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Academic literature on the topic 'Athens (Greece). Pantanassa (Church)'

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Published: 25 July 2024

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Journal articles on the topic "Athens (Greece). Pantanassa (Church)"

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Romanou, Ekaterini. "Italian musicians in Greece during the nineteenth century." Muzikologija, no. 3 (2003): 43–55. http://dx.doi.org/10.2298/muz0303043r.

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In Greece, the monophonic chant of the Orthodox church and its neumatic notation have been transmitted as a popular tradition up to the first decades of the 20th century. The transformation of Greek musical tradition to a Western type of urban culture and the introduction of harmony, staff notation and western instruments and performance practices in the country began in the 19th century. Italian musicians played a central role in that process. A large number of them lived and worked on the Ionian Islands. Those Italian musicians have left a considerable number of transcriptions and original compositions. Quite a different cultural background existed in Athens. Education was in most cases connected to the church - the institution that during the four centuries of Turkish occupation kept Greeks united and nationally conscious. The neumatic notation was used for all music sung by the people, music of both western and eastern origin. The assimilation of staff notation and harmony was accelerated in the last quarter of the 19th century. At the beginning of the 20th century in Athens a violent cultural clash was provoked by the reformers of music education all of them belonging to German culture. The clash ended with the displacement of the Italian and Greek musicians from the Ionian Islands working at the time in Athens, and the defamation of their fundamental work in music education.
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Kimourtzis, Panayotis, and Anna Mandilara. "Celebrating in King Otto’s Greece." Journal of Festive Studies 4, no. 1 (February 23, 2023): 144–64. http://dx.doi.org/10.33823/jfs.2022.4.1.73.

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The heavy-handed regime of King Otto of Bavaria introduced the ritual of national celebrations in Greece in 1833. The monarchy instituted annual celebrations for occasions such as the apovatíria—the anniversary of Otto’s landing in Nafplio—and also organized festivities for some of the king’s other public appearances (departures, arrivals, inauguration of various institutions). The festivities were primarily based on the traditions of European royal courts and secondarily on the protocol of the Orthodox Church. The monarchy and its concomitant institutions, the church (with its religious ceremonies) and the army (with its hierarchy), offered a familiar and safe spectacle with their firmly established rites such as parades, processions, hymns, and chants. Given the scanty financial resources of the Greek state during Otto’s reign, sponsoring such celebrations required a delicate balance. Focusing on the example of the anniversary of the Greek War of Independence on March 25, 1838, this article emphasizes the regime’s effort to stage said celebrations in a manner befitting both the significance of each event and the king’s grandeur without provoking public sentiment with the high cost of the celebrations or with events that were unfamiliar to the inhabitants of the Greek capital, Athens.
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Romanou, Katy, and Maria Barbaki. "Music Education in Nineteenth-Century Greece: Its Institutions and their Contribution to Urban Musical Life." Nineteenth-Century Music Review 8, no. 1 (June 27, 2011): 57–84. http://dx.doi.org/10.1017/s1479409811000061.

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This article explores the music education of the Greek people in the nineteenth century, as revealed through the description of music education in Constantinople, Corfu and Athens.Before the establishment of the new state of Greece early in the nineteenth century, both Greeks and Europeans speak of ‘Greece’, referring to Greek communities beyond its borders. Music education in those communities consisted mainly of the music of the Greek Orthodox Church – applying a special notation, appropriate to its monophonic, unaccompanied chant – and Western music, and was characterized by the degree to which either culture prevailed. The antithesis of those music cultures was best represented, at least up to the 1850s, among the Greeks living in Constantinople – the seat of the Greek Orthodox Church – and Corfu of the Ionian Islands – where Italian music was assimilated. Athens was elected in 1834 as the capital of the Greek state because of its ancient monuments and did not attain the significance of a contemporary cultural centre before the 1870s. In Athens, these two musical cultures were absorbed and transformed through their confrontation and interaction. However, the new state's political orientation determined the predominance of Western music in music education in the capital.
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Christodoulou, George N., and Mohammed T. Abou-Saleh. "Greece and the refugee crisis: mental health context." BJPsych. International 13, no. 4 (November 2016): 89–91. http://dx.doi.org/10.1192/s2056474000001410.

