Ioanna P Arvanitidou
Ioanna holds a BA in Archaeology and History of Art (2008), a BA in Social Theology and Christian Culture (2022) and a MSc in Byzantine Archaeology (2011) from the Aristotle University of Thessaloniki, Greece. She has earned two PhD: one in Byzantine/ Medieval Archaeology from the Department of Science of Antiquities, Sapienza University of Rome (2016), and another in History of Art from Department of SARAS, Sapienza University of Rome(2024). Her first PhD dissertation focused on Byzantine Baths in the Prefecture of Illyricum, while her second PhD thesis examined the mid-byzantine basilicas in the historical region of Macedonia.
She conducted a two-year postdoctoral research on the topic "BALNEA NOSTRA: research on the spatial and temporal evolution of medieval/Byzantine baths in the Mediterranean Sea. The related monuments in Athens and Corinth" at the Department of History and Archaeology of the Aristotle University of Thessaloniki. She worked for two years as a researcher (R2) at the Centre for Slavo-Byzantine Studies “Prof. Ivan Dujčev” of Kliment Ohridski University, working on the research project "Comparative study of iconographic programs in an unknown group of churches in Medieval Bulgaria. Contribution to the Medieval History of Bulgarian Art" funded by the Bulgarian National Research Agency.
Her first doctoral thesis on Byzantine baths was published at the initiative of the university where it was carried out. The results of her research at the Center for Slavic-Byzantine Research are published in a monograph that is already in the printing house of the university where the research was carried out. Additionally, she participated in several international conferences and she published twelve papers in peer-reviewed journals and volumes
During her undergraduate and postgraduate studies she has worked in excavations in Pella, Vergina, Philippi and Thessaloniki. Since 2002, she has worked as a journalist in several TV channels, radio stations and newspapers in Thessaloniki.
She conducted a two-year postdoctoral research on the topic "BALNEA NOSTRA: research on the spatial and temporal evolution of medieval/Byzantine baths in the Mediterranean Sea. The related monuments in Athens and Corinth" at the Department of History and Archaeology of the Aristotle University of Thessaloniki. She worked for two years as a researcher (R2) at the Centre for Slavo-Byzantine Studies “Prof. Ivan Dujčev” of Kliment Ohridski University, working on the research project "Comparative study of iconographic programs in an unknown group of churches in Medieval Bulgaria. Contribution to the Medieval History of Bulgarian Art" funded by the Bulgarian National Research Agency.
Her first doctoral thesis on Byzantine baths was published at the initiative of the university where it was carried out. The results of her research at the Center for Slavic-Byzantine Research are published in a monograph that is already in the printing house of the university where the research was carried out. Additionally, she participated in several international conferences and she published twelve papers in peer-reviewed journals and volumes
During her undergraduate and postgraduate studies she has worked in excavations in Pella, Vergina, Philippi and Thessaloniki. Since 2002, she has worked as a journalist in several TV channels, radio stations and newspapers in Thessaloniki.
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Papers by Ioanna P Arvanitidou
Τα τρία καλύτερα σωζόμενα και μελετημένα λουτρά αντιστοιχούν σε διαφορετικές κατηγορίες ως προς το κοινό που απευθύνονται. Το λουτρό στην Νέα Καλλικράτεια ήταν ένα δημόσιο αστικό λουτρό· το λουτρό στον Άγιο Γεώργιο ήταν το λουτρό ενός μικρού οικισμού και το λουτρό στον Τριπόταμο ανήκε στην αγροικία που αναπτύχθηκε στην περιοχή στην πρωτοβυζαντινή εποχή, με κτηνοτροφική αλιευτική και εμπορική δραστηριότητα.
Η κατασκευή των λουτρών στην Χαλκιδική ακολουθεί τα δεδομένα που ίσχυαν την πρωτοβυζαντινή εποχή στην Επαρχία της Μακεδονίας, ως προς το μέγεθος και την μείωση των ψυχρών χώρων. Τα λουτρά στις Ανατολικές επαρχίες περιλαμβάνουν τα απολύτως απαραίτητα για την λούση δωμάτια έχοντας τουλάχιστον ένα μη θερμαινόμενο δωμάτιο και ένα ή δύο θερμαινόμενους χώρους.
