Renos Apostolidis, Poetic letters 1949

About Molista

It belongs to the historical and cultural unit of Mastorochoria of Konitsa. Together with the two neighboring villages of Ganadio and Monastiri, they are also known as “stone villages” and are characterized as traditional settlements.

From long ago, these three villages had the common name Molista because they constituted a single community with three settlements (mahalades). In 1919, with special decrees, it was recognized that the community of Molista included these three settlements, as well as the monastery of Theotokos. Later it was defined that the settlements of Gannadio and Botsifari (which was renamed in 1928 to Monastiri) constitute independent communities (from 1920 and 1934 respectively) with the result that Mesaria officially acquired the name Molista.

From Molista as well as from the other villages known as “Mastorochoria of Konitsa” comes a large part of the craftsmen of Epirus. Builders who, using every material according to the local conditions, managed to build houses based on the Byzantine architectural tradition, to build bridges with stone arches, to carve works of art on stone, to give breath to the wood and to decorate not only the mainland but to promote their art beyond and outside Greece.

Historical data

In the valley that is formed at the foot of Gyftissa, peak of Smolikas, from long ago there were scattered houses that formed the settlement of Sioupostiani. (According to local tradition, “gypsy” is called a peak east of the village, where a barefoot gypsy woman with black hair and copperplates came out and played the tambourine when the Turkish Kotzambasis came to collect from the villagers the local taxes).

From ancient times until the 19th century, one of the main communication routes of Epirus and Macedonia passed through there. In the location of the valley from the very old years there were scattered houses that formed the settlement of Sioupostiani. According to sources, before its desolation, the settlement was composed of 40 families, a church and a cemetery.

The first mention of the toponym of Molista is in the code of the monastery Zavorda in Grevena, where the names of residents from Molista who offered financial assistance to the monastery dating back to 1534-1692 are recorded.

The historian Ioannis Lampridis in “Zagoriaka” (p. 87) states that after the dissolution of Skamneli in Zagori and the settlements around it, from the raids,a part of the inhabitants took refuge in Moschopolis (Lamprides mentions it as Voskopolis, its original name, probably due to the livestock activities of its older inhabitants), others in Sopiki and others “in Molistα“.

The Slavs who settled there in periods between the 6th and 14th centuries, as farmers, after their military raids, over time became Hellenized.

According to tradition, the settlement of Sioupostiani was deserted either due to an epidemic of plague, or due to frequent robber attacks, because it was located near the main road of Kapiliou-Fourka-Macedonia. Most of the residents emigrated abroad, some moved near Constantinople, while the rest settled in the other settlements of today’s Molista.

After the desolation of Supostiani (1670) the settlements of Molista formed a single community until 1864

Source: The text is translated from information we found in: Η επαρχία της Κόνιτσας και η Μόλιστα επί τουρκοκρατίας (Χαρίλαος Γκούτος, καθηγητής Παντείου Πανεπιστημίου, Παράγραφος 13 – Η Σουπόστιανη και οι απαρχές της Μόλιστα, σελ.79)

The battle of Molista and its liberation from the Ottomans

The inclusion of Konitsa in Greece on February 24, 1913 was a result of the liberation struggle that began in 1908 with the emergence of rebel groups against the Ottomans and the appearance of military bodies in the wider area of Konitsa. From the winter of 1912, revolutionary actions took place in the villages of the Lakka of Aoos.

On February 9, 1913, Captain D. Papanikolaou liberated the village from the Turks and established two companies in the village. The Ottomans, led by Dziavit Pasha and with many forces, attacked in a last attempt to retake it, but were repulsed with several losses. When the Ottomans learned about the liberation of Ioannina (21/2/1913), they left not only the village but also Konitsa.

Source: The text is translated from information we found here: Η απελευθέρωση της Κόνιτσας – Νικ. Αναστασόπουλος

Names and Renames

Mesaria, now known as Molista, is a picturesque settlement nestled snugly between Ganadio and what is today Monastiri. Its evolution as a settlement likely began concurrently with its neighbors. The name ‘Mesaria’ is a common toponym in Greece, typically signifying a central location or a settlement that lies in the heart of an area.

Delving into linguistic roots, the Old Slavic word “molista” translates to “supplicant”. This hints at a fascinating slice of history, suggesting that the area may have once been home to a monastery or church housing a revered icon of the Virgin Mary, known as Panagia Molista. This name likely originated from the Slavic settlers who, following their incursions into the region, held the icon in high esteem. The name ‘Molista’ then became synonymous with the monastery or church that enshrined this sacred icon, a site of pilgrimage that retained its significance even after the Slavic icon bearers either departed or assimilated with the Greek populace. Thus, the term “monastery or church of Molista” became a cultural and historical landmark in the region.

Contrastingly, the theory that the name ‘Molista’ might derive from ancient Molossia is less convincing.

Source: The text is translated from information we found here: Η επαρχία της Κόνιτσας και η Μόλιστα επί τουρκοκρατίας (Χαρίλαος Γκούτος, καθηγητής Παντείου Πανεπιστημίου, παράγραφος 12, Ετυμολογία των ονομάτων των οικισμών, σελ. 73 και 77)

Administrative Organization, Justice and Taxes

Post the Turkish conquest around 1417, the Molista region was woven into the administrative tapestry of the Ottoman Empire. Initially falling under the jurisdiction of the kaza (province) of Konitsa within the santzaki (region) of Korçë, it later transitioned to the santzaki of Ioannina after 1500. The governance of Molista during this era was a tapestry of various roles and responsibilities, involving figures like the governor, the priest (katis), village provosts, the council of provosts, the timariou (spachis) of the region, and state tax collectors.

Historian Pan. Aravantino paints a picture of these dignitaries – a mix of Mohammedans and Christian provosts – as a semi-independent and often unruly group. They maintained a mutual support system until 1790, when Ali Pasha’s strategic machinations brought about their subjugation by instigating internal conflicts.

The residents of Molista, alongside their neighbors, were frequently tormented by raids. These raids were mostly led by Albanian bandits and former charioteers turned thieves. Additionally, the oppressive feudal system placed a heavy burden on the villagers, enriching the local beys and agades through obligatory annual rents. However, Molista narrowly escaped becoming a feud (tsifliki), sparing its inhabitants from a perpetual rent obligation.

These recurrent invasions prompted the villages of Konitsa to devise a unique form of governance and self-rule, sanctioned by the Ottoman authorities. This system was led by the eldormen representing five villages in the province of Konitsa. These eldormen collectively voiced the opinions of the entire province and had the authority to resolve disputes.

