Εμφανίζονται 17 τίτλοι με αναζήτηση: Θρησκευτικές βιογραφίες Αρχιεπίσκοποι στην ευρύτερη περιοχή: "ΕΛΛΑΔΑ Χώρα ΕΥΡΩΠΗ" .
ΑΡΤΕΣΙΑΝΟ (Κωμόπολη) ΚΑΡΔΙΤΣΑ
1913 - 1998
“Πρέπει να ντρεπόμαστε να εμφανιζόμαστε ορισμένοι από μας. Ποιος έχει από
αυτούς Χρυσούν Αριστείον Ανδρείας, Πολεμικό Σταυρό, Μετάλλιο Εξαίρετων Πράξεων;
Εγώ που τα έχω, με είδατε ποτέ να τα φορέσω; Και βγαίνουν κάποιοι να πουν τι έκανα;
Ε, όχι δα. Είναι κανείς να ντρέπεται. Ιδίως κάτι όψιμοι πατριώται, που παρουσιάστηκαν
τώρα τελευταία”
Ανθρωπος απλός και αυθόρμητος ο Σεραφείμ, τα έβαζε συχνά με τους αρχιερείς
που προέβαλαν τον εαυτό τους. Είναι χαρακτηριστικό το παρακάτω απόσπασμα από το
βιβλίο του Γιάννη Χατζηφώτη: “Πού πήγε η σεμνότης; Εγώ έχω προσφέρει στον
τόπο αυτό, την πατρίδα, την αντίστασή μου στο Βορειοηπειρωτικό. Ο Χότζα άκουγε
το όνομα μου και σηκωνόταν η τρίχα του. Αν υπήρχε τρόπος, θα με έγδερνε ζωντανό.
Είδες το θέμα της Κύπρου πάλι; Τη παρακλήσει του μακαρίτη του Γρίβα εξεπαίδευσα
250 σπουδαστές Κυπρίους, οι οποίοι πήγαν και πολέμησαν στο νησί. Και τους έστειλα
τα πρώτα όπλα από τα Γιάννινα.
Πήρα κάνα χωνί να φωνάξω; Είχα και θύματα. Τον πλήρωσα ακριβά τον αγώνα εκείνο
τον εθνικό. Είχα 7 νεκρούς στο σπίτι μου και μεταξύ αυτών τον πατέρα μου”.
Ο Αρχιεπίσκοπος Αθηνών και Πάσης Ελλάδας Σεραφείμ, κατά κόσμον Βησσαρίων
Τίκας, γεννήθηκε το 1913 στο Αρτεσιανό
Καρδίτσας. Ήταν δέκα χρόνων όταν πέθανε η μητέρα του. Η αδελφή του σχεδόν μωρό.
Ο πατέρας του αργότερα παντρεύτηκε και πάλι. Ο Σεραφείμ έγινε ένα με την αδελφή
του. Όσο ζει στο Αρτεσιανό
Καρδίτσας, πάει σχολείο και βοηθάει τον πατέρα του. Φοιτά στο Γυμνάσιο Καρδίτσας
και στη συνέχεια μεταγράφεται στο Εκκλησιαστικό Γυμνάσιο Αρτας και δύο χρόνια
μετά στην Κόρινθο. Σε μια
επίσκεψή του στο χωριό γνωρίζει τον ηγούμενο της Μονής Κορώνης, τον Ιάκωβο. Η
συνάντηση αυτή άλλαξε τη ζωή του και σηματοδότησε τη μετέπειτα πορεία του. Είναι
ο μόνος άνθρωπος που μνημόνευε μέχρι την τελευταία του στιγμή ο Σεραφείμ. Ο Ιάκωβος
μιλάει για το Σεραφείμ στον τότε Μητροπολίτη Κορίνθου Δαμασκηνό, ο οποίος τον
χειροτονεί διάκο. Ο ίδιος λίγο μετά τη χειροτονία του αγοράζει την πρώτη ποιμαντική
ράβδο (!) που έχουν μόνο οι μητροπολίτες.
Ιερέας στον Αγιο Λουκά Πατησίων την περίοδο της Κατοχής, ο Σεραφείμ
οργανώνει συσσίτια ενώ στα κηρύγματά του καταφέρεται κατά των Γερμανών, οι οποίοι
σχεδιάζουν να τον συλλάβουν. Ο Μητροπολίτης Κορίνθου τον φυγαδεύει προς την Αρτα.
