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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. -
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. -
Manolis G. Varvounis * – Nikos Rodosthenous Religious
Manolis G. Varvounis – Nikos Rodosthenous Religious Traditions of Mount Athos on Miraculous Icons of Panagia (The Mother of God) At the monasteries and hermitages of Mount Athos, many miraculous icons are kept and exhibited, which are honored accordingly by the monks and are offered for worship to the numerous pilgrims of the holy relics of Mount Athos.1 The pil- grims are informed about the monastic traditions of Mount Athos regarding these icons, their origin, and their miraculous action, during their visit to the monasteries and then they transfer them to the world so that they are disseminated systemati- cally and they can become common knowledge of all believers.2 In this way, the traditions regarding the miraculous icons of Mount Athos become wide-spread and are considered an essential part of religious traditions not only of the Greek people but also for other Orthodox people.3 Introduction Subsequently, we will examine certain aspects of these traditions, based on the literature, notably the recent work on the miraculous icons in the monasteries of Mount Athos, where, except for the archaeological and the historical data of these specific icons, also information on the wonders, their origin and their supernatural action over the centuries is captured.4 These are information that inspired the peo- ple accordingly and are the basis for the formation of respective traditions and re- ligious customs that define the Greek folk religiosity. Many of these traditions relate to the way each icon ended up in the monastery where is kept today. According to the archetypal core of these traditions, the icon was thrown into the sea at the time of iconoclasm from a region of Asia Minor or the Near East, in order to be saved from destruction, and miraculously arrived at the monastery. -
Managing-The-Heritage-Of-Mt-Athos
174 Managing the heritage of Mt Athos Thymio Papayannis1 Introduction Cypriot monastic communities (Tachi- aios, 2006). Yet all the monks on Mt The spiritual, cultural and natural herit- Athos are recognised as citizens of age of Mt Athos dates back to the end Greece residing in a self-governed part of the first millennium AD, through ten of the country (Kadas, 2002). centuries of uninterrupted monastic life, and is still vibrant in the beginning of Already in 885 Emperor Basil I de- the third millennium. The twenty Chris- clared Mt Athos as ‘…a place of monks, tian Orthodox sacred monasteries that where no laymen nor farmers nor cat- share the Athonite peninsula – in tle-breeders were allowed to settle’. Halkidiki to the East of Thessaloniki – During the Byzantine Period a number are quite diverse. Established during of great monasteries were established the Byzantine times, and inspired by in the area. The time of prosperity for the monastic traditions of Eastern Chris- the monasteries continued even in the tianity, they have developed through the early Ottoman Empire period. However, ages in parallel paths and even have the heavy taxation gradually inflicted different ethnic backgrounds with on them led to an economic crisis dur- Greek, Russian, Serbian, Bulgarian and 1 The views included in this paper are of its au- thor and do not represent necessarily those of < The approach to the Stavronikita Monastery. the Holy Community of Mt Athos. 175 Cape Arapis younger and well-educated monks (Si- deropoulos, 2000) whose number has Chilandariou been doubled during the past forty Esgmenou Ouranoupoli Cape Agios Theodori years. -
From Iviron to Stavronikita