However, studies in recent years have shown that Athens remained an important city, with strong fortifications, which often repaired and strengthened. At the beginning of the 11th c. AD, Athens had a strong defense with three successive enclosures: the ancient Themistoclean wall, the post herulian wall and the wall around Acropolis.
The main roads of antiquity remained active and connected Athens, through the medieval gates of the walls, with the extra muros neighborhoods. Some residential insulae remained active, but mainly new byzantine neighborhoods appeared with the corresponding needs, such as bath complexes.
A big reduction in bath construction can be observed in Athens from the Roman to the Byzantine era. However, this can be considered as normal, if we take into account that after the Heruli invention, in 267 AD, Athens suffered a demographic and urban disaster. Gradually, the city returned to its normal rhythm and from the 4th c. AD a new impetus to the city’s social life was given. The new beginning is reflected in the construction of new bath facilities. Most of the roman bath facilities were out of use after the 7 th c. AD.
Nicopolis è stata trasformata in una città cristiana pura e, forse, in un centro di pellegrinaggio, con sei basiliche intra ed extra muros. Le Terme Centrali romane sono state rinnovate e gestite anche durante il periodo bizantino. Tuttavia, i residenti e i potenziali pellegrini della città non potevano essere serviti solo dalle Terme Centrali.
Vrina Plain, dopo il terremoto del 3o sec. d.C., è stato spopolato e la fine definitiva di Vrina Plain e Diaporit romani è venuta dopo il terremoto del 358 d.C., quando le due regioni sono state desolate. Butrint è stata rinnovata e sviluppata fino all’inizio del 5o sec. d.C., quando un altro terremoto ha colpito la città e l’acquedotto è stato distrutto.
Tuttavia, nel tardo 5o sec. d.C., entrambi i luoghi sono stati rioccupati e sono stati trasformati in monasteri o in centri di pellegrinaggio. La vicinanza e lo sviluppo simultaneo dei due centri religiosi portano all’ipotesi di una concezione e uso comuni. Forse il fatto che il bagno in Vrina Plain poteva servire solo una persona alla volta, rafforza l’ipotesi che questi siti erano monasteri.
La teoria di un centro di pellegrinaggio potrebbe essere sostenuta, se si basasse su un progetto più ampio. Considerando che Nicopolis era il centro culturale della regione, si può presumere che i due complessi religiosi collegati erano stazioni di un percorso di pellegrinaggio con la capitale amministrativa e spirituale della provincia come destinazione finale. Comunque, in questo caso, la futura ricerca dovrebbe portare alla scoperta dei grandi complessi termali in quei siti.
Αυτοκρατορίας, περίοδος ακμής και αναδιαμόρφωσης κι αυτό αποτυπώνεται και στην
έντονη οικοδομική δραστηριότητα που παρατηρείται στα εκκλησιαστικά και αστικά
κτήρια της εποχής. Συνολικά, στην πόλη της Θεσσαλονίκης έχουν ανασκαφεί είκοσι
έξι δημόσια και οικιακά ρωμαϊκά λουτρά. Έντεκα εξ αυτών ανακαινίστηκαν ή αναδιαμορφώθηκαν και συνέχισαν τη λειτουργία τους και στην Πρώιμη Βυζαντινή περίοδο, ενώ παράλληλα χτίστηκαν έξι νέα λουτρικά συγκροτήματα.
Αξιοσημείωτο είναι ότι οι κατοικημένες περιοχές της Θεσσαλονίκης δεν έμειναν
ποτέ χωρίς δημόσιο λουτρό. Μάλιστα, για την κατασκευή των δημόσιων λουτρικών
συγκροτημάτων επιλέγονταν θέσεις επάνω σε μεγάλους δρόμους, ώστε να έχουν
εύκολη πρόσβαση οι κάτοικοι αλλά και οι επισκέπτες της πόλης, στη διάθεση των
οποίων πιθανότατα είχαν τεθεί και εκκλησιαστικά και μοναστηριακά λουτρά.
Conference Presentations by Ioanna P Arvanitidou
The depiction of the conflict between Peter of Alexandria and Arius began to appear in Byzantine monumental art at the beginning of the 13th century. It is clear that this particular iconographic theme did become widespread in the territories of present-day Bulgaria. In the region of south-western Bulgaria, at a distance less than 50 km from the town of Pernik, the theme of Saint Peter's Vision was chosen to be used in the iconographic programme in a group of small post-Byzantine churches. These churches, dating from the late 16th century onwards, seem to share not only the same architectural type but also some basic features of their iconographic programme. One of these features is the depiction of the Vision of Peter of Alexandria, and indeed in two variations.