Στο Βουλγαρέλι συναντάται
με τον Ζέρβα και μένει μαζί του για ενάμιση χρόνο. Αναλαμβάνει όμως αποστολές
προς την Αθήνα. Οι Γερμανοί
πληροφορούνται τη δράση του και στήνουν μπλόκο στην Αρτα.
Ο τότε μητροπολίτης φροντίζει και τον φυγαδεύει με ένα φορτηγό προς την Αθήνα.
Στις 25 Νοεμβρίου του 1973, αν και Μητροπολίτης Ιωαννίνων, ορκίζει την κυβέρνηση
του Ιωαννίδη. Ο τότε Αρχιεπίσκοπος Ιερώνυμος παραιτείται. Στις 12 Ιανουαρίου του
1974 εκλέγεται Αρχιεπίσκοπος Αθηνών και Πάσης Ελλάδος. Επικρίνεται από πολλούς.
Στην πορεία όμως οι αντιδράσεις για το πρόσωπό του σχεδόν εξαφανίζονται. Ιδρύει
νέες μητροπόλεις και διώχνει δώδεκα ιερωνυμικούς μητροπολίτες.
Το 1978 αντιδρά δυναμικά στο νομοσχέδιο για τις αμβλώσεις. Ενώ ένα
χρόνο αργότερα δεν διστάζει να συγκρουστεί με την κυβέρνηση Καραμανλή όταν αυτή
επιχειρεί άνοιγμα στο Βατικανό.
Το 1982 οι σχέσεις Εκκλησίας -Πολιτείας δοκιμάζονται με αφορμή τον πολιτικό γάμο.
Ήταν η πρώτη σοβαρή κόντρα με την κυβέρνηση του ΠΑΣΟΚ. Λίγα χρόνια αργότερα θα
ξεσπάσει νέα κρίση εξαιτίας του νομοσχεδίου για τις αμβλώσεις. Από το Μάρτιο του
1987 αρχίζει ο “12μηνος πόλεμος” Εκκλησίας -Πολιτείας. Αφορμή αυτή
τη φορά η εκκλησιαστική περιουσία και το νομοσχέδιο Τρίτση. Στις 25 Μαρτίου ο
Σεραφείμ αρνείται να παραστεί στην επίσημη δοξολογία, κάτι που γίνεται για πρώτη
φορά στη σύγχρονη ιστορία. Ο Σεραφείμ διαμήνυσε με τη στάση του ότι δεν είναι
διατεθειμένος να υποχωρήσει. Μάλιστα θέτει και θέμα άρσης του Αυτοκέφαλου της
Εκκλησίας. Στις αρχές του Φεβρουαρίου συναντάται με τον τότε πρωθυπουργό Ανδρέα
Παπανδρέου. Η συνάντηση καταλήγει σε συμφωνία. Είκοσι τρία χρόνια διατήρησε τη
θέση του Αρχιεπισκόπου, κάτι που αποτελεί μοναδικό ρεκόρ. Ο Σεραφείμ διατηρεί
ένα ακόμη ρεκόρ. Ορκισε έξι προέδρους Δημοκρατίας και εννέα πρωθυπουργούς. Στο
εσωτερικό της Ιεραρχίας κατόρθωσε να αναδείξει νέους μητροπολίτες που έχουν γίνει
ευρύτερα γνωστοί.
Πολλοί από αυτούς τα τελευταία χρόνια που η υγεία του δεν ήταν καλή
ζητούσαν την αντικατάστασή του. Ο Σεραφείμ τους χαρακτήριζε “κοράκια που
περιμένουν τα γελάδια να ψοφήσουν”. Στους λίγους που του απέμειναν πιστοί
ως το τέλος, δείχνει πικραμένος. Τους περισσότερους τους κρατάει σε απόσταση.
Δεν παίρνει θέση υπέρ κανενός υποψηφίου.
Ο Σεραφείμ έμεινε για πάντα ένας “αυθεντικός επαρχιώτης”.
Διάβαζε σπάνια. Δεν παρακολουθούσε ποτέ θέατρα, ενώ απεχθανόταν τις κοσμικές εκδηλώσεις.
Απλώς όταν είχε λίγο ελεύθερο χρόνο έβαζε στο κασετόφωνο δημοτικά τραγούδια από
την περιοχή του και την Ήπειρο.
