From BLIZNAKO@envmsa.eas.asu.edu Sun Sep 11 20:28 MST 1994 Received: from envmsa.eas.asu.edu by enws121.eas.asu.edu with SMTP (1.37.109.4/16.2) id AA05878; Sun, 11 Sep 94 20:28:39 -0700 Return-Path: Date: Sun, 11 Sep 1994 20:39:08 -0700 (MST) From: Plamen Bliznakov To: bliznako@enws121.eas.asu.edu Message-Id: <940911203908.1069@envmsa.eas.asu.edu> Status: RO From: SMTP%"vlatko@eml.hiroshima-u.ac.jp" 9-SEP-1994 22:05:44.98 To: BLIZNAKO CC: Subj: Tekst za istorijata na Ohrid i Makedonija. Date: Sat, 10 Sep 1994 14:00:48 +0900 From: vlatko Subject: Tekst za istorijata na Ohrid i Makedonija. To: Plamen.Bliznakov@asu.edu Message-id: <9409100501.AA00403@kinews.eml.hiroshima-u.ac.jp> Content-transfer-encoding: 7BIT Zdravo Plamen, Evo denes ke se obidam da ti go ispratam vtoriot del od tekstot so istoriska konotacija za Ohrid i za Makedonija. Tekstot e na angliski no sepak pred da go vmetnes, procitaj go i koregiraj go (ako treba). =================================================================== Kliment and Naum, the two best-known disciples of the misssionary brothers Cyril and Methodius of Salonica, came to Ohrid after the failure of their mission and banishment from Moravia. Kliment eas the first to come( in 886) and Naum joined him fourtheen lears later (in 900) in the district of Kutmicevica, bordering on present-day Republic of Macedonia, Albania and Greece and comprising Ohrid and now vanished towns of Devol and Glavenica. With their arrival, Ohrid developed into leading centre of Slavonic culture and literary sctivity. Here, Kliment and Naum continued the work started by Cyril and Metodius on devising an ecclesiastical and literary language for the Slavs. According to a prominent Croatian Slavist, Vartoslav Jagic (1838-1923) the dialect spoken by the Macedonian Slavs served as the basis for this. Kliment spend thirty years among the Macednian Slavs. The first Slavonic University was founded at his monastery church of Sveti Pantelejmon in Ohrid (built in 893), two centuries before the University of Bologna came into existence. The 3.500 pupils who came out of this school spread the Slavonic script, culture, art and church singing across several Slav lands, as far as Kiev in Russia. Long after the death of Kliment (in 916) and Naum (in 910), the Ohrid literary school continued to be a source of manuscripts invaluable for Slavonic studies and the history of art. This school began work on Macedonian soil in the 9th century and was a loyal adherent of the Glagolitic alphabet. Some of the most valuable Slavonic manuscripts dating from the period until 12th century, when the Glagolitic alphabet was supplanted by the Cyrillic are attributed to it. One of the most remarkable products of the Ohrid literary school is the Bologna Psalter, written between 1230 and 1240 in the village of Ramne near Ohrid, by three local scribes: Josif, Tihot and Beloslav, all well-known copyists. It is not known how the manuscript reached Bologna where it is kept in the University Library. Owing to its remarkable ornamentation, which is teratological in style, the book is of inestimable value for the study of the history of miniature painting. This kind of ornamentation was repeated in the similar variants in copying schools scattered between Novgorod and Mount Athos over a sppan of two hundred years, form 13th to the 15th century. For Slavonic students, the Bologna Psalter is the literary work of tremendous value, most particularly for the study of the language of the Macedonian Slavs in the 13th century, which was cultivated by the Ohrid literary school. Samuel's Empire, the first of the Macedonian Slavs, had its genesis in tne Ohrid region. Around the middle of 10th century, a Slav knez(prince) Nikola, and his sons David, Aron, Moses and Samuel (Samoilo), rose against Byzantine rule over these parts. Following their successful revolt, they founded a state independent of the Bulgarian Empire. Samuel emerged at the helm of the medieval Macedonian state, which become known as Samuel's Empire. Macedonia was the heart of this epire, whoose limits were constantly extended during the Emperior Samuel's reigh lasting for nearly four decades, until they reached as far as the rivers Danube and Sava, the Bay of Corinth and the Adriatic sea. During the reign of Samuel (976 -1014) and his successors, Gavrilo Radomir and Jovan Vladislav (up to 1018), first Prespa and then Ohrid was the imperial capital. After Samuel's defeat on Mount Belasica in 1014, the Byzantine Emperor Basil II captured 14000 of his soldiers and after blinding them returned them to Samuel. Samuel's successors were unable to control the vast empire and soon afterwards, in 1018, it suffered total defeat. Emperor Basil II, on capturing Ohrid, ordered the city walls to be demolished and Samuel's residence on the hilltop to be burnt down. The imperial family