The Vourkopotamos valley, today part of Ganadio, was a strategic derveni (pass) from the 17th century until 1790. The derveni’s guards, under the leadership of a chief, were tasked with collecting tolls from travelers and a protection tax from locals. Notably, between 1722 and 1743, the Molistines were entrusted with guarding this vital pass and had the right to collect tolls, highlighting their significant role in the region’s history and security.

Economy and Occupations

The tapestry of Molista’s history is woven with the stories of its earliest inhabitants – nomadic shepherds whose lives were intricately tied to the rhythm of the seasons. During the frosty winters, they would migrate to the plains of Thesprotia, and as summer warmed the earth, they ascended to the lush pastures of Smolikas and Grammos. Their pastoral existence was anchored by the “tseligato,” a simple yet efficient system of cooperative herding.

G. Lymperopoulos, in his book “Mountain and Border people,” details the unique construction of their dwellings, akin to the methods of the Sarakatsani people. Each shepherd family constructed two huts – a permanent one for the winter and another for their summer sojourns in the mountains. The winter abodes were circular, while the summer shelters were larger, rectangular structures, catering to the expanded needs of the warmer months. These huts, left to the mercy of the elements in winter, often succumbed to harsh weather, leading to an annual cycle of reconstruction and improvement.

The shepherds of Molista were in harmony with nature, drawing on its bounty for sustenance and shelter. The forests provided timber, forage for livestock, and a wealth of plants and herbs. Along the coast, small-scale farming flourished, yielding pulses, cereals, wheat, potatoes, and more. Historically, sericulture was also a prominent activity. Viticulture was another cornerstone of their economy, with each household reportedly producing around 700 okades of exquisite red wine and tsipouro, thanks to the region’s abundant vineyards and diverse grape varieties.

The village’s numerous water sources, including the Vourkopotamos and Sarantaporos rivers, not only nourished their vegetable crops but also supplied them with fish. Moreover, the local orchards were a testament to the region’s fertility, brimming with walnut, cherry, apple, and plum trees, painting a picture of a community deeply intertwined with the land they called home.

The craftsmen of Molista

It is unknown how old is the building tradition. The first report on construction activity and in fact with a large number of builders from Molista is documented by a list of 19 September 1801. In this list among the 789 builders and 1026 skilled workers are registered and 35 craftsmen from Molista. (unissued file of Ali Pasha).

Usually, in the beginning of spring, the craftsmen formed groups, the “bouloukia”, and left their village for pre-agreed work.The return of the “bouloukia”, took place in November. During the winter they were with their families until the following spring when they left again.

From Mesaria (Molista) known groups were those of Vassiliou Harisiadis and Athanasios Serifis.

The craftsmen from Molista extended their activity beyond the borders of Epirus. In their pre-war travels there were also cases where women from Molista followed and helped their husbands. This is a very interesting and rare case. Of course, it is a fact that the Molista women- like the Sarakatsani women – were famous for the fact that they themselves built the round wooden huts.

In 1938-1940 they  worked with the craftsmen from Pyrsogianni and Kerasovo on road construction projects (openings, bridges, masonry) of the roads in the areas of Xanthi, Kavala, Rupel forts. They worked until the day when the War was declared in ΄40. After the war it is not known if the Molistines continued to practice the art.

Since then the shift of the inhabitants towards emigration to Romania and the change of profession resulted in the gradual decline of Molista as a center of craftsmen. With the outbreak of the Russo-Turkish war (1877-1878) in which Romanians also participated, they had the opportunity to get rich because the passage of Russian troops through Romania left a lot of money in grocery stores and bakeries. Both the Molistines indulged in these two professions, managing to get rich.

Source: The text is translated from information we found here: ΜΑΣΤΟΡΟΙ ΧΤΙΣΤΕΣ ΑΠΟ ΤΑ ΜΑΣΤΟΡΟΧΩΡΙΑ ΤΗΣ ΚΟΝΙΤΣΑΣ, ΑΡΓΥΡΗΣ ΠΕΤΡΟΝΩΤΗΣ ΒΑΣΙΛΗΣ ΠΑΠΑΓΕΩΡΓΙΟΥ – Η τρίκωμη Μόλιστα, σελ. 667

Architecture

A characteristic element of the houses is the fortress character with thick walls, few openings, heavy wooden beams and dark stone from the mountain.

The only decorative element is the wooden ornaments of the windows or the simple stone decorations of the lintels. The yard, usually fenced with dry stone, is the main area of the house for all seasons. It is paved, with flowers and trees and has the necessary spaces around it.

The high stone fence gives the feeling of seclusion and freedom to the owners when they are in the yard. The simple construction also characterized the interior of the house with the small wooden centerpieces for storing clothes and the fireplace with the elongated sofas (mpasia) were the furniture. The only decorative element was the colored embroidered covers on the sofas.

Dark wood is the material for floors, lintels, stairs, balconies and wardrobes. Individual cases of sashnisia (protruding windows) indicate the tendency of craftsmen to process the simple stone face, enriching it with some additional aesthetic elements and give a picturesque look to the building. The building materials they have – are limited and when given the opportunity they work with stone art making fireplaces, balconies and stairs with wonderful construction perfection.

Education in Molista

The educational landscape in Molista during the 19th and early 20th centuries was nothing short of remarkable for its time. Historical documents dating from 1828 to 1913, bearing the signatures of teachers, priests, and ordinary residents from Canada, bear testament to the high levels of literacy among the inhabitants. Before the formal establishment of schools, tradition dictated that priests and occasional “letter teachers” undertook the noble task of imparting knowledge. In the mid-19th century, around 1850, Molista saw the influence of Georgios Tzounis from Staritsani, a collaborator of Kapodistrias, who played a pivotal role in education. Handwritten notes in the monastery books of Molista hint that various other educators contributed their expertise from time to time.

In 1846, Nikolaos Xinos, residing in Bucharest, bequeathed a portion of his property to Molista, with the explicit purpose of constructing a school for underprivileged children. The result was the Spyridonian School, which was built using these funds and provided free education. This institution became a beacon of learning, ensuring that many Molinists received an education even during the challenging period of Turkish occupation. After completing their studies at this school, children often continued their education at the High Schools of Tsotyli or Ioannina. However, in 1929, the Spyridonian School sadly closed its doors.

Another philanthropic gesture in 1848 saw Michael Nazis, who had also established himself in Bucharest, allocate his assets for the establishment of a girls’ school in the village. These endeavors in education, fueled by the generosity of individuals like Xinos and Nazis, left an indelible mark on Molista, fostering a culture of learning and empowerment that transcended the adversities of their time.

