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Timeline of Eastern Orthodoxy in Greece (1204–1453)

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(Redirected fromTimeline of Orthodoxy in Greece (1204–1453))

Part ofa series on the
Eastern Orthodox Church
Christ Pantocrator (Deesis mosaic detail)
Overview
Autocephalous jurisdictions
Autocephalous Churches who are officially part of the communion:

Autocephaly recognized by some autocephalous Churchesde jure:

Autocephaly and canonicity recognized by Constantinople and 3 other autocephalous Churches:

Spiritual independence recognized by Georgian Orthodox Church:


This is atimeline of the presence ofEastern Orthodoxy in Greece from 1204 to 1453. The history of Greece traditionally encompasses the study of the Greek people, the areas they ruled historically, as well as the territory now composing the modern state ofGreece.

Latin occupation and end of Byzantium (1204–1453)

[edit]
The beginning ofFrangokratia: the division of the Byzantine Empire after the Fourth Crusade, 1204 AD.
Eastern Mediterranean c. 1230 AD.
Main article:Frankokratia
SaintJohn Vatatzes the Merciful King,[7] Emperor of Nicaea (1221–1254), and"the Father of the Greeks."[8]
TheDeësis mosaic with Christ as ruler, probably commissioned from 1261 to mark the end of 57 years of Roman Catholic use and the return to the Orthodox faith.
A Frankish tower, dating to either the Burgundian or Catalan period, stood on theAcropolis of Athens among the ruins of theParthenon, then a church dedicated to Saint Mary, until it was dismantled in 1874.
SaintGregory Palamas, Abp. of Thessaloniki (1347–1359) and "Pillar of Orthodoxy".[note 12]
SaintMark of Ephesus, "Pillar of Orthodoxy".[note 12]
Patriarchates
Autocephalous churches
Autonomous churches
History

See also

[edit]