FOOTPATHS OF THE HOLY MOUNTAIN FROM IVIRON TO STAVRONIKITA Distance: 3.2 km Journey Time: 1 hour © The Friends of Mount Athos, 2007 – 2021. All rights reserved. – Version 1.4.1 This is an attractive route offering fine views up and down the coast. Note that sections of the path are narrow and involve some scrambling near the edge of a cliff. Note: All distances given (in metres) should be taken as approximate. The numbers shown in the form 1 are Waypoints to be found in associated GPS tracking. The route described is liable to unpredictable change: for example, forestry work, road or track construction and plant growth may alter the route, or its appearance. Signposts may disappear or new ones appear. The Friends of Mount Athos strives to keep this description correct and up to date but cannot take responsibility for its accuracy. Abbreviations: L = Left; R = Right; KSO = Keep straight on; FP = Footpath; K = Kalderimi (stone-paved FP or track) Transliterations: ΙΒΗΡΩΝ = Iviron; ΣΤΑΥΡΟΝΙΚΗΤΑ = Stavronikita; Description of Route: Walk (m) And then . 1 Leave Iviron Monastery entrance and KSO, slightly uphill, passing kiosk on R. Ignore paved path to R down to arsanas and the sea. 50 2 At fork, with gate and steps ahead, bear R (K up to L leads to Koutloumousiou and Karyes). Then after about 25m take L fork uphill (not R fork, down) on track showing traces of K. 350 3 Track levels out to pass field/vineyard on L and former shrine or fountain on R. 270 4 Track is joined from back L by track from vineyard and descends. -
Works of Athonite Icon Painters in Bulgaria (1750-1850)
INSTITUTE OF ART STUDIES, BAS ALEXANDER KUYUMDZHIEV WORKS OF ATHONITE ICON PAINTERS IN BULGARIA (1750-1850) AUTHOR SUMMARY OF A THESIS PAPER FOR OBTAINING A DSc DEGREE Sofia 2021 INSTITUTE OF ART STUDIES, BAS ALEXANDER KUYUMDZHIEV WORKS OF ATHONITE ICON PAINTERS IN BULGARIA (1750-1850) AUTHOR SUMMARY OF A THESIS PAPER FOR OBTAINING A DSc DEGREE IN ART AND FINE ARTS, 8.1, THEORY OF ART REVIEWERS: ASSOC. PROF. BLAGOVESTA IVANOVA-TSOTSOVA, DSc PROF. ELENA POPOVA, DSc PROF. EMMANUEL MOUTAFOV, PhD Sofia 2021 2 The DSc thesis has been discussed and approved for public defense on a Medieval and National Revival Research Group meeting held on October 16, 2020 The DSc thesis consists of 371 pages: an introduction, 5 chapters, conclusion and illustrations` provenance, 1063 illustrations in the text and а bibliography of 309 Bulgarian, and 162 foreign titles. The public defense will be held on 16th March 2021, 11:00 am, at the Institute of Art Studies. Members of the scientific committee: Assoc. Prof. Angel Nikolov, PhD, Sofia University; Assoc. Prof. Blagovesta Ivanova- Tsotsova, DSc, VSU; Prof. Elena Popova, DSc, Institute of Art Studies – BAS; Prof. Emmanuel Moutafov, PhD, Institute of Art Studies – BAS; Prof. Ivan Biliarsky, DSc, Institute of Historical Studies – BAS; Corr. Mem. Prof. Ivanka Gergova DSc, Institute of Art Studies – BAS; Prof. Mariyana Tsibranska-Kostova, DSc, Institute for Bulgarian Language – BAS; Assoc. Prof. Ivan Vanev, PhD, Institute of Art Studies – BAS, substitute member; Prof. Konstantin Totev, DSc, National Archaeological Institute with Museum – BAS, substitute member. The materials are available to those who may be interested in the Administrative Services Department of the Institute of the Art Studies on 21 Krakra Str., Sofia. -
Stpp-CSSC Site-2018-07.Pdf
1 THE HOLY APOSTLES PETER AND PAUL In the quiet light of the katholikon (main church) of the Karakallou Monastery on Mount Athos, a miraculous icon shines with its glow. It’s called “The Embrace” (Ὁ Ἀσπασμός), and what the prayerful contemplation sees in it is the symbolic act of togetherness. The two figures, depicted from the waist up, seizing the entire space of the icon, are embraced: the apostle Peter’s hands are almost concluded on the apostle Paul’s back, and their cheeks meet, a symbol that together they uphold the idea of the Church, that they accept to share a common destiny. A symbol, which revives pages from the story of the two apostles of Christ. The true story of Peter and Paul, in a sense, is history of the name and is associated with the metamorphosis that each of them experiences. According to the biblical tradition, after a remarkable encounter with God, the name of the person changes – a sure indication of the changed identity of that person, bearing his own name. Both Simon and Saul cannot remain with his old identity, after their lifetime intersects with that of the Savior. The way of the name for each of them, though different, is long and difficult. The one – chosen to receive the keys of the kingdom of heaven and the ability to bind and loose human destinies and to be pillar of the future church of Christ, must also experience the pain of triple denial of the Lord. The etymology of his name (“You shall be called Cephas”, John 1:42)1 is not by chance bound directly to the meaning of the rock: in order to uphold the Church, a strong support is needed, on which faith may rest. -
Mount Athos(Greece)