Είχε ιδιαίτερη αδυναμία “στο κλαρίνο του Μαλιάρα” (ενός Θεσσαλού αυτοδίδακτου
καλλιτέχνη). Τον θεωρούσε το μόνο γνήσιο.
(αναδημοσίευση άρθρου της Ειδικής Εκδοσης της τοπικής εφημερίδας “ΠΡΩΙΝΟΣ
ΤΥΠΟΣ της ΚΑΡΔΙΤΣΑΣ” της 31-12-1999)
Το κείμενο παρατίθεται τον Οκτώβριο 2003 από την ακόλουθη ιστοσελίδα, με φωτογραφία, του Δήμου Καρδίτσας
ΓΑΒΑΛΟΜΟΥΡΙ (Χωριό) ΒΟΥΚΟΛΙΕΣ
ΘΕΣΣΑΛΟΝΙΚΗ (Πόλη) ΚΕΝΤΡΙΚΗ ΜΑΚΕΔΟΝΙΑ
(Eustathios). An archbishop of Thessalonica, who flourished
in the twelfth century under the emperors Manuel, Alexius, and Andronicus Comnenus.
He is celebrated for his erudition as a grammarian, and is especially known as
a commentator on Homer and Dionysius the geographer. It is evident, however, that
in the former of these commentaries (Parekbolai) he is largely indebted to the
Deipnosophistae of Athenaeus. The commentary of Eustathius was united to the edition
of Homer which appeared at Rome (1542-50) in 3 vols., and was reprinted at Basle
(1560), also in 3 vols. The best edition is the Leipzig one of 1825-30, 6 vols.,
by G. Stallbaum; for that of Politus, undertaken in 1730, with a Latin version,
was never finished. The three volumes of it which appeared at Florence (1730-35)
extend only to the end of the fifth book of the Iliad. Muller and Baumgarten-Crusius
have performed a valuable service for the student, in publishing extracts from
Eustathius along with the text of the Iliad and Odyssey. The commentary on Dionysius
is less valuable, from the scanty nature, most probably, of the materials employed.
A commentary on Pindar is lost, with the exception of the Prooemium, which has
been edited by Schneidewin (Gottingen, 1837). Some letters of the archbishop are
to be found in the public libraries of Europe, of which a part was edited by Tafel
in 1832. Eustathius died about the year 1194.
This text is from: Harry Thurston Peck, Harpers Dictionary of Classical Antiquities. Cited Nov 2002 from The Perseus Project URL below, which contains interesting hyperlinks
Eustathius. Archbishop of Thessalonica, was a native of Constantinople, and lived during the latter half of the twelfth century. At first he was a monk in the monastery of St. Florus, but afterwards he was appointed to the offices of superintendent of petitions (eoia ton deeseon), professor of rhetoric (maistor rhetoron), and diaconus of the great church of Constantinople. After being bishop elect of Myra, he was at once raised to the archbishopric of Thessalonica, in which office he remained until his death in A. D. 1198. The funeral orations which were delivered upon him by Euthymius and Michael Choniates are still extant in MS. in the Bodleian Library at Oxford. The praise which is bestowed upon him by Nicetas Choniates (viii., x.) and Michael Psellus (Du Cange, Glossar. s. v. rhetor) is perfectly justified by the works of Eustathius that have come down to us: they contain the amplest proofs that he was beyond all dispute the most learned man of his age. His works consist of commentaries on ancient Greek poets, theological treatises, homilies, epistles, &c., the first of which are to us the most important. These commentaries shew that Eustathius possessed the most extensive knowledge of Greek literature, from the earliest to the latest times; while his other works exhibit to us the man's high personal character, and his great power as an orator, which procured him the esteem of the imperial family of the Comneni. The most important of all his works is, 1. His commentary on the Iliad and Odyssey (Parekbolai eis ten Homerou Iliada ksi Odusseian), or rather his collection of extracts from earlier commentators of those two poems. This vast compilation was made with the most astonishing diligence and perseverance from the numerous and extensive works of the Alexandrian grammarians and critics, as well as from later commentators; and as nearly all the works from which Eustathius made his extracts are lost, his commentary is of incalculable value to us, for he has preserved at least the substance of their remarks and criticisms. The number of authors whose works he quotes, is prodigious (see the list of them in Fabric. Bibl. Graec. vol. i.); but although we may admit that he had not read all of them, and that he quoted some at second-hand, yet there seems to be no sufficient reason for believing that he was not personally acquainted with the greatest of the ancient critics, such as Aristophanes of Byzantium, Aristarchus, Zenodotus