Location: Kriva Palanka Map
Constructed: 12th century
Monastery of Saint Joachim Osogovski or simply Osogovo Monastery belongs to Macedonian Orthodox Church situated 2 km (1.5 mi) from a town of Kriva Palanka in a Republic of Macedonia. Monastery of Saint Joachim Osogovski was constructed in the 12th century by a priest Feodor from Ovče Pole during reign of Byzantine emperor Manuel I Komnenos. It has two churches that are devoted to divine protectors of the abbey. One is named after Saint Joachim of Osogovo and a smaller one is dedicated to the Holy Mother of God. In 1585 this religious complex was turned into a Muslim mosque, but it was returned to the Christians shortly thereafter. During Austro- Ottoman War of 1690 the monks of the monastery and many local peasants sided with Christian Austrians in the war against their oppressors. Turkish commander ordered the destruction of the site in retaliation, but the order was cancelled in the last moments. Legend claims that it was due to divine intervention.
Sarandopor (Osogovo Monastery)
Geographical
location, natural and climatic conditions were crucial for the
development of civilizations. Archaeological sites, material remains
and archaeological material confirm the continuity and evolution of
life through almost all eras. In the third century BC we record
significant moments in the history of the wider region of
northeastern Macedonia and western Bulgaria. During this period, the
city of Pautalia (modern-day Kyustendil) was formed on an old
settlement, at the time when the Thracian tribe Denteleti ruled this
area. From the data, more precisely from the geographical map of
Kyustendil, we register the ancient name for Kriva Palanka -
Remisiana. It is not known how long the name Remisiana for Osogovo
lasted. It can be assumed, by analogy with the conquest of the
surrounding cities, that it also existed in the Roman period. This
area in the Byzantine period, with the arrival of the Slavs, had the
name Osogovo. The area in the part of Osogovo where the monastery
was built is called Sarandopor, it has Greek origin and in
translation it means forty, and it refers to the forty ships,
waterfalls and bends of Kriva Reka. The Middle Ages in this area
have three developmental stages historically and archaeologically.
The second stage is important for our research, when this culture
was widely spread and accepted. The most important attribute of this
culture is the founding of the monastery of St. Joachim Osogovski in
the XII century, as a church - spiritual and cultural core for this
region.
The history of the monastery St. Joakim Osogovski
begins with the arrival of the saint in the area of Osogovo and
his holy mission of asceticism. One of the most authentic legends
from Kriva Palanka, which has been present in the collective memory
for more than nine centuries, knows about the presence of the
Normans, who entered Macedonia at the beginning of the eighties of
the 11th century. From those armies St. Joakim Osogovski was upset
during his asceticism in the village of Gradec. That was the reason
he chose a new place for asceticism. For that purpose, he chose the
cave in the locality of Babin Dol, in the immediate vicinity of the
current location of the monastery of St. Joakim Osogovski. Although
there are no written documents for the church heritage and
organization in Kriva Palanka for the period before the arrival of
St. Joachim the numerous archeological sites in which more than
fifteen are mentioned under the name of churches and monasteries
support the assumption that St. Joachim came to an environment with
a developed church-spiritual life.
The time in which Saint Joachim Osogovski lived
The only data available to science about the life, work and period
in which St. lived. Joakim Osogovski (Sarandoporski) are drawn into
his biography. About the time in which St. Joakim Osogovski there
are several assumptions. According to Konstantin Ireчеek, St. Joakim
Osogovski lived in the 11th century. With this he only confirms the
knowledge of the first hermit among the Slavs. St. Jovan Rilski
lived in the 10th century during the reign of the Bulgarian Tsar
Peter, and St. Joachim, St. Gavril Lesnovski and St. Prohor Pchinski
in the XI century. С. Dusanic, comparing the data from the
biography, believes that St. Joachim was born in the first half of
the 11th century and died at the end of the same century.
According to the biography, God decided to glorify his hermit and
restore his holy place in the time of the Byzantine emperor Manojlo
(1143-1180), after a change of an entire generation from his death,
which means that 50-80 years have passed. If this time is rejected
by the rule of Emperor Manojlo, during whose time the priest from
Ovchepoli Theodore came to Sarandopor, it turns out that St. Joakim
Osogovski died at the end of the 11th or the beginning of the 12th
century. The Bulgarian academician Jordan Ivanov considers that the
biographical data are the most important to determine the time when
St. Joakim Osogovski. Since the priest Theodore, after becoming a
monk and taking the name Theophanes, built a monastery church and
placed the relics of the saint in it 50 years after his death in the
time of Emperor Michael, the death of the saint should be calculated
50 years ago. .е. at the end of the XI and at the beginning of the
XII century, life in the second half of the XI and the construction
of the monastery in the middle of the XII century. The death of the
saint Georgi Trajchev is determined at the end of the XI century and
the beginning of the XII, and the monastery was built in the middle
of the XII century by the abbot Theophanes in the time of the
Byzantine emperor Manojlo Komin. The first opportunities and
conditions for the development of the monastic life appeared on the
field of Macedonia in the IX and X century, which developed the cult
of the domestic saints.
