The Patras Carnival is the biggest event of its kind in the
country. It is also in certain respects one of the biggest
carnivals in the world and one of the most important in Europe.
It has been held for more than 160 years and its origins date to
the start of the 19th century, when the first shrovetide ball is
said to have been hheld at the house of a merchant called Meretis.
It was in the 1860s that a formal Patras Carnival as such was
held. Undoubtedly one of the reasons for this was the union of the
Ionian Islands with Greece, bringing in Italian and and
Ionian traditions, though the event has also absorbed influences
from many places in the Mediterranean and elsewhere. But Greek
elements and local culture have always predominated.
The Carnival has gone through many shapes and stages. The start of
its career in recent times has been taken to be the year 1966.
This was when the Treasure Hunt was introduced – still a very
popular event attracting some 50,000 young participants from
Patras. The hunt, essentially a simple navigational game, has
become, thanks to the inhabitants’ inventiveness, the core
carnival lasting ten days or more, with its famous Parade.
The carnival events, starting on 17 January every year and lasting
until Ash Monday, are either programmed by the Municipal Committee
of Carnival Events, or planned by the citizens and supported by
the spontaneity, the inspiration and the creative ability of the
inhabitants of Patras themselves. The carnival is enriched yearly
with new events with the last carnival Sunday Parade continuing to
be the dominant attraction. However, the Carnival events are not
only the Parade but also the continuous dancing of thousands
participants who disguised and organised in groups flood the city
streets dancing in frenetic rhythms.
The ‘Bourboulia’ famous ball is organised by the Municipality
at Patras Municipal theatre APOLLON (an architectural creation of
Ziller in 1872, a mini-reproduction of the Milan Scala Opera
House). At ‘Bourboulia’ women wearing black dominoes and masks
dominate and control men who participate in their everyday
clothes. Entrance for dominoes is free while men have to pay.
The carnival events end on the night of Carnival Sunday with the
burning of the Carnival Man. Ash Monday, with a kite-flying
competition, concludes the month and a half long fun, although in
some places the dancing goes on.
BASIC
FACTS AND FIGURES - PATRAS
Population: 200.000
Telephone: area code 2610, country code 30
Weather: weather up-dates are available
at
THE HISTORY OF THE PATRAS’ CHURCH
INTRODUCTION
The history of Patras is of the most
glorious of Greek cities’ histories. The city of Patras was one of the first Greek
cities to meet with the Roman West, defeated in combat, but a winner in spirit and
culture. This embrace, however, had many hidden dangers. During those critical moments in
the history of Patras, the First Called
(Protoklitos) Andreas arrives from the East. He was characterized by many as the “Great
Emissary” who came to give life and continuity to the dying Greeks and to the city of
Patras.
The Lord’s Messenger didn’t simply arrive there, but
he purpled the land of the city, the only part of orthodox Europe where apostolic blood
has been spilled. This fact is of great importance. So, it was there, at the rampart of
Patras, at the landmark between two worlds, the East and the West, that a leading orthodox
figure should rise, a sleepless keeper and guardian. The Nation had to survive and rescue
its spiritual singularity, the Hellenic and Orthodox Spirit, values which it received from
God and which would assist it in fulfilling its mission to the world.
CHAPTER A’ : FOUNDING OF THE LOCAL CHURCH
1.
ANDREAS THE APOSTLE IN PATRAS
Patras’ Evangelism from Andreas the Apostle and the
founding of the local church is believed by many to have taken place during Neron’s
ruling. Andreas the Apostle chose to preach in Patras as it was a large city with many
habitants and also quite famous for its pagan temples and statues. His Christian doctrine
aimed in destroying paganism and carrying the Christian light all over Greece. When the
Apostle arrived in Patras he settled in the house of Sossios whom he cured from a deadly
disease and then made his apprentice. Andreas also cured the crippled servant of Achaias’ proconsul Aigeatis, who
suffered from a contagious disease.
According to Hepifanious, the rumor of Andrea’s wonders
was spread all over the city very fast and impressed Maximilla, Aigeatis’ wife. When
Maximilla fell ill and her life was in great danger since none of all the doctors that
treated her could cure her, she sent Efidamia, her loyal servant, to call Andreas who came
and cured her.
