-CENTURY ATHOS it of course came the first motorized vehicles ever seen on Athos. 2 Such con - cessions to modernization were deeply shocking to many of the monks. And they were right to suspect that the trend would not stop there. SEEDS Of RENEWAl Numbers of monks continued to fall throughout the 960s and it was only in the early 970s that the trend was finally arrested. In 972 the population rose from ,5 to ,6—not a spectacular increase, but nevertheless the first to be recorded since the turn of the century. Until the end of the century the upturn was maintained in most years and the official total in 2000 stood at just over ,600. The following table shows the numbers for each monastery includ - ing novices and those living in the dependencies: Monastery 972 976 97 90 92 96 9 990 992 2000 lavra 0 55 25 26 29 09 7 5 62 Vatopedi 7 65 60 5 50 55 50 75 2 Iviron 5 6 52 52 5 5 5 6 6 7 Chilandar 57 6 69 52 5 6 60 75 Dionysiou 2 7 5 5 56 59 59 59 50 5 Koutloumousiou 6 6 66 57 0 75 7 7 77 95 Pantokrator 0 7 6 6 62 69 57 66 50 70 Xeropotamou 0 26 22 7 6 7 0 0 Zographou 2 9 6 2 5 20 Dochiariou 2 29 2 2 27 Karakalou 2 6 20 6 6 9 26 7 Philotheou 2 0 6 66 79 2 79 7 70 Simonopetra 2 59 6 60 72 79 7 0 7 7 St Paul’s 95 9 7 7 6 5 9 5 0 Stavronikita 7 5 0 0 0 2 5 Xenophontos 7 26 9 6 7 50 57 6 Grigoriou 22 0 57 6 7 62 72 70 77 6 Esphigmenou 9 5 0 2 56 0 Panteleimonos 22 29 0 0 2 2 5 0 5 Konstamonitou 6 7 6 22 29 20 26 0 27 26 Total ,6 ,206 ,27 ,9 ,275 ,25 ,255 ,290 ,7 ,60 These figures tell us a great deal about the revival and we shall examine 2 When Constantine Cavarnos visited Chilandar in 95, however, he was informed by fr Domitian, ‘We now have a tractor, too.
    [Show full text]
  • Post-ADE FAM Tour Classical Tour of History, Culture and Gastronomy April 18 - 22, 2018
    Post-ADE FAM Tour Classical Tour of History, Culture and Gastronomy April 18 - 22, 2018 WHERE: Athens – Argolis – Olympia – Meteora –Athens WHEN: April 18-22, 2018 ITINERARY AT A GLANCE: • Wednesday, April 18 o Athens - Corinth Canal - Argolis - Nafplio • Thursday, April 19 o Nafplio – Arcadia - Olympia • Friday, April 20 o Nafpaktos – Delphi - Arachova • Saturday, April 21 o Hosios Lukas – Meteora • Sunday, April 22 o Meteora Monasteries – Thermopylae - Athens COST: Occupancy Price* Double Occupancy $735 Single Occupancy $953 Reservations on this tour MUST be made by December 31, 2017. WHAT’S INCLUDED*: • Private Land Travel o 5-day excursion o Private vehicle o English speaking driver o Gas and toll costs o Fridge with water, refreshments and snacks • Private Guided tours o Mycenae (1.5hr) - State licensed guide o Epidaurus (1.5hr) - State licensed guide o Nafplio Orientation tour (1.5 hr) - State licensed guide o Olympia (2hrs) - State licensed guide o Augmented reality Ipads o Delphi (2hrs) - State licensed guide o Meteora (3.5hrs) – Sunset tour – Specialized local guide o Meteora (5 hrs) – Monasteries tour - State licensed guide Classical Tour of History, Culture and Gastronomy I April 18 - 22, 2018 I Page 1 of 6 WHAT’S INCLUDED (cont.)*: • Entry Fees o Mycenae o Epidaurus o Olympia o Delphi o Hosios Lukas o Meteora Monasteries • Activities o Winery Visit & Wine Tasting in Nemea o Winery Visit & Wine Tasting in Olympia o Olive oil and olives tasting in Delphi • Meals o Breakfast and lunch or dinner throughout the 5-day itinerary • Taxes o All legal taxes • Accommodations– Double room occupancy o Day 1– Nafplio 4* hotel o Day 2 – Olympia 4* hotel o Day 3 – Arachova 5* hotel o Day 4 – Meteora 4* Hotel ESSENTIAL INFORMATION: • A minimum of 2 persons is required to operate this tour.
    [Show full text]
  • Epidemic Waves of the Black Death in the Byzantine Empire
    Le Infezioni in Medicina, n. 3, 193-201, 2011 Le infezioni Epidemic waves of the Black nella sto - Death in the Byzantine Empire ria della medicina (1347-1453 AD) Ondate epidemiche della Morte Nera nell’Impero Bizantino Infections (1347-1453 d.C.) in the history of medicine Costas Tsiamis 1, Effie Poulakou-Rebelakou 2, Athanassios Tsakris 3, Eleni Petridou 1 1Department of Hygiene, Epidemiology and Medical Statistics, Athens Medical School, University of Athens, Greece; 2Department of History of Medicine, Athens Medical School, University of Athens, Greece; 3Department of Microbiology, Athens Medical School, University of Athens, Greece n INTRODUCTION a small geographical area is impressive; it is ba - sically a case of “all against all”. The Republics he completeness of the Byzantine historiog - of Venice and Genova held strategic and eco - raphy of the plague epidemics in the 14 th and nomically important areas in the region after T15 th century cannot be compared with that the 4 th Crusade (1204) and were in permanent of the West. References made to the plague are conflict with the Byzantines for control of the often in conjunction with other concurrent his - Aegean Sea and the trade roads [2, 3]. torical events. The political turmoil and the de - In the east, the Ottoman Turks of Asia Minor cline experienced by the Empire in the 13 th and exert pressure on the Empire of Trebizond, in - 14 th century gradually changed the mentality of vading the Balkan Peninsula, detaching Greek Byzantine scholars. Military defeats, civil wars, territories of the Byzantine Empire, while fight - earthquakes and natural disasters were joined by ing with Venice, Genova and the Knights of the plague, which exacerbated the people’s sense Saint John of Rhodes for control of the sea [4, 5].
    [Show full text]