and others, whose works were accessible to him in the great libraries of Constantinople. If, on the other hand, we look upon the work as a commentary, and estimate it by the standard of what a good commentary should be, we find it extremely deficient in plan and method; the author, however, cannot be blamed for these deficiencies, as his title does not lead us to expect a regular commentary. His remarks are, further, exceedingly diffuse, and frequently interrupted by all kinds of digressions; the many etymological and grammatical fancies which we meet with in his work are such as we might expect. There is very little in the commentary that is original, or that can be regarded as the opinion of Eustathius himself. He incorporated in it everything which served to illustrate his author, whether it referred to the language or grammar, or to mythology, history, and geography. The first edition of it was published at Rome, 1542-1550, in 4 vols. fol., of which an inaccurate reprint appeared at Basle in 1559-60. The Florence edition by A. Potitus (1730, 3 vols. fol.), contains only the commentary to the first five books of the Iliad with a Latin translation. A tolerably correct reprint of the Roman edition was published at Leipzig in two sections; the first, containing the commentary on the Odyssey in 2 vols. 4to., appeared in 1825-26, and the second, or the commentary on the Iliad, in 3 vols. 4to. was edited by G. Stalbaum, 1827-29. Useful extracts from the commentary of Eustathius are contained in several editions of the Homeric poems. 2. A commentary on Dionysius Periegetes, dedicated to Joannes Ducas, the son of Andronicus Camaterus, is on the whole of the same kind and of the same diffuseness as the commentary on Homer. Its great value consists in the numerous extracts from earlier writers to illustrate the geography of Dionysius. It was first printed in R. Stephens's edition of Dionysius (Paris, 1547, 4to.), and afterwards also in that of H. Stephens (Paris, 1577, 4to., and 1697, 8vo.), in Hudson's Geograph. Minor. vol. iv., and lastly, in Bernhardy's edition of Dionysius (Leipzig, 1828, 8vo.). 3. A commentarv on Pindar, which however seems to be lost, at least no MS. of it has yet come to light. The intrtoduction to it, however, is still extant, and was first edited by Tafel in his Eustathii Thessalonicensis Opuscula, Frankfurt, 1832, 4to., from which it was reprinted separately by Schneidewin, Eustalhiiprooenium commentariorum Pindaricorum, Gottingen, 1837, 8vo. The other works of Eustathius which were published for the first time by Tafel in the Opuscula just mentioned, are chiefly of a theological nature; there is, however, among them one which is of great historical interest, viz. the account of the taking of Thessalonica by the Normans in A. D. 1185.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Oct 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Cabasilas, Neilus (Neilos Kabasilas), archbishop of Thessalonica, lived according
to some about A. D. 1314, and according to others somewhat later, about 1340,
in the reign of the emperor Joannes Cantacuzenus. He was a bitter opponent of
the doctrines of the Latin Church, whence he is severely censured by modern writers
of that church, whereas Greek and even Protestant writers speak of him in terms
of high praise. Cabasilas is the author of several works, of which, however, two
only have yet appeared in print. 1. An oration on the cause of the schism between
the Latin and Greek churches (peri ton aition tes ekklesiastikes diastaseos),
and 2. A small work on the primacy of the pope (peri tes arches tou papa). The
first edition of the latter treatise, with a Latin translation by Mathias Flacius,
appeared at Frankfurt in 1555, in small 8vo. This was followed by the editions
of B. Vulcanius, Lugd. Bat. 1595, 8vo. and of Salmasius, Hanover, 1608, 8vo. This
last edition contains also a work of Barlaam, on the same subject, with notes
by the editor, and also the first edition of the oration of Cabasilas on the schism
between the two churches, which Salmasius has printed as the second book of the
work on the primacy of the pope. Of this latter work there is an English translation
by Thomas Gressop, London, 1560, 8vo. A list of the works of Neilus Cabasilas
which have not yet been printed is given by Fabricius. (Bibl. Graec. x. p. 20,
&c.; comp. Wharton's Appendix to Cave's Hist. Lit. i. p. 34, &c., vol. ii. p.