The influences of Hermetic
monasticism (solitary asceticism and asceticism) come from
Byzantium. That was originally expressed by Ohrid. Monasticism in
practice among the Slavs was introduced by St. Clement and St.
Nahum. In our church tradition, two ways of realizing monasticism
were built - Kinovite and Hermetic. Kinovite monasticism was an
organized form of a community of monks who lived together in a
monastery. Hermetic monasticism is characterized by a solitary
hermit life, based on a higher monastic asceticism. Hermetic
monasticism which was initially accepted by our St. Joachim is
characterized by strength, will, and faith in God, and suffering,
hermitage, and asceticism are only a passing thread of life through
which the act of self-surrender to God is accomplished through
self-torment and the pursuit of an all-encompassing intellectual
love of God through spiritual asceticism.
The initial revival
of the asceticism in the South Slavic areas is connected with the
northern parts of Macedonia. Specifically around the mountains
Osogovo and Kozjak near Kriva Palanka, Kumanovo, Vranje and in the
Zletovo Mountains. Three of the four spiritual brothers had a
fateful relationship with St. Osogovo. Jovan Rilski, St. Gavril
Lesnovski, and especially St. Joakim Osogovski, who connected his
ascetic feat and ascetic mission in the name of God and accomplished
them in Osogovo.
The founding of the monastery
Apart from
the life of St. Joakim Osogovski science does not know other written
documents and sources for the founding of the monastery. The life of
St. Joachim is preserved in manuscripts from the 15th century
onwards. The transcripts are changed and supplemented with events,
happenings and episodes from the life of the saint. The oldest
transcript of the biography is kept in the Synodal Library in Sofia
and dates from the 15th century. The biography has been published
several times, according to the manuscript from the XVI - XVII
century, by V. И. Lamansky in St. Petersburg in 1864. from S.
Novakovic in Belgrade in 1867, by academician Jordan Ivanov in Sofia
in 1931, by Teodosija Lekov in 1789. in Hilandar and by D. Marinov
in Sofia in 1900. The last version was printed by Archimandrite
Caesarius (abbot of the monastery) in 1912. in Sofia. According to
the biography, God decided to restore and raise the place of St.
Joachim Sarandoporski in the time of the Byzantine emperor Manojlo
Kemin.
It was pleasing to God that the very act of
building expressed the providence and fullness of the word. That is
why the earthly life of St. Joakim Osogovski was a sufficient reason
for God's providence to fulfill the word of the lobby of this piece
of holy land, in a concrete form church, sanctuary, monastery. The
providence wanted the monastery not to be anyone's end, and St.
himself. Joachim to be the founder of his monastery.
The
articulation of this holy act of construction was predestined
through the priest Teodor from the Ovchepolje region. In a dream,
through a vision of God, he received upon himself a sacred and
shortened purpose.
"My Lord, I have heard of our holy father
Joachim, who lives in the bosom of the Osogovo Mountains, in a place
called Sarandopor, with his holy prayers and God's help, and this
poor man wished me well in this place and with his prayers, Lord and
our steps to directed them to the fulfillment of God's commandments
"
"Go child, with the peace of God, with grace."
"Theodorod woke up in a dream and understood what vision and what
blessing he received, he glorified God and the saint and did not say
what he saw. And he came again to the said place, and dwelt therein,
and said, This is my resting-place for ever: I will dwell here,
because I have loved this place. Shortly after Theodore became a
monk and was named Theophanes as the first abbot, he built the first
monastery church with the help of the local population. The act of
founding the Osogovo Monastery happened as it was written. Fifty
years after the saint's death, Theophanes placed his relics in a
sarcophagus inside the western part of the church, where they still
express their healing and healing power. Thus, in this part of the
Macedonian land, an inexhaustible source of spiritual core appeared,
around which the church, spiritual and cultural life in Kriva
Palanka and beyond with and through the monastery of St. Joakim
Osogovski pulsated for 10 centuries.
Some fragments of the
biography, such as the one that the abbot sang with the monks in
front of the church, are used by S. Novakovic and some contemporary
authors for the thesis that a small temple was originally built.
What is that little temple? The smaller of today's two temples is
dedicated to the Holy Mother of God, and not to St. Joachim
Osogovski. It is assumed that before the construction of the Great
Temple dedicated to St. Joakim Osogovski (1847/51) under the
foundations is located in the first temple of St. Joakim Osogovski.
Archeology and science in general have not yet defined this
assumption. Were two temples built with the founding of the
monastery in the 12th century and where was the first one built?
