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Paparrigopoulos, Konstantinos

Konstantinos Paparrigopoulos ( Greek Κωνσταντίνος Παπαρρηγόπουλος ; 1815 , Constantinople - April 14, 1891 , Athens ) - Greek historian of the XIX century, characterized by modern historians as the "father" of Greek historiography . He is the founder of the perception of the historical continuity of Greece from antiquity to the present day, having established in his teaching at the University of Athens a division of Greek history into three periods (ancient, medieval and new) and made efforts to annul the prevailing views of that era that the Byzantine Empire was a period of decline and degeneration which was not recognized as part of Greek history. Ethnographer N. Politis believes that he laid the foundation for the formation of the national identity of modern Greek society [5] .

Konstantinos Paparrigopoulos
Date of Birth
Place of Birth
Date of death
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Scientific field
Place of work
Academic degree( January 22 ( February 3 ) 1850 )
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Content

  • 1 Biography
    • 1.1 Youth
    • 1.2 Professional career
    • 1.3 Family
  • 2 Scientific works
    • 2.1 Views of Paparrigopoulos
    • 2.2 Byzantine link in the "History" of Paparrigopoulos
    • 2.3 Paparrigopoulos on the Byzantine Reformation
    • 2.4 Paparrigopoulos on the Zealot revolution in Thessaloniki
    • 2.5 Paparrigopoulos about Plifon
    • 2.6 Critics
    • 2.7 Paparrigopoulos about the post-Byzantine era
    • 2.8 Paparrigopoulos on the Greek Revolution of 1821
  • 3 Journalist
  • 4 notes
  • 5 Sources
  • 6 Literature

Biography

Youth

Konstantin Paparrigopoulos was born in 1815 in Constantinople and was the son of banker Dimitri Paparrigopoulos, a native of the village of Vitina Arkady Peloponnese and the elders of the Greek community of Constantinople and Tarsia Nikokli [6] . With the beginning of the Greek Revolution of 1821 , in the massacre of the Greek population of Constantinople, the Turks killed his father, brother Michael and other members of his family (uncle, Ioannis Paparrigopoulos, and his father-in-law, Dimitrios Scanavis) [7] , and looted and confiscated all of them state. After these tragic events, his mother, Tarsia Nikokli, found refuge in Odessa , along with eight of her children [8] . In Odessa, Konstantin Paparrigopulos studied at the Richelieu Lyceum , as a scholar of the Russian Emperor Alexander I (K. Avgitidis writes that Paparrigopulos received a state scholarship in 1822, without specifying which year) [9] . In 1830 , at the end of the War of Independence, the family moved to Greece, where they settled in the city of Nafplion [10] . Here Paparrigopoulos continued his studies at the Aegina school with George Gennadios , which, however, he could not finish. Despite the fact that he knew several foreign languages ​​(French, German and Russian) and read a lot, he never completed any level of education (K. Avgitidis claims that the Richelieu Lyceum Paparrigopoulos graduated) [11] ), which caused criticism, which he suffered when he was trying to get an appointment to university [12] .

Professional career

In 1833, Paparrigopoulos was appointed an employee of the Ministry of Justice, and rose to the rank of director [13] . In 1845, he was dismissed from the ministry, according to a resolution of the First National Congress regarding those born abroad. In the same year, he was appointed a teacher of history at the Gymnasium of Athens, after the dismissal of G. G. Papadopoulos, with whom in the past he had public disagreements on historical issues. In 1848, his application for employment, as a teacher of ancient history, to the university was rejected due to the lack of a university diploma and a doctoral dissertation [14] . The University of Munich proclaimed him a doctor in absentia (in absentia) after Paparrigopoulos signed a memorandum written in Latin, which Schinas, Konstantinos sent to the Faculty of Philosophy on January 19, 1850. On January 22 of the same year, Paparrigopoulos was given a diploma [15] . In March 1850, he underwent a test lesson at the Faculty of Law, but was not assigned to it [16] . Paparrigopoulos became a teacher at the Faculty of Philosophy, instead of Konstantinos Schinas , where he taught "from ancient to modern times the fate of the Greek nation." Paparrigopoulos became an associate professor on March 6, 1851 [17] , and on February 17, 1856 received the title of full professor [18] . In 1870 and 1871 he put forward his candidacy for the post of rector, but to no avail. Ultimately, in 1872 , he managed to be elected rector [19] . In 1875, he was appointed an honorary professor at the University of Odessa , and in 1881 he was elected a member of the Academy of Serbia [20] . Until 1864, every year he participated in the jury of the Poetical Competitions of the University of Athens and in 1858 and 1859 prepared a jury report [21] . In the last years of his life, he was president of the philological society Parnassus .

