Traveling
Notes On Corytsa by T.
Vellianites Essayist,
Historian, and Deputy
to the Greek Parliament Translated
by NICHOLAS
CULOLIAS, LL.B1 Published
by the Pan-Epirotic Union
of America 7
Water St., Boston, Mass.
Printed
by the PURITAN
LINOTYPE
Cambridge,
Mass. 1919 Part II
III. In
the narrow alleys one can study the life of thepeople of this city,
distinguish even their ancient ways and efforts with which for centuries they
were preparing
to regain their political independence through the creation of an
intellectual superiority. There
are to be found still in those little alleys the Turkish calderims which are
the scourge of the un-accustomed feet of the inhabitants of the new cities.
In the somewhat broader streets, however, there are new houses, and on the
edges of the side-walks rows of thick-leaved trees, whose foliage unites with
the gardens of the houses; their towering plants conquer the garden walls and
overflow so abundantly that they present an emerald green network similar to
'the theatrical scenery of the ancient idyls. In the depths of the courtyards
which have been transformed into flower gardens by the artistic sense of the
women of Corytsa, are to be seen the houses. I visited many of them. The
comfort, luxury and abundance of the Oriental rugs, the mentorlike those
immense divans by the broad hearth,
the silver shyrets made by the Venetians and the Calorytes of Epirus, the
ancient gilded crystal articles which come also from Venice, 'the courteous
manners of the ladies, their natural artistic taste in dress, their Greek
precision in speech all' these show that one is in the midst of a city which
always had an advanced civilization and which has indeed been one of the
centres of Greek culture during the years of slavery. What
is also a surprise is the extreme cleanliness of this city. The houses, the
hallways, the courtyards, all shine brightly. This cleanliness extends also
to the streets and thoroughfares, a phenomenon in this handsome Greek city,
truly wonderful. Turkey has not accustomed the East with such
phenomena. The sense of civic cleanliness is not at all developed among the
Turks, much less among the Albanians. It is an exclusively Greek virtue,
inherited from the ancient civilization of the race. Strictly speaking,
Corytsa does not belong to Epirus. It belongs much more to Macedonia, or
rather to both. It is undoubtedly the cleanest and the most 'beautiful city
of Epirus and Western Macedonia. One can safely say it is the centre which
unites Western Macedonia with Epirus. Through it passes the broad'
thoroughfare which joins these two sections of the Greek state. Without
Corytsa their contiguity is interrupted. It is naturally, therefore,
impossible to separate Corytsa from these two districts of the Grecian land.
But independently of this, 80 per cent of the' population of Corytsa is
purely Greek. All their interests are inseparably bound together with those of
Greek Macedonia and Epirus. If this beautiful city is forcibly separated
from' them it is bound to suffer inevitable decay and to see its people expatriated
seeking to live elsewhere in accordance with their racial conscience and
material interests. History, as far as I know, does not relate in what manner
and when Corytsa was founded, as it tells about Ochrida (Lychnidon), Castoria
and other nearby cities. The geographers mention that until 1487
Corytsa was an obscure village called Episcope, numbering about fifteen
houses of peasants. At
that period the Sultan, Mahomed II, the conqueror of Constantinople, much
before the conquest, passed through this country and reached Panarite of
Premete; he took with him Elias Bey,' a young Ottomanized Macedonian who
distinguished himself in many battles and especially during the capture of
Constantinople when he took Hypsomatheia, one of the densely inhabited
suburbs of the city. In his old age Elias Bey asked of the Sultan Bayiazet
IV, the successor of Mohamed, permission to return and die in his own
country. Bayiazet as a mark of special favor towards Elias Bey, who bore 'the
title Mirahor-Ebel, i. e., first keeper of the Horse, granted him the
usufruct of that country and made him governor with hereditary rights. Elias
Bey returned to his 'country and established himself at Corytsa. When he
died, he turned his lands into Vacouphia or sacra so that they would become
inalienable. His descendants until
today receive the income from them. Since that time Episcope, the unimportant
village, little by little grew into a town and the town into the handsome
modern city. Yet
this historical note does not solve the question, for I saw in the code of
one of the monasteries of Mt. Athos that some 1monk from Corytsa was named as
its founder way back in 1320. From this it
becomes evident that the Corytsa of Mirahor-Elias Bey pre-existed him. In the
ancient times this district was called the land of the Kallekini and was
included in the territory of Illirian Eordaea. During
the Byzantine times there was issued an imperial golden bull dated 1020,
which among other episcopates coming under the jurisdiction of the first
autocephalus archbishopric of Justinian, mentions that of Castoria within the
ecclesiastical jurisdiction of which fell Corytsa under the name of Corestos.
