Pogoni is one of the lesser-known areas of Epirus. For many years, it endured “political” isolation from the state, a factor that impacted it for decades. However, the long-standing history of these villages allows them to preserve their traditions despite the passing of time.

Historical Facts and Information about Dolo

The Name, First Inhabitants, and Their Settlement

• The original name of the village was Deli. After the Slavic invasions, it was changed to Dolo, meaning something of low elevation. (ΠΩΓΩΝΙΑΝΗ-ΔΟΛΟ-ΔΡΥΜΑΔΕΣ-ΣΤΑΥΡΟΣΚΙΑΔΙ, ΚΟΙΝΟΤΙΚΟ ΔΙΑΜΕΡΙΣΜΑ ΔΟΛΟΥ – Νίκος Θ. Υφαντής, σελ. 355)
• Regarding the village’s name, I. Lampridis writes (Epirus Chronicles: Pogoniaka, 7/9) that it originates from the Slavic root dol, meaning “low place,” which aligns with the village’s location, as the mountain rising to the north blocks the sun.
• K. Oikonomou (ΤΑ ΟΙΚΩΝΥΜΙΑ ΤΟΥ ΝΟΜΟΥ ΙΩΑΝΝΙΝΩΝ, σελ. 101) states that, according to linguist Max Vasmer, the toponym is Slavic and derives from the ancient Slavic dolb, meaning “valley.”

There are no written records of the village’s creation or the initial settlement of its inhabitants. Previously, the village was a temporary settlement established in the early 7th century AD, following the Slavic invasions around 550 AD when the entire region was looted. The inhabitants were primarily involved in livestock farming.

According to tradition, the first inhabitants arrived around the 9th or 10th century from the villages of Zioupani (now Pentalofo) and Dolo (now Vytho) in Kozani and settled sporadically in various locations in the area, from Pogoniani to Dolo. They chose this area because it offered safety, plains, and mountainous pastures for their animals, as they were both farmers and shepherds. In memory of the homeland they left behind, they named it Dolo, as most of them came from the village of Dolo.

The existence of the settlement is confirmed by a record from the Molivdoskepasto Monastery, where the name of the donor “Georgios, kyrantza, from the village of Dolo” is written, dated to the year 1030.

Dolo today

The village has been designated a preserved settlement since 1978, and this is no coincidence, as over the years it has retained its traditional architecture with stone houses, a square with the church, and cobblestone paths.

Additionally, it lies on the edge of the European Natura 2000 Network area (Gormos Valley, Zaravina Lake, Mount Dousko, Meropi Forest), which includes rich flora and birdlife.

In the village square stands the church of Agios Nikolaos, built in 1812 on the site of an older church. It is a beautiful stone, three-aisled basilica with a porch supported by round columns. The bell tower (1833) has three bells and was crafted by Paschalis Zounis from Pyrsogianni. The platform outside the church was funded by proceeds from the theatrical performance Voskopoula, performed in Dolo on April 10, 1910, with actors and actresses from the village.

There is also the chapel of Agios Christophoros, the village’s patron saint. It is located on Mount Koutsokrano at an altitude of 1,125 meters and can be reached by a trail, offering a beautiful hiking route.

Events

Two celebratory events are held in Dolo. The first is on May 9th, in honor of Agios Christophoros, the village’s patron saint. The service takes place at the chapel of the saint, followed by an evening feast in the courtyard of Agios Nikolaos, under the chestnut tree.

The second celebration is held in the summer, traditionally around mid-August. This is when all the villagers gather for their summer holidays. The feast takes place in the courtyard of the church of Agios Nikolaos.

Source: https://www.dolo.gr/index.php/panigyri

Activities in Dolo

One of the most beautiful sights in the area is the Kouvaras Gorge and its two stone bridges.

The Kouvaras Gorge and the two stone bridges within it, spanning the river of the same name, are well worth a visit.

Nonoulos bridge

Nonoulos bridge and the watermill are located at the beginning of the ravine and can be accessed by a cobblestone path starting from the paved road. Specifically, it is situated at the northern exit of the Kouvaras Gorge between Dolo and Pogoniani (Vostina) and spans the Kouvaras River at the location called Xylogefyro, where there once was a wooden bridge.

The bridge is a single-arched structure with a span of 7 meters and a height of 6 meters above the water’s surface. It was built in the late 19th century with the savings of Nonos (Nonoula) Galanou, a poor woman from Dolo. Traveling daily to Vostina with her donkey to sell wood, she risked her life crossing the decaying wooden bridge. So, she decided to have it built in stone.

There are two different accounts regarding whether Nonoula managed to fulfill her dream before or after her death.

• According to the first account, poor Nonoula saved up her money and eventually gathered enough to have the bridge built. However, one day while riding her donkey, the animal was startled and threw her to the ground. This fall may have been the cause of her passing.
• According to the second account, after Nonoula’s death, coins totaling 5,000–5,500 Turkish lira were found hidden in her house wall. With this money, the stone bridge was built in place of the wooden bridge in her memory.

