.

32, 2000

421
:
(1592/93-19 .)

10.12681/makedonika.170

Copyright 2000

To cite this article:

(2000). 421
: (1592/93-19 .). , 32, 185-203.

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421

(1592/93 - 19 AI.)

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186

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 421 187

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188

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 421 189

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 421 191

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192

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 421 193

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 421 195

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196

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SUMMARY
Vasilis K. Spanos, The Settlements in the Servie. Area and the Names of
Dedicants from them in Prothesis 421 of the Monastery of the Transfiguration
at Meteora (1592/93 - 19th cent.).
On the basis of a manuscript containing entries ranging in date from the
year 1592/93 up to the 19th century, the writer presents 31 settlements within
the jurisdiction of the Diocese of Servia and the names of inhabitants from
them who were recorded as being dedicants of the Monastery of the
Transfiguration at Meteora. Of the 31 settlements, 11 no longer exist (of these
7 have proved to be unidentifiable). 21 of them are mentioned in the initial
entry (i.e. that of 1592/93), thereby providing a terminus ante quern for the
date of their foundation. The others are mentioned in later entries, not all of
which are precisely dated. As for the dedicants, there are 109 in total (56 men
and 53 women) for the period 1592/93 and 217 (121 men and 96 women) for
the 17th-19th cent, period. After 13 names (8+5) were subtracted from those
mentioned in the initial entry, and 6 (4+2) from those mentioned in the 17th19th cent, period, owing to the fact that these were the names of monks and
nuns, comments have been provided on the remainder, which consists of 26
mens names and 30 womens names borne by 48 men and 48 women in the
initial entry, and 41 mens names and 55 womens names borne by 125 men
and 94 women in the subsequent entries. The names were divided into the
following categories: a) names from the ecclesiastical tradition; b) names from
the folk tradition; c) names from historical characters; d) names from offices
and occupations; e) foreign and unclassifiable names. In both cases, more than
half of the mens names come from the ecclesiastical tradition. As for the
women, a little less than half of the names appearing in the initial entry come
from the folk tradition, whereas in the subsequent entries a little less than half
come from the ecclesiastical tradition.

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