Family

In 1841, Paparrigopoulos married Maria Aftoni, daughter of Georgy Aftonidis, a dignitary of the Ecumenical Patriarchate and, in the past, before the Greek Revolution, one of the four ephors of the secret Greek revolutionary organization Filika Eteria in Constantinople [22] . The couple had three children: Dimitrios ( 1843 ), the future poet and theater writer, Aglaya ( 1849 ) and Elena ( 1854 ) [23] . Konstantin Paparrigopoulos had the misfortune to survive the death of his son, Dmitry ( 1873 ), as well as the death of his daughter, Elena and his wife ( 1890 ), and his brother Petros ( 1891 ). Paparrigopoulos himself died in 1891 in Athens [24] .

Scientific Papers

In 1843, Paparrigopoulos first appeared before the scientific world with the dissertation “Περὶ τῆς ἐποικήσεως σλαβικῶν τινῶν φυλῶν εἰς τὴν Πελοπόννησον” (On the transfer of Slavic tribes to the Peloponnese theory [25]] [ 25] . Two years earlier (1841) he translated the work of Le Centaure by Maurice de Guerin , which was published in the journal European Compiler [23] . In 1844, he published a treatise on the destruction of Corinth by the Romans, “The Last Year of Greek Freedom” [26] , and in 1846 he compiled a one-volume dictionary of the French language and took part in writing a method for studying the French language [27] . In 1849, he published the Guide to General History , intended for teaching in high schools [28] . In 1853, he published the first, brief, version of his work, “History of the Greek nation from ancient times to the latest . ” The work was translated into French and published in France in 1858 [29] . In 1860, the publication of the second version of the History of the Greek Nation [30] began . This work was divided into 3 volumes of 15 books and its publication was completed in 1876 . The final, multi-volume, version of his “History” has been published and continues to be published in Greece to this day [31] . His student was a historian, and subsequently Prime Minister of Greece, Lambros, Spyridon .

Paparrigopoulos Views

Konstantin Paparrigopoulos historically linked Greek antiquity with modern Greece through Byzantium . The same views were expressed to him by the early historian Zambelios, Spyridon , in his introduction to the one-volume edition of demotic songs in 1852, as well as the Scot Finlay, George in 1851 in History of Greece, from its Conquest by the Crusaders to its Conquest by the Turks ”and German Zinkeisen, Johann Wilhelm [32] . According to Paparrigopoulos, Hellenism did not disappear after the defeat of the Greeks from the Romans in 146 BC. e., but continued to exist and, moreover, managed to be reborn with the creation of the Byzantine Empire, which was not a degenerate fragment of the Eastern Roman state, but was a revival of ancient Greek civilization. He defined 1204 as the starting point of New Hellenism, that is, the capture and plunder of Constantinople by the Catholic crusaders of the Fourth Crusade . Paparrigopoulos expressed disagreement with the Bavarian-Austrian historian Fallmerayer , who in his work History of the Morea Peninsula in the Middle Ages ( 1830 and 1836 ) claimed that the Greek population disappeared in the VI century BC. e. after the invasion of Slavic tribes , and therefore the new Greeks are not related to the ancient population. Paparrigopoulos was severe in relation to Fallmerayer. In 1833, Fallmerayer first entered the land of Morea , where he stayed a month, and then went north to Attica . Here Fallmerayer was at the center of the scandal. Prior to this, he used almost exclusively toponymy in his theory. The only document cited by Fallmerayer caused a scandal. The Greek archaeologist Pittakis, Kiryakos handed him the "Chronicle of the monastery of St. Anargirov." Based on the Chronicle, Fallmerayer argued in his second volume that Attica had been depopulated for 400 years since the Justinian era and that the remnants of the Athenians had reached the island of Salamis [33] . But 400 years turned out to be three years. Paparrigopoulos blamelessly accused Fallmerayer of deliberately forging a figure, building his theory [34] . However, the Greek historian Veloudis believes that it was Pittakis who forged the figure in order to discredit Fallmerayer and present him as an amateur [35] [36] .

The Byzantine link in the "History" of Paparrigopoulos

The main reason that he attached great importance to the Byzantine Empire was that Paparrigopoulos believed that Byzantium was the connecting link between ancient and new Hellenism, since proof of the historical unity of the Greek nation was the main goal of Paparrigopoulos. It should be noted that for Paparrigopoulos “(...) the Greek nation refers to all people who speak Greek as their native language.” [37] that, in a certain sense, is close to the thesis of the ancient Athenian rhetorist Isocrates “and, perhaps, everyone participating in our education »(καὶ μᾶλλον Ἕλληνας καλεῖσθαι τοὺς τῆς παιδεύσεως τῆς ἡμετέρας) Πανηγυρικός εδάφιο 50 Another additional reason, because of which Paparrigopulos considered important Byzantium was the achievement of political unity of the Greeks, which was absent in ancient Greece and. In the views of Paparrigopoulos on national unity, the influence of the Great Idea is observed, but also the teaching of the professor of the University of Athens, Konstantin Schinas , with whom Paparrigopoulos maintained close ties.