There is still no answer to this. However, the oldest church
building today in the monastery complex is the church of the
Nativity of the Most Holy Mother of God which dates from the XII
century. The monastery of St. Joakim Osogovski is located a few
kilometers northeast of Kriva Palanka, located on the beautiful
slopes of the Osogovo Mountains in the area of Babin Dol. The
original location according to the biography is called Manastirski
Rid.
The two temples, one dedicated to St. Joachim and the
other of the Holy Mother of God are located on a spacious and
picturesque plateau with the bell tower. The geographical
disposition of the two temples, as well as the playfulness of the
accompanying architectural ensemble, make it one of the most
monumental monasteries in the Balkans. With the foundation, the
monastery of St. Joakim Osogovski became part of the historical
currents of life, part of the eternal meaning of the life of the
people of Kriva Palanka and of their pledged sacred duty to build a
monastery for their patron and protector and to sing the anthem of
the eternal word of life. The true temple has united people for
centuries and given them hope in the touch of eternity.
Saint Joachim Osogovski in the folk tradition
The deep belief of the people of Kriva Palanka in the power of St.
Joakim Osogovski finds the most authentic expression in the
collective memory which in a plastic way from generation to
generation has registered and preserved many legends in which
miracles, healing and protective power are expressed. The miraculous
effect of St. Joakim Osogovski in most Kriva Palanka legends is
associated with his monastery, which, as it is said in the
biography, he took care of himself. Hence, the legends especially
affirm the saint's protective function on the monastery, but also on
the Kriva Palanka area, which nourishes the influence of the
believers expressed through the psychological and moral effect of
the interactive relationship of the people with the monastery and
the folk tradition in Krivopalanki. St. Jovan Rilski, with St.
Prohor Pchinski and St. Gavril Lesnovski, which is also expressed in
the biography of St. Joachim Osogovski, where they are mentioned as
"an honest four, a god-chosen company, hardworking workers of
Christ, who went out with their hands to make a furrow and to sow
seed spiritually, and to reap the ripe seed to bring forth the fruit
of Christ. Belonging to the same faith, the same idea, encourages
the folk tradition to accept the claim that they were brothers, at
times omitting the spiritual bond that is the basis for establishing
Jacob's relationship. The oldest Kriva Palanka legend, which was
later transmitted to other parts and interpreted by various authors
as Pchino or Lesnovo, except that it shows that it has spread. It
has not lost its authenticity and originality with anything. "The
four great ascetics, the brothers Joakim Osogovski, Prohor Pcinski,
Jovan Rilski and Gavril Lesnovski, fully devoted to Christian
teaching, decided to achieve this separately from the world in a
cave in Lesnovo Mountain. For almost thirty years the brothers
struggled, not succumbing to temptation.
After learning about
them, they decided to separate and go to hermitage on their own.
They agreed to have dinner and go to bed. Who will be the first to
wake up to go where he wants, not telling others. The first to wake
up was St. Jovan Rilski, who was also the oldest. He set out for the
east and in the evening reached Mount Rila, where he stayed. After
him, St. Prohor Pchinski, went west and looking for the highest
mountain stopped on Kozjak Mountain, St. Joachim Osogovski went to
the mountain Osogovo, in the locality Sarandopor, st. Gavril
Lesnovski woke up last, saw that everyone had left, so he decided to
stay in Lesnovo Mountain. The Kriva Palanka legends are closely
related to the life of St. Joakim Osogovski, by supplementing and
enriching the prices with motive elements, and even upgrading. Such
is the case with the legend told by Prototheus - Stravorophore.
Dobrislav Boskovski, hierarch's deputy, in which the protective
function of the saint on his monastery in the Turkish period is
emphasized, during the patron saint's day of St. Joakim Osogovski, a
large number of people traditionally gathered in the monastery to
pay their respects to the patron of this national sanctuary and
protector of Kriva Palanka. From Kriva Palanka, the Turkish pasha
headed to the monastery with an army in order to disperse the
church-people's assembly. He did not succeed in this, because the
people put up strong resistance. Revolted, he reached for the relics
of St. Joachim. As soon as he landed with his entourage in Babin Dol
in the place of the Cross (Holy Water), he immediately caught
himself, as if stabbing him with a sword. He ordered the relics to
be returned to the monastery. At that moment he felt healthy as if
nothing had happened. Shortly afterwards, he wrote a letter to the
Grand Vizier in Istanbul describing the unpleasant incident,
advocating for the protection of this holy place. The order that
arrived from Istanbul referred to the direct protection of the
monastery, with a ban on anyone being allowed to encroach on its
sanctity. Since then, a Turkish sign has been placed at the
monastery as a testimony to this event, but also as a trademark. The
next legend, although based in part on a fantastic motif,
essentially confirms the power of the cross and the faith, the saint
finally coming to the chosen place - Babin Dol in the Osogovo
Mountains.