As it is well known the autocephalus archbishopric of Ochrida was maintained
until 1767 when it was 'abolished through the efforts of the Patriarch of
Constantinople, Samuel III. To
the advancement of Corytsa, contributed, to be sure, the central position she
occupied between southwestern Macedonia and southeastern Epirus; but to a
great extent it was the result of the energetic and enterprising spirit which
distinguishes the Greek race. Until the beginning of the tenth century
Corytsa does not show any special progress. She does not have, one might
'say, a great history,
nor does she play an important role, due to the superority of the neighboring
city, Moschopolis. She does not appear at all as a commercial centre. But
from that period she becomes one of the most important centres of Greek
culture, and intellectual activity is transferred from Moschopolis to here.
By this I do not mean to say that before that time Corytsa was entirely
lacking in cultural life. On the contrary, from the year 1700 the church of
Zoodochos Peige had been erected with its peculiar colonnade and its
wonderful altar, the work of Epirotic wood carving which developed and
received an altogother artistic character among the Ionian Islanders. People
who decorate their city with such works of art could not have been altogether
barren of the sense of the beautiful. They
must have tasted of the fruit of culture. But from the beginning of the
nineteenth century Corytsa takes a foremost position among the Greek cities
of Western Macedonia and surpasses eve Kozane, which flourished in the
eighteenth century, maintaining a lyceum in which one of 'the greatest teachers
of that century, Eugenios Boulgaris from Corfu, taught. |
Shënime nga udhëtimi në Korçë T. Vellianitet Eseist, Historian, dhe Deputet në parlamentin
grek Përkthyer nga NICHOLAS CULOLIAS,
LL.B1 ^ Botuar nga Pan-Epirotiku Bashkimi i Amerikës 7 Water St., Boston,
Mass. Shtypur nga LINOTIPI PURITAN Kembrixh, Mass. 1919
Përkthimi
nga origjinali në Shqip: © Pelasgos Koritsas T.B Pjesa e II. Lexoni pjesën e I duke klikuar këtu
III. Në
rrugicat e ngushta mund të studiohet jeta e njerëzve të këtij qyteti, dallohen
edhe vetë mënyrat dhe përpjekjet të lashta me të cilat për shekuj ishin duke
u përgatitur për të rifituar pavarësinë e tyre politike nëpërmjet krijimit të
një epërsie intelektuale. Ka ende
për të gjetur në ato rrugica të vogla dhe kalldrëmet turke te cilat jane plagë
për këmbët e pamësuara të banorëve të qyteteve
të reja. Megjithatë, në rrugët disi më të gjera, ka shtëpi të reja, dhe në trotuaret
anës rrugës rreshta pemësh me gjethe të trasha, gjethja e të cilëve bashkohet
me kopshtet e shtëpive, bimët e tyre të larta pushtojnë muret e kopshtit dhe
vërshojnë aq me bollëk sa paraqesin një rrjetë jeshile smeraldi të ngjashme me 'peizazhet
teatrale të idileve të lashta. Në thellësi të oborreve të cilat janë
shndërruar në kopshte lulesh nga ndjenja artistike e grave të Korçës, duken
shtëpitë. Kam vizituar shumë prej tyre. Komforti, luksi dhe bollëku i
qilimave orientale, dhe rehatllëku i atyre divaneve të pamasë nga gjerësia
pranë vatrave, shiretat e argjendta të bëra nga venecianët dhe Kaloritët e
Epirit, artikujt prej kristali të
praruar e të lashtë të cilët vijnë gjithashtu nga Venecia, dhe sjelljet e hijshme
të zonjave, shija e tyre natyrale artistike në veshje, saktësia e tyre greke
në të folur të gjitha këto tregojnë se njeriu është në mes të një qyteti i
cili ka pasur gjithmonë një qytetërim të përparuar dhe që ka qenë vërtet një
nga qendrat e kulturës greke gjatë viteve të skllavërisë. Ajo që
është gjithashtu surprizuese është pastërtia ekstreme e këtij qyteti.
