Nikolas Farmakidis - 1841 trip of Michael Fotiadis and Simonides to Constantius, correspondence - family. scholarship - Isabella Tsaveri - Anthimos

[Steven Avery]

At the end of 1841, Michael Fotiadis went to Constantinople, where he knew many people because of his long teaching activity 312, to settle the issues of Panormitis. That is, he recommended its transformation into a "Crusader's House 313 ". He also went to deliver the books written by his brother to the Holy Synod. He apparently took his nephew Constantine with him, for it appears that both of them were at this time going to Constantinople to see the Patriarch on different business each.

 

[Steven Avery]

Need to find the Greek and inquire!

p. 64

Symi received great support from Patriarch Constantius I. He had studied at the Kiev Academy and in 1795 he was elected Archbishop of Sinai, when the School of St. Marina had close relations with Sinai. In the last years before the Revolution he resided in Constantinople, where he wrote and printed works with anti-Turkish overtones. He had contacts with the Phanariots and merchants and was a member of the pro-progressive and moderate part of the patriarchal environment165.

1. Triantafyllos Sklavenitis "Notes on the Enlightenment in Constantinople in 1821", Proceedings of the International Conference dedicated to the memory of C. T. Dimaras, Hellenic Enlightenment Study Group, Athens 1995, p. 259.

Constantine 1ο s would subsequently become associated with Constantine Simonides and dedicate several books to him. He was a very good connoisseur of palaeography, perhaps one of the best in the Greek world. Constantine never ceased to correspond and have contacts with him. Constantius 1ο s (Simonides says that) also studied at Agia Marina in Symi. He will be one of those who will introduce him to Countess Roxandra Sturtza.

Η Σύμη έτυχε μεγάλης υποστήριξης από τον Πατριάρχη Κωνστάντιο Α\
Είχε σπουδάσει στην Ακαδημία του Κιέβου και το 1795 εξελέγη αρχιεπί-
σκοπος Σινά, όταν η Σχολή της Αγίας Μαρίνας είχε στενές σχέσεις με το
Σινά. Τα τελευταία χρόνια πριν την Επανάσταση διέμενε στην Κωνσταντι-
νούπολη. όπου έγραψε και τύπωσε έργα με αντιτουρκικές αιχμές. Είχε επα-
φές με τους Φαναριώτες και με τους εμπόρους και κατατασσόταν στην προ-
οδευτική και μετριοπαθή μερίδα του πατριαρχικού περιβάλλοντος165. Ο
Κωνστάντιος 1"- στη συνέχεια Οα συνδεθεί με τον Κωνσταντίνο Σιμωνίδη
και Οα του αφιερώσει αρκετά βιβλία του. Ήταν πολύ καλός γνώστης της πα-
λαιογραφίας, ίσως από τους καλύτερους στον ελληνικό χώρο. Ο Κωνσταντί-
νος δεν έπαψε ποτέ να έχει αλληλογραφία και επαφές μαζί του. Ο Κωνστά-
ντιος l‘s (λέει ο Σιμωνίδης πως) σπούδασε και στη Αγία Μαρίνα στη Σύμη.
Θα είναι ένας από αυτούς που θα τον συστήσουν στην Κόμισσα Ρωξάνδρα
Στονρτζα.

Η Σύμη έτυχε μεγάλης υποστήριξης από τον Πατριάρχη Κωνστάντιο Α'. Είχε σπουδάσει στην Ακαδημία του Κιέβου και το 1795 εξελέγη αρχιεπίσκοπος Σινά, όταν η Σχολή της Αγίας Μαρίνας είχε στενές σχέσεις με το Σινά. Τα τελευταία χρόνια πριν την Επανάσταση διέμενε στην Κωνσταντινούπολη. όπου έγραψε και τύπωσε έργα με αντιτουρκικές αιχμές. Είχε επαφές με τους Φαναριώτες και με τους εμπόρους και κατατασσόταν στην προοδευτική και μετριοπαθή μερίδα του πατριαρχικού περιβάλλοντος165. Ο Κωνστάντιος 1st- στη συνέχεια Οα συνδεθεί με τον Κωνσταντίνο Σιμωνίδη και Οα του αφιερώσει αρκετά βιβλία του. Ήταν πολύ καλός γνώστης της παλαιογραφίας, ίσως από τους καλύτερους στον ελληνικό χώρο. Ο Κωνσταντίνος δεν έπαψε ποτέ να έχει αλληλογραφία και επαφές μαζί του. Ο Κωνστάντιος l‘s (λέει ο Σιμωνίδης πως) σπούδασε και στη Αγία Μαρίνα στη Σύμη. Θα είναι ένας από αυτούς που θα τον συστήσουν στην Κόμισσα Ρωξάνδρα Στονρτζα.