History

Church Fathers

Notes

[edit]
  1. ^"The Franks – occupying what now is France, Belgium and much of Central Europe – arrived in southern Greece early in the 13th century on theFourth Crusade. The legions were diverted by their powerful Venetian financial backers to sack the Byzantine capital, Constantinople, the centre of Christian Orthodoxy."[1]
  2. ^"The Latin soldiery subjected the greatest city in Europe toan indescribable sack. For three days they murdered, raped, looted and destroyed on a scale which even the ancientVandals andGoths would have found unbelievable. Constantinople had become a veritable museum of ancient andByzantine art, an emporium of such incredible wealth that the Latins were astounded at the riches they found. Though theVenetians had an appreciation for the art which they discovered (they were themselves semi-Byzantines) and saved much of it, the French and others destroyed indiscriminately, halting to refresh themselves with wine, violation ofnuns, and murder of Orthodox clerics. TheCrusaders vented their hatred for the Greeks most spectacularly in the desecration of the greatest Church in Christendom. They smashed the silvericonostasis, theicons and the holy books ofHagia Sophia, and seated upon the patriarchal throne a whore who sang coarse songs as they drank wine from the Church's holy vessels. Theestrangement of East and West, which had proceeded over the centuries, culminated in the horrible massacre that accompanied the conquest of Constantinople. The Greeks were convinced that even theTurks, had they taken the city, would not have been as cruel as theLatin Christians. The defeat of Byzantium, already in a state of decline, accelerated political degeneration so that the Byzantines eventually became an easy prey to theTurks. The Crusading movement thus resulted, ultimately, in the victory ofIslam, a result which was of course the exact opposite of its original intention."[3]
  3. ^The "conquest by the western Franks of the Fourth Crusade is often seen as the beginning of the end, and its impact on the state of mind of the subjects of the empire was immense. For the next 200 years – and beyond – various parts of what had historically been the Byzantine empire were to be ruled, for varying lengths of time, by these crusaders and their descendants. For centuries, the emperors of Constantinople had held these territories, but now, remarkable quickly, they changed hands and the peasants and local lords of the conquered areas had to become accustomed to new masters who, at least at the beginning, spoke little or no Greek, had some startlingly different ways of arranging society and everyday life and, not least, had a church and religion which was Christian but very different from the 'Orthodox' Christianity of the empire."[5]
  4. ^"From 1205 to 1456, Athens was ruled byBurgundians,Catalans,Florentines, and, briefly,Venetians. The Parthenon was accorded great honor by them too. In the late thirteenth century, popeNicolaus IV granted an indulgence for those who went on pilgrimage to it."[6]
  5. ^"In consequence of a communication which he received from Vatatzes through the PatriarchGermanus, the Pope sent to Nice, A.D. 1233, two Dominican and two Franciscan friars to discuss points of agreement. The envoys were received with great honour, and the Emperor assembled a Council at Nymphaeum. No sooner had they got to work, than both Greeks and Latins brought forward mutual accusations and invectives. The Latins complained of the Greeks condemning the LatinAzyms; of their purifying their Altars after Latin Celebrations; rebaptizing Latins; and of their erasure of the Pope's name from theDiptychs. The Patriarch met the charges with a counter accusation, viz., the desecration by the Latins of Greek Churches and Altars and vessels after the conquest of Constantinople...But the two chief points of discussion were the Azyms and thedouble Procession."[13]
  6. ^The defeat resulted in a period of turmoil in Anatolia and led directly to the decline and disintegration of the Seljuk state. TheEmpire of Trebizond became a vassal state of the Mongol empire. Furthermore theArmenian Kingdom of Cilicia became a vassal state of the Mongols.[19] Real power over Anatolia was exercised by the Mongols.[20] After a long period of fragmentation, Anatolia was unified by theOttoman dynasty.
  7. ^EmperorMichael VIII forced the Orthodox delegation to give in to the papal claims andfilioque clause in order to form a swift union enabling the unified Christian world to defeat the Muslim threat.
  8. ^Ieronymos Agathangelos flourished in 1279 AD. He was a priest-monk and confessor, born in Rhodes. He lived in acenobitic monastery for 51 years. In his 79th year of age he was, as he says, at Messina of Sicily, and at dawn on theSunday of Orthodoxy he experienced a majestic vision by which several prophecies were foretold him. These were copied by an Italian monk in Messina in 1555, then translated into Latin by Theoklitos Polyidis, who distributed them around northern Europe, and then translated into Modern Greek in 1751 and printed in various editions in Venice.