Regardless of these accounts, her fellow villagers never forgot her.

Next to the bridge stands the old watermill, now renovated.

Source: ΣΠΥΡΟΣ ΜΑΝΤΑΣ, ΓΕΦΥΡΟΓΡΑΦΙΑ ΤΗΣ ΠΙΝΔΟΥ ΤΟΜΟΣ Γ΄, σελ. 84

Kouvaras bridge

The second bridge, known as the “bridge within the gorge,” can be accessed from the area “Tsoumpari” before reaching Dolo. The path is well-marked, completely safe, and requires about 15 minutes of easy walking to reach the Kouvaras riverbed and the bridge. Specifically, it is located below the village of Dolo, in the Pogoni region, deep within the Kouvaras Gorge at the location called Gouves.

It is a single-arched bridge crossing the river of the same name, and it once served the old path leading to Pogoniani (formerly Vostina). The bridge was constructed in 1927 by decision of the village council, following designs by an engineer from Ioannina.

The master builder Paschalis Zounis from Pyrsogianni worked on the bridge with his crew. The cost amounted to 16,000 drachmas, mainly funded by Dolo natives who had emigrated to America. The locals contributed with manual labor, and the women carried materials.

The bridge’s construction was significant for the residents, as it connected the two villages of Dolo and Pogoniani, allowing safe passage. Upon completion, a grand celebration followed.

Unfortunately, the residents did not get to admire the bridge for long in its beautiful, new state. Some women began removing stones and throwing them into the river, believing it would break any curses. Single women hoped it would help them find a husband, those without children hoped it would bring them fertility, and mothers wished to protect their children from death. They would say, “Throw a soumbela into the Pit to break the spell” (soumbela meaning a large, irregularly shaped stone).

Source: ΣΠΥΡΟΣ ΜΑΝΤΑΣ, ΓΕΦΥΡΟΓΡΑΦΙΑ ΤΗΣ ΠΙΝΔΟΥ ΤΟΜΟΣ Γ΄, σελ. 85

The Kouvaras Gorge is an impressive geological formation approximately 5 km long, separating the two settlements of Dolo and Pogoniani. The gorge is rich in diverse vegetation, featuring oaks, ash trees, hornbeams, maples, wild cherries, wild almond trees, both wild and cultivated figs, chestnuts, plane trees, and willows. The dense and varied plant life, along with rock openings, provides a safe nesting and feeding habitat, particularly for birds of prey. It serves as an important habitat for rare bird species.

The Kouvaras Gorge is an impressive geological formation approximately 5 km long, separating the two settlements of Dolo and Pogoniani. The gorge is home to a diverse range of vegetation, including oaks, ash trees, hornbeams, maples, wild cherry trees, wild almond trees, wild and cultivated figs, chestnuts, plane trees, and willows. The dense and varied plant life, along with rock openings, provides a safe nesting and feeding area, especially for birds of prey. It is an important habitat for rare bird species.

Accommodation

In Dolo, there is an agritourism complex run by Christoforos Kostaras, featuring a guesthouse in a renovated building from 1884. Its unique feature is the traditional Sarakatsani hut located in the courtyard of the complex.

<p>The post Dolo: The beautiful preserved village of Pogoni first appeared on Epirus Explorer.</p>

According to Spyros Stoupis, Pogoniani was the second hub of Pogoni, serving as the administrative center during the Ottoman period and as a commercial center for the western part of the region.

Around the late 1800s, it was divided into main Vostina and Varos, where a renowned tekke (Muslim monastery of dervishes) was located. It had a grand church, a mosque, an administrative center, schools for both Muslims and Greek Orthodox, three inns, and five shops. It also operated a Public Gymnasium and a National Boarding School.

Pogoni is one of the lesser-known areas of Epirus. For many years, it endured “political” isolation from the state, which affected it for decades. However, the long-standing history of these villages enables them to continue their traditions despite the passage of time.

Historical Facts and Information about Pogoniani

Historical Origin of Pogoniani and the First Settlements Around the Area:

There are no precise historical records regarding the initial settlement of Pogoniani. However, according to oral tradition, the first inhabitants of Pogoniani, as well as Dolo, were families of farmers and shepherds from Macedonia. Between 1030 and 1100, seeking a safe location and trying to escape barbarian invasions, they moved to and settled in the area.

Over time, the settlers spread throughout the area surrounding Pogoniani.

According to the book Dolo in Pogoni, most families settled collectively at the southern point of the “Megali Rachi” and below, forming four settlements: Avles, Omala (or Omali), Tourovo, and Kopanos. These settlements were established close to one another for security reasons.

It is likely that families from Turnovo (now Gorgopotamos) in the province of Konitsa came to Tourovo. They originally arrived as craftsmen (builders) from their village and settled permanently, naming the settlement Turnovo, later Tourovo (now Tourovo Forest), in memory of their homeland. These settlements remained until the 14th or even 15th century.