Source: The text is translated from information we found here: Η επαρχία της Κόνιτσας και η Μόλιστα επί τουρκοκρατίας (Χαρίλαος Γκούτος, καθηγητής Παντείου Πανεπιστημίου, Σχολική Μόρφωση σελ. 96

What to see

The bridge in Kouklioi

Also known as the bridge of Kryoneri and Vergos. It is located 25 km north of Konitsa to the right of the national road and below the village of Monastiri (former Botsifari) at the site Kouklious, next to the homonymous old inn (later Kotli and Vergos inn).

It bridges the Sliouta stream pit or Cortinistα stream that starts from Cortinista lage (today Nikanoras) and is poured into Sarandaporos river. It is a single arch with an opening of 8.30 m. and the height from the riverbed reaches 4.50 m and peaks in the center at 5.20 m. The curved corridor reaches 20 m in length and 2.40 in width with low and sparsely placed arkades (oblong stones).

The builder of the bridge was Fotis Lolos from Vranista (today Trapeza) according to the claims of his descendants but also from the peculiar technique of the specific carpenter who documents it as his own work. It was built in the second half or late (most likely) of the 19th century.

Source: The information is translated from text we found here: ΤΟ ΓΕΦΥΡΙ ΣΤΟΥΣ ΚΟΥΚΛΙΟΥΣ, ΣΠΥΡΟΣ Ι. ΜΑΝΤΑΣ, ΓΕΦΥΡΟΓΡΑΦΙΑ ΤΗΣ ΠΙΝΔΟΥ ΤΟΜΟΣ Γ΄-ΤΑ «ΗΠΕΙΡΩΤΙΚΑ» ΠΕΤΡΟΓΕΦΥΡΑ Σελ. 138

The bridge in Vourgopotamos (Kerasovitiko river)

In the past, the main road from Konitsa to Mastorohoria and Macedonia reached the left bank of the Bourgopotamos and at the point where it met Sarandaporos it branched off following the valleys of the two contracting rivers.

One of the two branches headed through the valley of Sarandaporos, towards Macedonia. The danger of crossing at that point of the river logically meant that there was a need for a bridge.

Around 1968, when the new large concrete bridge of the National Road was being built, a small piece of the spine of the old stone bridge was visible, but no one then gave any explanation. The bridge was then pushed back in.

Neither the old craftsmen, nor the agogiates never mentioned such a bridge. There was no mention of it by foreign travelers or local geographers, and neither was there any written mention or recollection from the accounts of older people.

During the winter of 2002/3, a large and rapid water descent of Vourgopotamos brought to light the top part of a stone arch, confirming the correctness of the thought, that there must have been a bridge there. This stone arch was captured in detail in the summer of 2003 by Professor Argyris Petronotis and presented in an article in 2004 in the Magazine “εκ Χιονιάδων”, issue 7, p.31.

An extensive text “The large, arched bridge of Vourgopotamos” of Molista written by Thomas B. Ziogas, civil engineer from Drosopigi, Konitsa published in the magazine “τα Καντσιώτικα” , issue 23, p.10, gives information about the bridge The bridge must have existed in 1878 because in written testimonies it is mentioned with the word “big” and this three-arched stone bridge in Bourgopotamos was indeed big, since it was 25.00 m long.

 From the studies he made the design of the bridge was insufficient and the flow of the river and the transported materials which could not pass through the relatively small arches were not appreciated and it was left to its fate.

Sources:

The text is translated from information we found in the following sources:

 «Η μεγάλη, τοξωτή γέφυρα Βουργοπόταμου της Μόλιστας», Θωμάς Β.Ζιώγας, πολιτικός μηχανικός, «τα Καντσιώτικα», τεύχος 23, σελ.10

“Το ξεχωμένο γεφύρι στην κοίτη του Βουρκοπόταμου Μόλιστας», Αργύρης Π.Π. Πετρονώτης , Περιοδικό «εκ Χιονιάδων», τεύχος 7, σελ.31.

Churches and Monasteries in Molista

St Nikolaos

Agios Nikolaos, the central church, a three-aisled basilica, with the iconostasis and wood-carved ceiling, and Agia Paraskevi, which is located in the Molista cemetery, outside the village and is dedicated to Agia Paraskevi because in the past the residents believed that this saint prevented plague epidemics having the tragic precedent of the epidemic that decimated the population and devastated Supostiani

The monastery of Presentation of Mary (The Monastery of Molista)

After the desolation of the original settlement of Supostiani, in 1672 a monastery was founded in Botsifari (today’s Monastery) to which the icon of Panagia Molista was transferred. It is speculated that the slippery terrain at that point contributed to the landslide, resulting in the abandonment of the original monastery by the monks and the foundation of the new one. According to the priest Georgios Paisios, from a study on a non-walled slab and other findings, the first monastery was built in 1672 and was preserved for about two centuries. Then it was destroyed and in 1819 it was built in its current location and completed in 1892. According to tradition, the Virgin Mary miraculously indicated the location where the monastery was built. In emergencies (drought, diseases) a procession took place in the village of the miraculous icon of the Virgin Mary.

Until 1940 the monastery was in prosperity and helped poor families of Molista, financially supported unmarried girls and pioneered public works. In the early 20th century it began to decline.

In January 1976, robbers broke into the door and stole the icon of the Virgin Mary, the so-called “Sratiotissa”, along with other relics.

Today, we can see the katholikon, the double bell tower at the entrance, the old stables, the two-storey cells, where monks lived until 1975 and which today serve as hostels for pilgrims, as well as a smaller building called “the Turk’s ledge” and is a benefaction of a Muslim bey.

The katholikon is a single-aisled basilica, with two doors and a gynaikonitis (the introverted women’s wing in the Greek churches). In the main church are preserved two stone manuals of 1831, a wooden iconostasis and rare icons.

The Monastery celebrates on November 21, with a solemn service.

Sources: The text is translated from information we found in the following source: Μοναστήρια της Επαρχίας Κονίτσης – Πρεσβ. Διονυσίου Δημ. Τάτση

The post of Molista

In the past, agogiates (those who transport products with animal ) were used as postmen for postal communication in Molista. A post office started operating in Konitsa around 1877 and in 1881 a telegraph office was established.

The mayors of the three communities of Molista (Supostiani, Messaria, Botsifari) and Pournia ,in 1960, in a letter reported to the Prefecture the existence of the Post of Molista which operated from 1913 for 47 years, served not only the inhabitants of the above villages but also those of Agia Paraskevi and Fourka and until 1958 the inhabitants of Drosopigi, Lagada and Kastaniani.