World Heritage 30 COM Patrimoine mondial Paris, 10 April / 10 avril 2006 Original: English / anglais Distribution limited / distribution limitée UNITED NATIONS EDUCATIONAL, SCIENTIFIC AND CULTURAL ORGANIZATION ORGANISATION DES NATIONS UNIES POUR L'EDUCATION, LA SCIENCE ET LA CULTURE CONVENTION CONCERNING THE PROTECTION OF THE WORLD CULTURAL AND NATURAL HERITAGE CONVENTION CONCERNANT LA PROTECTION DU PATRIMOINE MONDIAL, CULTUREL ET NATUREL WORLD HERITAGE COMMITTEE / COMITE DU PATRIMOINE MONDIAL Thirtieth session / Trentième session Vilnius, Lithuania / Vilnius, Lituanie 08-16 July 2006 / 08-16 juillet 2006 Item 7 of the Provisional Agenda: State of conservation of properties inscribed on the World Heritage List. Point 7 de l’Ordre du jour provisoire: Etat de conservation de biens inscrits sur la Liste du patrimoine mondial. JOINT UNESCO/WHC-ICOMOS-IUCN EXPERT MISSION REPORT / RAPPORT DE MISSION CONJOINTE DES EXPERTS DE L’UNESCO/CPM, DE L’ICOMOS ET DE L’IUCN Mount Athos (Greece) (454) / Mont Athos (Grece) (454) 30 January – 3 February 2006/ 30 janvier – 3 février 2006 This mission report should be read in conjunction with Document: Ce rapport de mission doit être lu conjointement avec le document suivant: WHC-06/30.COM/7A WHC-06/30.COM/7A.Add WHC-06/30.COM/7B WHC-06/30.COM/7B.Add REPORT ON THE JOINT MISSION UNESCO – ICOMOS- IUCN TO MOUNT ATHOS, GREECE, FROM 30 JANUARY TO 3 FEBRUARY 2006 TABLE OF CONTENTS ACKNOWLEDGEMENTS EXECUTIVE SUMMARY AND LIST OF RECOMMENDATIONS 1 BACKGROUND TO THE MISSION o Inscription history o Inscription criteria -
From Stavronikita to Iviron
FOOTPATHS OF THE HOLY MOUNTAIN FROM STAVRONIKITA TO IVIRON Distance: 3.2 km Journey Time: 1 hour © The Friends of Mount Athos, 2007 – 2021. All rights reserved. – Version 1.4.1 This is an attractive route offering fine views up and down the coast. Note that sections of the path are narrow and involve some scrambling near the edge of a cliff. Note: All distances given (in metres) should be taken as approximate. The numbers shown in the form 1 are Waypoints to be found in associated GPS tracking. The route described is liable to unpredictable change: for example, forestry work, road or track construction and plant growth may alter the route, or its appearance. Signposts may disappear or new ones appear. The Friends of Mount Athos strives to keep this description correct and up to date but cannot take responsibility for its accuracy. Abbreviations: L = Left; R = Right; KSO = Keep straight on; FP = Footpath; K = Kalderimi (stone-paved FP or track) Transliterations: ΙΒΗΡΩΝ = Iviron; ΣΤΑΥΡΟΝΙΚΗΤΑ = Stavronikita; Description of Route: Walk (m) And then . 15 Turn R out of Stavronikita Monastery gate and proceed with aqueduct to R. At the end of the aqueduct, turn L and cross the paved area with 4 separate roads ahead. 100 14 Take the second road on the L, (signed Iviron and arsanas) which is initially paved/concreted. Ignore tracks to L and R. 300 13 Opposite a yard with 3 tin roofed buildings, turn R onto FP (signed Iviron) which soon becomes coastal path. The FP continues over cliffs and descends to cross two coves. -
Life in a Late Byzantine Tower: Examples from Northern Greece Jelena Bogdanović Iowa State University, [email protected]
Architecture Publications Architecture 2012 Life in a Late Byzantine Tower: Examples from Northern Greece Jelena Bogdanović Iowa State University, [email protected] Follow this and additional works at: http://lib.dr.iastate.edu/arch_pubs Part of the Architectural History and Criticism Commons, and the Slavic Languages and Societies Commons The ompc lete bibliographic information for this item can be found at http://lib.dr.iastate.edu/ arch_pubs/2. For information on how to cite this item, please visit http://lib.dr.iastate.edu/ howtocite.html. This Book Chapter is brought to you for free and open access by the Architecture at Digital Repository @ Iowa State University. It has been accepted for inclusion in Architecture Publications by an authorized administrator of Digital Repository @ Iowa State University. For more information, please contact [email protected]. Approaches to Byzantine Architecture and its Decoration Studies in Honor of Slobodan CurEid Edited by Mark J. Johnson, Robert Ousterhout, and Amy Papalexandmu ASHGATE 0 Mark J. Johnson, Robert Ousterhout, Amy PapaIexandrou and c0nWibuto1.s 2012 Ail rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise without the prior permission of the pubIisher. Mark J. Johnson, Robert Ousterhout, and Amy Papalexmdrb~have asserted their right under the Copyright, Designs and Patents Act, 1988, to be identified as the editors of this work. Published by Ashgate Publishing Limited Ashgate Publishing Company Wey Court East Suite 420 Union Road 101 Cherry Street Farnham Burlington, VT 05401-4405 Surrey, GU9 7PT USA England British Librarp Cataloguing in Publication Data Approaches to Byzantine architecture and its decoration: studies in honor of Slobodan Cur~id. -