The area of the four settlements served as a passage point because a branch of the Egnatia Road passed through, following a long route through Pogoni and along rivers, with connections to Gjirokastra, Delvinë, Saranda, Brindisi, and Rome.

In this area, they had built two churches to meet their religious needs, remnants of whose foundations were found among the oak trees. Serbian families likely settled alongside the first inhabitants in Vostina and remained until the arrival of the Turks (1450-1500), at which point they were forced to leave the area.

However, during excavations in 1940, graves covered with slabs and oriented to the east, in accordance with Christian customs, were uncovered. The skeletons indicated that the buried individuals were tall in stature.

The plague

The dreadful disease that began in Italy appeared in Pogoni around 1343-1345 and literally decimated the population within a few years.

Two-thirds of the population died. Those who survived the plague moved northwest and established the settlement “Ziouglarates” (Ziouglarates means “farmers” and derives from the word ziougklines, a yoke attachment used to secure the necks of oxen). The surviving residents of Tourovo migrated to Bulgaria.

Formation of the settlement of Vostina

Vostina, as a distinct settlement, was likely formed after 1550. The first residents were Muslim converts from various regions, whom the Turks settled there.

According to tradition, around 500 Muslim families gathered in Vostina, attracted by the healthy climate, ample pastures, and Vostina’s position as a natural center for the 22 villages of the area. Over time, many of these families relocated to other areas. With the settlement of Muslim families in Vostina, the Turks seized Christian residents’ properties and transferred them to the converts, further restricting the Christians to a designated area and forcing them to relocate. The oppression they suffered led many to emigrate to other places.

To fulfill their religious duties, the converted families built a Muslim mosque and established dervishes (instructors) and Bektashis (monks, schismatic Muslims who revered the Prophet Elijah). A Bektashi tekke (monastery) was founded in Vostina, where dervishes and Bektashis lived, leading rather indulgent lives. Around this time, Turko-Gypsies also settled in the area, providing entertainment for the Turks during celebrations.

Source: Νίκος Θ. Υφαντής, Η Πωγωνιανή – Παλιά Βοστίνα και τα Κοινοτικά Διαμερίσματα Δολό – Δρυμάδες – Σταυροσκιάδι, σελίδα 101

The name

There are several theories about the origin of the first name, Vostina, with the most prominent being:

• Lampridis interprets it as a “grazing place” due to the numerous pastures in the area.
• According to A. H. Papacharisis (Contribution to the Toponymy of Pogoni), the word Vostina in Serbian means “place of bees,” and on the slopes of the mountain above the village grows the bee herb.
• The most likely origin, however, is from the Turkish word bosti, meaning “place of tax payment.” Around 1550, the Turks required residents from the entire region to come to Vostina to pay their tax (bosti).

As for the name Pogoniani, according to Kostas Oikonomou (The Place Names of Ioannina Prefecture), the name appears in documents from the 16th-17th centuries in forms such as Pogoniani, Pogoiani, Pogoiani. The toponym originates from the adjective Pogoniani, with the omission of nouns like “location” or “church,” and it derives from the neutral Pogoni with the suffix -iani.

The name Pogoniani was generally applied to the entire Pogoni region. However, the community council of Vostina, which wished to adopt the region’s broader name, restricted the use of Pogoniani to a single community.

The form Pogoniani is also used in various local folk songs and holds the same breadth of meaning as the word Pogoni.

Today, the form Pogoniani is officially used only in the title of the Metropolitan: “Metropolitan of Pogoniani and Dryinoupolis, Exarch of all Northern Epirus.”

Source: Α.Χ. Παπαχαρίσης «Συμβολή εις το τοπωνυμικόν του Πωγωνίου» ΗΠΕΙΡΩΤΙΚΑ ΧΡΟΝΙΚΑ, 1933

The toponym Pogoni may be formed as follows:

• From the noun apogoni, meaning “the sheltered area,” and the adverb apougona, meaning “sheltered.”
• Or from the Slavic noun pogon, meaning “path,” combined with the prefix po (or pod), meaning “under, near,” and the noun gonb, meaning “pursuit, hunting ground, pasture, part of a field,” as well as the verb goniti, meaning “to hunt,” with the possessive adjectival suffix -jp, feminine -ja.

The Life of the Residents and Coexistence with the Turks

The Christian families that remained in Vostina numbered around 50 and lived scattered in huts, engaging in household livestock farming and agriculture. These families agreed to stay after the Turkish beys promised they would not be forced to convert to Islam.

Over time, most of them abandoned agricultural activities and began working in Turkish households as servants or laborers on estates. The remaining families (about 15) continued with agricultural work. These families were called “Tsiftji Hanedes,” and the people were referred to as tsiftjides. Gradually, Christians were allowed to build their huts on the edges of the estates.