Two important events that took place that year played an important role in the establishment of the Molista Post Office. The first was the victory of the Greek army against the Turks on February 15 in the area of ​​Molista when the Greek army recaptured Molista repelling the Turkish forces that withdrew with several losses. This victory made Molista famous throughout the Greek territory and in the then Greek Government. The second was the intense pressure exerted by the Molinist prominences of Bucharest, and of the three villages, on the then Greek Prime Minister Eleftherios Venizelos, who paid an official visit to Romania that year and had contacts with prominent expatriate Greeks.

The Post Office from its foundation in 1913 until 1983 was housed in a central building in the square. After the fire of the building it operated in another building until 1998 when it was permanently abolished.

Musical tradition, dances and festivals

The location of the wider area of Konitsa and its villages are located between Albania and Macedonia. Next was to accept musical influences from both areas and a rich music and dance tradition.

The main instrument is the clarinet, accompanied by the violin, the lute and the tambourine. Molista had and has some of the best musicians in the area of Konitsa who, with their companies and integrated into the local community, know the local customs and the preferences of the dancers.

At a time when the inhabitants of the villages lived in isolation, the only way to have fun was the festivals, weddings, big religious and name festivals, Halloween and carnivals. Festivals, religious and name festivals and various events were the only way of entertainment for the people of the villages. In addition, it was the best way for young people to communicate in an era of strict morals regarding the relations of the two sexes.

The simple and layered dances reflected the strict morals and customs of Epirus, where expressiveness was not allowed, especially for women.

At the dances the dancers danced in a single or double circle and were always accompanied by the instruments of the local instrumentalists. In the double-bar shape, the women danced inside and the men outside. Each man who led the dance, danced only with his wife, or with a very close relative. In the single circle the men danced in front and the women followed. When she danced, a married woman was held by her husband with a handkerchief, while the unmarried girls were held by one of their relatives, mother or sister. They usually danced against families.

Morals, customs and traditions

The social organization was characterized by strict morals and customs. Respect went beyond the meaning of the word. Women, no matter how old they were, had to greet the man even if he was young and if they were sitting they should stand up. Young men and women exchanged glances only at dances, weddings and festivals. The people of Molista were committed to traditions and deeply religious.

The distant past of living in nature, their strong bond with the earth and their love for animals was the reason for supernatural stories to be born about them. The dominant zoomorphic ancestors of the region were the snake, the bear and the goat. The serpent, born of the earth, was the reincarnation of the deceased. The bear protector of small children and the sick who are isolated in the mountains. The fertility symbol goat is associated with rain which is the first fertility element of the earth.

The zafetia were the feasts held for the return of a stranger, usually from Romania or Egypt, and in which only men participated, and they manifested the nostalgia of the stranger who tried in the short time of his stay in the village to have fun and keep, leaving, the good memories.

There are many customs and traditions associated with the travels of craftsmen. Their departure and return was always accompanied by songs of mourning at the time of farewell while the return was always a feast. Water-related traditions are also tied to the ritual of the craftsmen’s departure, and customs during the construction of houses (slaughter of roosters, tossing of coins).

Molista today

Today, the once-thriving village stands as a shadow of its former self, with only a handful of residents dotting its landscape. The vibrant festivities of old have been muted, a poignant reflection of the profound changes that have swept through this Greek countryside.

The scars of wars, waves of emigration, and a gradual departure from rural life have all contributed to the decline and desolation that now envelops Molista. The cherished “Zafetia,” once exuberant celebrations, have become subdued affairs. Name days are marked without the accompaniment of traditional instruments, and the festivities have lost their originality, their connection to the rhythms of everyday life severed.

Yet, amid the quietude, a glimmer of tradition endures. In the summer months, the village square comes alive with a festival that clings to its roots. This gathering, though smaller in scale, preserves the timeless ways of Molista and provides a precious opportunity for the remaining residents to come together in a place that will forever hold a special place in their hearts. As they gather, they cherish the echoes of a bygone era, finding solace in the enduring spirit of their beloved village.

<p>The post Molista (Mesaria) – The beautiful mountainous Mastorochori first appeared on Epirus Explorer.</p>

The amazing location is full of firs, beeches, cedars, hornbeams and mainly chestnuts from which it got its name (chesnut= kastania).

The two streams that pass through the village divide it into three mahalades Messaria, Galina and Rachi.

It is a well-preserved craftsman village with aesthetic and architectural interest with stone houses, two-storey and three-storey mansions, cobbled streets, and bridges within the settlement.

The wonderful examples of local architecture are works of great craftsmen from Kastaniani. They started as stone craftsmen in the village, participated with the famous mpouloukia in the construction of many well-known projects in many places not only in the region but also in the rest of Greece and abroad, and developed into public works contractors.

According to the website kastaniani.gr, the foundation of the settlement in its current location is placed at the beginning of the 11th century AD. After the liberation of Epirus and its integration into the Greek state, Kastaniani became the seat of a community, which was maintained until 1998, when it joined the Municipality of Mastorohoria.

Historical information about Kastaniani

There are no historical records on the founding of the settlement, but according to tradition and the discovery of some findings, it is believed that the first settlement was built around 600-700 AD in the location Skourlia at the foot of Gyftissa, but it was destroyed by the invasions of the Huns and the Slavs. The second settlement was built in the location Malnitsa around 900 AD where they built a fortress at the castle of Kastri.

During the same period, the Monastery of the Transfiguration of the Savior was built in a fortified form. During the invasions of the Huns, Bulgarians, Serbs, Albanians and others, the monastery was the place where the inhabitants resorted to repulse the attackers. At this time, when the village was located in the location Malnitsa, there was an invasion that forced the residents to take refuge in the location Kastri, but eventually the attackers invaded the fortress.

The third attempt to establish a new settlement was made in 1018 at the current location, which was considered safer. The church of Panagia was built in 1018 at the edge of the Gkalyna neighborhood, a date that testifies to the village’s construction date. A settlement always began with the construction of the church. At the point where the village was built, residents built churches on the hills as fortresses with slings.

The raids of the Serbs in 1059 and the Slavs in 1071 devastated the area, leaving Slavic place names in their wake. Nevertheless, according to earlier oral testimonies, the residents spoke the Greek language and were involved in animal husbandry and agriculture.

From 1204, after the first siege of Constantinople, the Konitsa region belonged to the Despotate of Epirus until its conquest by the Turks.