Shtëpitë, korridoret, oborret, të gjitha shkëlqejnë. Kjo pastërti shtrihet
edhe rrugëve dhe bulevardeve, një fenomen në këtë qytet të bukur grek, vërtet
i mrekullueshëm. Turqia nuk e ka mësuar Lindjen me fenomene të tilla. Ndjenja e pastërtisë
qytetare nuk është aspak e zhvilluar ndër turqit, aq më pak ndër shqiptarët.
Është ekskluzivisht një virtyt grek, i trashëguar nga qytetërimi i lashtë i
racës. Që të flasim drejt,
Korça nuk i përket Epirit. Ajo i përket shumë më tepër Maqedonisë, ose më
mirë të dyjave. Është padyshim 'qyteti më i bukur i më i pastër Epirit dhe i Maqedonisë
Perëndimore. Me siguri mund të thuhet se është qendra me të cilën bashkohet
Maqedonia Perëndimore dhe Epiri. Përmes këtij qyteti kalon rruga e gjerë që
bashkon këto dy seksione të tokës greke. Pa Korçën, afërsia e tyre
ndërpritet. Është e natyrshme, pra, e pamundur të ndash Korçën nga këto dy zona
të tokës greke. Por pavarësisht nga kjo, 80 për qind e popullsisë së Korçës
është puro greke. Të gjitha interesat e tyre janë të lidhura në mënyrë të
pandashme me ato të Maqedonisë dhe Epirit grek. Nëse ky qytet i bukur ndahet me forcë prej tyre' është e detyruar të
vuajë nga kalbja e pashmangshme dhe do të shohë njerëzit e saj të shpërngulen
e të kërkojnë të jetojnë diku tjetër në përputhje me ndërgjegjen e tyre
racore dhe interesat materiale. Historia,
me sa di unë, nuk lidh me çfarë mënyre dhe kur u themelua Korça, siç tregohet për Ohrin (Lychnidon),
Kastoria dhe të tjera qytete të afërta. Gjeografët përmendin se deri 1487 Korça
ishte një fshat i panjohur i quajtur Episkopi, dhe numëronte rreth
pesëmbëdhjetë shtëpi fshatarësh. Në atë
periudhë sulltani, Muhamed i II, pushtuesi i Kostandinopojës, shumë përpara
pushtimit, kaloi nëpër këtë vend dhe arriti në Panariti
i Përmetit ai mori me vete Ilias Beun,
një maqedonas të ri të osmanizuar, i cili u dallua në shumë beteja dhe
veçanërisht gjatë pushtimit të Kostandinopojës, kur mori Hypsomatheian, një
nga periferitë e dendura të banuara të qytetit. Në pleqëri, Ilias Beu kërkoi
nga Sulltani Bajazit i
IV, pasardhësi i Muhamedit, ta lejonte të kthehet dhe të vdesë në vendin e
tij. Bajaziti si shenjë vlerësimi të veçantë ndaj Ilias Beut, i cili mbante
titullin Mirahor-Ebel, d.m.th. e rojtari i parë i Kalit, i dha atij
uzufruktin e atij vendi dhe e bëri guvernator me të drejta trashëgimore. Ilias Beu
u kthye në vendin e tij dhe u vendos në Korçë. Kur ai vdiq, i ktheu tokat e tij në Vakëfe ose të shenjta
në mënyrë që ato të bëheshin të patjetërsueshme. Pasardhësit e tij deri më