Symi received great support from Patriarch Constantios I. He had studied at the Kiev Academy and in 1795 was elected archbishop of Sinai, when the School of Saint Marina had close relations with Sinai. In the last years before the Revolution, he lived in Constantinople. where he wrote and printed anti-Turkish works. He had contacts with the Phanariotes and with the merchants and was classified in the progressive and moderate part of the patriarchal environment165. Constantius 1st- then connected with Constantinos Simonides and dedicated several of his books to him. He was a very good connoisseur of paleography, perhaps one of the best in the Greek area. Konstantinos never stopped having correspondence and contacts with him. Constantios l's (says Simonides) also studied at Agia Marina in Symi. He will be one of those who introduce him to Countess Roxandra Strontza.

 

[Steven Avery]

IV. 5. THE STUDY TOURS OF CONSTANTINE
Simonides describes his tours in his Autographs. He passed through the cities of the Black Sea, Chalkidona (Skoutari) and Heraclea. Then he toured the cities of Thrace. He arrived in Lysimachia, Evros and then in the ancient cities of Pieria and the region of Strimonas. Finally he goes to Stagira, where he says his ancestors originated from. He visits the islands around Athos and some of the Sporades, as well as the coasts of Caria and Lycia. let. From Lycia he went to Cyprus and from there to Alexandria, Cairo and Sinai, where he arrived in January 1845. He left for a while in Cairo and returned to Sinai in March. He visited all the region around the Mount and the Red Sea, and then e-turned back to Alexandria. He went to Syria, Mesopotamia, Petra Arabia and Lebanon. Then to Pamphylia and Cilicia, and he went as far as Babylon. From there to Russia. In 1846 he returned to Byzantium, Bithynia and Lycia. He then went to Constantinople and then to Athens. His uncle Michael Fotiadis must have already left for Symi to help his brother John in 1846. So Constantine had none of his own in Constantinople. The only one he visited was Fr. Patriarch Constantine. (Constantius)

 

[Steven Avery]

Benedict, while staying on Mount Athos and having relations with scholars such as Economou, Sturtzas, Constantius (former Patriarch), etc., engaged in the study of manuscripts and assisted them in the writing of their works. Benedict, moreover, wrote several works. He had his nephew as his assistant, because of an inflammation in his eyes, and thus introduced him to the art of palaeography. If Benedict had sent him away, as the monks say, who taught him all that he de facto knew?

 

[Steven Avery]

At the same time, Prokopios Dendrinos promotes him. Constantine will say that he first went to Constantinople, but then went to Mount Athos for a few months, apparently to see Procopius, who would have given him a letter of recommendation for Roxandra Sturza E-dling, because in the meantime Patriarch Anthimos V had died. For her, he would also be given a letter of recommendation by Constantius, the former Patriarch, who was then residing on the island of Antigonus (Prigiponissa), as he wrote in a letter to The Athenaeum.

So the monks of St. Panteleimon on Mount Athos are wondering, without reason, how he knows the Patriarch. But perhaps they are confused with the Patriarchs. The one who is friendly to the family is Anthimos V. Anthimos IV, who was restored to the throne in 1852, does not like Constantine's uncles, perhaps because he considers them people of Anthimos V. Anthimos V replaced D (IV) in mid or late 1841 with the intervention of Sultan Abdul Majid I.

 

[Steven Avery]

This teacher and disciple of all cunning and wickedness, German Tischendorf, unexpectedly fell into your net: having found in the common library (where I found him some time ago, and where your spiritual father Callistratus put him when he went to Alexandria) the Codex, which you wrote on Athos twenty-two years ago as a gift to the late Emperor of Russia, Nicholas I, at the request of your wise and distinguished uncle Benedict, and then going to Constantinople, after his death, you gave it unfinished to your blessed patriarch Constantius, who sent it to Mount Sinai with the monk Germanos of Sinai, whom you know, and which was then given to Hieromonk Callistratus to be compared with the three old Codes of sacred writings (which you know and which are kept in the treasury) and then ignored because you did not appear in time on Mount Sinai to transcribe it, in accordance with the original wish of the patriarch, has declared it to be genuine and the oldest of all known codices in Europe of the Old and New Testament.