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The recent influx of refugees and immigrants to Greece has coincided with the ongoing and deteriorating financial crisis. This situation does not allow the Greek authorities to provide help to the desired extent. Yet, the church, local communities, medical societies and non-governmental organisations are offering good psychosocial support. In parallel with support for refugees it is important to provide support for the citizens of the host country. The rich countries of northern Europe should help the poorer countries of southern Europe cope with the refugees. A number of important declarations on refugee mental health and related issues have been produced recently, including the Anti-war Declaration of Athens.
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Kyrchanoff, M. V. "Problems of the Macedonian Orthodox Church in the modern Greek memorial politics." Гуманитарные и юридические исследования 10, no. 2 (2023): 212–21. http://dx.doi.org/10.37493/2409-1030.2023.2.4.

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Introduction. The purpose of the article is to analyse the perception of the problems of the history of the status of the Macedonian Orthodox Church in the politics of memory of modern Greece. Materials and Methods. The study is based on the analysis of texts that form the perception of the Macedonian church problem in the politics of memory in Greece. Analysis. The article analyses the perception of the Macedonian ecclesiastical problems in modern Greek memorial culture. The article also shows that the politics of memory forming the perception of the history of the Macedonian Church in modern Greek society simultaneously depends on the development of civic and ethnic nationalism, burdened by ties with the Orthodox Church. It is assumed that the mass media and political elites of modern Greece, as the main agents of historical politics, use the problems of the history of the Church in the territory of Macedonia to consolidate their own national identity and conduct a policy of memory aimed at promoting the narrative of territorial unity and the exclusively Greek character of the territory of Macedonia in modern Greece. Results. The results of the study suggest that the memorial culture of modern Greek society in contexts of the perception of the history of the Church on the territory of Macedonia is distinguished by a nationalistic character, and the perception of church history in the collective memory of Greece develops in contexts of moderate memorial contradictions with Macedonia. It is shown that the transformation of the viewpoint of the Greek memorial culture emerged as the result of consultations with the Macedonian elites and an agreement to change the name of the modern Macedonian state. It is assumed that the policy of the Patriarchate of Constantinople and the settlement of the formal status of the Macedonian Church significantly reduced the level of the memorial confrontation between Skopje and Athens.
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Oulis, D., G. Makris, and S. Roussos. "The Orthodox Church of Greece: policies and challenges under Archbishop Christodoulos of Athens (1998–2008)." International journal for the Study of the Christian Church 10, no. 2-3 (May 2010): 192–210. http://dx.doi.org/10.1080/1474225x.2010.490123.

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Merrillees, R. S. "Greece and the Australian Classical connection." Annual of the British School at Athens 94 (November 1999): 457–73. http://dx.doi.org/10.1017/s006824540000068x.

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The study of ancient Greek and Latin in Australia and New Zealand, especially at Sydney Church of England Grammar School in New South Wales, produced this century a number of leading scholars who made a major contribution to the study of Old World archaeology in Europe and Australia this century. Among them were V. G. Childe, T. J. Dunbabin, J. R. Stewart and A. D. Trendall. In developing their respective fields of expertise, all spent some time in Greece, as students, excavators, research workers and soldiers, and had formative links with the British School at Athens. Australia's debt to the Classics is reflected not only in the life-long attachment to their legacy, and to Greece, by the former Prime Minister, the Hon. E. G. Whitlam, but in the perpetuation of their influence in such Colonial and modern structures as the monument of Lysicrates in Sydney's Botanic Gardens and the National Library and new Parliament House in Canberra, and in an official poster illustrating multiculturalism in Australia. Despite their role in shaping Australia's European history, the teaching of Classics is under threat as never before, and the late Enoch Powell, at one time Professor of Ancient Greek at the University of Sydney, has stigmatised the obscurantism which threatens to impoverish if not undermine Western civilisation by closing access to knowledge of our Classical past.
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Kouzas, Georgios. "“Urban landscape transformation”. Religious places that also function as secular squares: An ethnographic example from Greek urban space." Bulletin de l'Institut etnographique 71, no. 2 (2023): 37–53. http://dx.doi.org/10.2298/gei2302037k.

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In this study, we deal with all aspects of the topic of church courtyards of Orthodox churches in urban Greece. As an ethnographic example of this phenomenon, we examine the courtyard of the church of St. Antonios, in the municipality of Peristeri, in Athens. We will focus in the multilevel functions that these spaces have. In addition to their ecclesiastical use, these also function as parks and squares, particularly in towns, where there is little open space and areas of greenery are very limited. As a consequence, church courtyards are frequently used both as parks and as multifunctional spaces that host a multitude of social, cultural and recreational activities. In addition to examining how the space is used, we also look at the feelings experienced by those visiting the area, that is, what they experience when they visit the courtyard and what they feel about the metamorphosis, as it were, that the area undergoes, as manifested by the various activities taking place there during the late afternoon and evening.
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Komatina, Predrag. "The establishment of the Metropolis of Patras and of Athens and the Slavs of the Peloponnesus." Zbornik radova Vizantoloskog instituta, no. 46 (2009): 27–52. http://dx.doi.org/10.2298/zrvi0946027k.