sot marrin të ardhurat prej tyre. Që prej asaj kohe Episkopia, fshati i
parëndësishëm, pak nga pak u rrit në një qytet dhe qyteti në një qytet të
bukur modern. Megjithatë,
ky shënim historik nuk e zgjidh çështjen, sepse pashë në kodin e njërit prej
manastirit të Malit Athos që një murg nga Korça u emërua si themelues i saj
në vitin 1320. Nga kjo bëhet e qartë se Korça e Mirahor-Iiaz Beut kishte
ekzistuar më parë. Në kohët e lashta ky rreth quhej toka e Kallekinëve dhe përfshihej
në territorin e Eordesë Ilire. Gjatë
kohës bizantine u lëshua një hrisovul (urdhër) perandorak i datës 1020, i
cili ndër episkopatat e tjera që ishin nën juridiksionin e kryepeshkopatës së
parë autoqefale të Justinianit, përmend atë të Kosturit në juridiksionin
kishtar të së cilës ra Korca me emrin Korestos. Siç dihet autoqefalinë kryepeshkopata
e Ohrit e mbajti deri në vitin 1767 kur u 'shfuqizua me përpjekjet e patriarkut
të Kostandinopojës, Samuel III. Për përparimin
e Korçës, kontribuoi, për të qënë të sigurt, pozicioni qendror që ajo zinte mes Maqedonisë
jugperëndimore dhe Epirit juglindor; por në një masë të madhe ishte rezultat
i shpirtit energjik dhe sipërmarrëse që dallon racën greke. Deri në fillim të shekullit të dhjetë Korça nuk tregon
ndonjë përparim të veçantë. Ajo nuk ka, mund të thuhet, një histori të shkëqyer,
as nuk luan një rol të rëndësishëm, për shkak të superoriteti të qytetit
fqinj, Moskopolit (Voskopojës). Ajo nuk shfaqet fare si qëndër komerciale.
Por që nga ajo periudhë ajo bëhet një nga qendrat më të rëndësishme të
kulturës greke, dhe aktiviteti intelektual transferohet nga Voskopoja këtu.
Me këtë nuk dua të them se para asaj kohe Korçës i mungonte plotësisht jeta
kulturore. Përkundrazi, nga viti 1700 kisha e Burimit Jetëdhënës ishte
ngritur me kolonat e
saj të veçanta dhe altari i saj i mrekullueshëm, vepër e gdhendjes epirote në
dru e cila u zhvillua dhe mori një karakter krejt artistik ndër ishujt e
Jonit. Njerëzit që dekorojnë qytetet e
tyre me vepra të tilla arti nuk mund të jenë plotësisht të shterpë mbi ndjenjën
e së bukurës. Ata duhet të kenë shijuar frytin e kulturës. Por nga fillimi i
shekullit të nëntëmbëdhjetë Korça zë
një pozicion kryesor ndër qytetet greke të Maqedonisë Perëndimore dhe ia kalon madje dhe
Kozanit, i cili lulëzoi në shekullin e tetëmbëdhjetë, dhe mbajti e një lice
në të cilin një nga 'mësuesit më të mëdhenj të atij shekulli, Eugenios
Boulgaris nga Korfuzi, dha mësim |