Paparrigopoulos on the Byzantine Reformation

Parrigopoulos was the first to examine in detail the period of the reign of the Isaurians , as well as the first to positively evaluate their reforms. Paparrigopoulos writes that if the Isaurian reforms became dominant, then the fate of not only Byzantium, but the whole world would be different and “a public Reformation of the East would have occurred much earlier than the Western Reformation” [38] . With this assessment, Paparrigopoulos later disagreed with the Russian-Yugoslav Byzantine Ostrogorsky, George Alexandrovich , who criticized the views of Paparrigopoulos saying that there could be no talk of any widespread social reforms of Leo III. According to Ostrogorsky, Leo III Isaur used the changes in the social system of Byzantium that occurred in the VII century. The creation of a strong state power at this stage of the development of Byzantium corresponded to the interests of the developing feminine nobility, since the formation of a large land tenure and seigniorial methods of exploitation required the existence of firm power to strengthen the military land tenure, which tended to become a feudal lord class [39] . Considering the period of iconoclasm , Paparrigopoulos defends the iconoclasts, noting that "this was a progressive movement." The Russian icon painter Uspensky, Leonid Aleksandrovich , much later, noted that the reason for the development of iconoclasm was the abuse that distorted the veneration of holy icons [40] . Paparrigopoulos condemns the icon worshipers, and, in particular, Theodore Studit, believing that their activities brought the Byzantine Empire to the brink of death [41] . Along with religious reform, which condemned the icon, forbade power, reduced the number of monasteries, but at the same time did not touch upon the basic tenets of the Christian faith, political and social reforms were carried out [42] . The sympathies of Paparrigopoulos are prone to the complete justification of the iconoclast emperors as progressive reformers [43] .

Paparrigopoulos on the Zealot revolution in Thessaloniki

Lighting the Thessaloniki rebellion of the 14th century, Paparrigopoulos negatively refers to monasticism and the phenomenon of hesychasm [44] . The uprising had two stages: the first (1342–1345), when the leadership of the uprising was in the hands of the middle class, and the second (1345–1349), when the leadership of the uprising passed into the hands of the lower classes [45] Paparrigopoulos accuses John VI Kantakuzin of having his zeal to suppress the revolt of the Zealots, he called for help to the Turks, who first, with his help, crossed from Asia Minor to Europe, and in the future, to finish off the rebels and provide Turkish support, he did not stop before the “monstrous wedding” of his 13-year-old daughter with The 60-year-old Sultan Orhan [46] .

Paparrigopoulos about Plifon

In his Hellenocentric coverage of the history of Byzantium, Paparrigopoulos pays great attention to George Plifon , who declared "we are a kind of Hellenes" [45] . Based on the social reforms that George Plifon proposed, Paparrigopoulos in his work refers to him as "the Greek socialist of the 15th century" [47] .

Critics

When Paparrigopoulos published his first version of the History of the Greek nation , in 1853, the prevailing view among most scholars was that the Byzantine Empire was a degenerate state dominated by religious fanaticism and superstition [48] . Another group of historians, mainly expressed by K. Tsopotos, believed that the Greek communities were a product of the Ottoman tax system and there was no connecting link between the Byzantine communities and modern Greece . Paparrigopoulos refuted these views with arguments, exploring mainly folk culture, customs, language, etc.

His critics belonged mainly to two groups:

  • A large group of scholars of that era condemned Paparrigopoulos’s attempt to “wedge” Byzantium, which was considered a religious, fanatical state, between ancient and new Greece. For example, Kumanudis, Stefanos in 1853 , several months after the publication of the one-volume History of the Greek nation , in his publication fell upon those who expressed their views about the great significance of Byzantium, especially against Paparrigopoulos, Zambelios and Byzantios [49] .

Kumanudis even used the term “Zambeliopaparrigopulova school” when he criticized their views. In 1856, Dimitrios Mavrofridis, in his article in the newspaper Athena wrote: “his (Paparrigopoulos) mania about the unity of the Greeks has reached extremes” and described his ideas as “imaginary attempts” [50] Paparrigopoulos often had scientific disagreements with Konstantin Satas .

  • On the other hand, some Byzantinists, such as the Greek historian and politician Kalligas Pavlos [51] and the Russian Byzantine Uspensky, Fyodor Ivanovich , objected to the Hellenocentrism of Paparrigopoulos in covering the history of Byzantium, recalling and emphasizing its Roman heritage.