Source: Νίκος Θ. Υφαντής, Η Πωγωνιανή – Παλιά Βοστίνα και τα Κοινοτικά Διαμερίσματα Δολό – Δρυμάδες – Σταυροσκιάδι, σελίδα 113

The policy of showing respect and willingness to work for the conqueror, even for minimal pay, was the only way for them to survive during a time when boys were forcibly conscripted into the Turkish army, and girls were violently taken from their homes to be placed in Turkish harems or given as gifts to Turkish officials. In this way, they managed to coexist and live while preserving their Christian names and maintaining—as much as possible—individual and family safety.

Because the Christians were obedient and disciplined, the Turks allowed them to build houses in the eastern part of the village. Much later, they built their first church, dedicated to Saint Nicholas, at the location where the main church of Pogoniani stands today.

The Turks of Vostina

Some of the beys protected the Christian population. One of them was Ismail Efendi. He came from Thessaly to Vostina, bringing as dowry two estates and maintaining mills by the river at the exit of the Kouvaras Gorge. When he arrived in Vostina, his original intent was to convert the Christians of the surrounding villages to Islam. However, instead of converting them, he ended up protecting them.

In Vostina, the Muslim population was the majority.

From 1560 onward, the area’s climate and location attracted many beys, who built grand residences with orchards—impressive in both size and wealth.

Today, Ismail Efendi’s summer residence, Bey of Thessaly, still stands, albeit in poor condition. This three-story building, located at the highest point of Vostina, was used as a Gymnasium Boarding School. Various alterations made to the building have destroyed its original interior layout.

Source: Νίκος Θ. Υφαντής, Η Πωγωνιανή – Παλιά Βοστίνα και τα Κοινοτικά Διαμερίσματα Δολό – Δρυμάδες – Σταυροσκιάδι, σελίδα 120

Administration Before and After the Turkish Conquest

According to tradition, around 900 AD, Macedonians settled sporadically in various areas. They lived in clans led by the eldest, who served as the family’s leader. Excavations revealed collective cemeteries and isolated graves near remote and solitary residences.

The plague that struck in 1350 forced the inhabitants to gather in communal spaces, build houses, organize into communities, and integrate into a broader administrative system. The oldest and most experienced men formed the Demogerontia (Council of Elders) and made decisions on community matters.

After the Turkish conquest, the new administrative system favored the aghas and beys in collecting taxes from Christians. The responsibilities of the local leaders changed: some tried to serve the people and avoid the oppressions of the conquerors, others sought to avoid aiding the occupiers, while others, seeking personal gain, became Spahis (landed military officials).

Source: Νίκος Θ. Υφαντής, Η Πωγωνιανή – Παλιά Βοστίνα και τα Κοινοτικά Διαμερίσματα Δολό – Δρυμάδες – Σταυροσκιάδι, σελίδα 123

Social Life

Social status played a primary role in all aspects of life—in church, festivals, celebrations, and family gatherings. Everyone had their place in the hierarchy: beys, aghas, landlords, nobles, bankers, and merchants, followed by others.

Of course, this order was not always consistent, and there were discrepancies within the hierarchy. The collection box and seats of the nobles saw changes in occupants.

Marriages were always arranged according to the same social class and religion.

Vostina was the center of 58 villages in the Vostina district. Village residents came to Vostina for various legal, administrative, and tax matters. For Christians, these gatherings also had national significance. Liberation was always their desire, and these meetings served as a way to organize.

Source: Νίκος Θ. Υφαντής, Η Πωγωνιανή – Παλιά Βοστίνα και τα Κοινοτικά Διαμερίσματα Δολό – Δρυμάδες – Σταυροσκιάδι, σελίδα 126

Festivals (Markets – Bazaars)

By decree of the Turkish government in 1846, Vostina’s market (Bazaar) was designated to be held every Thursday. This bazaar attracted agricultural and craft goods from 80 villages. It continued on a new basis from 1913 until 1940, when it ceased permanently.

Along with the shops, the old trades also disappeared: the tsaroucha makers, tailors and siegounades (wool coat makers), saddle makers, barbers, and many others. The khans (inns), which for years hosted caravans, closed down and were demolished. An old era faded away, leaving traces only in stories and old, faded photographs.

Browsing through Nikos Yfantis’ book Pogoniani – Old Vostina, we read that Pogoniani, before 1940 and before 1922 and liberation, had 34 various types of shops serving everyone.

Source: Νίκος Θ. Υφαντής, Η Πωγωνιανή – Παλιά Βοστίνα και τα Κοινοτικά Διαμερίσματα Δολό – Δρυμάδες – Σταυροσκιάδι, σελίδα 128

The Gymnasium of Vostina – Pogoniani

After the liberation struggles of 1912-13, the Albanian state was established, and Northern Epirus was incorporated into it. During this challenging period for Epirus—following the liberation struggles of 1912-13, the establishment of the Albanian state and its incorporation of Northern Epirus, the struggle for Northern Epirus’s autonomy, the delineation of Greek-Albanian borders, and the disaster of 1922—ways had to be found to protect orphans from Epirus and other regions of the “New Lands,” as well as refugee children from Northern Epirus and Asia Minor.