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By the end of the 8th century, after the expedition of 783 led by Staurakios the imperial forces began the reestablishing of the imperial control over those parts of the Peloponnesus which had previously been in the hands of independent Slavs for about 200 years. The result was the administrative reorganization of the whole of the peninsula. The administrative reorganization was followed by the ecclesiastical one. Thus, in the so-called Notitia 2, written after 805/806 and before the end of 814, we find an entirely new image of the ecclesiastical organization of that part of the Empire. Alongside the old Metropolis of Corinth, there are now two new metropolitan sees - that of Patras and that of Athens. The Metropolis of Patras was founded by the charter of the emperor Nikephoros I, between 1st november 805 and 25th february 806. But, the Church of Patras already existed even before that moment, as an autocephalous archbishopric, subordinated directly to the patriarchical throne of Constantinople, and its existence in that rank was attested as early as 787. The Metropolis of Athens was established sometime during that same period, in the reign of patriarch Tarasios, but after the Council of 787, so the date of its establishment could be placed between 787 and 806. Like the Church of Patras, the Church of Athens also had the rank of autocephalous archbishopric, subordinated directly to Constantinople, before it was elevated to the rank of metropolis. It is not certain when the Church of Athens received the rank of autocephalous archbishopric. What were reasons for the creation of these new metropolitan sees within the old province of the Metropolis of Corinth? The ancient Metropolis of Corinth was the ecclesiastical center of the ancient province of Achaia, which in the later Roman times covered all of the Peloponnesus and Central Greece. But, the province of Achaia existed no more and so the rights and claims of the See of Corinth lost their value. For during the two-century-long rule of the pagan Slavs in vast regions of the Peloponnesus, the ecclesiastical organization in these regions vanished, and the jurisdiction of the See of Corinth was limited only to those parts of the former province of Achaia which remained under imperial control (that is the lands east of the Corinth-Malea line). When the Slavs of the Peloponnesus were defeated and subdued, after 783, the process of their christianization began, but the territory once controlled by them was not placed under the jurisdiction of the See of Corinth. In that territory, the autocephalous archbishopric of Patras was established and subjugated directly to Constantinople. Later, after the emperor Nikephoros crushed the Slavic rebellion, he established an independent Metropolis of Patras, in 805/806 which jurisdiction exclusively covered all of the former Slav-controlled territory of the peninsula. The new theme of the Peloponnesus was created out of the old imperial possessions in the peninsula, cut off from the old theme of Hellas, joined by the newly gained territories of the former Slavic parts of the peninsula. The theme of Hellas was thus limited to the territory that lay north of the Corinthian Isthmus. As a result of the separation of the new theme of Peloponnesus from the old theme of Hellas, which left Corinth in the territory of the new theme, the new ecclesiastical authority was established for the territory which was left to the theme of Hellas, i.e. for the territory north of the Corinthian Isthmus - the Metropolis of Athens. That event occurred after the Ecumenical Council of 787 and before the death of patriarche Tarasios in 806. Thus, as a result of all these changes in the administrative and ecclesiastical framework, the entirely new image of the Peloponnesus and Central Greece appeared at the beginning of the 9th century. Old, now smaller, theme of Hellas got its new Metropolis of Athens. The old Metropolis of Corinth remained head of the new theme of Peloponnesus, and the new Metropolis of Patras was created for the Slavic part of the theme of Peloponnesus. New administrative division caused new ecclesiastical organization. It was not based on patterns of old, late Roman principles, nor they were revived, but it was that new conditions demanded new responses. The Empire found them, in the finest manner of Byzantine oikonomia.
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Eser, Umit. "‘Of the Relics that We Estimated to Have No Worth’ (Bizce Hiçbir Kıymeti Olmadığı Anlaşılan Eşyanın): Disputes over a Church Property in the Early Republican Period, 1922-1945." DIYÂR 1, no. 2 (2020): 268–88. http://dx.doi.org/10.5771/2625-9842-2020-2-268.

