Patrick Comerford
The Stony Stratford Playreaders this week have been reading Peace (Εἰρήνη), the anti-war play with timeless value by Aristophanes. He is one of the greatest comedians in classical literature, with a special sense of humour, and he wrote many comedies and satires.
In Greek mythology, Eirene (Εἰρήνη) was the goddess of peace, and she was a symbol of spring, wealth and order. She is depicted in art her statues and in art as a beautiful young woman carrying a cornucopia, sceptre and a torch or rhyton. She is usually said to be the daughter of Zeus and Themis and the sister of Dike and Eunomia.
The Greek word εἰρήνη (eirēnē) means peace, quiet and rest. In ancient Greek, it meant a time without war but it also speaks of more than just a lack of war: it describes wholeness, harmony, quietness, and a state of general well-being or flourishing.
It comes from a word that means to join together. Peace brings things back into a whole. It comes from verb εἴρω (eiro), to join or bind together that which has been separated, binding or joining together again what had been separated or divided and thus setting at one again.
Older theories also link the word εἴρω (eírō), ‘to speak, say’. We might compare it with the word ῥήτρα (rhḗtra), a verbal agreement or treaty.
The idea of the Common Peace (Κοινὴ Εἰρήνη, Koinē Eirēnē) was one of the most influential concepts of 4th century BCE Greek political thought, along with the idea of Panhellenism. The term described both the concept of a desirable, permanent peace between the Greek city-states (πόλεις, poleis) and a sort of peace treaty that fulfilled the three fundamental criteria of this concept: it had to include all the Greek city-states, it had to recognise the autonomy and equality of all city states without regard for their military power, and it had to be intended to remain in force permanently.
The advocates of the Common Peace saw it as a way to end the endemic warfare which engulfed the Greek poleis after the outbreak of the Peloponnesian War in 431 BCE. From the King’s Peace of 387-386 BCE down to the foundation of the League of Corinth in 338 BCE, the idea of the Common Peace influenced all peace treaties between Greek poleis. In the end, however, it turned out that only a strong hegemonic power could maintain a comprehensive peace for long.
The concept has been revived in modern times, and in the 20th century it was a foundation stone of international organisations such as the League of Nations and the United Nations.
The Septuagint or Greek translation of the Hebrew Bible regularly uses εἰρήνη to translate the Hebrew shalom (שלום), a word that embraces completeness, prosperity, and relational harmony with God, neighbour, and creation. Priestly benedictions, such as Numbers 6: 26, anticipated a day when the Lord would ‘give you peace’. First-century Jews greeted one another with ‘peace’, and Jesus’ disciples continued the practice (see Luke 10: 5-6).
In the Greek New Testament, the word εἰρήνη (eirēnē) or peace is much like the Hebrew word shalom (שלום). It occurs over 90 times, and means inner calm, well-being, and right relationships with others. Well-known and well-loved examples include:
• πορεύου εἰς εἰρήνην, Go in Peace (Luke 7: 50; 8: 48);
• ἰρήνη τῷ οἴκῳ τούτῳ, Peace to this house (Luke 10: 5);
• Εἰρήνη ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν, My peace I leave with you, my peace I give to you (John 14: 27);
• Εἰρήνη ὑμῖν, Peace be with you (Luke 24: 36; John 20: 19, 20-21, 26).
Every Pauline letter opens with the twin blessing ‘grace and peace’ (for example, see Romans 1: 7; Ephesians 1: 2) and most conclude with a similar wish (see Romans 15: 33). Peter, John and Jude follow the same pattern (see I Peter 1: 2; II John 1: 3; Jude 1: 2). These formulas are more than courteous salutations – they declare and confer the benefits of God’s favour and covenant well-being on those who receive the greeting.
In the Greek Orthodox tradition and in popular Greek piety today, there are three popular saints with the name Irene.
Saint Irene, Saint Catherine and Saint Barbara are three saints who are often found together in icons and frescoes in Greek churches. They form a traditional grouping, such as the Apostles Peter and Paul, as an icon of Church Unity, Saint Paul and Sant Barnabas or Saint Paul and Saint Titus as missionary companions, the three Cappadocian Fathers (Basil the Great, Gregory of Nyssa and Gregory of Nazianzus), and the Three Holy Hierarchs (Basil the Great, Gregory the Theologian and John Chrysostom).