Saint Joachim first settled in the valley of Kriva
Reka along the left bank, in the area where today it is addressed as
Pasha's mill in the village. Кркља. He thought that this should be
his chosen place for his ascetic mission. Arno noticed that a fox
had passed here. This will be a road, people will pass here, and I
will not have peace, the saint thought. He went looking for another
more suitable place. He headed down Babin Dol. Then the wicked
dragon appeared before him. The saint was not afraid. He went
forward with the cross in his hands. The dragon literally burst
before the power of the cross. This place is still called the Cross.
A spring of holy water immediately appeared here, which is healing
and has not dried up for ten centuries. In the vicinity of the
Cross, St. Joachim found the cave in which he lived in peace for
many years, living a hermit life with faith and love in God. The
legend tells how the locality in which St. Joakim Osogovski was
named Babin Dol.
The Turks understood after the conquest of
these areas about the strength of St. Joakim Osogovski for the great
influence he had on the local population in Kriva Palanka, and they
did not like it. They wanted to find the monastery at all costs and
to frighten the monks so as not to spread the influence of the
saint. Nobody told them where the monastery was located. Not far
from Kriva Palanka in the east, they met a grandmother, suspected
her and asked her about the monastery. When they did not receive any
answer, they tied her up and tortured her, after which she told them
to follow the geese and ducks that were returning from Kriva Reka
and up through the stream and cursed God to pay them for their
crimes.
Thus, the Turks discovered the hermitage cells of the
Osogovo monks in the area of Tsarski Dvori (today remains - walls
above the Cross), killed the monks and destroyed part of the
monastery thinking that they would destroy this national sanctuary,
and thus the belief in the sacred power of St. Joachim. After this,
the monastery became even stronger, and the monks proudly served St.
Joachim and God for ten centuries.
After that incident, the
local population called this valley Cursed Babin Dol, and then the
name was transformed into Babin Dol.
The following story also
corresponds to the biography. It contains two motives. One refers to
the choice of St. Joachim Osogovski on the site of the monastery,
and the second confirms the healing power of the saint.
The
people of Kriva Palanka decided to build a monastery for their saint
and protector. However, they could not decide on the construction
site. The saint appeared to several honest people in a dream and
told them that he had thrown his hermitage stick near the cave in
which he was ascetic. Where they will find the stick - to build the
monastery. The place was not suitable for construction. There was
disappointment. The saint appeared to them again in a dream and
pointed out a more accessible place, the one on which the monastery
is built today.
At the place where the saint's hermitage
stick was found, a spring with healing and healing properties sprang
up, which has not dried up until today.
The folklore
describes the journey of Saint Joakim Osogovski from Lesnovo
Mountain to the locality Gradec in Kriva Palanka.
On his way
from Lesnovo Mountain to Osogovo, Saint Joachim stayed in the
village of Bastevo (Kriva Palanka). He liked the place and he spent
the night here. Arno, however, noticed the next day that a wolf had
passed here. "As soon as wolves pass, I will have no peace and this
place is not for me," he said to himself. that the goal is here
before him and that he will soon find the desired place of
asceticism.
This legend emphasizes the spiritual mission of
the hermits St. Joachim, St. Prohor and St. Gavril Lesnovski. It
expresses the spiritual strength and protective power of St. Joachim
on his monastery, as it is written in his biography, that is, that
he will take care of it himself.
"They were three brothers, very devoted to God,
but also gifted. They lived in a dense mountain alone, separated
from the world. They had a vision of a son. The Almighty called them
and instructed them what to do and what to do. After the vision, it
was clear to them that they were committed to working for the
education of their people. They decided what to do and went to three
sides. Saint Joachim came to Osogovo, Prohor Pchinjski to Pchinja,
and Gavril to Lesnovo. Thus the monasteries sprouted and became
educational centers. In Turkish times, a Turkish pasha decided to
pick up the relics of St. Joachim and take them away. Arno, when he
reached the source of Sveta Voda, he froze. The saint helped him and
warned him that no one could be mocked with the relics and the
monastery. The pasha went back with the army and ordered not to
touch anything that was a monastery. "(Observed in the original
Kriva Palanka dialect, J. M.)
One of the more characteristic
legends is considered to be the legend from the village. Gradec. The
village of Gradec is one of the most important localities in the
medieval history of Kriva Palanka, a medieval settlement from which
the boyar managed the whole parish. Gradec was the most important
way station of St. Joachim Osogovski before coming to Osogovo.
In the village of Gradec, from the lower parts, an old man
arrived on a donkey. For his ascetic mission he chose a place in
today's neighborhood Petkovci, at the top of the village. It was a
cave in which one entered on one's knees. He also dug a place for
his donkey in the rocks. A trail of hooves still exists carved into
a rock next to the cave. The local population understood about the
old man. In order to be able to dedicate himself to God in peace, he
retreated during the day to the deep forests towards the village of
Bastevo and in the evening he returned to spend the night in the
cave. A warlike tribe was passing through these areas, and the old
man felt that his asceticism was disturbed. He took a bow and arrow,
and threw the arrow high into the heavens. The arrow fell far to the
east. The old man found her in the area of Babin Dol. He liked the
place very much and decided to stay here. Even so, he remained there
for the rest of his life.