That same year, Aigeatis left for Rome in order to present a report of the current
situation to his region. Aigeatis’ brother, the wise Athenian mathematician Stratoklis,
came from Athens to replace him during his absence. Stratoklis arrived together with his
servant Alkamanas, who was suffering from epilepsy. When Alkamanas suffered a heavy crisis
of epilepsy, the Apostle was sent for by Maximilla in order to cure the poor man. After
the incident, Stratoklis and Maximilla were Christianized and baptized by Andreas the
Apostle. When Aigeatis returned from Rome he found out that his family members had become
Christians and he was also informed by his people about all that had happened during his
absence. He gave the order for Andrea’s arrest and threw him in prison. He then
became furious because of Maximilla’s refusal to deny Christ, and decided to crucify the
Apostle. Andreas, blessed the Christians and said to them to hang on to their faith to the
one and only God and to Jesus, and after naming Stratoklis as the Patras’ Bishop, he was
taken through heavy tortures to his place of martyrdom where he was crucified. The
crucifixion took place in the position where today lies St Andreas’ Holy Temple, nearby
the ancient ruin of Dimitra’s temple. Opposing views as to in what position the Apostle
was crucified exist today. Others say he was crucified head up and others support he was
crucified head down. The exact time of his martyrdom is also unknown but most
ecclesiastical historians of Neron’s time suggest Andrea’s death happened when
Christians where persecuted. All the records of martyrs, older and most recent, of the
Eastern as well as the Western churches, define that St. Andrea’s memory will be
celebrated on the 30th of November each year.
Following the crucifixion, Stratoklis the Bishop, went towards the deposition of
the saint’s body from the cross. Aigeatis
resisted at first but because of the voices of protest from the crowd he gave in.
According to other sources, Stratoklis and Maximilla, or Maximilla alone deposited the
saint’s body from the cross and buried it inside a specially curved stone-memorial near
the place of his martyr, a small distance from the shore.
2.
PATRA’S FIRST CHURCH
Stratoklis and Maximilla were faithful to their new religion. They built tuition
centers for men and women and gave away their own possessions to the poor. Few people
however followed their lead, and in time, they formed the first Christian community,
always by taking the necessary precautions against the Roman persecutions. The Roman’s
hated them and regarded them as extremely superstitious and ridiculous. That is why when
Pafsanias the Traveller visited Patras about one hundred years after St. Andreas’ death,
he discovered that pagan ceremonies and sacrifices to pagan gods were still taking place
there. National temples in Patras remained open until the time of the Constantine the
Great.
Small but nevertheless faithful and missionary the Christian community was in the Apostle’s town. Of Patras spiritual
children of the time we pick out Sossipatros, favorite student and friend of Pavlos the
Apostle. Sossipatros lived in Patras until he was invited by Pavlos in Rome and was then
named Bishop of Ikonion. After teaching successfully for a long time in his territory,
Sossipatros together with Jason his friend, decided to leave and go teach west. They ended
up in Kerkyra and taught the Gospel there for the first time ever. It is said that
Sossipatros martyred there. Finally, Lucas the Evangelist, who was a doctor and a painter,
is said to have lived in Patras for a long time and probably wrote part of his Gospel
there. The Gospel was written in about 63 AC, about the time that the story of the “Acts
of the Apostles” reaches its end. Both books are dedicated by Lucas the Apostle to
Theofilos who is considered to have been the ruler of Achaia at that time.
CHAPTER B’ : THE BYZANTINE CITY OF PATRAS
1: BYZANTINE PERIOD HISTORY
1. CONSTANTINE THE GREAT .
After moving the Roman Empire’s capital from the city of Rome to Byzantium in 330
AC, Constantine the Great divided the State in four sections. The fourth section which was
also the eastern part of the empire, included the regions of Thessaloniki, Larissa,
Dirahio, Nikopolis, Korinth and Crete and had as its capital the city of Thessaloniki,
till Emperor Ioustinianos’ ruling in 535AD.
Matters concerning church and religion were under the jurisdiction of the Pope of Rome
until the time when Isauros ruled (716-741AD). In the days of Constantine the Great the
Christian community was progressing in Patras. He was succeeded to the throne by his son
Constantine. Constantine prosecuted the pagans so intensely that almost any kind of pagan
ceremonies and sacrifices were ceased. Many artifacts were destroyed in that time, except
the ones Constantine the Great had transferred to Byzantium for decoration purposes. When
Constantine the Great ruled “The Sardine Convention” took place. Patras’ Bishop
Ploutarchos joined this convention. During his coming back from Sardine, Ploutarchos met
emperor Constantine in Andrianoupolis of Thrace, to whom he announced that the relics of
Andreas the Apostle were kept in Patras. Constantine immediately ordered his first officer
Artemios - who later became ruler of Egypt -, to go to Patras and receive the relics.
Artemios obeyed and after moving St. Timothy’s relics from Efessos and St. Luca’s
relics from Thiva, went on to take St. Andreas relics from Patras. But, he was not able to
persuade the Christians to obey to the emperor’s commands or even accept the gifts he
offered in return, or even listen to his threats.