were taken prisoners, and the patriarchate of Ohrid was reduced to the rank of archbishopric. The period of the Ohrid archbishopric , whose jurisdiction extended over a vast territory from the Danube to tha walls of the sity of Salonica and the Adriatic Sea, was a paricularly brilliant chapter in the medieval history of Ohrid, Ohrid archbishopric and its successesor Macedonian Orhodox Church. Wishing to retain its influence over the Macedonian Slavs, the Court at Constantinople appointed the most influental and capable church dignitaries: writers and philosophers, learned theologians and poets. Ohrid thus developed into a prosperous town which attracted some of the bestknown painters and architects of the period. In the 11th century, Leo, one of the most outstanding champions of the Orthodox Church, was appointed Archbishop of Ohrid. He and the then Patriarch Michael Cerularius were leading figures in the dispute within the Cristian Church that led to the schism and emergence of the Constantinople and Rome churches in 1054. Ohrid's cathedral of Sveta Sofija (Holy Wisdom) was reconstructed and decorated according to the ideas of Archbishop Leo. The outstanding writer and orator Theophilactus, author of an extensive biography of Kliment of Ohrid, was archbishop at the end of the 11th century. and beginning of the 12th century. Constanine Cavassilla, author of several poetic and biographycal compositions glorifying Kliment and Naum of Ohrid and the only one of Ohrid's archbishops portrayed in fresco paintings as a saint,was head of the archbishopric in the second half of the 13th century. After the Crusaders took Constantinople in 1204, the archbishops of Ohrid were appointed from among local church dignitaries, who eventually proclamed the independance of the archbisopric of Ohrid, having found legal grounds for this in Justinian's legal acts. This enables the archbishop of Ohrid Demetrius Homatian, a distinguished medieval orator and writer --- author of a short biography fo Kliment of Ohrid --- to crown the Byzantine despot, Theodore Comnenus, as emperor, despite the violent opposition of the patriarch of Constantinople. The archbisopric of Ohrid (today Macedonaian archbishopric) whether within the Byzantine or any other church hierarchy of the period, was autonomous, and was above all loyal to its traditions. It had its patrons and its own specific cults, and later sponsored its own painters' workshops. The founders of Ohrid's churches were not only nobles from abroad, but included local churcmen and abbots of the monastery of Sveti Kliment. The cult of Kliment and Naum was perticularly strong, and both are portrayed on the most conspicuous areas of the church walls. In the 15th and 16th centuries, the jurisdiction of the archbishopric of Ohrid was expanded to include new territories in the Balkans and the Mediterranean. In the 16th century, the archbishopric extended its authority to the Othodox colonies in Malta, Apulia, Calabria, Sicily, Venice and Dalmatia. The archishopric of Ohrid was abolished and incorporated in the patriarchate of Constantinople in 1767, at the order of Turkish sultan Mustafa III. The Ohrid archbishopric was restored at the second church-and-popular council in Ohrid, in 1958, and from 1967 bears the name of Macedonian Othodox Church. The Turks held Ohrid from the end of the 14th century to the biginning of 20th century (exactly from 1395 to 1912). At first, the Turkish sultans helped the archbishopric of Ohrid to expand its jurisdction. But this trend changed after 1466, when a number of distingushed citizens of Ohrid had assisted an uprising launched against Turkish domination by the legendary albanian warrior Skender-bey. In consequence, Archbishop Dorotheus and a number of churchmen and wealthy local men were forcibly removed form Ohrid on the sultan's orders, and died as prisoners. The famous Turkish travelogue writer, Evliya Chelebi, gave a detailed description of Ohrid in 1670. He described it as a large and prosperous trading centre, likening it to Damascus, Cairo and other cities in the Middle East and Ottoman Empire at that time. Of the several large and fine mosques in Ohrid, he mentioned the Aya Sofia (the cathedral of Sveta Sofija), and the Ohruzada or Imperial Mosque in the old part of the town (today known as Imaret-mosque). He described as very beautiful the houses of the Macedonian population in the old town, built with masterly skill in tiers one above the other and facing the lake. Towards the end of 18th century, Ohrid was under the administration of Jeladin-bey, who had defied the sultan's authority and had become an outlaw. He had a castle called Upper Sarai within the grounds of Samuel's Fortress. At the biginning of the 19th century, it was destroyed by the sultan's army and Jeladin-bey fled to Albania. At the turn of 19th century, Ohrid