Saint Irene is one of three saints and sisters – Irene, Agape and Chioni – who were born in Thessaloniki and who were martyred there for their faith in the year 304 CE. Their names mean Peace, Love and Purity, and their feast day is on 3 April.
The story of their martyrdom is the subject of Dulcitius, a 10th-century Latin drama by Hrotsvitha of Gandersheim, the first-known female playwright.
Irene, Agape and Chione were brought before Dulcitius, governor of Macedonia, on the charge of refusing to eat food that had been offered in sacrifice to the gods. When Agape and Chionia again refused to eat this food, they were burned alive.
Dulcitius found that Irene was keeping prohibited Christian books that she had taken with her when she fled to the mountains. Dulcitius ordered Irene to be stripped and exposed in a brothel. When no one mistreated her in the brothel, the governor gave Irene a second chance. When she refused this, Dulcitius sentenced her to death and her books found were burned with her.
A second significant Saint Irene in the Orthodox Calendar is Saint Irene (752-803), a Byzantine empress who was instrumental in restoring the use of icons in the Orthodox Church. She was the wife of the Byzantine emperor Leo IV, and when her husband died in 780, she became guardian of their 10-year-old son, Constantine VI, and co-emperor with him. Later that year she crushed a plot by the iconoclasts or opponents of the use of icons to put Leo’s half-brother, Nicephorus, on the throne.
The use of icons had been prohibited since 730. When one of the Empress Irene’s supporters, Tarasius, was elected patriarch of Constantinople, he summoned the Council of Constantinople in 786 and then the Seventh Ecumenical Council in Nicaea in 787 and restored the reverence of images.
Constantine VI banished his mother from court, but she later had her son arrested and blinded. From 797, she reigned alone as emperor for five years until she was deposed in 802 and exiled to the island of Lesbos. She is remembered for her zeal in restoring icons and her feast day is celebrated on 9 August.
There is a third Saint Irene in the Greek Orthodox tradition and popular piety: Saints Raphael, Nicholas, and Irene of Lesbos (Ραφαήλ, Νικόλαος και Ειρήνη) are venerated as saints and martyrs.
According to legend, they lived on the island of Lesbos in the 15th century and were killed by Turkish raiders on 9 April 1463. Raphael was the abbot of the monastery of Karyes, near the village of Thermi, Nicholas was a deacon in the monastery, and Irene was the 12-year-old daughter of the village mayor: she was brutally executed and burned inside a clay cask in front of her parents.
The site of their martyrdom was excavated in 1959 and the relics of the saints are kept in a monastery that was rebuilt on Karyes, about 12 km from Mytilene, the island capital. The three saints were canonised in 1970. The monastery has become a prominent centre of pilgrimage.
One of my favourite places in Rethymnon for peace and quiet, with time to be calm and to pray is the Monastery of Aghia Irini, about 5 km south of Rethymnon in the mountains above the town, and one of the oldest monasteries in Crete. Various accounts say it was founded sometime between 961 and 1204, and it was certainly built before 1362, when it is escribed in a Venetian document.
The monastery was destroyed several times during the many revolutions in Crete against Ottoman rule. During the last Cretan revolution of 1897-1898, the Turks burnt the monastery, the ruined monastery was formally closed in 1900, and the ruins remained deserted throughout most of the 20th century.
Sister Akaterina, who once brought me on a tour of the monastery some years ago, told of how the Metropolitan of Rethymnon, the late Bishop Theodoros Tzedakis, had a vision in 1989 for its restoration and invited a group of nuns to form a new community at Aghia Irini.
The nuns moved into the buildings and restoration work began in 1990. At the time, Aghia Irini was a jumble of dilapidated buildings. Today, it must be one of the most beautiful monasteries in Crete, and the restoration work has received architectural and cultural awards. The church was officially opened in 2003, and was consecrated in 2011 by Patriarch Theodoros of Alexandria. The buildings include an older three-aisled church of Saint Irene, Saint Catherine and Saint Euphemia.