Paparrigopoulos was also accused by many of Slavophilism [52] . The English historian D. Daikin notes the speech of Paparrigopoulos on September 19 / October 1, 1876, at a rally at the foot of the Acropolis of Athens , demanding Greece enter the war against the Turks, in support of the Serbs, and accusing the government of the lack of military training, six months before the start of Russian-Turkish war [53] .

Personal charges were also brought against Paparrigopoulos on non-scientific issues, such as that he encroached on university property (in an anonymous pamphlet in 1871, the text of which, as was revealed later, belonged to George Mistriotis , on the occasion of Paparrigopoulos’s candidacy for the post of rector) [54 ] that he provided state funding to express government policy in the Ellin newspaper and that he had political ambitions [55] Many of the charges against him were made because of a local spirit: Μ. Dimitsas corrected in 1874 his data on Macedonia . T. Diliannos in 1876 made his comments regarding Morea . P. Vergotis emphasized the flaws in the History of Paparrigopoulos regarding the Ionian Islands . Pavlos Karolidis expressed his displeasure in 1888, about the harsh criticism of Paparrigopoulos against the ancient Asia Minor Greeks. Dragumis, Nikolaos , also expressed disagreement with the data that Paparrigopoulos presented regarding the reunification of the Ionian Islands with the Greek state [56] .

Paparrigopoulos of the Post-Byzantine Age

Paparrigopoulos in his "History" provides a lot of data about this period, mainly in the 5th volume. He describes the rebel activities of the Clefts, mentioning their mutual hostility with Greek monasticism and the clergy [57] . Paparrigopoulos also details the phenomenon of armolones [58] . He analyzes in detail the development of the Greek merchant fleet and its subsequent participation in the War of Independence of 1821-1829. Paparrigopoulos pays considerable attention to the role of Russia in the national liberation struggle of the Greeks [59] ). The Peloponnesian uprising of 1770 was caused by the first archipelago expedition of the Russian fleet , during the Russian-Turkish war (1768-1774) and was brutally crushed. Paparrigopoulos objects to the position that the Greeks shed blood to ensure the success of Russia without winning anything in return. Paparrigopoulos writes: “It will be unfair if we say that because of this struggle, we were only tragedy and did not receive anything in return. We cannot deny that the European intervention, which finally ensured our independence, originates from the Kucuk-Kainardzhi Treaty , through the right of protection (Orthodox), appropriated by Russia, and by virtue of which, and then the Iasi Treaty and the Bucharest Treaty , Emperor Alexander I , with the onset of the revolution, was able to provoke the intervention of all of Europe [60] .

Paparrigopoulos of the Greek Revolution of 1821

Paparrigopoulos was six years old when the Greek Revolution began, and in the massacre of Constantinople by the Turks his father, brother and relatives were put to death. Although the next 10 years of his childhood and youth he lived in Russia, the topic of the War of Independence was significant for him not only in the academic aspect. Греческую революцию 1821 года он также рассматривает в свете своей концепции непрерывности греческой истории и связывает с Византией своим известным тезисом «Нация 1821 года была нацией 1453 года» (то есть та же греческая нация, что защищала Константинополь в 1453 году, была нацией начавшей Освободительную войну в 1821 году). Впоследствии греческие марксистские историки отмечали идеализм этого тезиса, исходя из своего тезиса, что нации в современном понятии этого термина появились с рождением капитализма [61] . В 1860 году он опубликовал в продолжениях в газете своё исследование о военачальнике и герое Освободительной войны Георгии Краискакисе . Труд был издан книгой в 1876 году [62] .

Журналист

 
Бюст К. Папарригопулоса в парке у дворца Заппион Афины

Папарригопулос начал заниматься журналистикой в 1833 году , публикуя статьи в газете « Триптолемос )» Нафплиона [23] . В последующие годы Папарригопулос стал издателем, правда на непродолжительный период, двух газет, «Этники» ( 1847 ) [63] , дружественной к Иоаннису Коллетису и «Эллин» ( 1858 — 1860 ), собственной газеты политического и филологического содержания, которая поддерживала политику короля-баварца Оттона . В последней он опубликовал своё исследование о Георгии Краискакисе . Папарригопулос был соучредителем и с 1853 года директором франкоязычной газеты «Spectateur de l'Orient» , которая информировала иностранцев о греческих вопросах [64] . С 1856 по 1858 год Папарригопулос был корреспондентом в Афинах греческой газеты Триеста «Имера» (День) Иоанниса Скилициса [65] .

Самым серьёзным присутствием Папарригопулоса на журналистском поприще стало его сотрудничество с филологическим журналом Пандора (с весны 1850 года) [66] , который считается самым значительным греческим изданием 19-го века. Соучредителями и издателями журнала были Константин Папарригопулос, Рангавис, Александрос Ризос и Драгумис, Николаос . В журнале Папарригопулос занимался в основном историографическими темами и рецензией на книги. Он также представлял разные исследования исторической тематики. Его тексты в Пандоре достигают примерно числа 50, но их точное число трудно подсчитать, поскольку многие из них он оставил неподписанными. Его существенное сотрудничество с журналом завершилось в 1861 году , когда он перестал писать тексты. Несмотря на это, иногда, [67] он писал в журнале и активно принимал участие, своими публикациями, в издании афинских журналов: « Парнассос » , «Эстия» и др.