 

[Steven Avery]

Photiadis knew many of the scholars of the time, such as Economou, Sinadon Benjamin (who was a student of Photiadis), Patriarch Anthimos V, and many others. All of these, Jerome, Michael's a-brother, Benedict, Dendrinos, etc., were Constantine's entourage, and it was through them that he met the high-ranking officials in Greece, in Constantinople, Alexandria, Russia, and other regions of "Orthodox Greece". Of course, all of them had enemies, which Constantine also inherited.

 

[Steven Avery]

As Constantine himself says, he went to Symi (1841) for a while. After recommendations from prominent persons of Mount Athos and especially from Prokopios Dendrinos, he visited Anthimos V, the Patriarch of Constantinople (October 1841). Patriarch Anthimos V (1841-1842) was in this position for only 13 months. He died and his place was taken by Germanos IV (1842-1845). Some letters from his uncle Michael Fotiadis indicate that he probably also introduced him to the circle of Patriarch Anthimos V. (asked Nikolos Farmikidis)

p. 135

 

[Steven Avery]

I could write many pages about Nikolo Farmakidis. I will limit myself to a few lines, mainly emphasizing that one hardly suspects the exhaustive and painstaking research that is hidden behind the author's smooth style, research that concerns every aspect of life at that time in Symi and in Greece. His style, simple and unpretentious, without unnecessary decorative verbal elements, is distinguished by its precision and clarity. The narrative, which flows effortlessly, is often in the first person, and ensures immediacy. Nikolos, an expert on Modern Greek History over a long period of time and a sharp analyst of historical events, stood with particular sensitivity and love on all the necessary points and added beyond the historical and a lyrical approach. The book, unique for us Symia and a brilliant acquisition for our island, has scientific perfection, i.e. it is an inductive book, comprehensible and at the same time scientifically complete and bibliographically documented, with quotes from villages and a rich bibliography. I am sure that this very important contribution by the author will provide knowledge and pleasure not only to Symians everywhere but also to all those who are moved by both the human adventure and the recent history of Symi, which is inextricably linked with the history of Greece. In closing, I would like to add that I am personally grateful to Nikolos Farmakidis for his creativity, effort and dedication regarding the history of our island, our Symi. Isabella Tsavari

​

Για το Νικολό Φαρμακίδη θα μπορούσα να γράψω πολλές σελίδες. Θα περιοριστώ σε λίγες γραμμές τονίζοντας κυρίως το ότι δύσκολα υποψιάζε-ται κανείς την εξαντλητική και επίπονη έρευνα που κρύβεται πίσω από το γλαφυρό ύφος του συγγραφέα, έρευνα που αφορά κάθε πτυχή της ζωής εκείνης της εποχής στη Σύμη και στην Ελλάδα. Το ύφος του, απλό και α-νεπιτήδευτο, χωρίς περιττά διακοσμητικά λεκτικά στοιχεία, διακρίνεται για την ακρίβεια και τη σαφήνειά του. Η αφήγηση, που ρέει αβίαστα, γίνεται συχνά σε πρώτο πρόσωπο, και εξασφαλίζει αμεσότητα. Ο Νικολός, γνώ-στης της Νεοελληνικής Ιστορίας σε βάθος χρόνου και οξύς αναλυτής των ιστορικών γεγονότων, στάθηκε με ιδιαίτερη ευαισθησία και αγάπη σε όσα σημεία χρειαζόταν και πρόσθεσε πέρα από την ιστορική και μια λυρική προσέγγιση. Το βιβλίο, μοναδικό για μας τους Συμιακούς και λαμπρό απόκτημα για το νησί μας, έχει επιστημονική αρτιότητα, είναι δηλαδή βιβλίο επαγωγικό, κατανοητό και συγχρόνως επιστημονικά πλήρες και βιβλιογραφικά τεκμη-ριωμένο, με παραθέσεις χωρίων και πλούσια βιβλιογραφία. Είμαι σίγουρη ότι αυτή η τόσο σημαντική συνεισφορά του συγγραφέα θα προσφέρει γνώ-ση και ευχαρίστηση όχι μόνο στους απανταχού Συμιακούς αλλά και σε ό-λους εκείνους που συγκινούνται τόσο από την ανθρώπινη περιπέτεια όσο και από την πρόσφατη ιστορία της Σύμης, που είναι άρρηκτα συνδεδεμένη με την ιστορία της Ελλάδας. Τελειώνοντας θα ήθελα να προσθέσω ότι είμαι προσωπικά ευγνώμων στο Νικολό Φαρμακίδη για τη δημιουργικότητα, την προσπάθεια και την αφοσίωσή του σε ότι αφορά στην ιστορία του νησιού μας, της Σύμης μας. Ισαβέλλα Τσαβαρή - Isabella Tsaveri