Ταξιδιωτικές Σημειώσεις σχετικά με την Κορυτσά Θ. Βελλιανίτης Δοκιμιογράφος, Ιστορικός, και Βουλευτής της Βουλής των Ελλήνων Μεταφράστηκε από NICHOLAS CULOLIAS, LL.B1 Έκδοση της Πανηπειρωτικής Ένωση της Αμερικής 7 Water St., Βοστώνη, Mass. Τυπώθηκε από το ΠΟΥΡΙΤΑΝΙΚΟΣ ΛΙΝΟΤΥΠΟΣ Cambridge, Mass. 1919
Μετάφραση
στα Ελληνικά: © Πελασγός Κορυτσάς 2023 T.B Μέρος Β’ Διαβάστε το Α’ Μέρος πατώντας εδώ III. Στα στενά
της σοκάκια μπορεί κανείς να μελετήσει τη ζωή των ανθρώπων αυτής της πόλης,
ξεχωρίζουν ακόμη και οι αρχαίοι τρόποι και οι προσπάθειες με τις οποίες για
αιώνες ετοίμαζαν να ανακτήσουν την πολιτική τους ανεξαρτησία μέσω της
δημιουργίας μιας πνευματικής υπεροχής. Υπάρχουν
ακόμα σε εκείνα τα σοκάκια, τα Τουρκικά καλντερίμια που είναι η μάστιγα για
τα μη-συνηθισμένα πόδια των κατοίκων των νέων πόλεων. Στους κάπως ευρύτερους
δρόμους, ωστόσο, υπάρχουν νέα σπίτια, και στα πεζοδρόμια σειρές από πυκνόφυλλα
δέντρα, των οποίων το φύλλωμα ενώνεται με τους κήπους των σπιτιών. Τα
πανύψηλα φυτά τους κατακτούν τους τοίχους του κήπου και ξεχειλίζουν τόσο
άφθονα που παρουσιάζουν ένα σμαραγδένιο πράσινο δίκτυο παρόμοιο με «το
θεατρικό σκηνικό των αρχαίων ειδυλλίων. Στα βάθη των αυλών που έχουν
μετατραπεί σε κήπους με λουλούδια από την καλλιτεχνική αίσθηση των γυναικών
της Κορυτσάς, φαίνονται τα σπίτια. Επισκέφτηκα πολλά από αυτά. Η άνεση, η
πολυτέλεια και η αφθονία των ανατολίτικων χαλιών, Τα άνετα
εκείνα τα απέραντα ντιβάνια κοντά στην ευρεία Εστία (τζάκι),
τα ασημένια σιδεράκια που έφτιαχναν οι Ενετοί και οι Καλορρύτες της Ηπείρου, τα
αρχαία επίχρυσα κρυστάλλινα
είδη που προέρχονται επίσης από τη Βενετία, «η οι ευγενικοί τρόποι των
κυριών, το φυσικό τους καλλιτεχνικό γούστο στο ντύσιμο, η ελληνική τους
ακρίβεια στον λόγο. Όλα αυτά
δείχνουν ότι κάποιος βρίσκεται σε μια πόλη που είχε πάντα προηγμένο πολιτισμό
και που όντως υπήρξε ένα από τα κέντρα του ελληνικού πολιτισμού στα χρόνια
της σκλαβιάς. Αυτό που
προκαλεί επίσης έκπληξη είναι η εξαιρετική καθαριότητα αυτής της πόλης. Τα
σπίτια, οι διάδρομοι, οι αυλές, όλα λάμπουν. Αυτή η καθαριότητα προεκτείνετε επίσης στους δρόμους και τις λεωφόρους, ένα
φαινόμενο σε αυτή την όμορφη ελληνική πόλη, πραγματικά υπέροχο. Η Τουρκία δεν
έχει συνηθίσει την Ανατολή με τέτοια φαινόμενα. Η αίσθηση της αστικής
καθαριότητας δεν αναπτύχθηκε καθόλου
μεταξύ των Τούρκων, πολύ λιγότερο μεταξύ των Αλβανών. Είναι αποκλειστικά αρετή του
Έλληνα, που κληρονόμησε από τον αρχαίο πολιτισμό της φυλής του. Για να
μιλήσουμε ακριβοδίκαια, η Κορυτσά δεν ανήκει στην Ήπειρο. Ανήκει πολύ
περισσότερο στη Μακεδονία ή μάλλον και στα δύο. Είναι αναμφίβολα η πιο καθαρή και η πιο όμορφη πόλη της