But afterwards, the people thought that Artemios would finally obtain the relics,
even by using force, and facing lack of drinkable water, they suggested that they would
give the relics to him as long as he would provide, with the emperor’s expenses, for the
city’s water supply. Water was plenty in the area of the foot of Panachaico mountain.
Constantine accepted the request and ordered Artemios to take charge of the water supply
construction works. Artemious gave the order to set up tents in the place of Samakia
(Messatida), a bit further from the small temple of Elias the Prophet where today lies the
Holly Church of Girokomeio. He appointed supervisors for the works and for feeding the
workers. Moreover, many old people from Patras and the nearby villages arrived there to
receive charity from Artemios the Saint. Because of this, the area was named Girokomeio
and so did the church built later on. Finally, when the works ended, St. Andreas relics
were delivered to Artemios and transferred to Constantinople, according to Buchon on May
26, 353 AC, and according to Skarlatos Byzantios and the publisher of the Patriarchic
paintings of Manouel Tedeon, on March 3rd, 357. Constantine welcomed the relics
with a great pomp and circumstance, and placed them amongst the rest inside the Temple of
the Saint Apostles, in the right side of the Holly Step and inside a valuable case,
covered by precious purple veil.
2.
IOULIANOS AND HIS SUCCESSORS
A temporary suspension of the favorable for the Christians policy of Constantine,
happened during the years of his successor, Ioulianos the Offender, who ordered the
reconstruction of many national temples in Epirous, Macedonia and Achaia. But his
successors and mainly Oualentianos and Oualis (364-375AD) had no intention to realize
their predecessor’s plans. During their years of ruling, St. Pavlos of Patras’
descent, acted inside the church circles in the mountain of Sina in 373AD.
3. THEODOSIOS AND OTHERS
Oualis’ successor not only of the empire but in religious comprehension and
policy as well was Theodosios the Great (379-395AD).
He strictly forbade paganism. The same policy was followed by his successors as
well.
In the year 418, the Korinthian Perigenis was named Patras’ Bishop, but because
the people would not accept that, Pope Boefatious ordered him to transfer his throne and
authorities to Korinth which at the time had no bishop. Perigenis was at the 3rd
Ecumenical Synod at Efesos (431AD) and turned against Nestorios.
4.
IOUSTINIANOS
In 527 AD Ioustinianos was throned in Byzantine.
There isn’t any important information on the church issues of Patras for that
time period, unless the passing of the Pope of Rome Virgillios, on his way to meet the
emperor, after an invitation from the latter.
5. LEO THE 3RD ISAUROS (717-741AD)
The religious action during the times of Ioustinianos’ successors is of no great
interest. Our attention should turn over to the years of Leo and that is because there was
disturbance in the Orthodox world and in Patras as well, because of the disputes between
iconolaters and iconoclasts. That time respect to ecclesiastic icons was forbidden and in
727AC, the disappointed Greeks formed an army and navy and marched against the emperor in
Constantinople. Of course they failed.
6.
CONSTANTINE THE PORFIROGENNITOS
Through the ages, Christian faith gained ground in the Peloponnesian capital. So we
reach to the 10th century, when Constantine 7th the Purpleborn
becomes the emperor of the Byzantine Empire. In a Constantine’s letter to his sun
Romanos, he related the siege of Patras by the Slavians and the Sarakins during emperor
Nikiforos time in 805AD, and their defeat by the Patras’ warriors protected by their
patron saint Andreas.
II : IMPORTANT
PERSONS OF THE BYZANTINE PERIOD
Worth mentioning, during the time period under consideration for the Patras’
ecclesiastic grounds, are the following persons:
1.
THEODOROS SANTAVARINOS
During the first patriarchy of the wise Fotios, it is said that an evil monk from
the Monastery of Stoudi called Theodoros Santavarinos, managed to persuade the Patriarch
to appoint him as Patras’ Metropolitan. But then he got involved in political frauds and
as a result he was blinded and exiled to Athens.
2.
ATHANASIOS BISHOP OF METHONI
He was born in Katani, Sicily, in 869 and because of his country being invaded by
the Sarakins, he and his parents went away to find shelter in Patras. There he received
his training in Theology. He was consecrated
by Patras’ Bishop Savas, to whose jurisdiction Methoni was under.
3. ARETHAS
Patras has gained respect because it has been the homeland of one of the wisest men
of Byzantine, Arethas. Arethas was born in 850. He was taught the encyclical lessons in
his native town, Patras. Afterwards, he moved to Constantinople where he received wide
education thanks to the support of King Basilios the Macedonian. In 895 he was consecrated
deacon in Constantinople were he studied Plato. During 901 he was promoted to archbishop
of Kaisaria thus taking over the first amongst the metropolitan thrones of the Ecumenical
Patriarchy. His time of death is unknown. Probably in between 933-934.