The structural type of basilica is one of the oldest, if not the oldest, architectural type used for the believers of the new religion; Christianity. The origin of the three-aisled or multi-aisled basilica has been widely discussed by experts. Nowadays, the term “basilica” stands for an elongated rectangular building divided by colonnades into three or more aisles while always having the middle one wider and higher than the others.
Therefore, the main focus of this announcement is to present, analyze and shed light to the churches following the architectural type of basilica during Middle Byzantine period in the historical region of Macedonia. The identification and citation of the existing buildings which were constructed or were operative during those centuries will be attempted and concurrently, revisited conclusions will be explicated.
The aim of the study is to present the changes that took place in the urban fabric of the city of Athens starting from the bath complexes of the city. The reduction of the number of bath facilities, from the Roman to the Byzantine Era, will be presented and the causes will be examined, as well as the significance of this reduction in relation to the urban organization of the city.
In Athens, a big reduction in bath construction can be observed from the Roman to the Byzantine era and the number of active bath facilities was decreased of around 20%. However, this is a normal trend, if we take into account that after the Herulian invasion, in 267 AD, Athens suffered a demographic and urban disaster. Gradually, the city returned to its normal rhythm and from the 4th c. AD a new impetus to the city’s social life was given, mainly resulting from the operation of the philosophical schools. The new beginning is, also, reflected in the construction of new bath facilities.
After the raid of Heruli, the city returned to its normal rhythm and from the 4th c. AD a new impetus to the city’s social life was given, mainly resulting from the operation of the philosophical schools. The new beginning is reflected in the construction of new bath facilities.
After the abolition of the Athenian philosophical schools by Justinian (529 AD), Christianity strongly penetrated the formerly pagan Athenian society and a special attention was paid to the urban Christianization of the city. Most of the roman bath facilities were out of use after the 7 th c. AD.
Provincia Macedonia A was one of those and nowadays most of its territory belongs to Greece and a smaller part to FYROM.
Since the ancient times, the bath facilities used to be an integral part of people’s everyday life and provide us with important information about the evolution and the variations of ordinary people’s lives.
This paper presents the baths, which were excavated in the Greek part of Provincia Macedonia A.
The bath complexes over the centuries were reduced and their form and their usage were modified. Since the prevalence of Christianity, donations were aimed at the construction of new worship places, resulting in a sharp fall of the sponsorship of cosmic public projects. Furthermore, the new religion brought new habits, which should adhere to the Christian principles.
Shortly afterwards, the diseases, the economic crisis, the invasions of the Slavs and the iconoclastic controversy struck the byzantine society and this was reflected in everyday life through a reduction in the construction of utilitarian public buildings, such as baths.
Finally, in the Late Byzantine Period it seems that the bathing process was primarily a private matter, although there were still some public baths that served the public.
Τα τρία καλύτερα σωζόμενα και μελετημένα λουτρά αντιστοιχούν σε διαφορετικές κατηγορίες ως προς το κοινό που απευθύνονται. Το λουτρό στην Νέα Καλλικράτεια ήταν ένα δημόσιο αστικό λουτρό· το λουτρό στον Άγιο Γεώργιο ήταν το λουτρό ενός μικρού οικισμού και το λουτρό στον Τριπόταμο ανήκε στην αγροικία που αναπτύχθηκε στην περιοχή στην πρωτοβυζαντινή εποχή, με κτηνοτροφική αλιευτική και εμπορική δραστηριότητα.
Η κατασκευή των λουτρών στην Χαλκιδική ακολουθεί τα δεδομένα που ίσχυαν την πρωτοβυζαντινή εποχή στην Επαρχία της Μακεδονίας, ως προς το μέγεθος και την μείωση των ψυχρών χώρων. Τα λουτρά στις Ανατολικές επαρχίες περιλαμβάνουν τα απολύτως απαραίτητα για την λούση δωμάτια έχοντας τουλάχιστον ένα μη θερμαινόμενο δωμάτιο και ένα ή δύο θερμαινόμενους χώρους.