This legend is supplemented by what
according to St. Joachim, before arriving in the village. Gradec, as
if he lived for a short time in the village. Martinique.
Iconostasis
The iconostasis in the Great Monastery Church dates
back to 1932. Then Dimitar Andonov-Papradiski was hired again by the
monastery administration and the abbot Metodija Milovanovi., Who
developed the conceptual and constructive solution for the
iconostasis.
The previous iconostasis was damaged by the
ravages of time and by the fall of a large rock on the south wall of
the church.
An aesthetically light construction of the
iconostasis was performed that year. The works under the supervision
of Papradiski were performed by Stojan Trajkovski, a master from the
village of Krklja, Kriva Palanka region. The iconostasis is
three-storied and extends the entire width of the interior (nave)
from the north to the south wall. It is processed simply, with the
exception of the royal doors, which are made in carving of modest
quality and are painted in gold.
It is shaped simply, with
wooden elements slightly profiled at the edges. The large cross and
the final wreath of the iconostasis are also carved. Most of the
iconostasis icons were made by Dimitar Andonov-Papradiski, and some
by unknown authors. Eight icons for the iconostasis were made by
Nikola Mihailov, a painter from Krushevo, which are characterized by
very striking robustness and expressiveness in the expression of the
faces, which is achieved through the emphasized contrasting color
relations of dark and light green cold gamma. More characteristic
icons made by Nikola Mihailov, according to the year of dating 1869,
are those of the Transfiguration of Christ and of St. John the
Forerunner. Mihailov also made 18 icons for the iconostasis in the
small church of the Nativity of the Holy Mother of God. In 1980, the
royal doors were conserved. This process was performed by
conservators Bogdan Tanevski and Sokole Sutinovski.
Belfry
with ossuary
The bell tower was built in 1929. This is confirmed
by the inscription above the front door in the porch, as well as the
documents from the monastery archive.
Basically, the bell tower has the shape of a
square. It consists of four levels: basement (ossuary), ground floor
and two floors. The ground floor and the first floor of the bell
tower are made of slab stone with carved corner stones. The second
floor is of bundruk construction, with white plastered walls. In the
façade design there are arched doors and a window on the ground
floor, one centrally placed window on each side of the first and
second floor, as well as rows of small rectangular openings under
the eaves. The ground floor of the bell tower is entered from the
west side, through a narrow approach above the steep bank below the
level of the church. It contains two rooms, one of which is buried
in a rock under the Church, and the other is at the level of the
Church and from it descends the wooden room through the wooden
stairs. These two levels of the building acted as an ossuary, in
which the bones of the elders and the monks of the monastery were
transferred.
So far, no cemetery has been discovered in the
monastery, except for a small area behind the high-facade lodge at
the time of its extension, where bones of human skeletons have been
found. The fact that the monastery does not have its own cemetery,
except for the limited area for burial behind the Church and in
front of the bell tower, is the answer to the riddle of the ossuary
function.
The first floor of the bell tower, which is
accessed from the south porch, had the function of a confessional.
Occasionally it served as both a living room and a baptistery.
External wooden stairs lead to the level of the second floor by the
porch and here are the two bells of the bell tower.
The
Church of the Nativity of the Holy Mother of God
Northeast of the
Great Cathedral of St. Joachim Osogovski in the immediate vicinity,
there is a smaller and older church dedicated to the birth of the
Holy Mother of God.
This church Antonis Nikolovski (after
research in St. Joachim Osogovski) dates it from the XIV or XVI, ie
XVII century.
Written sources say that there was a church
built on this place in the XI century, but these facts were not
scientifically confirmed until 1977. That year, an expert team from
the Republic Institute for the Protection of Cultural Monuments, led
by Jovan Petrov, MA, performed conservation work in the church of
the Holy Mother of God, and significant results were achieved. The
foundations of the church built in the XI-XII century were
discovered, as well as parts of the frescoes. There are three
upgrades in its construction. Parts of the east and north walls have
been preserved from the original church. Jovan Petrov assumes that
this church belongs to the fragmentarily preserved frescoes on the
north wall of the altar, which is located under a 19th century
fresco. Most likely, the church was rebuilt in the 14th century on
the old foundations when it was painted. This is evidenced by the
preserved fragments of the north, east and south walls of the nave
in the lower zones.
In the Turkish period the church suffered
from two disasters. It was affected by fire, which is confirmed by
the damaged fresco fragments and the smoky walls. In 1585, Kriva
Palanka was hit by an earthquake. At that time, the dome of the
church and part of the arches probably collapsed. Written data from
1643 show that at the end of the XVI and the first half of the XVII
century the church was rebuilt. This is confirmed by the features of
the preserved architecture.
