Geographical seal of Greece is characterized by the variety in their geo-morphology, which is why, in ancient times and Byzantine monuments sacred sites occupied most beautiful (1). We know the sensitivity of the Greeks for selecting the right site of implantation of the buildings, which will cause predisposition in man lift and mysticism (2).

“… Topographically Greece consists of a remarkable variety of landscapes. Each is clearly defined. The intense sunlight and fresh air contributes to the unusual presence of the forms … “(3)

In ancient Greece, before erecting a temple, built altars outdoors in ideal places from which all the holy site could be visible (4). In the Byzantine era, monasteries were built in places where he lived the founder of the monastery or very near the cave where he dwelt as a monk.

In the Byzantine era, the sight was a very important issue for architecture (5). However, fundamental to the monastic community cenobitic, was the spiritual discernment in the choice of venue for the exercise monastic (6). Certainly, the monasteries were closed outside and “introverted”, turned inward, ie, “inward looking” but without the stop light take a significant place. Its architecture is expressed volumetrically way comes from a mutual adaptation and relationship building-site, resulting in an organic system-plastic, according to which the monastery is not aggressive volumetrically the surrounding landscape. The creative and harmonious

combination (7), with which the monasteries are incorporated into the environment is the result of sensitivity and respect for nature by the architects and founders.

The more ascetic community is much more isolated and away from settling on top of the mountains. The course of monastic spirituality is the quest for “IIuminacion heart of the’ Divine Grace ‘,’ knowledge of God”, and “Processing of beings and things’ (8) ie the union between heaven and earth.

“… The union of heaven and earth sets the starting point for the differentiation of things. Thus, the mountains belong to the earth but rise into the sky. Are high, are close to heaven, is the meeting place where the two fundamental elements coexist … “(9)

During the Byzantine and post-Byzantine period, generally, the location of the monasteries is of the mountain, for two reasons:

a) Because the nature of Greece is largely mountainous,

b) Because the monastic life requires the isolation and loneliness to protect silence and retreat further reason for protection against looting and removal of the worldly life.

The three “pillars” of a nun in the Greek Orthodox area, are connected mainly with the mode of implementation in the physical context of the monasteries and is determined by the nature of cenobial practice and are:

. Mount Athos in Macedonia cenobial clear organization of regular

. Meteoroids in Thesalia monastery with a tendency to asceticism,

. Gortynia in the Peloponnese as an ascetic monastery or ascetic community.

There are certainly other monastery complexes scattered throughout Greece, where they take or develops one of these three models corresponding to the inclination monastic cenobitic group of monks, which, following a spiritual trend is identified with the environmental characteristics natural (10). In general, most of the monasteries of Greek space preserved monastic system cenobitical regular type. However, the type of Meteora monastic cenobial is an exception both in space and in the same Greek monastic architecture, since the topography where the monasteries are deployed is unique, shaped like a “huge stone forest ‘standing the themselves at the top of the mountain peaks with a special character, because it is a monastic asceticism tending.

We could say that the Christian monastic system is the result of the interaction of two powers, matter and spirit. Both West and East each monastery has its own character and his own face, revealing in this way and, correspondingly cenobial character group of monks who built it. The factors that essentially determine the morphological character of the Greek Orthodox monastery are: first, the particularities of place (site) where the monastery is implemented, and second, the relationship of the implant site with the landscape (landscape), which forms part of the monastery and, thirdly, the topographical features along with the weather. On the other hand, the morphological appearance of monastic groups is characterized as an architectural expression created by the spirit of the founders and architects monks or laymen.In general, we can distinguish two types of morphologically architectural expression in the Christian monasteries: the geometric and organic. At first, Western monasteries belong, and second, the Orientals. Historically these two senses (11) are developed as follows: geometric arrangement is considered as the Roman, which takes into account the need and the functionality, but mainly depends on a domain-general of the form accompanying signigicado to any implementation. Conversely, the Greek-with their own canons for each case, it is considered more visual and more organic disposition, which, as particularity makes it much more natural and autonomous. The geometric shape somehow ignores the properties of the place (site) established, and by extension, in contrast to the landscape (landscape), while organic is a harmonious part of the territory (site). The stunning geometric form with the straight lines characteristic of his antagonism is embodied in nature, which recognizes no rigid lines. The geometric shape is imposed on nature, as opposed to organic is adapted to topographic variations, recognizing and using the characteristics of the land. In addition, organic form recognizes the interrelationship (interrelation) exsistente between man and the environment, which he himself is part environmentally. In this spirit always prevails conservation, organic designer knows that nature has a beauty of its own, on which careful intervention can achieve artistic values, so that the building in harmony with nature raise his value. Rather, in some cases, we could maintain the following: what is a disadvantage to the rigidities of geometric shapes, is an advantage to the flexibility of organic forms, which is able to overcome any implementation of a flexible plastic.