Source: The information on this section has been translated from the Greek text which is based on the book “Ιστορία της Καστάνιανης Κονίτσης” of Mr. Christos N. Gassios.

The Turkish Rule

In 1438, the entire province of Konitsa was subjugated by the Turks and Kastaniani followed the fate of Epirus. During the period of 1775-1780, Albanian bandits attacked the entire region of Epirus, burning, killing, and looting. In 1778, Ali Pasha managed to secure his appointment in the province of Ioannina and to pursue the Albanians, imposing order.

Kastaniani did not become a chiflik, remaining state property, a fact that secured it some privileges and flourished contrary to other villages that became the chifliks of beys, and it became a large village of the Kazas (province) of Konitsa with 833 residents according to the Ottoman Statistics (Salnamé) of 1895.

During the 19th century, the phenomenon of banditry, which was rampant throughout the Ottoman Empire and particularly in Epirus, forced many of the residents (about 50 families) to emigrate and settle in various villages and cities of the then-free Greek state, and most of them did not return.

Source: The information on this section has been translated from the Greek text which is based on the book “Ιστορία της Καστάνιανης Κονίτσης” of Mr. Christos N. Gassios.

Liberation of Kastaniani from Turkish Sovereignty

In 1912, the Greece-Turkey war was declared and those from Kastaniani who were able to fight ran to participate. On February 8, 1913, Molista was occupied by the Greek Army, while on February 14, the historic Battle of Molista took place between the retreating Turkish units and the Greeks. On February 21, 1913, Kastaniani was liberated from the Turkish rule.

Source: The information on this section has been translated from the Greek text which is based on the book “Ιστορία της Καστάνιανης Κονίτσης” of Mr. Christos N. Gassios.

World War II and Civil War

The position of Kastaniani and the villages of the wider area of northern Pindos, as they were located at a point of strategic importance, formed the bulwark of national defense. It is due to this strategic significance that the region later became a theater of fighting during both the period of the National Resistance and the Civil War.

The Italian occupation was particularly harsh, especially in the areas that the Italians aimed to annex to their state in the future. The hostility of the residents was bound to exceed in intensity the dissatisfaction with the invasion of the German army in Continental Greece.

The period of the civil war was a tough and tragic time. Kastaniani and all Mastorochoria were deserted because they were in the war zone. Except for those who were killed, a large part of the population was forcibly displaced, and thousands of political refugees ended up in Eastern Europe. With the civil war, the demographic, economic, and social crisis that existed increased, and the decline was accelerated. In the 60s and 70s, the last big migration wave deserted the area.

Source: The information on this section has been translated from the Greek text which is based on the book “Ιστορία της Καστάνιανης Κονίτσης” of Mr. Christos N. Gassios.

Social Organization

There was a strict division of labor and gender segregation. Only men participated in various events and festivities (zaferia). Later, they began to bring their wives too. At weddings and funerals, women sat in different rooms. It was strictly forbidden for men and women to hold hands, especially if they were not related. Girls were not sent to school with the excuse “not to learn to write to the boyfriend”.

The social organization of the village was mainly based on the large extended family, and there were also isolated families whose members were integrated into these kindred groups based on their father’s ancestry.

Marriage was allowed to third cousins because they believed that there was no relationship beyond this degree. After all, the village was endogamous and at the local level. Few engagements had taken place, according to the registry, with neighboring villages because it was considered offensive to marry a girl outside the village.

Another characteristic of the village, as in the wider area, was the change of the groom’s surname when he came to settle in the house of a single daughter or a girl without brothers. This was evidence that the principle of organization of the “house” was stronger than the generation and the organization based on the principle of blood, which in their perceptions symbolizes paternal ancestry.

Source: The information on this section has been translated from the Greek text which is based on the book “Κοινωνική οργάνωση – Οικιακή οικονομία: Ο κύκλος ανάπτυξης της οικιακής ομάδας στην ορεινή κοινότητα Καστάνιανης Κόνιτσας” of Mr. Alexakis Eleftherios.

The craftsmen of Kastaniani and their work

The craftsmen of Kastaniani were highly valued as artisans, not only for the excellent construction of the buildings, but also for the exceptional quality of the local stone that allowed them to build “isosceles” or “straight” as they said in the local dialect. According to references to their work (archives of Ali Pasha of Tepelene), their contribution to the reconstruction of the Castle of Ioannina, where the “rewarded craftsmen” from Kastaniani were 53, a number that is considered large, is significant.

In the following years, the craftsmen of Kastaniani expanded their activity, leaving remarkable works in the wider area of ​​Epirus and continuing in the rest of Greece as well as in Albania.

From the beginning of the 20th century, overseas trips began, mainly traveling to America, where they worked on construction and railway projects. About 100 men from Kastania immigrated to America, and some of them took their wives.

From 1936-1939, many craftsmen worked in Macedonia on technical works and others. They also worked with other craftsmen from the villages of Konitsa at the borders on military works, at the Roupel fortresses, and on the so-called Metaxa Line.

After the end of the Civil War, the area of ​​the border Konitsa was under surveillance with repressive measures and under a special regime that negatively affected the economic and social life and cultural evolution.

Source: The information on this section has been translated from the Greek text which is based on the book “Μάστοροι & Χτίστες από τα Μαστοροχώρια της Κόνιτσας” of Mr. Argiris Petronotis and Mr. Vasilis Papageorgiou.

Churches and chapels

Agios Nikolaos church

It is built in the central square and dedicated to Agios Nikolaos, the patron saint of the village. The main phase of its reconstruction is placed in the period 1915-1920. Its completion took place in 1928, when the first operation took place, but without the interior decoration.

Agios Dimitrios church

The church of Agios Dimitrios is built at the top of the district of Messargia and is the oldest in the village. The church building was also used as a fortress by the inhabitants during the periods of barbaric raids. Until 1938 there was a cemetery in the precinct.

Chapels

In the old days, building a church was considered a sacred debt. After all, most of the craftsmen were in the village and building was not difficult for them. The competition pushed the inhabitants to build chapels on every ridge, peak and hillside.

Some families had undertaken to supervise and maintain them on a permanent basis. Seventeen chapels built around the settlement are associated with the history and tradition of families who were also responsible for their maintenance. They were and are a point of reference and during the festivities the locals and the pilgrims gather to pay tribute to the holy patron.

Bridges

Source: The information on this section has been translated from the Greek text which is based on the book “Γεφυρογραφία της Πίνδου” of Spyros I. Mantas.