 

[Steven Avery]

p. 441-442


PART IV. THE WANDERINGS OF CONSTANTINE


SIMONIDES


IV. 1. ITS START IN THE GREEK TERRITORY


JV. 2. MONASTERY OF ST. JOHN THE BAPTIST ST. PANTELEIMON (OF THE RUSSIANS)


JV. 3. THE PASSAGE FROM CONSTANTINOPLE


42. Letters of Mich. Fotiadis' letters to the public of Symi589:


A) "Because I decided to go to Constantinople and to go to M. I decided to go to Constantinople to receive the most recent ecclesiastical books, as ordered by the Church; and the mind of my country deemed it unwise and advantageous that the Holy Monastery of Panormitos should also become a crusade, And for this cause I have written a petition to his Holiness and the Holy Synod of the Hierarchs therein, beseeching them to do according to what is written; wherefore I beseech them to keep them: The election, I say, of the abbot therein to be made by the Patriarchs, and the account of the monastery's revenues and expenses; however, and the annual tax of the same to be up to five hundred, if not, to return unpaid."


In Symi. November of February ior590. Michael Fotiadis I submit the above.


B) "Friends Patriots! Protestants! Mayors! and all others!


You ought not to have appeared as you have appeared in all the affairs of the Fatherland, pretending that I did not write to you privately; but you ought to have written to me often, writing to me your opinions, and forgiving me my sin, not for anything else, but because of my great concern, as a man that cannot find a man, or a ship coming to me, and therefore you are assured that I have sent many letters to my brother by Smyrna, Samos, and Rhodes, and I am informed that he hath received them alone, besides the patriots: Mr. Nicholas and Mr. Nikitas; with all this, and if you think the fault is my own, I beg your pardon, and pray you to write to me on behalf of the community, or better still to M. Church, which is waiting for each one, to finish and co-operate in the matters of the crimes which it has always proposed to me, and has always proposed to me; write to me.


589.AIGLIS archive.


590.AIGLIS archive. This letter shows what Fotyadis went to do in Constantinople and with whom he was to make contact.


441





NICK BASS. FARMAKIDES K.v. Euuov(ins. tiw a~rn.8(8a.ui iiwφrnΐa


But, as it should be: that is to say, that she did indeed, as having been deceived by him, persecute those at home, as I said to the present P.(Atriarch) and to Heraclius, not having made an exact examination of the subject, and therefore probably to be much blamed by my countrymen, as having known the life of him that was voted to the things of Jacob; and if you do so, ye shall praise him, of course, to all, and even to our friends here, who have a knowledge of our affairs, and ye shall hear, "Hail to the Symeans; behold, let it not be so. On the contrary, and the council now speaketh for their writings unto us, because of what was said unto us, this was the blessed P, wishing to please all-I said to them, "He hath given us much thanks"-thereby it is evident that the support of the motions is given to the late P. alone, and therefore it is easily overturned; I take no answer to the answer of the sexton: whether, then, what is written by him be accepted, or not-all things shall come to a good end, by divine help, and a good end, as I hope, seeing the things; but if you also be changed and agree. If not, they are afraid. Hitherto I am grateful for the blessing of my countrymen. In Constantinople, July 16, 1842.


The ultimate Patriot, the Philopatrios and humble to the commands of my Fatherland".

 

[Steven Avery]

Footnotes 312-320
314-315 definitely missing above

p. 136

p. 137

314. Ο Παΐσιος είναι ο επίσκοπος που οι Συμιακοί έδιωξαν το 1831 και επέστρεψε το 1833.

314. Paisios is the bishop whom the Symians expelled in 1831 and returned in 1833.

315. «Ο ΡΩΣΣΙΚΟΣ ΕΠΙΤΑΦΙΟΣ ΤΟΥ ΠΑΝΟΡΜΙΤΗ ΚΑΙ Η ΙΣΤΟΡΙΑ ΤΟΥ».
Γεώργιος Β. Πετρόπουλος (θεολόγος). Ο Μιχαήλ Ρουκουνιώτης είναι Σταυροπηγιακή Μονή.