In the 19th century, the church
was remodeled and rebuilt into the upper partitions, following the
building style of the previous period. Then the deaconry on the
southeast leg was added with an entrance from the south, and on the
west side the narthex (narthex) with a flat wooden construction in
which two smaller blind domes are built. Above the central part of
the nave, the dome received a high drum.
With the extension
of the narthex, it acquires a more significant function. A space is
formed with the source of holy water and space for candles. The
sacred dignity of the church is emphasized, as well as the sense of
belonging of everyone who enters it.
Although these are
seemingly simple extensions that follow the continuity through the
opus of construction, harmony of the architectural idea and a new
dimension of drama of the composition have been achieved.
With these interventions is presented the possible variant of the
church from its phase of renewal from the XI century.
The last phase of its restoration took place in
1990. The disproportionate dome above the central part placed on
pendants with an eight-sided drum was demolished and a new dome was
built according to the principle of analogy, which corresponds to
the restoration phase of the 14th century. Then the church was
partially covered with copper and mostly with tiles, and in 1995
this solution was abandoned and the whole was covered with copper.
The works on the dome were performed by a team from the Republic
Institute for the Protection of Cultural Monuments.
Unfortunately, the research work on this church building did not
continue until today, which would provide complete information about
its history.
The Church of the Holy Mother of God, according
to the construction concept, belongs to the order of small cruciform
single-domed churches, with a free cross base, with a three-sided
apse on the outside and a narthex.
The building is
characterized by Byzantine style. It is built with two rows of
bricks, one row of stone in horizontal rows with a thick layer of
plaster between them. Inside the church is paved with stone tiles.
The nave is illuminated with rectangular windows, which in the
upper phase have a semicircular shape. Two windows have the shape of
a four-leaf clover. On the west wall of the narthex there is a
larger window in relation to the dimension of the mentioned, which
has the function to illuminate the space of the holy water. In zone
III in the pendants are represented the four evangelists with
synonyms (St. Luke, St. Mark, St. John and St. Matthew). On the east
and west sides, the holy eunuch (east) and the bright shroud (west)
are represented among the evangelists. In the dome space, ie under
the arches, the righteous fathers are represented, as follows: Saint
righteous Moses, St. righteous Joseph, St. righteous father Joachim,
st. righteous father James, St. righteous father Simeon and St.
righteous father Adam.
The festive scenes are expressed in
zone II. On the south side there is a scene from the Nativity of
Christ, on the west side there is a scene from the Assumption of the
Mother of God, and on the north side there is a scene from the
Crucifixion of Christ.
Between the festive scenes of the
pilasters are presented St. Cyril and St. Methodius, as well as the
martyrs St. Petka and St. Zlata Meglenska.
In zone I, on the
south side, are presented the Holy Mother of God with Jesus Christ
(mercy) and Saint Joachim Osogovski. On the same south side in the
window are painted the three silversmiths - St. Kuzman, St. Damian
and St. Panteleimon.
The two archangels, Archangel Michael
and Archangel Gabriel, are represented on the west side. On the
north side are represented the three fathers: St. Gregory the
Theologian, St. Basil the Great and St. John Chrysostom. The
pilasters in the first zone represent St. Clement, St. Nahum, St.
Great Martyr George and St. Nikola.
The fresco decoration is
performed in a modern painting technique on a specially prepared
surface. The peculiarity of the frescoes in this church is that the
background is dominated by the blue color in lapis lazuli, which is
a characteristic of the classical period.
The color of the
characters is dominated by green, blush and ocher. The oracles and
the Gospels are gilded with gold leaflets.
The painters paid
special attention to the typology of the characters of the saints,
consulting literature and emulating the examples from the classical
period.
From the new fresco ensemble in the church of the
Holy Mother of God, a special impression. leaves the monumentality
of the three festive scenes, in which the image of the Holy Mother
of God is presented noble with an expression of pain. Unlike scenes
in which emotional elements are present, the other saints look calm
and dignified.
The figure of the Pantocrator impresses in the
dome with a stern, calm and pious look.
The image of St.
Joachim Osogovski is presented in the spirit of the painting
tradition of the XIX century, as it is presented by Dimitrija
Andonov Papradiski in the Great Monastery Church.
The
draperies are painted in the style of the characters, in a strict
canon, typologically with characteristics of the classical period.
Iconostasis
The iconostasis in the church of the Holy Mother
of God has been restored. A new frame construction was made for the
iconostasis in 1998, on which fragments of the old iconostasis, the
existing imperial doors and the large cross with the accompanying
icons are given. The works on the iconostasis were performed by the
master Kole Taskov from Kriva Palanka. The new iconostasis is a
donation of Stojance Tanic from Kriva Palanka.