was a powerful economic and culture centre. Its leather workshopsold their goods in a number of Europian cities (Constantinople, Salonica, Leipzig and Vienna), there was a fresh upsurge of building activity, and woodcarvers and painters flocked to the city from the surroundings of Debar. After the ouster of Jeladin-bey, the Ottoman rules subjected the population of this region to ruthless violence. In the latter of the 19th century, neibouring Greece, Bulgaria and Serbia vied for domination over Macedonian territory. In the wake of abolition of the archibishopric of Ohrid and its incorporation into the patriarchate of Constantinople in 1767, there was a period of intensified Hellenising influence on Ohrid's cultural life. Resistence to Greek spiritual domination became particularly vigorous following the nomination in 1860 of the notorious Bishop Melentious as Metropolitan of Ohrid. The first to rise against Greek cultural influence was a prominent Macedonian educator, Dimitrija Miladinov, a native of Struga and teacher of the Macedonian poets Grigor Prlicev and Rajko Zinzif. He was poisoned in a prison of Constantinople together with his brother, the poet Konsttantin Miladinov. In Ohrid the the movement of progressive Macedonians against spiritual enslavement by Greece came under the leadership of the poet, Grigor Prlicev, author of the epics "Serdarot" and Skender-bey". After his epic, "Serdarot" won a prize at a competition in Athens in 1860, he recieved an offer to go to study at Oxford, but turned down and returned to his native Ohrid. Here he engaged in a vigorous campaign against Greek influence, owing to which he was gaoled in the notorious prison in Debar on several occasions. The fight against Greek cultural domination triumphed in the end, and by a decree of the sultan passed in 1896, Greek schools in Ohrid were closed down. After the Congress of Berlin (1878), Macedonia was not granted autonomy, which she had been promised but remained under the yoke of the Ottoman Empire. At this time, the Bulgarian, Serbian and Greek bourgeoisies, were already showing increasingly overt territorial aspirations with regard to Macedonia. The goverments of all three countries opened their schools on Macedonian territory, setting aside substantial financial resources out of their budgets for this putpose. A turning-point in the history of Macedonia revolutionary activity occured at the biginning of the 1890's, when it underwent an upsurge trhoughout Macedonia in preparation for a popular uprising. Revolutionary activity to prepare the people for an armed rising took an organized form in the district of Ohrid in 1894. In the night of August 1, 1903, a large-scale rebellion known as the Ilinden Uprising was staged with active support of the population trhoughout Macedonia. Its impact, as subsequent developments were to show, was felt far beyond Macedonia. >From 1912, when Turkish rule came to an end, until 1915, Ohrid was under the administration of Serbia. Between 1918 and 1941 it was part of the Kingdom of Yugoslavia. During the First and Second World War it was under Bulgarian rule. Duaring the Second World War, in the course of 1943, Mount Karaorman, about 30 km. from Ohrid, covered with dense vegetation and abounding in game, and particularly the region around Debarca on its eastern slops, became the center of Partisan activity. The first free teritory in Western Macedonia was established there. The region of Debarca was especially favorable for the development of Parisan warfare, in which the local population engaged in large numbers. The first National Linberation Commitees were set up in Debarca on libearted territory in the spring of 1943. Their task was to organize lifethroughout the free territory. The Debarca District National Liberation Committee devoted special attention to educational activity. The first schools with classes in the Macedonian language were opened in October and November 1943 in Velmej, Vrbjani, Belciste, Botun and other Ohrid villages. Ohrid was liberated on November 7, 1944. Since than it has been part of Socialistic Republic of Macedonia in Ex-Yugoslavian federation, and since 1991 it ahs been part of Republic of Macedonia. Today Ohrid is a important touristic resort, and ihas made significant steps in the development of the industry and now has an extensive network of educational, cultural, medical and other institutions. ===================================================================== Evo Plamen, ova e celiot tekst, Malku e podolg nego sto jas mislev, pa vidi kako sto odgova, ako smetas deka moze da odi celiot jas bi bil mnogu zadovolen, no vo sprotivno, mozes slobodno da napravis nekoi izmeni i da otfrlis nekoj del ako smetas deka e mnogu golem ili pak nema potreba da stoi. Sega primi mnogu pozdravi i javi se so odgovor koga ke si vo moznost. Vlatko.