4.
OSIOS LUCAS
Finally, during 918 and 928, osios Lucas from Kastorio, Fokida, did his
dissertation in Peloponnesos, and it is said he lived in Patras at a stylite.
CHAPTER C’ : THE OCCUPATION OF THE FRANKS.
1.
THE GENERAL SITUATION
Not any special ecclesiastic activity was developed during that period in Patras,
since the orthodox bishops were persecuted - as the bishop of Patras Euthimios Tornikis -
and the rest were hiding. The Pope allowed them to take back their churches and
monasteries as long as they would agree by hand, promising to obey to the Roman Katholic
Church. He also ordered the Latin Archbishops to threaten the orthodox clerics with rebuke
but not to disordain them. During the 15th century Patras’ church is being
transferred under the authority of the Latin Church to the Venetians. Moreover, another
strike against the city of the Protoklitos
was added at the time: the theft of the Apostle’s Holy relics.
2.
THE ORTHODOX SIDE
Simultaneously with the activities of the Latin Church in Patras, the orthodox
flame remained burning in the hearts of the citizens. The Peloponnese, because of the
Frankish occupation remained without an ecclesiastic command until 1267, when ,following
the defeat and capture of the Frankish leader Goulielmo Villehardouine and the formation
of the nucleus of the Byzantine seigniory of Peloponnesus, emperor Michael the 8th
Palaiologos and Patriarch Joseph reformed the archbishopry bases in the Peloponnese.
CHAPTER D’ : TURKISH DOMAIN (1490-1687)
I.
1st TURKISH DOMAIN
The celebration following the liberation from the Frankish
domain in Peloponnesus lasted for only 28 years. That is because the hatred between the
brothers of the Palaiologos’ family gave the opportunity to Mohammed the 2nd to destroy what was left of
Peloponnese from his previous campaigns, on May 1460 AD. On the 20th of June
1460, Tom the Palaiologos abandoned Peloponnesus, taking with him the treasure of the city
of Patras, Apostle Andreas’ skull. He headed west to meet the Pope.
On 11/4/1462, during glorious ceremonies, the Apostle’s skull was delivered
to the hands of Pope Pious the 2nd over the Moulvia Bridge, and many promises
were given for Patras’ liberation, to which promises Tom relied on. But real facts did
not prove the Pope’s promises.The Peloponnese became Turkish and was divided in 24 regions.
Patras’ Neofitos, the first bishop during the Turkish domain proved himself
worthy over his great mission. During the six years of his Archbishopry, he taught and
confronted the Greek people. He also became the flag-bearer of the seven revolutions
trough which the Apostle’s city stood up against the Turks. During the period of his
Archbishopry, in August 1466 the first rise against the Turks took place and he was the
prime mover.
That revolution failed.
The second revolution took place in 1532, with the help of the Spanish Armada under
the leadership of the legendary Andrew Doria. This revolution was a failure .
The third happened in 1571 after the naval battle between the forces of Pope Pious
the 5th ,Philip the king of Spain and the Venice Democracy against the Turks. The
city was liberated. But the following year Turks returned with a mighty fleet and took
over the city again.
The fourth revolution happened in 1608. There was a
general rise in the Peloponnese and Sterea Ellada between 1603 and 1613 which failed
because of the reaction of Venice.
A fifth started in 1684 and lasted until 1687 which resulted in the liberation of
Peloponnesus and Athens. The people of Mani and Patrinians were the first to rise. Finally
in 1687, the Venetian fleet, after a terrible battle, liberated Patras. After this
revolution, the period of Venetian domain begins for Peloponnesus.
A sixth revolution was organized in 1770. It is connected to the arrival of the
Russian fleet under Orlof. The revolution flame lit everywhere. On March 29, Monday of the
Holy Week, they campaigned with the elders against
Kalavrita. Likewise, the fortress of Patras was sieged by the Patrins with the help of the
Ionian islanders. But the sieged Turks reacted with barbarity.
Finally, there was a seventh and final revolution, the great Greek Revolution of
1821.
II.
VENETIAN DOMAIN 1687-1715
Venetian domain lasted for almost two decades. Then followed the decline of the
Serene Democracy. Venetian domain was not likable during that period. Of course, Greeks
and especially the Peloponnesians could not forget that Venice was their helping hand
towards liberation from the Turks. But their faith was shocked not only because of the
bitter taste that the crusades had left behind, neither just because Venice had grown the
bad habit of persuading an oppressed state towards revolution and then abandoning it to
the barbarians’ mercy - as very well had happened in 1466, 1532, 1572 and so on in
Peloponnesus - , but because of the provoking if not tyrannical treatment by the
Venetians.