  9. ^"A new patriarch,Gregory II from Cyprus (c.1241–1290), was installed, and one of his first acts was to depose all bishops who had supported the forced union of the churches and suspend all clerics ordained by the former patriarch (John Beccus). The unionists were still strong enough to call for a full airing of their case. Gregory agreed, and a council was convened in 1285 in the imperialpalace of Blachernae,...the majority of those participating in the Council of Blachernae sided with Gregory against the unionists. Their position was published in the final statement of the Council, theTomus, which was penned by Gregory.[27]
  10. ^A remarkablefresco shows the wise men of antiquity –Plato, Apollonius,Solon,Aristotle,Plutarch,Thucydides – "bearing witness, in a house in Athens, to the Divine resurrection and Presence of Christ."[29]
  11. ^"In connection with theCouncil of Vienne (1311–1312) the papal vice-chancellor, Cardinal Arnold Novelli, urged that the powerful and strategically placed Company be made the spearhead for a great crusade against Byzantine and Turk."[37]
  12. ^abSaintsPhotius the Great,Mark of Ephesus, andGregory Palamas, have been called theThree Pillars of Orthodoxy.
  13. ^TheJanissaries were supposedly founded in 1326 when new recruits were set apart byHaci Bektas.[45]Bektashism spread fromAnatolia through theOttomans primarily into theBalkans, where its leaders (known asdedes orbabas) helped convert many toIslam. TheBektashi Sufi order became the official order of the eliteJanissary corps after their establishment.
  14. ^"What, more than anything, contributed to the spread of the Ottoman power, was the fiendish institution byOrkhan of the tribute of Christian children. Thus was formed the famous corps ofJanissaries, ornew soldiers. The strongest and most promising boys were, at ages between six and nine years, torn away from their families, cut off from every Christian tie, and educated so as to know no other than theMahometan faith, to abjure which, afterwards, subjected them to the punishment of renegades, certain death. They were trained in the profession of arms to fight against enemies of the same Christian birth as themselves, and grew up to be the best soldiers in the Turkish armies, from whom their Generals and Governors were selected. So that the conquest of Eastern Christendom was really effected through soldiers born of Christian parents."[46]
  15. ^Conflicting church traditions place him possibly as early as the 10th century (c. 992), or as late as the 14th. His feast day is celebrated on28 June.[47][48]
  16. ^"Gregory Palamas's doctrine of the Divine Energies not only provided the dogmatic basis to theGreek view of mysticism. It was also a restatement of the traditional interpretation of the Greek Fathers' theory of God's relation to man. It came to be accepted by a series of fourteenth-century Councils as the official doctrine of the Greek Church. To Western theologians it seemed to be clear heresy. It could not be reconciled withThomism, which many Greeks were beginning to regard with sympathy."[53]
  17. ^The six sessions were held in Constantinople on:
    • 10 June 1341;
    • August 1341;
    • 4 November 1344;
    • 1 February 1347;
    • 8 February 1347;
    • 28 May 1351.[55]
  18. ^"Hesychast spirituality is still practiced by Eastern Christians and is widely popular in Russia through the publication of a collection of Hesychast writings, known as thePhilokalia, in Greek in 1783 at Venice and in Slavonic in 1793 at St. Petersburg."[57]
  19. ^First printed 1540 in Paris, theHexabiblos was widely adopted in the Balkans under theOttoman Empire. In 1828, it was also adopted as the interimcivil code in the newly independentGreek State.
  20. ^Gregory Akindynos had taken the opposite extreme toBarlaam of Calabria, believing that theLight of Mt. Tabor is the divine essence itself, rather than God's uncreated grace and energy, distinct from His divine essence. He was condemned at the second session, in August 1341. In the sixth and final session of the Council on 28 May 1351, the Anti-Palamites were condemned and the Akindynite heresy was brought to an end.[56]
  21. ^"Kydones' translations of Aquinas' works tried to assert their philosophical and theological superiority while a strong Greek philosophical tradition was still capable of refuting hisrationalism...The firstThomists, or Latinizers, could not appreciate theblossoming of Greek thought and art in the fourteenth century, which synthesized ten centuries of tradition. They were contemporaries ofGregory Palamas yet preferred Thomas Aquinas, even though philosophy, painting, architecture, political and social institutions, and popular culture were all of the highest standard in the East."[61]
  22. ^"The firstJanissaries were prisoners of war and slaves. After the 1380s, their ranks were filled under thedevshirme system. The recruits were mostly Christian boys preferably 14 to 18 years old; however, boys ranging from 8 to 20 years old could be taken. Initially, the recruiters favoredGreeks and Albanians, but, as the Ottoman Empire expanded into southeastern Europe and north, the devshirme came to include Albanians, Bulgarians, Georgians, Armenians, Croats, Bosnians, and Serbs and later Romanians, Poles, Ukrainians, and southern Russians."[66]