The solution came with the establishment of the Vostina Gymnasium. Within a few months, a four-year Gymnasium was founded in Vostina, beginning operations in the 1924-25 school year.

Despite the lack of resources, the work done at the Gymnasium, the students’ preparation at home, their training, and their acquisition of knowledge were remarkable. A large number of these students entered Higher Education without any special preparation and without any government support for housing and food.

Later, and for an extended period, thanks to the care of the Pogoni Philanthropic Association, a boarding house operated for all Gymnasium students for a symbolic fee. This boarding house was financially supported by the Ministry of Welfare and was housed in the so-called Annex, the largest Turkish building, located in a panoramic position near the foothills of Mount Bozovo. The building was named the Annex because it once served as an extension of the Orphanage.

Since 1963, the Gymnasium and Lyceum have been housed in a new building funded by financial contributions from the Pan-Pogonian Philanthropic Brotherhood of New York.

The Pogoniani Gymnasium lost its former influence as other Gymnasiums and Lyceums were established in the provinces of Pogoni, Zagori, and Konitsa, which drew in students. Additionally, after the 1940-41 war, the borders with Northern Epirus were permanently closed, leading to the depopulation of Pogoni villages and a lack of children.

Sources:
Νίκος Θ. Υφαντής, Η Πωγωνιανή – Παλιά Βοστίνα και τα Κοινοτικά Διαμερίσματα Δολό – Δρυμάδες – Σταυροσκιάδι, σελίδα 270
Επαμεινώνσας Βαδίλης, ΗΠΕΙΡΩΤΙΚΗ ΕΣΤΙΑ ΘΕΣΣΑΛΟΝΙΚΗΣ, ΕΤΟΣ ΣΤ΄, τεύχος 1, σελ. 11

National Orphanage of Pogoniani

The only systematically organized Student Residence was the so-called National Orphanage of Pogoniani, which still exists today. It accepted only orphaned students, providing them with everything they needed—housing, clothing, shoes, food, and all school supplies.

The Cultural Heritage of Pogoniani: Museums and Artistic Spaces

Folklore Museum of Pogoniani – Dropolis

The idea of establishing a Folklore Museum was born in the 1960s and was initially realized by temporarily housing it in the old Primary School. Later, it was moved to the mansion of Leonidas Vasiliadis, where it remained for several years.

The area was rich in traditional artifacts that were at risk of being lost. Efforts were made to gather and preserve this material, either through donations of family items from residents or by conducting searches, even in old buildings.

This resulted in a remarkable collection that includes local costumes, embroidery, household utensils, items from agricultural and pastoral life, tools, and much more.

The historical significance and cultural value of this museum, established in the border region, are immense.

After some years, the Community also granted the building that housed the military outpost, along with all the museum material, to the Phileducational, Folklore, and Cultural Association. The building was renovated under the Leader program of the European Communities and was suitably repaired to house the Folklore Museum.

On August 25, 1996 (twenty years after the museum’s initial inauguration), the museum was inaugurated in its new location, where it remains today.

Source: Νίκος Θ. Υφαντής, Η Πωγωνιανή – Παλιά Βοστίνα και τα Κοινοτικά Διαμερίσματα Δολό – Δρυμάδες – Σταυροσκιάδι, σελίδα 338

Pogoniani Postal and Telecommunications Museum, Pogoni

The museum was established in 2013, with its inauguration taking place on August 12, 2013. It is housed on the ground floor of the Kolefas building and serves as a museum and communication space.

The collection of items was gathered by individuals who worked at OTE and ELTA, each of whom contributed in their own way to the creation of this museum. The largest part of the collection belongs to Mr. Kostoulas, who founded the museum with the aim of contributing to the cultural heritage of the area.

Source: Βοστινιώτης

The “Mosaic Workshop and Art Exhibition of Yiannis and Nikos Kolefas”

It is housed in Pogoniani, in the Municipality of Pogoni, in a historic preserved building constructed in 1870. The building was previously used as an administrative center by the Turks.

In the 1950s and 1960s, the first floor of the building housed commercial shops, while the second floor accommodated the offices of the Pogoniani Association. In 2013, the Municipality of Pogoni approved a restoration study for the building as part of the “Rural Development of Greece 2007-2013” program, which was completed in 2016.

The restored building now meets all modern museum standards and is ready to host the permanent exhibition of works by Yiannis and Nikos Kolefas, as well as various educational museum programs focused on the art of mosaic.

The building belongs to the Municipality of Pogoni, while the collection is owned by the “Friends of the Mosaic Workshop and Art Exhibition of Yiannis and Nikos Kolefas.”

Source: Βοστινιώτης

Activities in the area

There are many routes for visitors to explore in both the nearby and wider area. One of the most beautiful is the visit to the two bridges in the Kouvaras Gorge.

The Kouvaras Gorge and the two stone bridges within it, spanning the river of the same name, are well worth a visit.

One of the most beautiful sights in the area is the Kouvaras Gorge and its two stone bridges.