Notes

  1. ↑ 1 2 BNF identifier : Open Data Platform 2011.
    <a href=" https://wikidata.org/wiki/Track:Q19938912 "> </a> <a href=" https://wikidata.org/wiki/Track:P268 "> </a> <a href = " https://wikidata.org/wiki/Track:Q54837 "> </a>
  2. ↑ Faceted Application of Subject Terminology
    <a href=" https://wikidata.org/wiki/Track:Q3294867 "></a><a href=" https://wikidata.org/wiki/Track:P2163 "></a><a href=" https://wikidata.org/wiki/Track:Q846596 "></a>
  3. ↑ LIBRIS
    <a href=" https://wikidata.org/wiki/Track:P1182 "> </a> <a href=" https://wikidata.org/wiki/Track:Q1798125 "> </a> <a href = " https://wikidata.org/wiki/Track:P5587 "> </a> <a href=" https://wikidata.org/wiki/Track:P906 "> </a>
  4. ↑ Немецкая национальная библиотека , Берлинская государственная библиотека , Баварская государственная библиотека и др. Record #118901745 // Общий нормативный контроль (GND) — 2012—2016.
    <a href=" https://wikidata.org/wiki/Track:Q27302 "> </a> <a href=" https://wikidata.org/wiki/Track:Q304037 "> </a> <a href = " https://wikidata.org/wiki/Track:Q256507 "> </a> <a href=" https://wikidata.org/wiki/Track:Q170109 "> </a> <a href = " https://wikidata.org/wiki/Track:Q36578 "> </a>
  5. ↑ Α. Πολίτης, Ρομαντικά χρόνια. Ιδεολογίες και νοοτροπίες στην Ελλάδα του 1830—1880 , Ε.Μ.Ν.Ε.-Μνήμων, 1998, σελ. 39 και 47
  6. ↑ Κ.Θ.Δημαράς, Κ.Παπαρρηγόπουλος, εκδ.Μ.Ι.Ε.Τ.Αθήνα, 1986, σελ.109
  7. ↑ Κ.Θ.Δημαράς, Κ.Παπαρρηγόπουλος, εκδ.Μ.Ι.Ε.Τ.Αθήνα, 1986, σελ.110
  8. ↑ Τα οκτώ παιδιά ήταν οι Σκαρλάτος, Νικόλαος, Πέτρος , Λουκία, Ζωή, Ραλλού, Ελένη, Ευφροσύνη και Κωνσταντίνος (Κ.Θ.Δημαράς, εκδ.Μ.Ι.Ε.Τ.Αθήνα, 1986, σελ.109-110)
  9. ↑ Костас Авгитидис, Греки Одессы и Революция 1821 года, Κ.Γ.Αυγητίδης, Οι Έλληνες της Οδησσού και η Επανάσταση του 1821, ISBN 960-248-711-9 , σελ. 195
  10. ↑ Κ.Θ.Δημαράς, Κ.Παπαρρηγόπουλος, εκδ.Μ.Ι.Ε.Τ.Αθήνα, 1986, σελ.111
  11. ↑ Костас Авгитидис, Греки Одессы и Революция 1821 года, Κ.Γ.Αυγητίδης, Οι Έλληνες της Οδησσού και η Επανάσταση του 1821, ISBN 960-248-711-9 , σελ. 194
  12. ↑ Κ.Θ.Δημαράς, Κ.Παπαρρηγόπουλος, εκδ.Μ.Ι.Ε.Τ.Αθήνα, 1986, σελ.111, «ούτε Πανεπιστημίου, ούτε Γυμνασίου, ούτε Ελληνικού σχολείου, ούτε αλληλοδιδακτικού»
  13. ↑ Κ.Θ.Δημαράς, Κ.Παπαρρηγόπουλος, εκδ.Μ.Ι.Ε.Τ.Αθήνα, 1986, σελ.114, 116—117 Παρίσταται στη δίκη του Κολοκοτρώνη με σκοπό να συντάσσει στα γαλλικά, για λογαριασμό του Υπουργείου τα Πρακτικά της δίκης.
  14. ↑ Κ.Θ.Δημαράς, Κ.Παπαρρηγόπουλος, εκδ.Μ.Ι.Ε.Τ.Αθήνα, 1986, σελ.137
  15. ↑ Κ.Θ.Δημαράς, Κ.Παπαρρηγόπουλος, εκδ.Μ.Ι.Ε.Τ.Αθήνα, 1986, σελ.138
  16. ↑ Κ.Θ.Δημαράς, Κ.Παπαρρηγόπουλος, εκδ.Μ.Ι.Ε.Τ.Αθήνα, 1986, σελ.138-139
  17. ↑ Κ.Θ.Δημαράς, Κ.Παπαρρηγόπουλος, εκδ.Μ.Ι.Ε.Τ.Αθήνα, 1986, σελ.140
  18. ↑ Κ.Θ.Δημαράς, Κ.Παπαρρηγόπουλος, εκδ.Μ.Ι.Ε.Τ.Αθήνα, 1986, σελ.455
  19. ↑ Κ.Θ.Δημαράς, Κ.Παπαρρηγόπουλος, εκδ.Μ.Ι.Ε.Τ.Αθήνα, 1986, σελ.257
  20. ↑ Κ.Θ.Δημαράς, Κ.Παπαρρηγόπουλος, εκδ.Μ.Ι.Ε.Τ.Αθήνα, 1986, σελ.329
  21. ↑ Κ.Θ.Δημαράς, Κ.Παπαρρηγόπουλος, εκδ.Μ.Ι.Ε.Τ.Αθήνα, 1986, σελ.193