The large iconostasis is divided into IV zones. In
the fourth zone is the Great Cross. In the third zone are placed the
icons of Jesus Christ and the Holy Mother of God, of St. John the
Baptist and six icons of the apostles. The second zone consists of
nine holiday icons. The throne icons and the royal doors are placed
in the first zone. The icons built into the iconostasis are the work
of several masters. Seven icons are the work of Dimitar Andonov
Papradiski. According to Antonio Nikoloski, by order of the abbot of
the monastery Averikij in 1869, the painter Nikola Mihailov from
Krushevo purposefully made eighteen icons for the iconostasis.
Accompanying architectural ensemble
The monastery of St.
Joachim Osogovski from the very beginning in the XII century
developed into a monastery with a rich content of churches and
chapels, which is evidenced by the Turkish census of 1570. Its
multifaceted function as a church, spiritual, educational and
cultural center and a roadside oasis for caravans and
well-intentioned people has been a condition for the construction of
many ancillary buildings throughout its history.
This
multifaceted function activated the need to accommodate, above all,
the numerous monastic community. Such an arrangement and
organization of the monastic life would be unthinkable if it were
not for the lodgings.
Old lodging complex - Bini
This old
lodging complex can be called a complex lodging complex. It was
located east behind the monastery, in today's large parking lot. The
preserved photographs show that it had the shape of a broken letter
"G". One leg of the lodge reached the rocky wall, high to the foot
of today's lodge. Below it, at the level of the access road,
cascaded down to the present-day natural road below the level of the
parking lot at the height of the barn, even lower. was guarded by a
large massive wooden gate.
In 1911, this lodging complex was
completely destroyed in a fire.
The preserved photographs
show that the lodgings were built in a traditional bondruk
construction. In the shaping of the facades, features from the old
Kriva Palanka house can be seen. It was the seat of the abbot of the
monastery. It was an older residence than today's renovated old
residence. The fact that a library was located here is in favor of
the revival function of the monastery and the functioning of the
church-cell school.
Old boarding house
The old inn
occupies a western position in relation to the two churches on a
dominant elevation. With the remnants of the protective turret
overhanging it, this lodge marks the end boundary of the complex
from the west.
The object has a strongly elongated
rectangular shape and with its longer axis lies parallel to the
isohypses. Otherwise, in height, the lodging develops through four
levels: basement, ground floor and two floors. The hostel has two
independent approaches. Both are on the south side, one on the top
floor, the other on the ground floor.
The old inn was
organized like this: cellars in the lowest basement level; economic
premises and stables on the ground floor; monastic cells on the
first floor; on the top floor are located the bishop, ie the chamber
of the abbot; the guest room, the so-called "Kochani odeja", and the
common dining room with the monastery magjernica (kitchen).
Construction of this inn began in 1864 and was completed in 1905.
Built in a combination of stone, beams and plywood, it lasted fifty
years. It was renovated in the period 1974-1986.
Today is the
place for the biggest cultural events: the Art Colony and the School
of Architecture. The Art Gallery is also located here.
The
renovation of the hostel was carried out with an architectural
solution and expert supervision of Lazar Shumanov, curator-advisor
at the Republic Institute for the Protection of Cultural Monuments.
Hostel with high facade
This residence was built in the first
decades of the XIX century, which can be deduced from the style of
construction. The name "Passage building" (provincial speech) is
also used for it. It has the function of a lodging-dining room. As a
rule, the monks and the host of the monastery have been living in it
lately. There is also the working room of the elder of the monastery
and the monastery guardianship.Inside, several guest rooms have been
rearranged, and on the ground floor for well-wishers.
It was built by local craftsmen who used local
materials. The steep terrain on which it is built suggests a massive
and masonry construction of slab stone connected with mortar. The
ground floor is dominated by stone, while the first floor is made of
stone and brick. The floors and the ceiling are made of planks, and
the ceiling in the working room is made of wood.
The facade
of the inn - high facade is solved simply with white color that
dominates, suggests calm and aesthetic simplicity.
In 1995, a
kitchen with a dining room was added to this building.
Vladik's residence
The bishop's residence is located on the
highest monastery plateau (cathedral), on an elevation that
dominates the complex above the cascading steep rocky shore above
the Great Monastery Church. This location of the inn provides a view
over the two churches and almost the entire complex.
It got
its name from the idea of construction and the function that has
remained until today. The old inn, in which besides the monks and
guests stayed, did not fully meet the conditions for the realization
of the monastery organization and for the residence of the bishop.
According to the data in the monastery archive, the inn was
built in the period 1936/37 by local masters.
The building
has a rectangular shape and is developed on two levels - ground
floor and first floor. The bishop's quarters is a building of solid
construction with a wooden mezzanine construction. In the lower
parts the walls are very thick and are considered to be made of
stone, while on the first floor they are thinner and made of brick.