Nonoulos bridge

Nonoulos bridge and the watermill are located at the beginning of the ravine and can be accessed by a cobblestone path starting from the paved road. Specifically, it is situated at the northern exit of the Kouvaras Gorge between Dolo and Pogoniani (Vostina) and spans the Kouvaras River at the location called Xylogefyro, where there once was a wooden bridge.

The bridge is a single-arched structure with a span of 7 meters and a height of 6 meters above the water’s surface. It was built in the late 19th century with the savings of Nonos (Nonoula) Galanou, a poor woman from Dolo. Traveling daily to Vostina with her donkey to sell wood, she risked her life crossing the decaying wooden bridge. So, she decided to have it built in stone.

There are two different accounts regarding whether Nonoula managed to fulfill her dream before or after her death.

• According to the first account, poor Nonoula saved up her money and eventually gathered enough to have the bridge built. However, one day while riding her donkey, the animal was startled and threw her to the ground. This fall may have been the cause of her passing.
• According to the second account, after Nonoula’s death, coins totaling 5,000–5,500 Turkish lira were found hidden in her house wall. With this money, the stone bridge was built in place of the wooden bridge in her memory.

Regardless of these accounts, her fellow villagers never forgot her.

Next to the bridge stands the old watermill, now renovated.

Source: ΣΠΥΡΟΣ ΜΑΝΤΑΣ, ΓΕΦΥΡΟΓΡΑΦΙΑ ΤΗΣ ΠΙΝΔΟΥ ΤΟΜΟΣ Γ΄, σελ. 84

Kouvaras bridge

The second bridge, known as the “bridge within the gorge,” can be accessed from the area “Tsoumpari” before reaching Dolo. The path is well-marked, completely safe, and requires about 15 minutes of easy walking to reach the Kouvaras riverbed and the bridge. Specifically, it is located below the village of Dolo, in the Pogoni region, deep within the Kouvaras Gorge at the location called Gouves.

It is a single-arched bridge crossing the river of the same name, and it once served the old path leading to Pogoniani (formerly Vostina). The bridge was constructed in 1927 by decision of the village council, following designs by an engineer from Ioannina.

The master builder Paschalis Zounis from Pyrsogianni worked on the bridge with his crew. The cost amounted to 16,000 drachmas, mainly funded by Dolo natives who had emigrated to America. The locals contributed with manual labor, and the women carried materials.

The bridge’s construction was significant for the residents, as it connected the two villages of Dolo and Pogoniani, allowing safe passage. Upon completion, a grand celebration followed.

Unfortunately, the residents did not get to admire the bridge for long in its beautiful, new state. Some women began removing stones and throwing them into the river, believing it would break any curses. Single women hoped it would help them find a husband, those without children hoped it would bring them fertility, and mothers wished to protect their children from death. They would say, “Throw a soumbela into the Pit to break the spell” (soumbela meaning a large, irregularly shaped stone).

Source: ΣΠΥΡΟΣ ΜΑΝΤΑΣ, ΓΕΦΥΡΟΓΡΑΦΙΑ ΤΗΣ ΠΙΝΔΟΥ ΤΟΜΟΣ Γ΄, σελ. 85

The Kouvaras Gorge is an impressive geological formation approximately 5 km long, separating the two settlements of Dolo and Pogoniani. The gorge is rich in diverse vegetation, featuring oaks, ash trees, hornbeams, maples, wild cherries, wild almond trees, both wild and cultivated figs, chestnuts, plane trees, and willows. The dense and varied plant life, along with rock openings, provides a safe nesting and feeding habitat, particularly for birds of prey. It serves as an important habitat for rare bird species.

The Kouvaras Gorge is an impressive geological formation approximately 5 km long, separating the two settlements of Dolo and Pogoniani. The gorge is home to a diverse range of vegetation, including oaks, ash trees, hornbeams, maples, wild cherry trees, wild almond trees, wild and cultivated figs, chestnuts, plane trees, and willows. The dense and varied plant life, along with rock openings, provides a safe nesting and feeding area, especially for birds of prey. It is an important habitat for rare bird species.

<p>The post Tribute to Pogoniani: History, Culture, and Tradition first appeared on Epirus Explorer.</p>

The significance of Dodoni is underscored by a plethora of ancient texts referencing its oracle and sanctuary. The longstanding history of the area is confirmed by the poet Hesiod, who mentions a Dodoni favored by Zeus and designated as a revered oracle among mortals. Herodotus, on his part, recounts the mythical tale of the two black doves departing from the Egyptian Thebes, with one reaching Dodoni and encouraging the establishment of a sanctuary dedicated to Zeus.

Ancient accounts testify that initially, the oracle was served only by male priests, with women, known as the “Pleiades” (peristeria), being later added to the priesthood. These priests walked barefoot and slept on the ground to maintain a close connection with nature.

