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Μελίνα Παϊσίδου, Αρχαιολογικές παρατηρήσεις στα βόρεια τείχη της Θεσσαλονίκης, Μακεδονικά, 38|2009, 21-47


Pendant les années 2003-2006 la 9ème Éphorie des Antiquités Byzantines a dirigé des travaux de conservation et de restauration des remparts nordiques de Thessalonique, et spécialement de la section qui s’étend entre laporte d’Anna Palaiologina et la Porte Vieille (Eski Delik). Les excavations etles recherches furent réalisées en trois secteurs ci-dessous:a. Il s’agit du secteur qui s’étend entre la grande tour ouest de la citadelle (tour no 13), et la Porte Vieille où on a découvert les trois phases successives de la construction des remparts, datées depuis l’époque romaine jusqu’au 5ème siècle a.D. La recherche fut aussiconcentrée au lieu de la tour romain (tour no 16), qui a donné des ré-sultats intéressants concernant sa construction et sa morphologie.b. Il s’agit du secteur qui fait face au monastère des Vlatadon, où s’ élè-ve la tour du grand chartulaire Andronic Lapardas. Vers une direction orientale on a découvert la deuxième phase constructive des remparts, laquelle présente une typologie comparable à celle des monuments de l’époque constantinienne.c. Il s’agit du secteur entre la tour du grand chartulaire Andronic Lapardas (tour no 12) et la grande tour occidentale de la citadelle (tourno 13), où se fut percée la porte occidentale unique vers la citadelle.Dans ce secteur on a éclairci les phases d’usage différentes dès l’é-poque romaine jusqu’au 14ème siècle. La phase la plus représentative, au point de vue de la construction, est celle du 12ème siècle. Auniveau du corridor des créneaux on a excavé cinq tombes datées aucommencement du 13ème siècle. Cinquante deux trachea provenantde ces tombes constituent un témoignage numismatique très important pour la ville, daté entre le règne du Manuel Comnène et le règnedu Théodore I Lascaris. La plupart parmi eux sont des imitations latines. Dans l’arcade, au dessus de la porte occidentale on a découvertles fragments de deux inscriptions en fresque. On attribue l’une àl’empereur Andronic Paléologue III, tandis que l’autre aux coré-gnants Jean V Paléologue et Jean Cantacuzène. Tous les deux constituent des témoignages uniques par rapport aux remparts de Thessalonique.


Παρασκευή Χ. Παπαδημητρίου, Σύνθετη εικόνα της αγίας Παρασκευής με σκηνές του βίου της στο Εκκλησιαστικό Μουσείο της Σιάτιστας, Μακεδονικά, 38|2009, 59-95


In the Ecclesiastical Museum of Siatista a «complex» icon is found withten scenes from the life of saint Paraskevi the Roman (fig. 1) in the centre ofwhich, after taking off the central panel, a more recent icon has been fitted inwith saint Paraskevi of Ikonio, in full length (fig. 2).Special interest appears in the fact that the added central icon and thatwith scenes from her life, depict a different saint Paraskevi. The palaeoslavonic inscriptions and the iconographic type of the saint in the central iconleave no doubt that it is about a depiction of saint Paraskevi of Ikonio. On thecontrary, the greek inscriptions and the particular incidents historiated on theframe of the older icon (although the artist doesn’t follow the historic narration faithfully) clearly indicate that it is about saint Paraskevi the Roman.There has been special reference in certain scenes of the frame, whichare scarce in the iconography of saint Paraskevi the Roman, such as the torture of the saint, which is hung by the hair, the apparition of Jesus Christ withthe angels in her prison, as well as her prayer before her decapitation. In fact,these scenes are attributed mainly to icons which are dated after the 17th century.Technical and stylistic elements indicate that the artist who painted theicon of the Ecclesiastical Museum of Siatista belongs to the north-greekschool of painting of the early 17th century. The added central icon with saintParaskevi of Ikonio nevertheless belongs to a Russian artist and is dated inthe 18th century


Ε. Ν. Τσιγαρίδας, Φορητές εικόνες του Διονυσίου του εκ Φουρνά των Αγράφων και του εργαστηρίου του στις Σέρρες, Μακεδονικά, 38|2009, 97-131


The hieromonk Dionysios of Fournas in the Agrafa, who was born c.1670, was the theoretical exponent of the artistic trend that returned to the artof the Paleologues. Between 1728 and 1733, he also wrote the Painter’s Manual and was at the same time working as a painter both of murals and ofportable icons.The subject of this paper is a number of unsigned portable icons byDionysios of Fournas and his workshop which are located on the templon ofSt Marina and St Antony Church in Serres. Specifically, they are four despotic icons of St Nicolas, St Athanasios, St Anthony and St Marina, and twelveepistyle icons of the Great Deesis with the twelve apostles. An icon of St Basil, which is exhibited in the Ecclesiastical Museum ofSerres Dioces, belongs to the same group and it is a work of the same painter. These icons, which are ascribed on the basis of artistic criteria to Dionysios of Fournas, were painted in the first quarter of the 18th century and represent the artistic trend that sought to return to and copy the art of thesupreme painter of the Paleologean period, Manuel Panselinos, who paintedthe frescoes in the Church of Protaton (c. 1290) at Karyes on Mount Athos.