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The end of the Ottoman Empire and the establishment of the Kemalist nation-state were political changes that not only affected the lives of millions of individuals, but also heralded a total demographic and physical reconstitution and transformation of the cities and towns in Asia Minor. The port city of Smyrna/Izmir was undoubtedly one of the Ottoman cities that was devastated by this irrevocable physical, political, and social change. This study attempts to shed light on the history of a church building whose congregation had been compelled to migrate to Greece in September 1922, in the early Republican period. Agios Ioannis o Theologos (Saint John the Theologian), one of the complete churches located in the Upper Neighbourhood, was sequestered by the Commission of the Abandoned Properties (Emvâl-i Metruke Komisyonu) immediately after the Great Fire of 1922. This paper situates the Church of Agios Ioannis Theologos at the nexus of the Abandoned Properties measures and re-territorialisation in the early Republican period. Firstly, a decision was made to destroy the bell tower of the church and convert the remaining building into a school at the end of a lengthy series of correspondence between the ministries and the municipality in 1926. Secondly, its relics, church furniture, and icons were forgotten until the late 1930s. Finally, following two cabinet decisions and lengthy bureaucratic procedures, these relics were transported to Athens in 1945. This paper argues that various institutions of the Republic adopted different strategies to deal with the properties of Ottoman Christian communities after the population exchange in 1923, though the state retained its pragmatic approach towards these remaining properties.
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Dissertations / Theses on the topic "Athens (Greece). Pantanassa (Church)"

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Breitenbach, Alfred. "Das "wahrhaft goldene Athen" die Auseinandersetzung griechischer Kirchenväter mit der Metropole heidnisch-antiker Kultur /." Berlin : Philo, 2003. http://catalog.hathitrust.org/api/volumes/oclc/53184471.html.

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Books on the topic "Athens (Greece). Pantanassa (Church)"

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The Christian Parthenon: Classicism and pilgrimage in Byzantine Athens. Cambridge: Cambridge University Press, 2009.

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1944-, Nobbs Alanna, ed. Jerusalem and Athens: Cultural transformation in late antiquity. Tübingen: Mohr Siebeck, 2010.

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American School of Classical Studies at Athens. The Athenian Agora: Results of excavations conducted by the American School of Classical Studies at Athens. Princeton, N.J: American School of Classical Studies at Athens, 1997.

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American School of Classical Studies at Athens. The Athenian Agora: Results of excavations conducted by the American School of Classical Studies at Athens. : the decrees. Princeton, N.J: American School of Classical Studies at Athens, 1997.

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Athens, American School of Classical Studies at. The Athenian Agora: Results of excavations conducted by the American School of Classical Studies at Athens. Princeton, N.J: The American School of Classical Studies at Athens, 1993.

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Five cities that ruled the world: How Jerusalem, Athens, Rome, London, and New York shaped global history. Nashville: Thomas Nelson, 2009.

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American School of Classical Studies at Athens. The Athenian Agora: Results of excavations. Princeton: American School of Classical Studies at Athens, 1986.

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American School of Classical Studies at Athens. The Athenian Agora: Results of excavations conducted by the American School of Classical Studies at Athens. : Athenian and imported wheelmade table ware and related material. Princeton, N.J: American School of Classical Studies at Athens, 1997.

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American School of Classical Studies at Athens. The Athenian Agora: Results of excavations. Princeton, N.J: American School of Classical Studies at Athens, 1990.

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American School of Classical Studies at Athens. The Athenian Agora: Results of excavations. : horoi. Princeton, N.J: AmericanSchool of Classical Studies at Athens, 1991.

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Book chapters on the topic "Athens (Greece). Pantanassa (Church)"

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"ATHENS:." In Archaeology and the Early Church in Southern Greece, 133–56. Oxbow Books, 2020. http://dx.doi.org/10.2307/j.ctv25tnv90.13.

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Davis, Paul K. "Athens (Acropolis)." In Besieged, 212–14. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195219302.003.0063.