Dodoni: A journey through time from Homer to the discovery of the sacred oracle

The first recorded evidence about the oracle of Dodoni is found in the works of Homer. Specifically, in the Iliad, Achilles invokes Zeus of Dodoni, the Pelasgian, to honor Patroclus, while in the Odyssey, Odysseus visits it in order to learn information about his return to Ithaca. Aristotle argues that the Oracle existed since the time of the great flood. According to tradition, Deucalion, upon his arrival in the area, married the Oceanid Dodoni, who gave her name to the sanctuary, while Plutarch claims that Deucalion himself founded the sanctuary.

Source: The text has been translated from information we found here: Ιουλία Κ. Κατσαδήμα, Η Δωδώνη στους αιώνες

The central deity of worship at Dodoni was the sacred oak tree, also known as the beech tree, which is referenced in several ancient Greek texts as possessing prophetic powers. This worship was linked to Zeus, who at Dodoni takes on a chthonic aspect. The epithet “Naïos,” attributed to Zeus, seems to derive from the verb “ναίω,” meaning “to dwell.”

In addition to Zeus, the goddess Dione was also worshipped in this sanctuary. There is a belief that the worship of Dione retains elements of an even earlier female deity, based on an ancient hymn recited by the priestesses at Dodona. Dione is considered to have become the spouse of Zeus, the god of the underworld waters and rain, in a sacred marriage symbolizing fertility, with the sacred oak tree at its center.

The Theatre of Dodono: Monument of Civilization and Flourishing in Ancient Epirus

Source: The text has been translated from information we found here: Κωνσταντίνος Ι. Σουέρεφ, Αρχαία θέατρα της Ηπείρου

Beneath the shadow of the mountainous mass of Mount Tomaros, the ancient theatre of Dodoni stood out as the most magnificent in Epirus and among the foremost in the entire Greek territory, reaching a diameter of 136 meters and with the capacity to accommodate 17,000 to 18,000 spectators.

The creation of the theatre at Dodoni is attributed to the Molossians during the reign of Pyrrhus, exploiting the excessive fame of the earlier Oracle of Greece from the 5th century BCE. Places like Delphi and Olympia, despite their glory from the 8th to the 4th century BCE, began to lose their significance.

The era of Pyrrhus marked a phase of prosperity for Dodoni, with the construction of significant architectural complexes such as temples, stoas, the council house, the prytaneion, the theatre, and the stadium, constituting important monuments. Even after the devastations by the Aetolians in 210 BCE and the final subjugation by the Romans in 167 BCE, the buildings continued to be restored.

During the reign of Octavian Augustus, the theatre was transformed into an arena for animal fights and gladiatorial combat. For the safety of the spectators, a wall was installed at the lower part of the theatre, which separated the stage and the scene, creating an oval shape. The backstage areas were converted into rooms for housing the animals, and in the center of the arena wall, a rectangular niche was built, serving as a refuge for the combatants.

Το διάζωμα – https://diazoma.gr/theaters/archaio-theatro-dwdwnis/

The remaining buildings of the archaeological site are:

Source: The text has been translated from information we found here: http://odysseus.culture.gr/h/3/gh3530.jsp?obj_id=2365

The council house (vouleutirio)

There, the representatives of the League (342-233/2 BCE) convened, and later the Common Assembly of the Epirotes (233/2-168 BCE). It was built between the end of the 4th and the beginning of the 3rd century BCE.

The Prytaneion

It served as the meeting place for the prytaneis, housing the eternal flame and accommodating for the residence and sustenance of the representatives of the Epirote tribes and other official visitors.

The podiums

The podiums form a series of votive platforms with dedications and inscriptions in front of the religious buildings, leading towards the sacred precinct.

The western stoa of the Sanctuary

The western stoa of the Sanctuary is connected to the eastern stoa of the Prytaneion, creating a unified architectural complex.

The Temple of Zeus – Sacred House

The Temple of Zeus, or Sacred House, was a simple yet highly significant building for the worship of Zeus, as it enclosed the prophetic oak tree. The worship of Zeus initially took place outdoors until the construction of the temple in the early 4th century BCE, where the oak tree was enclosed by a peribolos, and the function of the oracle was strengthened with the introduction of the oracle. The operation of the oracle ceased with the spread of Christianity in the late 4th century CE.

The oldest and the newest temple of Dodoni

The oldest temple was located northeast of the Sacred House, and after its destruction by the Aetolians, the second temple was built further south. The worship of Dione held primary significance in the sanctuary of Dodoni, where she was regarded as the mother of Aphrodite according to mythology. Along with Themis, they were called the “divine inhabitants, cohabitants, and partners of Zeus,” deities who cohabited and lived with Zeus, reinforcing the polytheistic nature of ancient Greek religion.

The Temple of Themis

The Temple of Themis, one of the three oldest temples around the sacred oak tree, dedicated to Themis, the wife of Zeus and daughter of Uranus and Gaia.

The Temple of Hercules

The Temple of Hercules was built in the early 3rd century BCE during the reign of Pyrrhus, reflecting the king’s effort to connect his lineage with Hercules.