Alexandra Trifonova, Άγνωστο μεταβυζαντινό ξύλινο ομοίωμα κτιρίου στο ιστορικό μουσείο του Blagoevgrad της Βουλγαρίας, Μακεδονικά, 38|2009, 133-151


no abstract


Κωνσταντίνα Καρακώστα, Όταν οι Μοσχοπολίτες ταξιδεύουν στην κοιλάδα του ποταμού Σίνβα. Οι εγκαταστάσεις των Μοσχοπολιτών στο Μίσκολτς μέσα από το κρατικό αρχείο της ουγγρικής πόλης, Μακεδονικά, 38|2009, 153-174


Moschopolis was a mountain vlach settlement which rapidly grew to oneof the most important trade and small industry centres of the South Balkanpeninsula by being a part of the Ottoman Empire preferential status. Thecommercial contacts of its inhabitants initially with Venice and, after the signature of the Karlovic and Passarovic Treaties, with many of the developingcentres of the Balkans and Central Europe, marked the turn of theMoschopolis people from a limited stock farming activity to their entering thewider European family of commerce.The study of the Greek communities’ historical presence in the territories oftoday’s Hungary leads directly to the Byzantine Empire era. The ottoman conquest which followed caused the vivid immigration of many Greeks mainly fromWestern Macedonia who arrived in the christian country looking for a refugefrom the muslim conqueror. Their settlement in Miskolc is estimated around theend of the 17th century. Their presence in the city’s bazaars during this timeproves the clearly professional character of their common activities (company).This character will develop to be the basis of a civic community form.From the first quarter of the 18th century onwards the merchants who settled temporarily or permanently to Miskolc came from Moschopolis. Miskolc hadalready been declared an imperial estate thus gaining even more opportunitiesfor rising to wealth. The lists of the census of the area, which were written inLatin, the official language of the Hapsburg administration, clearly depictMoschopolis to be the main place of origin of the merchants who arrived inMiskolc from Turkish grounds. The vlach descent of the people of this former vibrant city of Macedonia is also recorded in the lists of the municipal authorities.In the end, the use of the terms «vlach» and «macedóvlach»  marked thecommercial community of Miskolc which, according to the census lists, continued to grow significantly until a few years before the end of the 18th century. The number of the community members has been observed to considerablydecrease during the last decade of the  18th century and even more so after thebeginning of the 19th century. From a more general point of view we see thatGreek merchants settled and finally dominated in Miskolc gradually and alwaysin parallel with those elements which guaranteed their economic stability


Χρήστος Γ. Ανδρεάδης, Η εκπαίδευση στην ΄Εδεσσα στα μέσα του 19ου αι. κ.ε. (1857-1865), Μακεδονικά, 38|2009, 175-191


The writer presents new and unknown, until now, documents for thestatus of education in Edessa in the means of 19th century, based on the newspapers of Istanbul: 1) O Tilegraphos tou Vosporou & Visantis (1860), 2) Anatolikos Astir (1861 and 1865) and 3) Omonoia (1862)


Κωνσταντίνος Ν. Πλαστήρας, Σέρρες, μέρες του 1891: Διαφωνίες παραγόντων της Ελληνικής Κοινότητας ως προοίμιο του «κοινοτικού ζητήματος», Μακεδονικά, 38|2009, 193-209


The last decade of the 19th century brought many surprises and problemsconnected with community issues in the town of Serres, especially in thesphere of education.This paper sheds light on various aspects of the question: disputes between the Metropolitan of Serres, Konstantinos Vafidis, the Greek Consul,Aristides Metaxas, and the Principal of the Serres’ High School, Petros Papageorgiou.It presents and comments on hitherto unknown documents, such as a report by Petros Papageorgiou on the organisation of the education, and documents of the Greek Consulate in Serres concerning the strife between community representatives in the town, which portend the «community question», that created so many problems.


Μ. Γ. Σέργης, Γιώργος Μυτιληνός – Μ.Γ. Βαρβούνης, Οι ιερές σκήτες του Αγίου ΄Ορους, Αθήνα, εκδ. Χελάνδιον, 2007, σελ. 119, Μακεδονικά, 38|2009, 213


no abstract


Σπυρ. Σφέτας, Todor Cepreganov (ed.), History of the Mecedonian People, Aneta Shukarova – Mitko B. Panov – Dragi Georgiev – Krste Bitkovski – Ivan Katardziev – Vanche Stojchev – Novica Veljanovski – Todor Cepreganov (authors), Skopje, Institute of National History, 200, Μακεδονικά, 38|2009, 213-224


no abstract


Ευάγγελος Αλμπανίδης, Οι αθλητικοί αγώνες της Αρχαίας Μακεδονίας, Μακεδονικά, 37|2008, 1-20


The aim of this study is to collect and process data concerning the origin and development of Games in ancient Macedonia through the end of Imperial times. Literary evidence, coins and inscriptions were used as primarysources. During pre-Christian times, Games were held in honour of gods,mostly Zeus (Olympia of Dion, Basilia), Artemis (Amphipolis) and deities,such as Hercules (Heraclia of Thassos). During Imperial times, Games wereheld in honour of gods and deities. God of honour was Zeus, in whose honour  Olympia  were still held, in Beroia, and Apollo, in whose honour thePythia  were held in Thessalonica. Macedonian cities, during the Imperialera, mainly organised Games to honor Roman emperors; emperors honoredby means of Games were Heliogabalus, Philippus the Arab and mainlyGordianus III. In most cases they added to already existent Games the nameof the honored emperor, or changed the names of Games to satisfy the emperors themselves. Of course, these Games were either occasional or of alimited lifetime. The establishment of these Games was the result of both theRoman emperors’ policy and the local authorities’ aspirations

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