521, &c. ed. London.)
Cabasilas, Nicolaus (Nikolaos Kabasilas), archbishop of Thessalonica, was the
nephew and successor of Neilus Cabasilas, with whom he has often been confounded.
He lived about A. D. 1350. He first held a high office at the imperial court of
Constantinople, and in that capacity he was sent in 1346 by Joannes, patriarch
of Constantinople, to the emperor Cantacuzenus to induce him to resign the imperial
dignity. In the year following he was sent by the emperor Cantacuzenus himself,
who had then conquered and entered the city, to the palace of the empress Anna,
to lay before her the terms of peace proposed by the conqueror. (Cantacuz. Hist.
Byz. iv. 39, &c., xiv. 16.) Nicolaus Cabasilas, who was a man of great learning,
wrote several works, of which however only a few have been published, perhaps
because he was, like his uncle, a vehement antagonist of the Latin church. The
following works have appeared in print: 1. Hermeneia kephaleiodes, &c., that is,
a compendious explanation of the holy mass or liturgy. It first appeared in a
Latin translation by Gentianus Heruetianns, Venice, 1548, 8vo., from whence it
was reprinted in the "Liturgia SS. Patrum," edited by J. S. Andreas and F. C.
de Sainctes, Paris, 1560, fol., and Antwerp, 1562, 8vo., and also in the Biblioth.
Patr. xxvi. p. 173, ed. Lugd. The Greek original was first edited by Fronto Ducaeus
in the Auctarium to the Bibl. Patr. of 1624, vol. ii. p. 200, &c. 2. A work on
the life of Christ, in six books, in which, however, the author treats principally
of baptism, the last unction, and the eucharist. This work is as yet published
only in a Latin version by J. Pontanus, together with some other works, and also
an oration of Nicol. Cabasilas against usury, Ingolstadt, 1604, 4to. From this
edition it was reprinted in the Bibl. Patr. xxvi. p. 136, ed. Lugd. In some MSS.
this work consists of seven books, but the seventh has never appeared in print.
3. An oration on Usury and against Usurers, of which a Latin translation was published
by J. Pontanus together with Cabasilas' life of Christ. The Greek original of
this oration appeared at August. Vindel. 1595 by D. Hoeschel, and was afterwards
published in a more correct form, together with the oration of Epiphanius on the
burial of Christ, by S. Simonides, Samoscii, 1604, 4to. The many other orations
and theological works of Nicolaus Cabasilas, which have not yet been printed,
are enumerated in Fabric. Bibl. Grace. x. p. 25. &c.; comp. Wharton's Appendix
to Cave's Hist. Lit. i. p. 44. ed. London.
ΘΕΣΣΑΛΟΝΙΚΗ (Αρχαία πόλη) ΚΕΝΤΡΙΚΗ ΜΑΚΕΔΟΝΙΑ
Ignatius of Xanthopuli, a monasteryapparently at or near Constantinople, was the friend of Callistus II.,
patriarch of Constantinople, who occupied that see about the close of the 14th
or the beginning of the 15th century. Callistus had been amonk of the same monastery,
and the two friends were united in the authorship of a work recommending a monastic
life, and giving directions for it. The work is cited by their contemporary Symeon,
archbishop of Thessalonica, in his Ecclesiasticus Dialogus adversus omnes Haereses.
(Allatius, De Symeonibus; Fabric. Bibl. Gr. vol. vii.)
There were three Ignatii, respectively described as Chrysopolitanus
Abbas, Metropolita Claudiopolitanus, and Lophorum Episcopus, among the correspondents
of Photius, in the ninth century (Photius, Epistolae, ed. Montacutii); and an
Ignatius Abbas (not to be confounded with No. 6) among the correspondents of Theodore
Studita in the eighth or ninth century. (Theodorus Studita, Epistolae, lib. ii.