Ηπείρου και της Δυτικής Μακεδονίας. Μπορεί κανείς να πει με ασφάλεια ότι
είναι το κέντρο που ενώνει τη Δυτική Μακεδονία με την Ήπειρο. Μέσα από αυτό
περνά η ευρεία οδός που ενώνει αυτά τα δύο τμήματα του ελληνικού κράτους. Χωρίς την
Κορυτσά η γειτνίασή τους διακόπτεται. Φυσικά,
επομένως, είναι αδύνατο να διαχωριστεί η Κορυτσά από τις δύο αυτές συνοικίες της
ελληνικής γης. Αλλά ανεξάρτητα από αυτό, το 80 τοις εκατό του πληθυσμού της
Κορυτσάς είναι καθαρά ελληνικός. Όλα τους τα συμφέροντα συνδέονται άρρηκτα με
αυτά της Ελληνικής Μακεδονίας και της Ηπείρου. Αν αυτή η όμορφη πόλη διαχωρίζεται βίαια από αυτές τις περιοχές
που συνδέεται άρρηκτα θα υποφέρει από αναπόφευκτη φθορά και για θα δει τους
ανθρώπους της, να εκπατρίζονται και να
επιδιώκουν να ζουν αλλού σύμφωνα με τη φυλετική τους συνείδηση και τα υλικά
συμφέροντα. Η
ιστορία, από όσο ξέρω, δεν σχετίζει τον τρόπο και το πότε ιδρύθηκε η Κορυτσά,
όπως αναφέρει για την Αχρίδα (Λυχνίδων), την Καστοριά και άλλες κοντινές
πόλεις. Οι γεωγράφοι αναφέρουν ότι μέχρι το 1487 η Κορυτσά ήταν ένα ασήμαντο
χωριό που ονομαζόταν Επισκοπή, αριθμώντας περίπου δεκαπέντε σπίτια αγροτών. Την
περίοδο εκείνη ο Σουλτάνος Μωάμεθ Β', ο κατακτητής της Κωνσταντινούπολης,
πολύ πριν από την κατάκτηση, πέρασε από αυτή τη χώρα και έφτασε στο Παναρίτη
Πρεμετής πήρε μαζί του τον Ηλία Μπέη,
έναν νεαρό Οθωμανοποιημένο Μακεδόνα που διακρίθηκε σε πολλές μάχες και
ιδιαίτερα κατά την κατάληψη της Κωνσταντινούπολης όταν πήρε την Υψομαθεία,
ένα από τα πυκνοκατοικημένα προάστια της πόλης. Σε μεγάλη ηλικία ο Ηλίας
Μπέης ζήτησε από τον Σουλτάνο τον Μπαγιαζίτ Δ', τον διάδοχο του Μωάμεθ, να του
δώσει άδεια να επιστρέψει και να πεθάνει στη χώρα του. Ο Μπαγιαζίτ ως ένδειξη
ιδιαίτερης εύνοιας προς τον Ηλίας Μπέη, ο οποίος έφερε «τον τίτλο
Mirahor-Ebel, i. ε., Σταβλάρχης, του παραχώρησε την επικαρπία εκείνης της περιοχής
και τον έκανε κυβερνήτη με κληρονομικά δικαιώματα. Ο Ηλίας
μπέης επέστρεψε στη χώρα του και εγκαταστάθηκε στην Κορυτσά. Όταν πέθανε,
μετέτρεψε τα εδάφη του σε Βακούφια ή Ιερά για να γίνουν αναπαλλοτρίωτα. Οι
απόγονοί του μέχρι σήμερα λαμβάνουν τα έσοδα από αυτά. Από εκείνη την εποχή η
Επισκοπή, το ασήμαντο μικρό χωριό, σιγά
σιγά μεγάλωσε σε πόλη και η πόλη σε όμορφη σύγχρονη πόλη. Ωστόσο,
αυτό το ιστορικό σημείωμα δεν λύνει το ερώτημα, γιατί είδα στον κώδικα μιας
από τις μονές του Αγίου Όρους ότι κάποιος μοναχός από την Κορυτσά ονομαζόταν
ως ιδρυτής της το 1320. Από αυτό γίνεται φανερό ότι η Κορυτσά του
Μιραχόρ-Ηλία Μπέη προϋπήρχε. Στα
αρχαία χρόνια η συνοικία αυτή ονομαζόταν χώρα των Καλληκίνης και περιλαμβανόταν