  22. ↑ Α.Κ.Βακαλόπουλος, Επίλεκτες Βασικές Ιστορικές Πηγές της Ελληνικής Επαναστάσεως (1813—1825), τομ. Ά, σελ.59, εκδ. Βάνιας, Θεσσαλονίκη 1990
  23. ↑ 1 2 3 Κ.Θ.Δημαράς, Κ.Παπαρρηγόπουλος, εκδ.Μ.Ι.Ε.Τ.Αθήνα, 1986, σελ.118
  24. ↑ Κ.Θ.Δημαράς, Κ.Παπαρρηγόπουλος, εκδ.Μ.Ι.Ε.Τ.Αθήνα, 1986, σελ.414
  25. ↑ Περί της εποικήσεως Σλαβικών τινών φυλών εις την Πελοπόννησον
  26. ↑ 1 2 Κ.Θ.Δημαράς, Κ.Παπαρρηγόπουλος, εκδ.Μ.Ι.Ε.Τ.Αθήνα, 1986, σελ.120
  27. ↑ Κ.Θ.Δημαράς, Κ.Παπαρρηγόπουλος, εκδ.Μ.Ι.Ε.Τ.Αθήνα, 1986, σελ.118-119
  28. ↑ Κ.Θ.Δημαράς, Κ.Παπαρρηγόπουλος, εκδ.Μ.Ι.Ε.Τ.Αθήνα, 1986, σελ.129
  29. ↑ http://anemi.lib.uoc.gr/search/?dtab=m&search_type=simple&search_help=&display_mode=overview&wf_step=init&show_hidden=0&number=10&keep_number=10&cclterm1=&cclterm2=&cclterm3=&cclterm4=&cclterm5=&cclterm6=&cclterm7=&cclterm8=&cclfield1=&cclfield2=&cclfield3=&cclfield4=&cclfield5=&cclfield6=&cclfield7=&cclfield8=&cclop1=&cclop2=&cclop3=&cclop4=&cclop5=&cclop6=&cclop7=&isp=&display_help=0&offset=1&search_coll [metadata]=1&&stored_cclquery=creator%3D%28%CE%A0%CE%B1%CF%80%CE%B1%CF%81%CF%81%CE%B7%CE%B3%CF%8C%CF%80%CE%BF%CF%85%CE%BB%CE%BF%CF%82%2C+%CE%9A%CF%89%CE%BD%CF%83%CF%84%CE%B1%CE%BD%CF%84%CE%AF%CE%BD%CE%BF%CF%82%2C%29&skin=&rss=0&show_form=&export_method=none&display_mode=detail&ioffset=1&offset=1&number=1&keep_number=10&old_offset=1&search_help=detail
  30. ↑ Η «Ιστορία του Ελληνικού Έθνους» του Κ. Παπαρρηγόπουλου δεν πρέπει να συγχέεται με το μεταγενέστερο ομώνυμο πολύτομο έργο της Εκδοτικής Αθηνών
  31. ↑ :BiblioNet : Παπαρρηγόπουλος, Κωνσταντίνος Δ., 1815—1891
  32. ↑ Κ.Θ.Δημαράς, Κ.Παπαρρηγόπουλος, εκδ.Μ.Ι.Ε.Τ.Αθήνα, 1986, σελ.99 κ.εξ
  33. ↑ Ι.Φ.Φαλλμεράυερ,Περι της Καταγωγής των Σημερινών Ελλήνων,Νεφέλη 1984,σελ.48
  34. ↑ Константинос Романос, Пролог к книге Фаллмерайера «О происхождении сегодняшних греков», стр. 25,Ι.Φ.Φαλλμεράυερ,Περι της Καταγωγής των Σημερινών Ελλήνων,Νεφέλη 1984
  35. ↑ Veloudis, G. 1970, Jakob Philipp Fallmerayer und die Entstehung des neugriechischen Historismus , Südost Forschungen, τόμ. 29 Μόναχο,σελ 68-71
  36. ↑ Константинос Романос, Пролог к книге Фаллмерайера «О происхождении сегодняшних греков», стр. 26, Ι.Φ.Φαλλμεράυερ,Περι της Καταγωγής των Σημερινών Ελλήνων,Νεφέλη 1984
  37. ↑ Κωνσταντίνος Παπαρρηγόπουλος, «Ἱστορία τοῦ Ἑλληνικοῦ ἔθνους», επιμέλεια Κ.Θ. Δημαρά, Αθήνα 1870, σ. 33
  38. ↑ Δημήτρης Φωτιάδης, Η Επανάσταση του 1821, τομ. Ά, σελ. 87, εκδ. Μέλισσα 1971
  39. ↑ История Византии. Том 2. Часть 1. Раннефеодальное общество и государство в Византии (VII — середи IX в.) | Авва
  40. ↑ Византия в первый период иконоборчества (недоступная ссылка)
  41. ↑ Диссертация на тему «Христианская этика об обязанностях христианина, Феодор Студит» автореферат по специальности ВАК 09.00.05 — Этика | disserCat — электронная библиотека дисс…
  42. ↑ Православная Реформация VIII века | НДА-Петербург
  43. ↑ Карташев А.В. - Вселенские Соборы - VII Вселенский собор 787 г