The bridge of Rachi

It is located in the village between the neighborhoods of Mesargia and Rachi and bridges the pit of Messargia. It was built, probably by an engineer, in 1895 and the parapets were added later, in 1931, with holes for the drainage of rainwater

The bridge of Mitsaioi or Mitsadiko

It is located on the edge of the village and bridges the pit of Rachi next to the house of the Mitsis family. It has an arch made in a purely popular form with a double row of almost wedge-shaped stones. The arch has an opening of 9 meters and a height of 3.80 meters. The passage corridor is almost flat, has a length of 17.75 meters and a width of 2.40 and without the existence of railings or arches.

The bridge has been designated as a historical monument.

The bridge of Malnitsa

It is located in the north outside Kastaniani and bridges in the place Malnitsa the homonymous pit which joins below with the streams of the village and with the name Gostanikos flows into Sarandaporos. The inhabitants crossed the bridge going to their fields, to the chapels that were located on that side and also to the villages of Blistdani (today Lagada), Kantsiko (today Drosopigi) as well as in Macedonia.

Galina bridge

It is located inside the village. It was built in 1936 on the site of the old damaged bridge. The construction was started by local craftsmen but it was completed by the work of more craftsmen from Tzoumerka.

Activities

The very beautiful locations are ideal for 4×4 tours or hiking.

The village celebrate the Nativity of John the Baptist on June 24 and Agia Paraskevi on July 26.

<p>The post Kastaniani: A tribute to the beautiful village first appeared on Epirus Explorer.</p>

Because of the heavy snowfall and many rains, there are many springs with plenty of water forming two torrents on either side of the village, Alonitikos and Manouras, which meet up and flow into Sarantaporos, the tributary of Aoos river.

History and Information

Based on iformation we found on http://chioniades.gr

Chioniades is one of the historical villages of craftsmen, known as Mastorohoria of Konitsa, with the characteristic paved square, the tall stone terraces due to the sloping ground, the fountain, the plane tree and, of course, the stone cobbled streets and the stone houses. It was once the center of a large geographical area with common cultural features: the Mastorohoria in Voio, Kastoria, Florina, Tzoumerka, but also in Cologne, Korce, Elbasan (today Albania).

There is no data when the settlement was created. However, from the many Slavic place names in the village and from the words that came into the vocabulary of the inhabitants, we conclude that this place was inhabited before 1000 AD. Chioniades and the villages of the area seem to have been created by joining, perhaps, nomads who felt the need to form a united community.

In one version the first inhabitants of Chionades built their first village in the 14th century at the “Paliospita” site, with a central church the existing church of Agios Nikolaos, and where there are three cemeteries. Later in the 16th century, unknown why, they abandoned this site and settled in today’s.

“The tribes of Chioniades”

An article by folklorist Kitsos Makris titled The “tribes” of Chionades and the epirotic handicraft – painting  published in 1977 at ARMOLI (a magazine with topics from Pyrsogianni and surrounding Mastorohoria), refers to the sources of the Epirotes peasants – painters, such as Kapesovo, Sudena, Samarina (noting that Samarina, although it belongs to Macedonia, it is culturally belongs to the Epirus region), Fortosi, Kalentzi, Chionades, and concludes that Chionades was the largest nursery of painters.

Hagiography

From the 15th century, Chioniades remain in history as “the village of hagiographers” and are known all over Epirus and those who are engaged in the folk arts of Epirus.

Influenced first by the so-called Ipiroto-Theban School of Hagiography and later by Italian and Eptansian painting, the Russian hagiography of Mount Athos and paper lithographs and copper engravings, the Chionades painters-hagiographers spread from the 18th to the middle of the 20th century in Epirus, Central Greece, Thessaly, Macedonia, and Albania by painting icon screen for churches, frescoes in monasteries and churches, as well as portable icons for houses, decorating the mansions of in Zagori villages especially with topographies, floral prints, portraits, decorations of all kinds and still life.

Of course, it is worth noting that the people of the village did not follow the flow of stone technique as the rest of the inhabitants of Mastorohoria, but they excelled in the field of painting and hagiography.

The crafstmen

Like the craftsmen of neighboring villages, so the painters-hagiographers were working in organized groups. They left their place in the spring and returned in the autumn to spend the winter in their homes and to deal with livestock farming as well as with the painting of portable icons. On their journeys they came into contact with the new artistic movements that circulated in Western Europe and the large urban centers of the Ottoman Empire and added new architectural and artistic elements in their art.

Painting art in Chionades was practiced on the basis of family professional engagement. The needs required younger family members to be apprenticed close to their experienced relatives. This helped them by dealing with secondary jobs while learning with them. Depending on their degree of development in painting, they often became collaborators and succeeded or made their own crew in the same way. The apprentice painters followed the crew of their relatives from an early age.

What to see in Chioniades

The bridge at Paraspori

A stone one-arched bridge at Paraspori location, just before arriving in the village above Alonitikos Lakkos, a stream that flows into Sarantaporos river. It was built in 1866 according to an inscription written on a stone slab -lost today- by craftsmen from Pyrsogianni and costed 15 Ottoman pounds offered by Dimitrios Papas Ioannou.

The bridge was in danger of being destroyed by the rushing torrent that over time eroded the ground next to the bridge and widened its gap. Fortunately, in 2007, the bridge was maintained and a special wood structure built on a stone foundation.

Churches

St Athanasios

On the square between the two neighborhoods with panoramic view. It is said to be built in the place of an older one, probably in 1755, where, as it was said, it had also been a school. The church was rebuilt, in 1866. Then the temple was made. And of course it has wonderful frescoes with fine colors and covers all the periods of the famous art of Chioniades. Indeed, wherever you stand, you think the eyes of the saints are facing you, something rare.

St Nikolaos

Saint Nicholas is today a small chapel near the cemetery of the village in the place of an old temple built 400 years ago years and which according to tradition was the old central church of the village. This temple was frescoed, but from the many repairs, few fragments were saved in the Sacred Intention. A small figure of a saint, a remnant of old frescoes, is estimated to date back to the early 17th century. The icons of the temple and other chapels have been removed from their place and kept in a safer place.

Old chapels

Dedicated to Virgin ( Panagia), Saint Paraskevi, Prophet Elias and the Holy Trinity.

The old and the new school

In the village square there are two stone buildings, which formed the old and the new school of Chionades. The building of the old school was built in 1905. It is a small oblong building with a characteristic porch at the entrance, which consists of two stone-built pillars supporting a small shed with a triangular pediment. The building, when the new school was built, housed the community offices and the village café.