  23. ^Bayezid I was defeated and taken prisoner byTimur (Tamerlane) at theBattle of Ankara (1402). As a result of the Ottoman defeat the Anatolian Turkish emirates regained independence and the Byzantine Empire ceased being tributary and recovered substantial territory.[49]
  24. ^Beginning on 29 March 1430, the Ottoman sultanMurad II began a three-day siege of Thessalonica, resulting in the conquest of the city by the Ottoman army, and the taking of 7,000 inhabitants as slaves. The Venetians agreed to a peace treaty and withdrew from the region in 1432, leaving the Ottoman's with permanent dominion over the region.
  25. ^"From 1204 through 1430, the monks ofMount Athos struggled relentlessly against allecumenism with the Catholics, which at that time was called "the union of the Churches." They were finally saved from Papal designs by the OttomanMurat II, who, in occupying Thessaloniki in 1430, received at the same time the support of Mount Athos and who, in exchange, renewed the privileges confirmed later by theFatih (Mehmet the Conqueror). The decrees of the Sultans called Mount Athos"the country where, night and day, the Name of God is blessed and which is the refuge of the poor and strangers.""[83]
  26. ^"Thedevshirme – in practice if not in theory – also involved virtuallyenforced conversion to Islam, which was certainly contrary to Islamic law. This devshirme system probably began in the 1380s, though the word itself did not appear in written records until 1438, around the time infantry and cavalry recruited in this way became military elite...In its fully developed form this devshirme system enlisted between 1,000 and 3,000 youths per year."[84]
  27. ^"It is the "child levy" (Devşirme) that most fully demonstrates the situation of the Christians as (the) object of long-termIslamisation intentions, carried out under compulsion."[85]
  28. ^Theautocephaly of theRussian Orthodox Church, declared in 1448, was formally recognized by theEcumenical Patriarchate of Constantinople only in1589. After the beginning of the autocephaly of the Eastern Russian dioceses which were part of theGrand Duchy of Moscow, from 1461 the metropolitans who held the chair inMoscow began to be calledMetropolitans of Moscow and all Russia (1461–1589). On the other hand the metropolitans west of there, who had residences inNavahrudak,Kyiv andVilnius, began to be calledMetropolitans of Kiev, Galicia and All Ruthenia, remaining under the Ecumenical Patriarchate from 1458–1596 and again from 1620–1675.
  29. ^Although some of the Greek party, especiallyBessarion, Metropolitan of Nicaea, andIsidore, former Metropolitan of Kiev and all Rus', showed real concern for unity, they could not rally support for it in the East. The Patriarchates ofAlexandria,Antioch, andJerusalem and the churches ofRussia,Romania, andSerbia all rejected it immediately. In Byzantium only a small minority accepted it. EmperorsJohn VIII andConstantine IX (1448–1453) proved unable to force their will on the Church. Most Byzantines felt betrayed.[95]
  30. ^Nearly all of his writing is marked by passionate devotion to Greece and a desire to restore its ancient glory.[98]
  31. ^"The refrain 'Better the turban of the Turk than the tiara of the Pope' was used by peasants in the Balkans who, for so long, had been exploited by the Roman Catholic nobles."[101]
  32. ^One of theUlama climbed the pulpit and recited theShahada. "About forty other Churches were in like manner converted into Mosques, Mahomet allowing the Greek Church to celebrate its rites in the remainder."[104]
  33. ^After the fall of Constantinople,Hagia Sophia ceased to be the most important church for the Russians as it was replaced by theChurch of the Resurrection (Church of the Holy Sepulchre) of Jerusalem.[citation needed]
  34. ^"Any reassessment of the role of the émigréByzantine scholars in the development ofItalian Renaissance thought and learning must recognize that at the time of the development of the Italian Renaissance there was also a parallel 'Renaissance' taking place in the Byzantine East. The latter, more accurately termed thePalaeologan 'revival of thinking', had begun earlier, in the thirteenth century. This revival of culture under the Palaeologan dynasty was expressed in the emergence of certain 'realistic' qualities in painting, a further development in mystical beliefs, and...a greater intensification than ever before of the study ofAncient Greek literature, philosophy, and science."[107]
  35. ^The Byzantine historianDoukas, imitating the "lamentation" ofNicetas Acominatus after theSack of Constantinople by the Latins in 1204, bewailed the event of 1453. He began his lamentation:
    "O, city, city, head of all cities! O, city, city, center of the four quarters of the world!
    O, city, city, pride of the Christians and ruin of the barbarians! O, city, city, second
    paradise planted in the West, including all sorts of plants bending under the burden of
    spiritual fruits! Where is thy beauty, O, paradise? Where is the blessed strength of spirit
    and body of thy spiritual Graces? Where are the bodies of the Apostles of my Lord?
    Where are the relics of the saints, where are the relics of the martyrs? Where is the
    corpse of the great Constantine and other Emperors..."[109]