  44. ↑ Δημήτρης Φωτιάδης, Η Επανάσταση του 1821, τομ. Ά, σελ. 101, εκδ. Μέλισσα 1971
  45. ↑ 1 2 Δημήτρης Φωτιάδης, Η Επανάσταση του 1821, τομ. Ά, σελ. 102, εκδ. Μέλισσα 1971
  46. ↑ Δημήτρης Φωτιάδης, Η Επανάσταση του 1821, τομ. Ά, σελ. 104, εκδ. Μέλισσα 1971
  47. ↑ Δημήτρης Φωτιάδης, Η Επανάσταση του 1821, τομ. Ά, σελ. 108, εκδ. Μέλισσα 1971
  48. ↑ Κ.Θ. Δημαράς, «Η ιδεολογική υποδομή του νεοελληνικού κράτους», Ελληνικός Ρωμαντισμός , Ερμής, Αθήνα 1994, σ. 376
  49. ↑ В 1851 году Византиос, в книге о истории Константинополя , высказал позицию, что византийская история является неотъемлемой частью греческой истории
  50. ↑ Δημαράς 1994, σελ. 366
  51. ↑ Δημήτρης Φωτιάδης, Η Επανάσταση του 1821, τομ. Ά, σελ. 76, εκδ. Μέλισσα 1971
  52. ↑ Κ.Θ. Δημαράς, Εισαγωγή στο: Κ. Παπαρρηγόπουλος, Προλεγόμενα , επιμέλεια Κ.Θ. Δημαράς, Ερμής, 1970, σ. 27
  53. ↑ Douglas Dakin, The Unification of Greece, p.197
  54. ↑ Κ.Θ. Δημαράς, «Η ανάσχεση του Διαφωτισμού και ο Κωνσταντίνος Παπαρρηγόπουλος», Νεοελληνικός Διαφωτισμός , Ερμής, Αθήνα 1980 2 , σ. 409.
  55. ↑ Δημαράς 1970, σ. 26
  56. ↑ Κ.Θ.Δημαράς, Κ.Παπαρρηγόπουλος, εκδ.Μ.Ι.Ε.Τ.Αθήνα, 1986,σελ.319-322
  57. ↑ Δημήτρης Φωτιάδης, Η Επανάσταση του 1821, τομ. Ά, σελ. 128, εκδ. Μέλισσα 1971
  58. ↑ Δημήτρης Φωτιάδης, Η Επανάσταση του 1821, τομ. Ά, σελ. 130, εκδ. Μέλισσα 1971
  59. ↑ Костас Авгитидис, Греки Одессы и Революция 1821 года, Κ.Γ.Αυγητίδης, Οι Έλληνες της Οδησσού και η Επανάσταση του 1821, ISBN 960-248-711-9 , σελ. eighteen
  60. ↑ Δημήτρης Φωτιάδης, Η Επανάσταση του 1821, τομ. Ά, σελ. 116, εκδ. Μέλισσα 1971
  61. ↑ Костас Авгитидис, Греки Одессы и Революция 1821 года, Κ.Γ.Αυγητίδης, Οι Έλληνες της Οδησσού και η Επανάσταση του 1821, ISBN 960-248-711-9 , σελ. 19
  62. ↑ http://anemi.lib.uoc.gr/search/?dtab=m&search_type=simple&search_help=&display_mode=overview&wf_step=init&show_hidden=0&number=10&keep_number=10&cclterm1=&cclterm2=&cclterm3=&cclterm4=&cclterm5=&cclterm6=&cclterm7=&cclterm8=&cclfield1=&cclfield2=&cclfield3=&cclfield4=&cclfield5=&cclfield6=&cclfield7=&cclfield8=&cclop1=&cclop2=&cclop3=&cclop4=&cclop5=&cclop6=&cclop7=&isp=&display_help=0&offset=1&search_coll [metadata]=1&&stored_cclquery=creator%3D%28%CE%A0%CE%B1%CF%80%CE%B1%CF%81%CF%81%CE%B7%CE%B3%CF%8C%CF%80%CE%BF%CF%85%CE%BB%CE%BF%CF%82%2C+%CE%9A%CF%89%CE%BD%CF%83%CF%84%CE%B1%CE%BD%CF%84%CE%AF%CE%BD%CE%BF%CF%82%2C%29&skin=&rss=0&show_form=&export_method=none&display_mode=detail&ioffset=1&offset=3&number=1&keep_number=10&old_offset=1&search_help=detail
  63. ↑ Κ.Θ.Δημαράς, Κ.Παπαρρηγόπουλος, εκδ.Μ.Ι.Ε.Τ.Αθήνα, 1986, σελ.125-127
  64. ↑ Κ.Θ.Δημαράς, Κ.Παπαρρηγόπουλος, εκδ.Μ.Ι.Ε.Τ.Αθήνα, 1986, σελ.176-177
  65. ↑ Κ.Θ.Δημαράς, Κ.Παπαρρηγόπουλος, εκδ.Μ.Ι.Ε.Τ.Αθήνα, 1986, σελ.197-198
  66. ↑ Κ.Θ.Δημαράς, Κ.Παπαρρηγόπουλος, εκδ.Μ.Ι.Ε.Τ.Αθήνα, 1986, σελ.139
  67. ↑ Τις περιόδους 1862 — 1865 και 1867 — 1872 απουσίαζε εντελώς από την έκδοση του περιοδικού, με εξαίρεση μια βιβλιοκριτική του το 1870