The Temple of Aphrodite

The Temple of Aphrodite, centrally located in the sanctuary, is characterized by the terracotta figurines depicting a female figure with a dove, symbol of the goddess.

The Christian basilica

North of the Temple of Hercules, in a space partially occupied by its ruins, a triapsidal Christian basilica was built, which was later expanded to the east. The walls of the basilica were constructed from stone and lime, incorporating materials from previous ancient structures, such as limestone columns from the council house. The architecture of the basilica reflects two distinct phases of construction, showcasing the evolution of Christian architecture during this period.

The Acropolis of Dodoni

The Acropolis of Dodoni, occupying the summit of a 23-meter high hill, is surrounded by an isodomic wall from the 4th century BCE, connecting the monuments of the area with the sanctuary of Zeus.

The Naia

Source: The text has been translated from information we found here: https://www.naiosdromos.gr/naia-dodonis

The Naia, a festival in honor of the Naios Dios, were a significant religious and social event held every four years. The focal point of the festival was the athletic games, which featured a variety of events covering a wide range of cultural and sporting activities, including dramatic and musical contests, chariot races, and gymnastic competitions, according to the accounts of Athenaeus. The festive period of the Naias was designated for the month of Apellaios, which in the contemporary calendar corresponds to November, marking an important period in the ancient Greek calendar.

The Naia games likely gained wide recognition and a pan-Hellenic imprint during the reign of Pyrrhus, culminating in magnificent celebrations, especially after the completion of the theater for tragedies and the sanctuary’s new grandeur with the addition of the sacred house and various temples. The absence of earlier documents does not confirm the view that the games were not held before this period.

In alignment with the Olympic Games where winners were crowned with olive branches, at Nemea with wild celery, and at Delphi with laurel branches, at the Naia games, winners were likely crowned with branches from the sacred beech tree, emphasizing the distinct significance and sanctity of the festival.

The tradition of the games in Dodoni came to an end in the late 4th century AD (391 AD), when Christian authorities banned worship and festive activities in the sanctuary of Dodona, as well as in all ancient sanctuaries in Greece, marking a significant milestone in the transition of the cultural and religious landscape of the era.

The history of excavations

Source: The text has been translated from information we found here: ΔΩΔΩΝΗ, Σωτήρη Ι. Δάκαρη, Ιστορία των ανασκαφών

The history of excavations at Dodoni begins with the adventures of foreign explorers and educated Epirotes, who diligently sought the famous oracle among the ruins of the ancient acropolises of Central Epirus. The English traveler C. Lincoln, during his visit in 1832 to the foothills of Mount Tomaros, was the first to locate and place the oracle of Dodona in this area. He was followed by Ch. Wordsworth, who with his searches managed to correctly locate Dodoni and contributed significantly to the discovery and study of this important archaeological site.

The exploration and excavation of ancient Dodoni began with the initiative of Konstantinos Karapanos in 1875. Although not a professional archaeologist, he inspired the search and revelation of the ruins of the oldest Greek oracle at his own expense and with the permission of the Turkish government. Karapanos’ efforts from 1875 to 1877 revealed significant finds that enhanced the archaeological and historical understanding of the site. These findings were donated to the National Archaeological Museum, enriching its collection with valuable archaeological objects.

However, after Karapanos’ initial excavation activity, the ruins began to be covered by debris, and over time, they were lost underground again. The next significant phase of excavations began in 1913, eight years after the liberation of Epirus when the Greek Archaeological Society assigned Professor of History G. Soteriades to continue the excavation research. The war in 1921 interrupted these efforts, which were renewed in 1929 by the Epirote Professor of Archaeology D. Evangelidis, with work continuing until 1932.

After Evangelidis’ death in 1959, Professor of Archaeology S. Dakaris took over the scientific responsibility of the excavations, further promoting the research and revelation of ancient Dodona.

The Archaeological Museum of Ioannina places special emphasis on artifacts from the sanctuary of Dodoni, exhibited in a hall dedicated exclusively to one of the most significant oracles of the Greek world.

The excavations after 1981

Source: The text has been translated from information we found here: http://odysseus.culture.gr/h/3/gh351.jsp?obj_id=2365

Since 1981, research and excavation work in ancient Dodona have been conducted under the supervision of the Archaeological Society, in collaboration and co-funding with the University of Ioannina. Systematic efforts to stabilize and restore critical monuments of the site, such as the theater and the stadium, began in the 1960s based on studies by architect V. Charisis and were funded by the Archaeological Society and the Public Investment Program. By 1975, most of the theater had been restored, except for the third tier and some other sections, allowing its use for theatrical performances.

The ongoing effort to restore the theater and other monuments in the archaeological site of Dodona underscores the dedication to preserving and showcasing its rich heritage.

Despite the restoration works, the archaeological site remains accessible to the public, offering a unique opportunity for contact with ancient Greek history and culture.

<p>The post The Ancient Theatre of Dodoni: An Eternal Legacy Through Time first appeared on Epirus Explorer.</p>