Activities

From Chionades, hikers and mountaineers can make various nice trips both on Grammos and further afield to Aetomilitsa and the Arenes Mountains (2197m). It goes without saying that you need a good physical condition, as well as an experienced guide because the paths are not marked and do not exist on maps.

Grammos is known mainly for his warfare in World War II and Civil War and for many years his villages have been isolated.The massif of Grammos, which is part of the Natura 2000 network (Ecological Network for the Protection of Regions of the European Union), presents an impressive ensemble due to the diversity of its relief.

With the homonymous pyramidal peak dominating majestically at 2,520 m and a number of peaks with an altitude well above the 2000 m. ιt composes an impressive ridge with a length of over 15 kilometers and a north-south direction. The geological formations, the many and high peaks forming valleys (Grammosta, Aetomilitsa, Plikati), the beautiful alpine lakes (Grammosta, Moutsalia) and the rich flora and fauna make it one of the most beautiful and interesting natural landscapes.

Events

On July 20 a feast in the chapel of Prophet Elias takes place.

<p>The post Chioniades – The beautiful village of folk painters first appeared on Epirus Explorer.</p>

History and Information

About Gorgopotamos

There are two versions of the origin of the old Slavic name Tournovo:

• The one in which the toponym means a settled place which agrees with the tradition that the place once suffered subsidence.
• The second and most prevalent one is that the toponym is interpreted as a place of thorns, which is justified by the existence of the many thorns that exist in the area.

At the end of the 19th century, the settlement experienced a period of demographic and economic prosperity. In World War II and the Civil War, it experienced many disasters like all the surrounding villages. In the post-war years it began to be deserted. Only in the summer is it filled and enlivened by visitors.

Source: Γοργοπόταμος Κονίτσης, το Χωριό των Περίφημων Ξυλογλυπτών
Π. ΔΙΟΝΥΣΙΟΣ ΤΑΤΣΗΣ ΠΡΕΣΒΥΤΕΡΟΣ

Carvers and woodcarving

The development of wood carving and especially ecclesiastical carving started from the 17th century and peaked from the beginning and middle of the 18th century to the middle of the 19th century. Craftsmen from other villages of Mastorochoria were also engaged in wood carving, but the most famous are those from Gorgopotamos. The families that distinguished themselves in the practice of the art of woodcarving were the Shekhis and the Vouris. As a rule they had the saying “Let art never leave the family”. The secrets of the art stayed in the family and were passed down from generation to generation.

The woodcarvers of Gorgopotamos sought work away from their homes and undertook all kinds of woodcarving work, but mainly the decoration of temples, public buildings and mansions. But where they excelled is the construction and decoration of icons.

Their works exist in the area of Mastorochoria but also in the wider area of Epirus. A typical example of their art is the iconography of the churches of Agios Athanasios in Ioannina and Agios Charalambos in Preveza, as well as the wood carvings of the parish church of Panagia in their birthplace, the work of Vasilios Skalistis, who was also called the “emperor of art”.

Source: Ζωγραφική και ξυλογλυπτική στα Μαστοροχώρια: Χιονιάδες, Γοργοπόταμος
Πολυμέρου – Καμηλάκη, Αικατερίνη, Σκούρτης, Κωνσταντίνος

Originating from Gorgopotamos

George Papathemistokleous (31/1/1896 – Tepeleni 3/1/1941), teacher, was born here. Although a father of four children, he took part in the war of 1917 and many other battles. In 1940, although a reservist, wounded and a family man, he voluntarily left for the northern continental front, taking command of the 9th company. In a battle with this company he was killed (3/1/1941) on the heights of Tepeleni, where his lieutenant Fufoulos buried him in a ravine at 1740m. altitude. His bust is at the entrance of the village.

Source: http://efedros.blogspot.gr/2012/02/blog-post_04.html

Activities

The village itself is surrounded by the high peaks of Grammos. Kamenik – Golio – Varjioban – Bandra. From an altitude above, the alpine landscape with its steep rock formations is breathtaking. Black pine and beech cover the lower altitudes and autumn, the most beautiful season of the mountain, is the dominance of colors.

The surrounding area is suitable for road trips to the nearby villages of Pyrsogianni, Vourbiani, Asimochori, Oxya, Plikati, Hioniades. Mountaineering routes of difficult category start from Plikati on the surrounding peaks of Grammos. Road crossing with 4X4 towards Aetomilitsa. There are many routes in general for hikers and climbers.

The view from many peaks is spectacular!

What to see in Gorgopotamos

Agios Nikolaos: At the entrance of the village, inside the cemetery.

Assumption of Mary (Church of the Mother of God) (1915): Central church on top of the neighborhood. It was built in the place of another church that was destroyed. It has a wonderful walled wooden icon screen, work and offer by the famous local Vassilis Taliadouros or Skalisti (1886-1943).

Events

August 15th (Assumption of the Virgin). Feast of Panagia, which has been going on since 1940.

<p>The post Gorgopotamos – At the foot of Orla first appeared on Epirus Explorer.</p>

It is located on the outskirts of Smolikas and it combines natural beauty with traditional architecture.

History and Information

Ganadio was declared a traditional settlement in 1979 and has preserved almost intact its architectural wealth. The mansions show the economic prosperity of the region. The “crowds” of craftsmen of Ganadio in Greece and abroad as well as commercial activities of many immigrants from the Balkans brought money to the village.

The stone houses of the village are small forts, some even have loopholes. In the 19th century, the village became target for the thieves for consecutive times. Even the women had learned to handle weapons to protect their property alongside men.

The architecture of the houses is very interesting. That is because the design and size determines the social stratification of the people . The houses, built in “Π” shape, belonged to the rulers, those that had “Γ” meant belonged to the middle class and simple squares were those of the poor. The colors on the windows, doors and inside the houses are ocher, dark green and burgundy.

During 1950 till 1960 the “devastation” of the site took place. Its inhabitants fled in search of a better luck in big cities or close to their relatives, who had earlier emigrated to America, Australia, Romania and Egypt with their thought always in the village.

What to see in Ganadio

In the central square there is a large plane tree that dominates the sacred temple of Archangels. The temple is an aisled basilica built with hewn stone in 1856 by master builder Charisiadis and “hosts” precious religious relics.

These two buildings, as well as the temple of Archangels in the square, were built with money from Spyridon Xynos, who made a big fortune trading in the Balkan countries.

Next to the church is the “amiliko”, an old inn, where in the ground floor the stables for horses are kept till today and on the 1st floor the guesthouse is located. Finally, the cafe fills the central square setting.