στην επικράτεια της Ιλλυρικής Εορδαίας. Κατά τους
βυζαντινούς χρόνους κυκλοφόρησε ένας αυτοκρατορικό χρυσόβουλο του 1020, το
οποίο μεταξύ των άλλων επισκοπών που υπάγονται στη δικαιοδοσία της πρώτης
αυτοκέφαλης αρχιεπισκοπής του Ιουστινιανού, αναφέρει αυτή της Καστοριάς στην
εκκλησιαστική δικαιοδοσία της οποίας περιήλθε η Κορυτσά με το όνομα Κόρεστος. Όπως είναι γνωστή η αυτοκέφαλη αρχιεπισκοπή
της Αχρίδας διατηρήθηκε μέχρι το 1767 όταν «καταργήθηκε με τις προσπάθειες του
ο Πατριάρχη Κωνσταντινουπόλεως Σαμουήλ Γ'. Στην
πρόοδο της Κορυτσάς, συνέβαλε, επιβεβαιωμένα, η κεντρική θέση που κατείχε
μεταξύ της νοτιοδυτικής Μακεδονίας και νοτιοανατολικής Ήπειρου. αλλά σε
μεγάλο βαθμό ήταν το αποτέλεσμα του ενεργητικού και επιχειρηματικού πνεύματος
που διακρίνει την ελληνική φυλή. Μέχρι στις αρχές του δέκατου αιώνα η Κορυτσά
δεν παρουσιάζει ιδιαίτερη πρόοδο. Δεν έχει, θα έλεγε κανείς, σπουδαία ιστορία,
ούτε παίζει σημαντικό ρόλο, λόγω της υπεροχής της γειτονικής πόλης, της
Μοσχόπολης. Δεν εμφανίζεται καθόλου ως επιχειρηματικό κέντρο. Αλλά από εκείνη την περίοδο γίνεται
μια από τα σημαντικότερα κέντρα του ελληνικού πολιτισμού, και η
πνευματική δραστηριότητα μεταφέρεται από τη Μοσχόπολη εδώ. Με αυτό, δεν θέλω
να πω ότι πριν από εκείνη την εποχή στην Κορυτσά έλειπε εντελώς η πολιτιστική
ζωή. Αντίθετα, από το έτος 1700 είχε ανεγερθεί ο ναός της Ζωοδόχου Πηγής με
την ιδιόμορφη κιονοστοιχία του και τον υπέροχο ιερό του, ένα έργο της ηπειρωτικής ξυλογλυπτικής
που αναπτύχθηκε και έλαβε έναν εντελώς καλλιτεχνικό χαρακτήρα στα Επτάνησα.
Άνθρωποι που στολίζουν την πόλη τους με τέτοια έργα τέχνης δεν θα μπορούσε να
ήταν εντελώς άγονη από την αίσθηση του ωραίου. Πρέπει να
έχουν γευτεί τον καρπό του πολιτισμού. Αλλά από τις
αρχές του δέκατου ένατου αιώνα Η Κορυτσά κατέχει πρώτη θέση μεταξύ των Ελληνικών
πόλεων της Δυτικής Μακεδονίας και
ξεπερνά ακόμη και την Κοζάνη, που ήκμασε τον δέκατο όγδοο αιώνα, διατηρώντας
ένα λύκειο στο οποίο ένας από τους «μεγαλύτερους δασκάλους εκείνου του αιώνα,
ο Ευγένιος Βούλγαρης από την Κέρκυρα, δίδαξε.
|
ΗΛΕΚΤΡΟΝΙΚΉ ΕΦΗΜΕΡΙΣ ΠΟΛΙΤΙΣΤΙΚΉ ΙΣΤΟΡΙΚΉ ΟΡΘΌΔΟΞΗ ΤΩΝ ΚΟΡΥΤΣΑΙΩΝ ΗΠΕΙΡΩΤΏΝ - GAZETË ELEKTRONIKE, KULTURORE, HISTORIKE, ORTHODHOKSE E KORÇARËVE EPIROTË
Παρασκευή 10 Νοεμβρίου 2023
Ταξιδιωτικές Σημειώσεις σχετικά με την Κορυτσά Θ. Βελλιανίτης Β Μέρος (1919)- Shënime nga udhëtimi në Korçë T. Vellianitet 1919 - Pjesa e 2të -Traveling Notes On Corytsa by T. Vellianites (Part B) 1919
Εγγραφή σε:
Σχόλια ανάρτησης (Atom)
Ενισχύστε οικονομικά την προσπάθεια μας!