References

[edit]
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  66. ^Alexander Mikaberidze, (Professor).Conflict and Conquest in the Islamic World: A Historical Encyclopedia, Volume 1.Conflict and Conquest in the Islamic World: A Historical Encyclopedia. ABC-CLIO, 2011. p.444.ISBN 9781598843361
  67. ^"Edirne." Encyclopædia Britannica.Encyclopædia Britannica 2009 Ultimate Reference Suite. Chicago: Encyclopædia Britannica, 2009.
  68. ^abcdeTreasures from Mount Athos.CHRONOLOGICAL LIST OF IMPORTANT EVENTS.Hellenic Resources Network (HR-Net). Retrieved: 23 May 2013.
  69. ^Great Synaxaristes(in Greek):Ὁ Ὅσιος Διονύσιος κτίτωρ Ἱερᾶς Μονῆς Διονυσίου Ἁγίου Ὄρους. 25 Ιουνίου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
  70. ^(in Greek)Άγιος Αθανάσιος του Μουζάκη.Δήμος Καστοριάς (Kastoria City). Retrieved: 28 August 2013.
  71. ^Cvetan Grozdanov; Ǵorǵi Krsteski; Petar Alčev (1980).Ohridsko zidno slikarstvo XIV veka. Institut za istoriju umetnosti, Filozofski fakultet. p. 233. Retrieved18 February 2013.
  72. ^Manuel Paleologus.Dialogues with a Learned Moslem. (Transl. Roger Pearse, Ipswich, UK, 2009). Dialogue 7 (2009), Chapters 1–18 (of 37).
  73. ^GreatSynaxaristes:(in Greek)Ὁ Ὅσιος Νικόλαος Καβάσιλας. 20 Ιουνίου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
  74. ^Speros Vryonis.The Decline of Medieval Hellenism in Asia Minor: and the Process of Islamization from the Eleventh Through the Fifteenth Century. Volume 4 of Publications of the Center for Medieval and Renaissance Studies. University of California Press, 1971. pp. 348–349.ISBN 9780520015975
  75. ^GreatSynaxaristes:(in Greek)Ὁ Ὅσιος Νήφων ὁ Καυσοκαλυβίτης. 14 Ιουνίου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
  76. ^Stanford J. Shaw.History of the Ottoman Empire and Modern Turkey: Volume 1, Empire of the Gazis: The Rise and Decline of the Ottoman Empire 1280–1808. Cambridge University Press, 1976. p. 45.
  77. ^Edwin Pears.The Destruction of the Greek Empire And the Story of the Capture of Constantinople by the Turks. 1908. Reprinted Kessinger Publishing, 2004. pp. 114–115.
  78. ^GreatSynaxaristes:(in Greek)Ὁ Ἅγιος Ἐφραὶμ ὁ Ἱερομάρτυρας ὁ ἐν Νέᾳ Μάκρῃ Ἀττικῆς. 5 Μαΐου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
  79. ^New Martyr Ephraim. OCA – Feasts and Saints.
  80. ^Great Synaxaristes:(in Greek)Ὁ Ἅγιος Συμεὼν Ἀρχιεπίσκοπος Θεσσαλονίκης. 15 Σεπτεμβρίου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
  81. ^cf. the account ofJohn Anagnostes.
  82. ^Timeline of the History of the Greek Church. Anagnosis Books, Deliyianni 3, Marousi 15122, Greece. Retrieved 25 April 2013.
  83. ^Dimitri Kitsikis (Professor).The Old Calendarists and the Rise of Religious Conservatism in Greece. Translated from the French by Novice Patrick and Bishop Chrysostomos of Etna. Center for Traditionalist Orthodox Studies, 1995. p. 21.
  84. ^Alexander Mikaberidze, (Professor).Conflict and Conquest in the Islamic World: A Historical Encyclopedia, Volume 1.Conflict and Conquest in the Islamic World: A Historical Encyclopedia. ABC-CLIO, 2011. p.273.ISBN 9781598843361
  85. ^Evgeni Radushev."PEASANT" JANISSARIES?Journal of Social History. Volume 42, Number 2, Winter 2008. p.448
  86. ^Great Synaxaristes(in Greek):Ὁ Ἅγιος Μᾶρκος ὁ Εὐγενικὸς Ἐπίσκοπος Ἐφέσου. 19 Ιανουαρίου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
  87. ^St Mark the Archbishop of Ephesus. OCA – Feasts and Saints.