Ganadio comes to life only every August, when people who have emigrated come and meet each other for two weeks. After that time the “Stone Village” lives another “stone winter” with fewer than 20 inhabitants.

<p>The post Ganadio – One of the three “Stone Villages” first appeared on Epirus Explorer.</p>

It is a beautiful village with natural beauty. The large square is surrounded by the stone houses of the village and is covered by a large tree.

It has a rich cultural tradition and there many events organised especially in summer by the Associations of the village. On July 25 to 26 the big festival of Agia Paraskevi takes place.

<p>The post Agia Paraskevi – On the northwestern slopes of Smolikas first appeared on Epirus Explorer.</p>

It is 30 km away from Konitsa and it is built at the foot of Grammos at an altitude of 840 m., with a population of about 100 residents.

About Pyrsogianni

The first image a visitor sees is the dominance of the stone. It is the homeland of folk craftsmen who originally worked in Greece and later around the world by building houses, bridges, churches, lighthouses, mosques, monasteries and cobbled streets.

They were organized in crowds and in order to consult one another they used a sign language called “koudaritika” or “mastorika”.

Today the “brotherhood of Pyrsogiannites”, an active club, demonstrates important work, such as the building of Hotel of Pyrsogianni at the expense of the inhabitants themselves and the stone church of St. George with its impressive bell tower.

Another one is also the Museum of Stone Craftsmen hosted on the ground floor of the School of Pyrsogianni which features important exhibits and archives from the lives of craftsmen.

What to see in Pyrsogianni

There is a museum (Museum of Epirus Craft) housed in the old school of the village that is dedicated to the art. This process lasted over 400 years. In the square Coca – Karya, buildings located there began to be built in 1750 and are rich in inscriptions and reliefs performances.

Quaint old houses, stone fountains, cobbled streets and squares induce admiration for their beauty and architecture.

You should not miss a visit to the oldest church of St. Nicholas (1772) with diffuse continental architecture and the Cathedral church of Agios Georgios (1904), which was the model on which the Cathedral of Athens was built.

Activities

Starting from the village you can visit all the other neighboring Mastorochoria as well as the impressive mountain range of Grammos.

<p>The post Pyrsogianni – You’ll fall in love with this village first appeared on Epirus Explorer.</p>

Together with two other nearby villages Molista and Ganadio, it is one of the three labeled “Stone Villages“.

About Monastiri

According to the info we could find on Wikipedia, the residents of the village were masons for the most part, the famous stone craftsmen and merchants, who arrived as immigrants until Wallachia, Romania and Egypt or elsewhere. Seasonal farm work was primarily dealt by the female population. The village in the census of 2001 had 53 inhabitants.

In the village is the monastery of Virgin Mary with a history of several centuries, without monks anymore but with enough artifacts and unique architecture. On August 6th there is a traditional feast held.

What to see in Monastiri

The forest area around the village is ideal for mountain activities such as biking, climbing, hiking. Lower than the village flows the river Sarantaporos who after a few km route joins Aoos to arrive in Albania.

In the next village Molista (Messaria) there is a guesthouse open throughout the year with all modern conveniences.

The forest area around the village is suitable for mountain activities, such as cycling, mountain climbing, hiking.

<p>The post Monastiri – One of the beautiful “Stone Villages” first appeared on Epirus Explorer.</p>

About the village

According to the website of Konitsa municipality, previously there were three settlements there, Staritsa, Selo, and Anargiroi.

The village took its name from the first settlement because of the wheat fields spread out around it. Then, in 1928 it was renamed Pournia because it was considered that the word Staritsiani was foreign and mainly Slavic – (Staritsiani from Staristan that means old village).

It is not known when Pournia was founded for the first time. However, no one doubts that it is the offspring of another village called “Trapia” (from the word atrapos). This was built on the site of today’s Trapia.

Also, the residents believe that current Pourniotes are descendants of Aryan people. Trapia was one of the largest villages in that period, with 300 families and 1,200 residents, who were engaged in farming and building. But the plague (14th-16th century) forced them to move so the village deserted.

During the Turkish occupation it seems that it was a large village in Kaza (Vilayet, Province) of Konitsa with cobbled streets and 552 inhabitants according to the Ottoman Statistics 1895 reports.

What to see

Shortly before the village the visitor meets the Black Stone bridge that bridges the stream of Saint Anargiroi passing through that point and ending in Sarantaporo. It’s a nice bridge built probably in 1853 and in very good condition. The imposing rock next features the iconography of the Almighty.

<p>The post Pournia – In a beautiful location with high mountains first appeared on Epirus Explorer.</p>

Drosopigi

The stone bridge of Drosopigi

The church of Agia Paraskevi

Sarantaporos

Sarantaporos

The stone built school

The view from the village

About the village

Drosopigi is one of the villages that belong to Mastorochoria and one of the best preserved. The stone houses with the paved roofs or tiled roofs, the streets, the square which is of the most beautiful squares of Mastorochoria, the church of Agia Paraskevi (1930) and the stone school (1927) are examples of the local architecture.

The residents were builders but also excelled in viticulture and the art of barrel. In fact, craftsmen from Kantsa worked throughout the Greek territory and abroad (Iran, Sudan, USA).

What to see

In the center of the square there is a huge tree with 6m perimeter which during the civil war suffered a shrapnel but survived and eventually stands up till today.

Next, at a short distance from the square stands the beautiful and imposing church of Agia Paraskevi which was built by craftsmen from Kantsa in 1930.

You can also admire the stone bridge known as “Kantsiotiko bridge“, from the older name of the village Kantsa. It is the only surviving stone bridge in the main Sarantaporos and a “trademark“.

What’s more, it is one of the few bridges of Epirus, which was founded in the mid 18th century, more specifically in 1717.

Furthermore, it is built up in typical rock on both sides of which start two large arches towards the opposite riverbank. Above the cliff there is an even smaller arch to cross the waters of the river during periods of high level. Today we see a cluster of two bridges next to one another, with two different materials. The beautiful old stone bridge is just a breath away from the newest iron one.

The name of the master builder of the construction of the bridge is unknown, but there are several elements showing that this is a creation of the hands of Kantsa people. Also, the name of the sponsor who addressed the construction costs is unknown as well. However, it seems to have a strong historical basis myth that the money was allocated by the wife of a Bey (officer of the Ottoman Empire) in the region.

It is the only surviving stone bridge in the main Sarantaporo.

<p>The post Drosopigi – You’ll fall in love with this fantastic stone village first appeared on Epirus Explorer.</p>