315. "PANORMIT'S RUSSIAN EPITIAL AND ITS HISTORY".
George V. Petropoulos (theologian). Michael Roukouniotis is a Stavropigian Monastery.

p. 139

p. 140

p. 141

 

[Steven Avery]

Στο τέλος του 1841 ο Μιχαήλ Φωτιάδης πήγε στην Κωνσταντινούπο-
λη, όπου γνώριζε πολλούς λόγω της μακροχρόνιας διδασκαλικής του ενα-
σχόλησης312, για να διευθετήσει τα θέματα του Πανορμίτη. Δηλαδή ειση-
γήΟηκε τη μετατροπή του σε «Σταυροπήγιο31·1». Επίσης πήγε για να παρα-
δώσει τα βιβλία, που έγραψε ο αδελφός του, στην Ιερά Σύνοδο. Προφανώς
παίρνει μαζί του και τον ανεψιό του Κωνσταντίνο, διότι προκύπτει να πη-
γαίνουν και οι δύο αυτή την περίοδο στην Κωνσταντινούπολη για να δουν
τον Πατριάρχη για διαφορετικές δουλειές ο καθένας.

Στο τέλος του 1841 ο Μιχαήλ Φωτιάδης πήγε στην Κωνσταντινούπολη, όπου γνώριζε πολλούς λόγω της μακροχρόνιας διδασκαλικής του ενασχόλησης312, για να διευθετήσει τα θέματα του Πανορμίτη. Δηλαδή εισηγήΟηκε τη μετατροπή του σε «Σταυροπήγιο31·1». Επίσης πήγε για να παραδώσει τα βιβλία, που έγραψε ο αδελφός του, στην Ιερά Σύνοδο. Προφανώς παίρνει μαζί του και τον ανεψιό του Κωνσταντίνο, διότι προκύπτει να πηγαίνουν και οι δύο αυτή την περίοδο στην Κωνσταντινούπολη για να δουν τον Πατριάρχη για διαφορετικές δουλειές ο καθένας.

At the end of 1841, Michael Photiades went to Constantinople, where he knew many people due to his long-term teaching career 312, to settle the issues of Panormitis. That is, he suggested its conversion into “Stavropegio31·1”. He also went to deliver the books written by his brother to the Holy Synod. Apparently he took his nephew Constantine with him, because it turns out that both of them went to Constantinople at this time to see the Patriarch for different matters, each of them.


Where else is 312 and 313

312. Δίδαξε από το 1804 μέχρι το 1821 στη Σχολή του Γαλατά στην Κωνστα-
ντινούπολη (Τρύφων Ευαγγελίδης, σ. 114. τόμος Β, «Η ΠΑΙΔΕΙΑ ΕΠΙ ΤΟΥΡ-
ΚΟΚΡΑΤΙΑΣ»),

313. Δηλαδή εξαρτώμενη άμεσα από το Πατριαρχείο Κωνσταντινούπολης. Το
1842, που ήταν Πατριάρχης ο Άνθιμος Ε', είχε συμφωνήσει να βοηθήσει τον Πα-
νορμίτη. Με την αλλαγή του Πατριάρχη προς το τέλος του 1842 ο νέος επηρεά-
στηκε από τον Επίσκοπο Ρόδου, ο οποίος προφανώς δεν ήθελε να χάσει τα έσοδα
του Πανορμίτη.

312. Δίδαξε από το 1804 μέχρι το 1821 στη Σχολή του Γαλατά στην Κωνσταντινούπολη (Τρύφων Ευαγγελίδης, σ. 114. τόμος Β, «Η ΠΑΙΔΕΙΑ ΕΠΙ ΤΟΥΡΚΟΚΡΑΤΙΑΣ»),

313. Δηλαδή εξαρτώμενη άμεσα από το Πατριαρχείο Κωνσταντινούπολης. Το 1842, που ήταν Πατριάρχης ο Άνθιμος Ε', είχε συμφωνήσει να βοηθήσει τον Πανορμίτη. Με την αλλαγή του Πατριάρχη προς το τέλος του 1842 ο νέος επηρεάστηκε από τον Επίσκοπο Ρόδου, ο οποίος προφανώς δεν ήθελε να χάσει τα έσοδα του Πανορμίτη.

312. She taught from 1804 to 1821 at the Galatas School in Constantinople (Tryphon Evangelidis, p. 114. volume B, “EDUCATION IN THE TURKOKRATIAS”),

313. That is, directly dependent on the Patriarchate of Constantinople. In 1842, when Anthimos V was Patriarch, he had agreed to help Panormitis. With the change of Patriarch towards the end of 1842, the young man was influenced by the Bishop of Rhodes, who apparently did not want to lose the income of Panormitis.