@Habibiski, @Slavo-Bulgaro-Neu-Deutschen-
"wann es zu einem nationalbewusstsein kam etc"
Die Anfaenge der neu-hellenischen Nation wird um
1.200 bis 1.453 bestimmt.
In dieser Zeit sehen sich nicht nur die Keiser
der byzantinischen Reichs
selbt, wie die Dynastie Palaiologos, als Hellenen
aber auch viele byzantinische
Intellektueller sehen und fuehlen sich und vorallem schreiben griechisch. Diese Sprache kann heute jede Griechin und Grieche mit Abitur lesen und schreiben obwohl es sich nicht um "Dimotiki" (Volkssprache) handelt.
Zur Zeit lese ich das Buch von Mario Vitti (Italiener) "Geschichte der Neu-Hellenischen Literatur"
Kapiteln 1.
Anafaenge der neu-hellenischen Literatur von 1204,
Seite 13
Kapiteln 2.
Die Eroberung Konstantinopels und neue orientierungen Seite 45
u.s.w., u.s.w, u.s.w.
Ich kann hunderte von Buecher erwaehnen, hier ein Beispiel: (demnaechst kommen noch mehr)
Diese Buecher kann man ueberall in den Bibliotheken der zivilisierten europaische Laender finden. Also deine Theorie ueber das Internet finde ich laecherlich. Aber das zeigt noch deine Hilfslosigkeit, weil ihr nur von der Kultur-Erbe der Bulgaren und der Griechen leben.
SPEZIELL UEBER DIE ANWENSENHEIT DER HELLENEN IN MAZEDONIEN UND THESSALNIKI. Man fragt sich noch einmal wo waren diese "ethnisch Mazedonier" versteckt?????????????????????????????????
Bibliography: “Intellectuals in late Byzantine Thessalonike” by Franz Tinnefeld
WIR WERDEN AUCH HIER NICHT EIN ENZIGES WORT UEBER "ETHNISCH MAKEDONIER" FINDEN. NUR VON BULGAREN.
After the Byzantine reconquest of Thessalonike in
1246, the first outstanding intellectual in the
city seems to have been a certain John Pothos
Pediasimos, whose identity was recently
reconsidered in a convincing manner from a puzzle
of source material by Costas Constantinides.
Pediasimos, born in Thessalonike in the 1340s,
seems to have acquired only an elementary and
perhaps a secondary education in his hometown. At
any rate, for studies on a higher level he went to
Constantinople, where he finally was appointed
consul of the philosophers (hypaios ton
philosophon), probably by Emperor Michael VIII.
He became a deacon of the Orthodox church around
1270, ca. 1280 chartophytax of the metropolis of
Achrida (Ochrid), and in 1284 megas sakelarios of
the metropolis of Thessalonike.
From that time on he lived in Thessalonike, until
his death between 1310 and 1314. From the fact
that he pursued his higher studies in the
capital, we may assume that before the 1280s
intellectual life in Thessalonike was not yet
very well developed. From Pediasimos’
correspondence we learn of a few intellectuals in
Thessalonike, such as Demetrios Beaskos, Petros
Tziskos, and George Phobenos, who were, however,
less important.
In the next generation we find
already several outstanding intellectuals in the city.
The oldest of them was Joseph Rhakondytes, the
“Philosopher,” born on Ithaca around 1260, who
seems to have lived mostly in Thessalonike during
the years 1300-1308, and again from 1326 until
his death ca. 1330.
For some time he was the teacher and spiritual
guide of Thomas with the family name Magistros, a
native of Thessalonike, who was born ca. 1275 and
became a monk, named Theodoulos, in a monastery
of the city between 1324 and I328; he was active
in a number of intellectual fields, primarily in
philology. A contemporary of Magistros was
Demetrios Triklinios, born ca. 1280, known as the
only serious textual philologist of the whole
Byzantine period; he seems to have lived in
Thessalonike, although there is no sure evidence
for this.
Isidore Boucheiros, born in ‘Iliessalonike
shortly before 1300, was active there as a
teacher and spiritual guide during a longer pe
riod before his patriarchate in 1347-50.
Between 1330 and 1350 two outstanding lawyers
composed their law handbooks in Thessalonike, the
monk Matthew (Matthaios) Blastares and
Constantine Harmenopoulos. Gregory Palamas, the
leader of a spiritual movement, hesychasm, and
creator of a special theological system, was born
in Asia Minor and only in his last years came in
closer touch with Thessalonike. Although he was
named metropolitan of the city in 1347, he could
not get to his sec before 1350, but even then he
did not live there permanently, before he died in
1357.
The theologian Neilos Kabasilas, probably
born in Thessalonike around 1300, mastered also
Western theology and seems to have been the most
influential teacher of Demetrios Kydones during
his younger years, very probably in Thessalonike,
although in his later years Neilos lived in
Constantinople. There he wrote a treatise against
the “Latins,” an attempt to refute scholasticism,
but found a declared opponent in his former
student Kydones. Not earlier than 1360 Neilos
became metropolitan of Thessalonike, but died
shortly after, ca. 1362, not having taken up
residence there.His student Demetrios Kydones,
born in Thessalonike ca. 1324, spent his youth
there until 1345 and from 1347 lived in
Constantinople, but until his late years kept in
touch with his friends in Thessalonike.
The same seems to be true for his fellow student
Nicholas Kabasilas Chamaetos. After having come
to Constantinople at the invitation of Emperor
John Kantakouzenos, Nicholas seems to have stayed
there most of his lifetime, but no less than
Kydones maintained connections with his hometown.