III. 2nd TURKISH DOMAIN
1. GENERAL SITUATION
At the beginning of the 18th century the city of Patras enjoys special
privileges by the Turks.
The ecclesiastic situation however is a witness of
the existing tyranny. Under Venetian domain there was the agony of the crusades and the proselytizing passion of the westerns. There were fatigue duties for the people and also
the arbitrariness of the Frankish nobles. Now there is a state of comfort which hides the
cruel reality of the prosecutions. St. Andreas’ Temple
remains destroyed.
The ecclesiastic language, the allegoric language, becomes more and more symbolic
and dark when it is used by the priest in the pulpit, to comfort the people.
The Archbishop however retains his power. He has a private Office, a senior
Archimandrite and a writer. Furthermore he has an assistant bishop and retains the
episcopates of Methoni, Koroni, Kernitsi and Oleni (Ilia) and preserves his title as “
the honorable and exarch of Achaia“. He can freely communicate with the Ecumenical
Patriarch, while when under Venetian domination the patriarchal exarch could not come to
Patras. He can also accept visits from Patriarchs like Dionisios the 2nd and
Jeremiah 2nd the Great.
The people awakened by the Church have no delusions. They are informed on the
holocaust of the martyr bishops of the city.
So, comforts and political privileges did not corrupt the soul of the nation. And
when Germanos the 3rd, the National Revolutionary, acceded to Apostle
Andrea’s Throne, he saw there was a pre-revolution tension growing.
The city’s and church’s lords and
mostly the Metropolitan Germanos enjoy high respect. That is why the archbishop -from
early March- voted for the revolution. Everyone joined him. They had realized this
wasn’t just a revolution but the real thing.
2.
SCHOLAR PATRINS OF THE 18TH
CENTURY
NEOFITOS KAFSOKALIVITIS: He was born in Patras to Jew parents who later became
Christians. He was a student in Constantinople and later Patmos and Ioannina. He taught
Grammar lessons to some monks when in December 1749 was invited to the schools for small
children, of the Vatopedine School. Afterwards he taught at Chios and finally at Vlahia.
In 1770 he stayed in Transylvania where he edited the Ktitoriko of Soumela. He returned to
Vlahia where he remained until death.
KIRILOS LAVREOTIS: He was born in Patras in 1752. He was a
monk of the Agia
Lavra Monastery until 1780 when he traveled to
Constantinople and then Boukourest where he stayed until death.
CHAPTER
E’ : MODERN TIMES
Tradition had been created and existed after the fights, for which the local Church
stood as the leader. And this fact brought together many consequences in the following
years. A Royal Order in 1833 characterized the Patras’ Church as “ Achaia’s Bishopry
“. In 1842 the Aigialia Bishopry was annexed and the name remained as it was. But when
in 1852, after another Royal Order, the Ilia Bishopry was annexed to the other two, the
“ Archbishopry of Patras and Ilia “ was formed, while Kalavrita and Aigialia were left
outside. But in the days of Archbishop Ierotheos Mitropoulos, Ilia is cut off from Achaia.
Finally the 3rd Athens’ National Assembly named by state law all bishopries as “Metropolitans” and according to that law,
Patras’ bishop holds the “Metropolitan” title until today.
The participation of the faithful at ecclesiastical and religious happenings is now
more and more spirited. There is an intensive participation in the functions of life.
Furthermore the people observe and take part to the Christian currents, sometimes even in
extreme roles.
Worth mentioning are the events which took place in the modern years such as the
inauguration of the Holly Temple of Andreas the Apostle the Firstcalled, the city’s
patron saint, the returning of part of the Cross of Martyrdom of the Apostle, the
recognition given to five children martyrs of the Turkish domain period, the inauguration
of many sanctuaries inside and outside the city, the resurgence of the monk ideal, etc.
EPILOG
Briefly and epigrammatically, as time requires and as well as my humble pen can
narrate, this was the History of the city of Patras, which from the moment it became the
“City of the Firstcalled” is passing through the ages with original guide and
protector Saint Andreas.
And it is every fighting Orthodox Patrinian’s pray and hope, that the Righteous
Lord will place to his right his ancestors and will engrave ways of salver for those to
come and for his subsequent brothers. Otherwise, the History of the Church of Patras and
of every land is just a sterile narration of events, useless, unworthy and completely
needless. Let us wish for the opposite.
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