Sources

  • Κ.Θ.Δημαράς, Κ.Παπαρρηγόπουλος, εκδ.Μ.Ι.Ε.Τ.Αθήνα, 1986
  • Α. Πολίτης, Ρομαντικά χρόνια. Ιδεολογίες και νοοτροπίες στην Ελλάδα του 1830—1880, Ε.Μ.Ν.Ε.-Μνήμων, 1998

Literature

  • Εγκυκλοπαίδεια Δομή
  • Ε' Ιστορικά
  • Παπαρρηγόπουλος, Κωνσταντίνος Δ., Ιστορία του ελληνικού έθνους: Από αρχαιοτάτων χρόνων μέχρι σήμερα / Κ. Παπαρρηγόπουλου, Π. Καρολίδη, Γ. Αναστασιάδη, Ν. Μουτσόπουλου., 2η έκδ., Αθήνα, Αλέξανδρος, 2001 (15 τόμοι) ISBN 960-8092-13-2
  • Κουμπουρλής Ιωάννης, «Εννοιολογικές πολυσημίες και πολιτικό πρόταγμα: ένα παράδειγμα από τον Κ. Παπαρρηγόπουλο», Τα Ιστορικά, τόμος 15ος, τ/χ. 28-29 (Ιούνιος-Δεκέμβριος 1998), σελ. 31-58
  • Πελεκίδου- Νυσταζοπούλου, Μαρία, "Οι βυζαντινὲς ιστορικὲς σπουδὲς στην Ἑλλάδα. Απὸ τον Σπυρίδωνα Ζαμπέλιο στον Διονύσιο Ζακυθηνό ", ΜΝΗΜΗ Δ.Α. ΖΑΚΥΘΗΝΟΥ, Βυζαντινά Σύμμεικτα, τομ. 9B,(1994),σελ.153-176
  • Φωτιάδης Ε., «Κωνσταντίνος Παπαρρηγόπουλος-Βιογραφικά», στο:Νεοελληνική Ιστοριογραφία, τομ.Β' <Βασική Βιβλιοθήκη 38>, εκδ. Αετός, Αθήναι, χ.χ.σελ.7-14
  • Папарригопуло // Энциклопедический словарь Брокгауза и Ефрона : в 86 т. (82 т. и 4 доп.). - SPb. , 1890-1907.
Источник — https://ru.wikipedia.org/w/index.php?title=Папарригопулос,_Константинос&oldid=102072129


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