The Patriarchate of Constantinople Again, at Least Nominally, Became Independent After World War I and the Rise of Modern, Secu
ORTHODOXY IN THE WORLD CONSTANTINOPLE. The Patriarchate of Constantinople again, at least nominally, became independent after World War I and the rise of modern, secular Turkey, although greatly reduced in size. At present the Patriarch's jurisdiction includes Turkey, the island of Crete and other islands in the Aegean, the Greeks and certain other national groups in the Dispersion (the Diaspora) in Europe, America, Australia, etc. as well as the monastic republic of Mt. Athos and the autonomous Church of Finland. The present position of the Patriarchate in Turkey is precarious, persecution still exists there, and only a few thousand Greek Orthodox still remain in Turkey. (A) MT. ATHOS. Located on a small peninsula jutting out into the Aegean Sea from the Greek mainland near Thessalonica, Mt. Athos is a monastic republic consisting of twenty ruling monasteries, the oldest (Great Lavra) dating to the beginning of the 11th Century, as well as numerous other settlements sketes, kellia, hermitages, etc. Of the twenty ruling monasteries, seventeen are Greek, one Russian, one Serbian, and one Bulgarian. (One, Iveron, was originally founded as a Georgian monastery, but now is Greek.) Perhaps 1,500 Monks are presently on the Mountain, a dramatic decline from the turn of the Century when, in 1903, for example, there were over 7,000 Monks there. This is due, in great part, to the halt of vocations from the Communist countries, as well as to a general decline in monastic vocations worldwide. However, there appears to be a revival of monastic life there, particularly at the monasteries of Simonopetra, Dionysiou, Grigoriou, Stavronikita, and Philotheou, and two Monks have shone as spiritual lights there in this Century - the Elder Silouan ( 1938) of St. -
California-2016-.Pdf
BERNARD QUARITCH LTD CALIFORNIA INTERNATIONAL ANTIQUARIAN BOOK FAIR FRIDAY 12th to SUNDAY 14th FEBRUARY 2016 PASADENA CONVENTION CENTER BOOTH # 301 Item 22, Cresswell Unidentified Flying Objects THE DESERTED VILLAGE, IN 24 VIGNETTES 1. [ALMANAC.] The Royal Engagement Pocket Atlas for the Year 1789. To be continued annually. [Published by T. Baker, Southampton; W. March … Davidsons’s and Field … London, 1788]. 12mo, pp. 3-34, [28, engraved calendar section], 63-92, [2], with an engraved title-page and a terminal engraved ‘memoranda leaf’; tax stamp to title-page; gilt edges; a fine copy, complete, in the original engraved wrappers (vignette of Atlas on the front cover, imprint at foot of rear cover, thumb-stain at head), and in the original pink card slipcase, engraved cover labels. $675 A fine and rare part-engraved almanac-cum-diary, with ‘twenty-four beautiful descriptive vignettes, finely engraved by Angus, selected from Goldsmith’s celebrated poem, the Deserted Village.’ The designs, though unattributed, are almost certainly by Thomas Stothard, whose work for Baker’s Royal Engagement Pocket Atlas was a commission he maintained for some fifty years; he would later illustrate the same text again, with entirely different vignettes, in the Atlas for 1799. The earliest Royal Engagement Pocket Atlas we can trace is for 1779 (in the Edward Hall diary collection in the Wigan archives), and ESTC records scattered holdings for other years up to 1800 (9 locations in total); it was published until at least 1830 and Stothard provided designs, many after literary subjects, from 1783 – Milton’s Allegro (1786 and 1788), Seward’s Louisa (1792), Thomson’s Seasons (1793 and 1796), and numerous scenes from Scott, Rogers and Byron (see Sandro Jung, ‘Thomas Stothard’s Illustrations for The Royal Engagement Pocket Atlas, 1779-1826’, The Library 7th Series, 12:1, 2011).