A presumed relative of Demetrios Kydones, George
Gabrielopoulos Kydones, called “the Philosopher,”
apparently lived in the city only in his youth
and never returned in his later years.
During the years 1382-87, the co-emperor Manuel
II stayed in Thessalonike, in order to defend the
city against the Turks. This well-educated ruler,
a student of Demetrios Kydones, should certainly
be included among the intellectuals in Thessalonike.
Hs presence in the city is well documented by
numerous letters he received from Kydones, and
also by some letters he wrote to him. To believe
Kydones, the level of education in Thessalonike
at the time of Manuel’s stay was rather low. In
one of his letters to the emperor he regretted
that only a few people in his audience were
educated enough to understand the refined style
of a speech of counsel Manuel had given to the
citizens.
But during that period there was by no
means a total lack of intellectuals in
Thessalonike. Particularly a certain Constantinos
Ibankos, who lived as a rhetorician, lawyer, and
teacher in the city, seems to have provided
constant moral support and counsel to the emperor
during those years.
Between 1380 and 1430 there were three
intellectual metropolitans in Thessalonike who
determined the image of the intellectuals in this
final phase.
The first was Isidore Glabas, born in 1342, monk
since 1375, metropolitan of Thessalonike from
1380 until his death in 1396. He was a highly
educated man, as can be assumed from his work
(sermons, treatises, and letters, which show both
his classical and theological education), but we
have no information about his studies or
teachers. Glabas’ successor in the sec of Thes
salonike was Gabriel, son of a priest and
diocesan official in Thessalonike. He became a
monk in his youth, in 1374 abbot of a monastery
in Thessalonike, and after 1384 abbot of the
Chora monastery in Constantinople. He returned in
1394 to Thessalonike, which was then in Turkish
hands. From 1397 to 1416/19 metropolitan of the
city, he tried successfully to obtain from the
Turks milder treatment for his flock and proved
to be a distinguished preacher, especially after
Byzantine government was restored in 1403. The
last of the intellectual metropolitans in
Thessalonike was Symeon. Born in
Constantinople between 1370 and 1390, he was
named metropolitan of Thessalonike in 1416/17. In
1423, when the city was handed over to the
Venetians, he went for some time to Mount Athos,
but soon returned and died in Thessalonike,
shortly before its conquest by the Turks in March
1430. He was for a long time only known for his
theological work, but since some of his other
writings on different subjects were published by
David Balfour in 1979, we know more about his
pastoral and political activity.
After this brief outline I will try to specify
the contributions of the Thessalonian intel
lectuals in different fields of activity,
beginning with some remarks on the exchange of
letters.
A contemporary of John Pothos Pediasimos and his
colleague in the ecclesiastical service was John
Staurakios, a hagiographer who appears in a
document of 1284 as chartophylax of the
metropolis of Thessalonike in that year. Thirteen
letters addressed to him by his friend Patriarch
Gregory of Cyprus have survived. He not only
copied a manuscript of Plato for him, but also
was author of an encomium of St. Demetrios. From
the scholar Thomas Magistros we have only twelve
letters.’
The report in the form of a letter which he
addressed to Joseph the Philosopher is of special
interest. Here he praises Joseph not only as his
teacher, but also for his commitment toward the
social problems of Thessalonike, at the time when
Joseph had just left for Constantinople in the
winter of 1307/8.
Rich evidence about intellectuals in Thessalonike
is available in the correspondence opinion of his
own ability as a philologist. This is documented
by his remarks in his scholia to ancient authors,
where he arrogandy calls earlier scholiasts, his
predecessors, ignoramuses (άγνοοΰντες) or
uneducated people (αμαθείς) and introduces his
own interpretation with εγώ δέ οϋτω(ς). In
comparison with him, other contemporary
scholiasts, for instance Manuel Moschopoulos,
show a more modest attitude.
Two important works on law also seem to have been
composed in Thessalonike. There is first the
canonist Matthew (Matthaios) Blastares, monk and
priest in the monastery of Kyr Isaac in
Thessalonike.
In 1335 he completed his principal work, called
Σύνταγμα κατά στοιχεϊον (Alphabetical Treatise),
an attempt at reconciling canon and civil law to
a greater degree than in the preceding
nomokanones.
Since he used several legal sources for his work,
he must have had a specialized library at his
disposal. We know that his teacher was the edu
cated clergyman Iakobos, founder of the Isaac
monastery and later metropolitan of Thessalonike,
who may have encouraged Blastares to compose his
work.
Ten years later, Constantine Harmenopoulos
completed his Πρόχειρον νόμων (Handbook of Laws),
a compilation of secular law for easier reference. In a document from Chilandar monastery
of 1345 we find his signature, where he calls
himself σεβαστός and κριτής της θεσσαλονίκης.
There seems to have been a tradition of legal
studies in Thessalonike before Blastares and
Harmenopoulos, since already in 1295 the
dikaiophylax George Phobenos, a friend of John
Pediasimos, composed two legal texts and a short
dictionary of legal terms. The anonymous compiler
of the Hexabiblos aucta (late 14th century) had
perhaps an even more substantial library at his
disposal, but unfortunately we have no evidence
whether he worked in Thessalonike or in
Constantinople.
P.S.
Wir erwarten noch auf eine ANERKANNTE WISSENSCHAFTLICHE ZEITSCHRIFT, NUR EINE, die die rassistische "Gentests" der faschistische Regierung Gruewski's veroeffetlicht hat.NUR EINE.
Wie lange sollen wir noch warten?
Keine Loesung, kein Beitritt in EU und NATO.