-
Η πραγματική Αλβανική Σημαία - Flamuri i vërtetë shqiptar
-
1 Απριλίου 1955: Όταν οι μαθητές έδιναν την ζωή τους για την πατρίδα Αγαπητοί συνάδελφοι, οφείλουμε όλοι να κ...
-
Εκδήλωση ποὺ διοργάνωσε ἡ Μητρόπολη Φλωρίνης σὲ συνεργασία μὲ τὸν ΦΣΦ "¨Ο Ἀριστοτέλης" καὶ τὴν Ἕνωση Κυπρίων Φλώρινας και πραγματ...
-
Τι δημοσίευμα του Α Μπίντο.
-
[Φωτο: Φιρμάνι του Αλή Πασά, 1810, γραμμένο σε δημοτική γλώσσα. Όλες οι διαταγές και συμφωνίες του Αλή διατυπώνονταν στην καθ...
-
Viennese researchers upset traditionally minded Albanians by pouring cold water on the theory that the Albanian language has its roots in ...
Ετικέτες
ενημέρωση
(2161)
ενημέρωση-informacion
(1465)
Αλβανία
(906)
ορθοδοξία
(422)
ιστορία-historia
(394)
Εθνική Ελληνική Μειονότητα
(366)
ελληνοαλβανικές σχέσεις
(311)
ορθόδοξη πίστη - besimi orthodhoks
(280)
Εθνική Ελληνική Μειονότητα - Minoriteti Etnik Grek
(257)
Β Ήπειρος
(239)
ορθοδοξία-orthodhoksia
(239)
ορθόδοξη πίστη
(222)
εθνικισμός
(195)
διωγμοί
(162)
τσάμηδες
(122)
Κορυτσά-Korçë
(121)
shqip
(119)
Κορυτσά Β Ήπειρος
(107)
informacion
(100)
Αρχιεπίσκοπος Αναστάσιος
(97)
ορθόδοξη ζωή
(96)
ορθόδοξη ζωή- jeta orthodhokse
(76)
διωγμοί - përndjekje
(62)
ορθόδοξο βίωμα
(59)
εθνικισμός-nacionalizmi
(58)
ορθόδοξη εκκλησία της Αλβανίας
(55)
Ελλάδα-Αλβανία
(48)
Ι.Μ Κορυτσάς - Mitropolia e Shenjtë Korçë
(47)
ανθελληνισμός
(44)
πολιτισμός - kulturë
(44)
Ελληνικό Σχολείο Όμηρος
(43)
besimi orthodhoks
(40)
Γενικό Προξενείο Ελλάδος Κορυτσά
(39)
Ορθόδοξη Αυτοκέφαλη Εκκλησία της Αλβανίας - Kisha Orthodhokse Autoqefale Shqiptare
(39)
ιστορία ορθοδοξίας
(36)
βίντεο
(35)
Shqipëria
(32)
ΕΠΑΝΑΣΤΑΣΗ 1821
(32)
κομμουνισμός- komunizmi
(30)
πνευματικά
(27)
Μητρόπολη Κορυτσάς - MItropolia e Korçës
(24)
πολιτική-politikë
(24)
απόδημος ελληνισμός-helenizmi i diasporës
(22)
αλβανικά
(21)
εκπαίδευση
(21)
Αρχαία Ελλάδα
(20)
helenët-Έλληνες
(19)
κομμουνισμός
(19)
Greqia
(17)
Βλαχόφωνοι Έλληνες
(15)
Δεν υπάρχουν σχόλια:
Δημοσίευση σχολίου