However, studies in recent years have shown that Athens remained an important city, with strong fortifications, which often repaired and strengthened. At the beginning of the 11th c. AD, Athens had a strong defense with three successive enclosures: the ancient Themistoclean wall, the post herulian wall and the wall around Acropolis.
The main roads of antiquity remained active and connected Athens, through the medieval gates of the walls, with the extra muros neighborhoods. Some residential insulae remained active, but mainly new byzantine neighborhoods appeared with the corresponding needs, such as bath complexes.
A big reduction in bath construction can be observed in Athens from the Roman to the Byzantine era. However, this can be considered as normal, if we take into account that after the Heruli invention, in 267 AD, Athens suffered a demographic and urban disaster. Gradually, the city returned to its normal rhythm and from the 4th c. AD a new impetus to the city’s social life was given. The new beginning is reflected in the construction of new bath facilities. Most of the roman bath facilities were out of use after the 7 th c. AD.
Nicopolis è stata trasformata in una città cristiana pura e, forse, in un centro di pellegrinaggio, con sei basiliche intra ed extra muros. Le Terme Centrali romane sono state rinnovate e gestite anche durante il periodo bizantino. Tuttavia, i residenti e i potenziali pellegrini della città non potevano essere serviti solo dalle Terme Centrali.
Vrina Plain, dopo il terremoto del 3o sec. d.C., è stato spopolato e la fine definitiva di Vrina Plain e Diaporit romani è venuta dopo il terremoto del 358 d.C., quando le due regioni sono state desolate. Butrint è stata rinnovata e sviluppata fino all’inizio del 5o sec. d.C., quando un altro terremoto ha colpito la città e l’acquedotto è stato distrutto.
Tuttavia, nel tardo 5o sec. d.C., entrambi i luoghi sono stati rioccupati e sono stati trasformati in monasteri o in centri di pellegrinaggio. La vicinanza e lo sviluppo simultaneo dei due centri religiosi portano all’ipotesi di una concezione e uso comuni. Forse il fatto che il bagno in Vrina Plain poteva servire solo una persona alla volta, rafforza l’ipotesi che questi siti erano monasteri.
La teoria di un centro di pellegrinaggio potrebbe essere sostenuta, se si basasse su un progetto più ampio. Considerando che Nicopolis era il centro culturale della regione, si può presumere che i due complessi religiosi collegati erano stazioni di un percorso di pellegrinaggio con la capitale amministrativa e spirituale della provincia come destinazione finale. Comunque, in questo caso, la futura ricerca dovrebbe portare alla scoperta dei grandi complessi termali in quei siti.
Αυτοκρατορίας, περίοδος ακμής και αναδιαμόρφωσης κι αυτό αποτυπώνεται και στην
έντονη οικοδομική δραστηριότητα που παρατηρείται στα εκκλησιαστικά και αστικά
κτήρια της εποχής. Συνολικά, στην πόλη της Θεσσαλονίκης έχουν ανασκαφεί είκοσι
έξι δημόσια και οικιακά ρωμαϊκά λουτρά. Έντεκα εξ αυτών ανακαινίστηκαν ή αναδιαμορφώθηκαν και συνέχισαν τη λειτουργία τους και στην Πρώιμη Βυζαντινή περίοδο, ενώ παράλληλα χτίστηκαν έξι νέα λουτρικά συγκροτήματα.
Αξιοσημείωτο είναι ότι οι κατοικημένες περιοχές της Θεσσαλονίκης δεν έμειναν
ποτέ χωρίς δημόσιο λουτρό. Μάλιστα, για την κατασκευή των δημόσιων λουτρικών
συγκροτημάτων επιλέγονταν θέσεις επάνω σε μεγάλους δρόμους, ώστε να έχουν
εύκολη πρόσβαση οι κάτοικοι αλλά και οι επισκέπτες της πόλης, στη διάθεση των
οποίων πιθανότατα είχαν τεθεί και εκκλησιαστικά και μοναστηριακά λουτρά.
The depiction of the conflict between Peter of Alexandria and Arius began to appear in Byzantine monumental art at the beginning of the 13th century. It is clear that this particular iconographic theme did become widespread in the territories of present-day Bulgaria. In the region of south-western Bulgaria, at a distance less than 50 km from the town of Pernik, the theme of Saint Peter's Vision was chosen to be used in the iconographic programme in a group of small post-Byzantine churches. These churches, dating from the late 16th century onwards, seem to share not only the same architectural type but also some basic features of their iconographic programme. One of these features is the depiction of the Vision of Peter of Alexandria, and indeed in two variations.