Monastic architecture in the Byzantine and Greek posbizantino in space, highlighting a close and contextual relationship with the diversity of the physical environment in which it is implanted. In this sense, we consider it “organic.” Architectural integration “organic” these monasteries in nature, is an expression of continuity, respect and humility grounded in the Christian faith so that the monk is considered responsible for the intervention, “nature”:

“… celebrant priest, ruler and administrator of nature do not forget that you have committed to represent and that rises to the Creator … “(12)

The organic integration of architecture in monasteries symbolically reflects the integration or the consummation to which the spiritual person “immersed” in God to form a complete unit with the (13) and, thus, is in harmony with The. In other words, we can say that the organic integration presented by the Greek monasteries in a particular implementation, not just external, but comes from inside the building, why it was built, namely, that “harbors a “monastic lifestyle cenobial. This natural integration reflects the life of each monk, who “built structure” the interior completion to join the nature of his own existence, that of his congregation cenobial and its Creator. So, then, monastic life naturally cenobial demonstrates the essence of architectural form of the monastery.

The monastic form of organic Greek space we call ‘natural’, since it is a nature-inspired architecture in the surrounding natural landscape in the adjustment following the rising landform and architecturally shaped monastery harmony with it. The quality of integration depends on the use of building materials with which the monasteries were built. The nature of each (stone, brick, wood) is conserved as it is to emphasize building the term “organic” in its architecture.

At this point it is worth noting that the way to translate the monastic life cenobial monsterial architecture is expressed by way of example in concrete buildings, monasteries. Similar architectural expression is in the views and the philosophical approach of the contemporary American architect, Frank Lloyd Wright (1869-1959). His principles on the philosophy of architecture in relation to organic architecture (15), the intergracion (16) of the building in the natural environment and exploitation of the nature of the material (16), were interpreted in a genuine and architecturally genuine and long before the monasteries anonymous study. The purpose of this comparison, between the Orthodox monastic architecture in space and Greek philosophy on the architecture of F. Ll. Wright is not based solely on coincidence between them, but mainly in the architectural importance of philosophy or theory of the world renowned American architect, in the Greek Orthodox monastic architecture in the Byzantine period and posbizantina This architecture concretized what “discovered” or “develop” Wright, after many centuries as a new way of thinking of architectural design. We believe that Wright himself did not know these examples monastery before us, but his theory recognized along with their works come to show the architectural quality of these monasteries.

We may also add that the use of concrete in his work did not allow him to “express” with authenticity and accuracy rich and interesting theory, finally costituyo rational syntax of architecture in the natural environment. Rational in the sense of geometric adjustment in the treatment of architectural space in their buildings. Organic architecture as defined by F. Ll. Wright, exceeds the natural level of the building so as to express the importance of a spiritual creation (17). As the monastery complex is incorporated organically into the environment where it is implanted, the feeling that one Spirit (Holy Spirit) guides and helps the men in the choice of implantation site and in the architectural idea of the monastery, which, finally make admirable architectural works, as an example are some monastic groups.