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Abstract For much of Europe, Napoleon left a legacy of nationalism that the Concert of Europe suppressed only with the greatest difficulty. Although he never occupied Greece (but for a few Ionian islands), much of Napoleon’s influence arrived there via western Europeans who visited as part of their Grand Tour, diverted southward because of the wars of the previous two decades. Wealthy Greeks traveled to western Europe or sent their sons there for education, and the stirring of nationalist feeling followed in their train. Three and a half centuries of Turkish rule had been restrictive on the Greeks, but in many cases the upper classes and landowners found the Ottoman rule profitable. The Orthodox Church had also been given fairly free rein and had little reason to seek independence, but the modern tides were flowing. The seeds of revolt grew in two major Greek factions, the merchant class and the Phanariotes. The first traveled internationally and introduced foreign influences; further, they saw reduced taxation and regulation away from the Ottoman system. “Nothing was easier than for communication following the natural trade-routes to lead to conspiracy, financed and supplied from abroad” (Woodhouse, Short History of Modern Greece, p. 130). The Phanariotes were Greeks raised in Constantinople who first made their way into the bureaucracy as translators, gradually becoming the bulk of the Ottoman diplomatic corps. Their international contacts could be used to muster financial, political, and hopefully military support for a revolution.
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Butova, Ritta. "The Crimean War: A Russian View from Athens." In 1821 in the History of Balkan Peoples (On the 200th anniversary of the Greek Revolution), 143–63. Institute of Slavic Studies, Russian Academy of Sciences; Hellenic Cultural Center, 2022. http://dx.doi.org/10.31168/0469-5.09.

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The chapter deals with the life of the Russian colony in Athens during the Crimean War (1853–1856). Military actions, successes, and failures on the fronts of military operations were reflected in everyday life, and the inhabitants of Greece reacted to any changes related to receiving news from Russia, based on the diary and reports of the rector of the Russian embassy Church, Archimandrite Antonin (Kapustin).
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Lee, John W. I. "The American School." In The First Black Archaeologist, 99–125. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197578995.003.0005.

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This chapter begins by examining Gilbert’s classmates at the American School of Classical Studies at Athens, in 1890–1891—Carleton Brownson, Andrew Fossum, John Pickard—and their professor, Annual Director Rufus Richardson of Dartmouth College. It then proceeds to examine Gilbert’s living accommodations at the American School’s new building on the eastern outskirts of Athens. From there, it paints a portrait of the city of Athens in 1890, highlighting the contrasts between old and new in the rapidly growing city. The chapter introduces Greek minister Michael Demetrius Kalopothakes and his Canadian-born wife Margaret who welcomed Gilbert and other Americans to their church and home in central Athens. It also introduces US consul Irving Manatt, a classical scholar who was an avid booster of the American School. Through the lenses of the Kalopothakes family and Manatt, the reader learns more about the politics, culture, and society of Greece in 1890 and gains a better understanding of how Gilbert experienced Greece.
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Herrin, Judith. "The Ecclesiastical Organization of Central Greece at the Time of Michael Choniates." In Margins and Metropolis. Princeton University Press, 2013. http://dx.doi.org/10.23943/princeton/9780691153018.003.0004.

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This chapter examines the ecclesiastical organization of Central Greece at the time when Michael Choniates was Metropolitan of Athens (1182–1205). Using new evidence from the Codex Atheniensis 1371, it considers the state of the Byzantine church in Central Greece during the period. The Codex Atheniensis is a manuscript that contains a Notitia episcopatuum (list of metropolitans and bishops subject to the patriarchate of Constantinople). To establish the ecclesiastical sees in Central Greece at the end of the twelfth century, it is necessary to distinguish between several Notitiae. The evidence suggests that at least ten new bishoprics had been created in Central Greece since the time of the Emperor John Tzimiskes. The chapter argues that these new bishoprics were created to meet an immediate need—an expanding Orthodox population. An expanding population, combined with a developing economy, indicates that Central Greece was possibly experiencing prosperity.
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Hamilakis, Yannis. "The Archaeologist as Shaman: the Sensory National Archaeology of Manolis Andronikos." In The Nation and its Ruins: Antiquity, Archaeology, and National Imagination in Greece, 125–68. Oxford University PressOxford, 2007. http://dx.doi.org/10.1093/oso/9780199230389.003.0004.

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Abstract The story of this chapter starts exactly where that of the last chapter finished: at the ashes of Smyrna, in Asia Minor in 1922. Among the thousands who left was a 3-year-old with his parents, who eventually settled in Thessaloniki. My own point of entry in this story, however, will be in a Thessaloniki church, Agia Sophia, 70 years later. 1 April 1992. A funeral. But not any funeral. A funeral for which the prime minister of the country, along with four senior ministers, Xew in from Athens. A funeral for which the national Xags were raised at halfmast all over Thessaloniki. A funeral for which thousands of people have been Xocking to the church since 11 o’clock in the morning. The honoured dead is not a prominent statesman, a famous literary author, or poet.
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Hadley, David P. "The Year of Intelligence’s Contentious End." In The Rising Clamor, 158–72. University Press of Kentucky, 2019. http://dx.doi.org/10.5810/kentucky/9780813177373.003.0008.