The structural type of basilica is one of the oldest, if not the oldest, architectural type used for the believers of the new religion; Christianity. The origin of the three-aisled or multi-aisled basilica has been widely discussed by experts. Nowadays, the term “basilica” stands for an elongated rectangular building divided by colonnades into three or more aisles while always having the middle one wider and higher than the others.
Therefore, the main focus of this announcement is to present, analyze and shed light to the churches following the architectural type of basilica during Middle Byzantine period in the historical region of Macedonia. The identification and citation of the existing buildings which were constructed or were operative during those centuries will be attempted and concurrently, revisited conclusions will be explicated.
The aim of the study is to present the changes that took place in the urban fabric of the city of Athens starting from the bath complexes of the city. The reduction of the number of bath facilities, from the Roman to the Byzantine Era, will be presented and the causes will be examined, as well as the significance of this reduction in relation to the urban organization of the city.
In Athens, a big reduction in bath construction can be observed from the Roman to the Byzantine era and the number of active bath facilities was decreased of around 20%. However, this is a normal trend, if we take into account that after the Herulian invasion, in 267 AD, Athens suffered a demographic and urban disaster. Gradually, the city returned to its normal rhythm and from the 4th c. AD a new impetus to the city’s social life was given, mainly resulting from the operation of the philosophical schools. The new beginning is, also, reflected in the construction of new bath facilities.
After the raid of Heruli, the city returned to its normal rhythm and from the 4th c. AD a new impetus to the city’s social life was given, mainly resulting from the operation of the philosophical schools. The new beginning is reflected in the construction of new bath facilities.
After the abolition of the Athenian philosophical schools by Justinian (529 AD), Christianity strongly penetrated the formerly pagan Athenian society and a special attention was paid to the urban Christianization of the city. Most of the roman bath facilities were out of use after the 7 th c. AD.
Provincia Macedonia A was one of those and nowadays most of its territory belongs to Greece and a smaller part to FYROM.
Since the ancient times, the bath facilities used to be an integral part of people’s everyday life and provide us with important information about the evolution and the variations of ordinary people’s lives.
This paper presents the baths, which were excavated in the Greek part of Provincia Macedonia A.
The bath complexes over the centuries were reduced and their form and their usage were modified. Since the prevalence of Christianity, donations were aimed at the construction of new worship places, resulting in a sharp fall of the sponsorship of cosmic public projects. Furthermore, the new religion brought new habits, which should adhere to the Christian principles.
Shortly afterwards, the diseases, the economic crisis, the invasions of the Slavs and the iconoclastic controversy struck the byzantine society and this was reflected in everyday life through a reduction in the construction of utilitarian public buildings, such as baths.
Finally, in the Late Byzantine Period it seems that the bathing process was primarily a private matter, although there were still some public baths that served the public.
The diameter/chord of the choirs of these monuments ranges from 1m. to 3m. The choirs are covered with a conch, which is situated lower than the beginning of the barrel-vault. The sanctuary apse projects outwards to the east, and a small conch of Prothesis appears at the eastern wall, north of the apse. At the west wall-face there is a big arch with responds that reach the level of the ground, and the lunette is constructed deeper, within 0.25m. to 1.33m. Scarcely, outdoor decoration appears, consisting only of brick bands and frescos. The churches are made of rubble stones and carved limestone. Limestone is mostly used at the responds. These monuments are covered with saddleback roof made of stone slabs.
All churches were wall-painted from their lower to upper parts. Nowadays, only a limited number of frescos survive. In many cases the murals in the choirs are of great interest, and the use of the choirs themselves is not connected with the sanctuary. They appear to serve as a place for veneration of images, candlesticks, storage reliquary, offertory table or pew for important persons.
Barrel-vaulted single-nave churches with lateral choirs serve small communities, either cosmic or ecclesiastical, and thus they can be found as the Katholikon of monasteries or as a parekklesion close to residential areas. The earliest sample of this type is the church of Saint George in Studena, which dates from the middle to the end of the 15th century.