We could say that this architecture is represented in those monasteries, exceeds the natural level (construction, materials and forms) expressing a spiritual or supernatural power plays monastic life, the nature of man, monk and conditions of his life. To understand better the sense of supernatural power in man is vital to see that says St. Gregory Palamas on this issue, ”

“… Among the gifts of God some are natural, are offered to all without distinction, under the law, under the law, and also from the Law Other gifts are supernatural, spiritual and completely unaffordable. I believe the last gifts than the first, as many were worthy of the wisdom of the Holy Spirit is greater than the whole group of Greek philosophers. Still hold as one of the natural gifts of God is the philosophy, as well as the discoveries of human logic and science … “(18)

Images:

1 Hosoviotissa Monastery – Amorgos.

2 Rousanov Monastery – Meteora.

3 Neamoni – Meteora.

4 Ag Nikol. Anapausa – Meteora.

5 Simonos Petra Monastery, Mount Athos.

Notes:

(1) N. Moutsopoulos, Gortynia, pg. 232

(2) P. Milonas, Architecture, pag.194.

(3) V. Scully, Earth, p.9.

(4) V. Scully, o.cit., Pg. 45.

(5) Velenis G., Framework, pg. 34.

(6) Papachrysanthou D. P. Athonite monasticism. 66.

(7) Zafiropulou S, Three Dances, pg. 213-214. “The harmony of the built environment …. the natural and built environment in the friendly encounter them in the communication kind … “He also Caisne M., Bouillot J., site and environment, pg. 298-303.

(5) N. Matsoukas, Byzantine Philosophy, p.. 277-292

(6) also Tatakis B., Byzantine Philosophy, p.. 146-147.

(7) Ch Norberg Schultz, Genius Loci, pg. 24, 25.

(10) There are so monasteries with Gortynia characteristics of the Peloponnese, for example Hozobiotissa monastery or monastery in Amorgos Zoodohou Piguis Hipiro kipina in the monastery Megalo Spilia in Kalabrita, or the Monastery of Panagia Elonis in Leonidio. Also, find complex nature of the monasteries of Mount Athos in Mystras and also the monastery of Ioanni Prodomou Beings, the monastery Agio Bisariona in Trikala, monasteries Osiou Meletiou Osiou Luka and in continental Greece (Sterea Hellas), etc. .

(11) Hilberseimer L., Cities, pg. 133

(12) Papagiannis Z. – F. Elisha …… Physical Space, pg. 20, also see, A. Loos, Ornament, page 232: “… human work should not compete with the work of God … And I. Zizioulas, the building, p.. 44-46.

(13) Allchin A. M. Man as Image, pg. 36-48.

(14) F. Wright Ll., Organic Architecture, pg. 47 and E. Kaufmann, Raeburn B., F. Ll, pg. 233 and 304-5.

(15) F. Wright Ll., Natural House, p.. 121-123, and E. Kaufmann, Raeburn B., o.cit., Pg. 272, 292-296 and Mark R. Carter, Fallingwater.

(16) F. Wright Ll., O.cit., Pg. 52-53 and E. Kaufmann, Raeburn B., o.cit. pg. 222-229 and 321-2.

(17) E. Kaufmann, Raeburn B., o.cit., Pg. 277-281 “… Architecture is life, or at least, is life itself taking form and by extension is a reference real life … The architecture is a Great Spirit and therefore can not be any building built by man on earth … Architecture is that spirit alive and creative than one generation, from age to age work and creates similarly insists on the nature of man and his circumstances … architecture is necessary interpretation of human life … ”

(18) Meyendorff J., S. Gregory Palamas, pg. 134

Author:

Dr. Claudio Conenna

Italo-Argentine, born in Tandil, Buenos Aires, Argentina, (1959).

Architect graduated from the Faculty of Architecture and Planning, National University of La Plata, Argentina/1984.

Ph.D. at the Polytechnic of Thessaloniki Aristotle Univesidad -Grecia/1999.

Professional Activities: Architect designer in different independent studies in Argentina and Greece.

Academic Activities: Professor of Architectural Design and History of Architecture in the Faculty of Architecture and Urbanism at the Universidad Nacional de La Plata – Argentina (1985-93). Professor of Architectural Design and Theory of Architecture at the Faculty of Architecture of the Aristotle University of Thessaloniki – Greece (2001 – present). Languages: Spanish, Italian, English and Greek