  88. ^Michael Angold (Ed.).Eastern Christianity. The Cambridge History of Christianity. Cambridge University Press, 2006. pp. 73–78.ISBN 9780521811132
  89. ^Rev. A. H. Hore.Eighteen centuries of the Orthodox Greek Church. London: James Parker & Co. 1899. p. 471.
  90. ^E. E. Golubinskii.Istoriia russkoi tserkvi. Moscow: Universitetskaia tipografiia, 1900, vol. 2, pt. 1, p. 469.
  91. ^Great Synaxaristes(in Greek):Ἡ Ὁσία Ὑπομονή. 29 Μαΐου. ΜΕΓΑΣ ΣΥΝΑΞΑΡΙΣΤΗΣ.
  92. ^Rev.John McClintock (D.D.), andJames Strong (S.T.D.).Cyclopaedia of Biblical, Theological and Ecclesiastical Literature. Vol. II – C, D. New York: Harper & Brothers Publishers, 1868. p. 491.
  93. ^Andrew of Dryinoupolis, Pogoniani and Konitsa, and,Seraphim of Piraeus and Faliro.A Letter to Pope Francis Concerning His Past, the Abysmal State of Papism, and a Plea to Return to Holy Orthodoxy. HOLY AUTOCEPHALOUS ORTHODOX CATHOLIC CHURCH OF GREECE (THE HOLY METROPOLIS OF DRYINOUPOLIS, POGONIANI AND KONITSA, and, THE HOLY METROPOLIS OF PIRAEUS AND FALIRO). 10 April 2014. p. 4.
  94. ^Georgije Ostrogorski.History of the Byzantine State. Rutgers University Press, 1969. p.568.
  95. ^abE. Glenn Hinson.The Church Triumphant: A History of Christianity up to 1300. Mercer University Press, 1995. p.443.
  96. ^Demetrios Constantelos. "A Conflict between Ancient Greek Philosophy and Christian Orthodoxy in the Late Greek Middle Ages."MYRIOBIBLOS. Retrieved: 7 November 2018.
  97. ^C. M. Woodhouse.George Gemistos Plethon: The Last of the Hellenes. Clarendon Press, 1986.
  98. ^"Gemistus Plethon, George." Encyclopædia Britannica.Encyclopædia Britannica 2009 Ultimate Reference Suite. Chicago: Encyclopædia Britannica, 2009.
  99. ^A. A. Vasiliev.History of the Byzantine Empire: 324–1453. Univ of Wisconsin Press, 1958. pp. 650–653.
  100. ^Christopher Allmand,Rosamond McKitterick (Eds.).The New Cambridge Medieval History: Volume 7, C.1415-c.1500. Cambridge University Press, 1998. p. 782.ISBN 9780521382960
  101. ^Adam Francisco.Martin Luther and Islam: A Study in Sixteenth-century Polemics and Apologetics. Volume 8 of The History of Christian-Muslim Relations,ISSN 1570-7350. BRILL, 2007. p. 86.ISBN 9789004160439
  102. ^(in German)Wolfgang Müller-Wiener.Bildlexikon zur Topographie Istanbuls: Byzantion, Konstantinupolis, Istanbul bis zum Beginn d. 17 Jh. Tübingen: Wasmuth, 1977. p. 91.ISBN 978-3-8030-1022-3.
  103. ^Steven Runciman.The Fall of Constantinople, 1453. Cambridge: Cambridge University Press, 1965. p. 149.ISBN 0-521-39832-0.
  104. ^Rev. A. H. Hore.Eighteen centuries of the Orthodox Greek Church. London: James Parker & Co. 1899. p. 476.
  105. ^Donald Nicol.The Last Centuries of Byzantium, 1261–1453. Cambridge University Press, 1993 p. 369.
  106. ^Rev. A. H. Hore.Eighteen centuries of the Orthodox Greek Church. London: James Parker & Co. 1899. p. 478.
  107. ^Deno John Geanakoplos.Constantinople and the West: Essays on the Late Byzantine (Palaeologan) and Italian Renaissances and the Byzantine and Roman Churches. Univ of Wisconsin Press, 1989. p.3.ISBN 9780299118846
  108. ^Margaret Alexiou, Dimitrios Yatromanolakis, Panagiotis Roilos."Byzantine tradition and the laments for the fall of Constantinople." In:The Ritual Lament in Greek Tradition. 2nd Ed. Greek Studies: Interdisciplinary Approaches. Rowman & Littlefield, 2002. pp.85–90.ISBN 9780742507579
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