ep. 24, apud Sirmond, Opera Varia, vol. v.) Several ancient Oriental writers and
prelates of the name, Syrians or Armenians, are mentioned by Assemani in his Bibliotheca
Orientalis. The liturgies composed by some of these are given in a Latin version
in Renaudot's Liturg. Orient. (Fabric. Bibl. Gr. vol. vii.)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Jan 2006 from The Perseus Project URL below, which contains interesting hyperlinks
ΚΕΡΚΥΡΑ (Πόλη) ΙΟΝΙΑ ΝΗΣΙΑ
Georgius, of Corcyra, or Corfu. Two archbishops of the name of George occupied
the see of Corcyra, one in the twelfth, and one in the thirteenth century. The
elder of the two was in favour with the emperor Manuel Comnenus, who gave him
the charge of fortifying the town of Corfu, which Manuel had taken from the Normans
of Southern Italy. The emperor Frederick Barbarossa, who had hostile intentions
against Manuel, endeavoured to induce George to betray the island to him, but
in vain. George's answer is preserved by Baronius. George was sent A. D. 1178
by Manuel to attend the third Lateran (eleventh General) Council at Rome, and
also to meet Frederick Barbarossa ; but he was detained six months by sickness
at Brindisi or Otranto, and the council was closed before his recovery. He was
therefore recalled by Manuel. Baronius gives a Latin version of several of George's
letters. (Baron. Annal. Eccles. ad Annos 1176, 1178, 1179, 1180, 1188; Allatius,
ibid. p. 38. &c.; Cave, Hist. Litt. vol. ii.; Ondin, Comment de Script. Eccles.
vol. ii. col. 1536.)
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Nov 2005 from The Perseus Project URL below, which contains interesting hyperlinks
Georgius, of Corcyra, or Corfu, the younger, was the author of several works,
especially of one against the Minorite Friars, and of another on the use of leavened
bread in the eucharist. Allatius and Cave confound this George of Corfu with the
preceding, but Oudin has shown that they must be distinguished, and fixes the
date of the younger about A. D. 1236. Allatius, in some of his works, has quoted
passages from George of Corfu on the procession of the Holy Spirit, and on the
fire of purgatory, but we have no means of ascertaining to which of the two these
passages belong. (Allatius and Cave, ll. cc.; Oudin, l. c. and vol. iii. col.
110.)
ΚΡΗΤΗ (Νησί) ΕΛΛΑΔΑ
Andreas, archbishop of Crete, was a native of Damascus. He was first a monk at Jerusalem, whence he is called in some ancient writings " of Jerusalem" (Hierosolumites, ho Hierosolumon), then a deacon at Constantinople, and lastly archbishop of Crete. His time is rather doubtful, but Cave has shewn that he probably flourished as early as A. D. 635. (Hist. Lit. sub ann.) In 680 he was sent by Theodorus, the patriarch of Jerusalem, to the 6th council of Constantinople, against the Monothelites, where he was ordained a deacon. Some Iambics are still extant in which he thanks Agathe, the keeper of the documents, for communicating to him the acts of the synod. It seems to have been soon after this council that he was made archbishop of Crete. A doubtful tradition relates that he died on the 14th of June, 724 (Fabric. Bibl. Graec. xi.). The works ascribed to him, consisting of Homilies, and Triodia and other hymns, were published by Combefisius, Par. 1644. A " Computus Paschalis," ascribed to Andreas, was published in Greek and Latin by Petavius. There is great doubt as to the genuineness of several of these works.
This text is from: A dictionary of Greek and Roman biography and mythology, 1873 (ed. William Smith). Cited Oct 2005 from The Perseus Project URL below, which contains interesting hyperlinks
ΜΥΤΙΛΗΝΗ (Πόλη) ΛΕΣΒΟΣ
Magentenus, a commentator on Aristotle, flourished during the first half of the fourteenth century. He was a monk, and afterwards archbishop of Mitylene. Several of his commentaries on Aristotle are extant, and have been published
ΝΕΑ ΜΑΔΥΤΟΣ (Κωμόπολη) ΘΕΣΣΑΛΟΝΙΚΗ
1868 - 1938
Αρχιεπίσκοπος Αθηνών και πάσης Ελλάδος (1923 - 1938)
ΞΑΝΘΗ (Πόλη) ΑΝΑΤΟΛΙΚΗ ΜΑΚΕΔΟΝΙΑ & ΘΡΑΚΗ
1939
ΠΑΤΜΟΣ (Νησί) ΔΩΔΕΚΑΝΗΣΟΣ
1912 - 1979
Αρχιεπίσκοπος Θυατείρων & Μεγ. Βρεττανίας
Λάβετε το καθημερινό newsletter με τα πιο σημαντικά νέα της τουριστικής βιομηχανίας.
Εγγραφείτε τώρα!