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This chapter examines the end of the Year of Intelligence. Public interest began to wane following the release by the Senate’s Church Committee of a report on assassinations, and the death of Central Intelligence Officer Richard Welch in Athens, Greece, prompted pushback against further investigation. The report of the House’s Pike Committee was classified. The outcome of the year laid the groundwork for much of the current architecture for intelligence oversight. Both critics and supporters of the investigations were disappointed by their ultimate outcomes. The Year of Intelligence also prompted both internal and external questioning of the propriety of the relationships between the CIA and news media, especially following an article in Rolling Stone by Carl Bernstein alleging that the CIA had made widespread use of the press in the Cold War. The combination of the Year of Intelligence, Bernstein’s reporting, and the continual generational change of reporters and CIA officers fundamentally changed the nature of the relationships between the CIA and the press.
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Beaton, Roderick. "National Expansion and its Limits: From ‘Great Idea’ to Aftermath of Disaster I88I–I928." In An Introduction to Modern Greek Literature, 66–127. Oxford University PressOxford, 1994. http://dx.doi.org/10.1093/oso/9780198158592.003.0003.

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Abstract The annexation of the rich agricultural province of Thessaly in 1881, although the result of Great Power diplomacy rather than of military success, appeared to the Greeks of the time as the first tangible proof that territorial expansion was a realizable goal. The need to extend the geographical frontiers of the new state had been implicit almost from the beginning, and it had been during the deliberations on the first constitution, in 1844, that the classic formulation of the Greek irredentist call had first been made. ‘Greece’, according to this formulation, did not mean only the kingdom of that name, but included all the Greek-speaking communities of the Ottoman empire as well. The goal of national policy was therefore to ‘redeem’ those Greeks living beyond the confines of the nation state, and in particular to re-establish Constantinople, the seat of the Ecumenical Patriarchate of the Orthodox Church and once the capital of the Greek-speaking empire of Byzantium, alongside Athens as the twin centres of this wider Hellenism.
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Crouch, Dora P. "Early and Late Examples: A New Look at Olynthos and Pompeii." In Water Management in Ancient Greek Cities. Oxford University Press, 1993. http://dx.doi.org/10.1093/oso/9780195072808.003.0024.

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The arrangements made in ancient cities for the management and use of water varied over the extent of the Greek world, depending on local topography and geology. They also varied by time period. In the absence of detailed whole-site studies, we can no more than suggest some of those differences. Our method will be to examine one early city and one late, looking for similarities and differences. The chosen examples share the useful (for us) feature of having been destroyed, so that their ruins preserve a set of arrangements not diluted by later habitation. The examples chosen are Olynthos in northeast Greece, destroyed at the end of the fourth century B.C., and Pompeii near Naples in southern Italy, destroyed in A.D. 79. A description of each will point out features that are typical for that time period, and we will conclude with a direct comparison of the two water management systems. Olynthos (Fig. 13.1) is located in northeastern Greece, at the base of the left peninsula of the set of three which also includes Mount Athos. Geological maps of the area (Institute of Geology and Mineral Exploration, “Geology of Greece” series (1:50,000), Athens, Greece, ca. 1984) show that a large limestone massif terminates just to the north of the site, and could be tapped for its karst waters. Indeed, a pipeline was found coming southward for five miles (D.M. Robinson, 1935, 219 ff and fig. 12; Robinson and Clement, 1938), from the springs near Polygyros and from northeast of the church of Hagios Nicolas. More traces of the line were observed in the plain. In Volume II of the Olynthos excavation reports (Robinson, 1930, 12), the line is thought to be sixth century because of some fragments of black-figure vases found with it in the dig, yet in Volume XII this aqueduct was declared fifth or fourth century because of its beautifully cemented joints with mortar of pure lime with a little silica (Robinson, 1946, 107). The line is described as having pipes about 3 inches thick (.45 centimeters), and therefore is probably a pressure pipe.
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Conference papers on the topic "Athens (Greece). Pantanassa (Church)"

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Apostolopoulos, G., G. Amolochitis, and M. Papadopoulou. "Integrated Geophysical Investigation for the Byzantine Church (12th Century) of the Kaisariani Monastery, Athens Greece." In Near Surface Geoscience 2015 - 21st European Meeting of Environmental and Engineering Geophysics. Netherlands: EAGE Publications BV, 2015. http://dx.doi.org/10.3997/2214-4609.201413733.

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