When I was in Rethymnon last year for a five-day ‘mini-retreat’ in Crete during Holy Week and Easter, my friend Alexandra Kaouki (Αλεξανδρα Καουκι), one of the foremost icon writers in Rethymnon today, gave me a gift of one of her early icons, depicting Aghia Irini (Αγία Ειρήνη) or Saint Irene, completed in 2012.
Saint Irene seemed such a special choice for me that weekend. Alexandra explained how she thought it was appropriate for me because of my campaigning past, as the saint’s name means ‘Peace’, and because I had written appreciatively in the past about Aghia Irini convent in the hills above Rethymnon.
Previous words in this series:
1, Neologism, Νεολογισμός.
2, Welcoming the stranger, Φιλοξενία.
3, Bread, Ψωμί.
4, Wine, Οίνος and Κρασί.
5, Yogurt, Γιαούρτι.
6, Orthodoxy, Ορθοδοξία.
7, Sea, Θᾰ́λᾰσσᾰ.
8,Theology, Θεολογία.
9, Icon, Εἰκών.
10, Philosophy, Φιλοσοφία.
11, Chaos, Χάος.
12, Liturgy, Λειτουργία.
13, Greeks, Ἕλληνες or Ρωμαίοι.
14, Mañana, Αύριο.
15, Europe, Εὐρώπη.
16, Architecture, Αρχιτεκτονική.
17, The missing words.
18, Theatre, θέατρον, and Drama, Δρᾶμα.
19, Pharmacy, Φᾰρμᾰκείᾱ.
20, Rhapsody, Ραψῳδός.
21, Holocaust, Ολοκαύτωμα.
22, Hygiene, Υγιεινή.
23, Laconic, Λακωνικός.
24, Telephone, Τηλέφωνο.
25, Asthma, Ασθμα.
26, Synagogue, Συναγωγή.
27, Diaspora, Διασπορά.
28, School, Σχολείο.
29, Muse, Μούσα.
30, Monastery, Μοναστήρι.
31, Olympian, Ολύμπιος.
32, Hypocrite, Υποκριτής.
33, Genocide, Γενοκτονία.
34, Cinema, Κινημα.
35, autopsy and biopsy
36, Exodus, ἔξοδος
37, Bishop, ἐπίσκοπος
38, Socratic, Σωκρατικὸς
39, Odyssey, Ὀδύσσεια
40, Practice, πρᾶξις
41, Idiotic, Ιδιωτικός
42, Pentecost, Πεντηκοστή
43, Apostrophe, ἀποστροφή
44, catastrophe, καταστροφή
45, democracy, δημοκρατία
46, ‘Αρχή, beginning, Τέλος, end
47, ‘Αποκάλυψις, Apocalypse
48, ‘Απόκρυφα, Apocrypha
49, Ἠλεκτρον (Elektron), electric
50, Metamorphosis, Μεταμόρφωσις
51, Bimah, βῆμα
52, ἰχθύς (ichthýs) and ψάρι (psari), fish.
53, Τὰ Βιβλία (Ta Biblia), The Bible
54, Φῐλοξενῐ́ᾱ (Philoxenia), true hospitality
55, εκκλησία (ekklesia), the Church
56, ναός (naos) and ἱερός (ieros), a church
57, Χριστούγεννα (Christougenna), Christmas
58, ἐπιφάνεια (epipháneia), θεοφάνεια, (theopháneia), Epiphany and Theophany
59, Ζέφυρος (Zéphuros), the West Wind
60, Αύριο (Avrio), Tomorrow
61, καλημέρα (κaliméra), ‘Good Morning’, and καλαμάρι, κalamári, ‘squid’
62, Ελευθερία ή θάνατος, ‘Freedom or Death’
63, Ποδόσφαιρο, ‘Football’
64, καφές (coffee), Φραπές (frappé)
65, Odyssey (η Οδύσσεια) and Odysseus (Ὀδυσσεύς)
66, Cosmopolitan, Κοσμοπολίτης
67, Εἰρήνη (Eirene), Peace
Series to be continued
No comments:
Post a Comment