On the ground floor are the entrance porch and stairs, the large
dining room which occupies more than half of the ground floor and
rooms for monks and clergy.
The rooms are placed on the first
floor of the gallery, which provides equal southwest orientation and
a beautiful view. Next to the stairs, on the right, is the residence
of the bishop, which consists of a room for sleeping and resting and
a reception room connected to a terrace located on the very corner
of the building, from where a beautiful view of the entire monastery
complex. Upstairs there are four more rooms, a bathroom and a small
kitchen.
Konak "Ploницаanica"
The "Plochanica" lodge, or
watchtower, was named after its former stone slab. It is believed to
have been built in 1899 on the highest level of the high plateau
(upper cathedral), at the foot of the stairs leading to the
monastery complex. from the direction of the village Varovishte.
For a long time he was in control of the entrance of the guests
to the monastery from that position. In accordance with the
function, the "Ploницаanica" lodging has a view of the entrance to
the gathering place, the Bishop's lodging, the 1917 lodging, the
porches and the small master house.
This building with modest
dimensions has a cellar on the ground floor and on the first floor a
watchtower and an apartment - a cell (monastic room).
The
building is built simply with solid stone. The walls are made of
slab stone and mortar.
Today the building inside has been
renovated and has the function of a guest house for monastery
guests.
Baptistery
The baptistery chapel is located on the
highest plateau (upper cathedral), outside the complex, near the
stairs leading to the lodge "Plochanica", at the foot of the steep
shore, almost on the road to the village of Varovishte and Kalin
Kamen. stone, and the roof of wood.It is one part and ground floor,
basically square.In the ruined interior, the altar with the holy
water bed, which was brought from behind the chapel, dominates.The
sacred sacrament of baptism was performed in the bed The building
needs reconstruction.In 2003 the roof structure was covered with
sheet metal.
A small masterpiece with a porch
The small
masterpiece, located in the upper plateau (cathedral), is not a
typical building in the complex, which follows and complements the
architectural ensemble. Its function is content-based. The basic
element inside the small kitchen, which serves for cooking, is the
fireplace next to the north wall. In addition to the fireplace,
there are small niches inside, space for dishes and food items.
The masterpiece is a massive stone structure. It is covered with
tiles, and sometimes with stone slabs. In addition, a large covered
porch was built with opportunities for accommodation and food
preparation. According to the construction, it belongs to the type
of buildings that were built at the end of the XIX century.
Barn with barn
This two-storey building was
built in height in the direction above the barracks in 1905. It has
the shape of an elongated rectangle placed in the north-south
direction.
The barn is located on the ground floor and the
barn on the first floor. The entrance to the barn is on the ground
floor through a massive wooden gate on the south side. Movable
wooden stairs lead from the barn to the first floor. The floor is
entered (in the barn) from the west through the upper path. The main
façade is reminiscent of an ancient temple. In perspective it can be
renovated and used for cultural events.
Barracks with a boys'
quarters
This building is located in the southeast, next to the
place Babin Dol through which you enter the monastery complex.
According to the analogy, it belongs to the objects of the
traditional Macedonian architecture from the end of the XIX or the
beginning of the XX century.
The barracks is a ground floor
building with an approximately square base. It has a function of
brewing brandy, a function that has been retained to this day. The
building is built of carved stone. The roof structure is wooden,
covered with tiles. Inside, the floor is earthen and the walls are
not plastered.
The bakery
The bakery is built southeast of
the monastery, along the road coming from its eastern side, near the
large parking lot and the grain barn, which is in its function. The
bakery was built in 1900, as it is written above its ground floor
entrance. The bakery has a ground floor and a first floor. Bread was
prepared and baked on the ground floor. It is organized with two
rooms. There are two rooms on the first floor. The rooms were
originally used for bakery workers. It was also used as an apartment
for monks. In the period from 1918 to 1924 and from 1945 to 1976,
with the understanding of the monastery administration, a primary
school operated here.
Grain barn
This barn is built on a
small plateau just below the level of the wide plateau (large
parking lot) on the east approach.
The concept of space and
function are the same as the rice barn, only this barn has smaller
dimensions.
The lower parts of the building, except for the
north side from where it enters, are built of carved stone. The side
walls are made of wood and planks. Before the renovation it was
covered with sheet metal, and now with copper. Inside the barn there
were compartments for unloading and storing grain.
According
to the terrain configuration, it hangs in the space, leaving the
impression of an exciting expressive composition.
In
2004/2005 it was renovated together with the rice barn. The donation
is from the World Bank and the Ministry of Culture. The
architectural solution and the construction are by the civil
engineer and caretaker Predrag Velinovski and dia. Stevce Ristovski.
Today's purpose of the barn is to accommodate guests and cultural
creators.
Rice barn
The rice barn was built on a narrow
plateau east of the Great Monastery Church in 1897. Its location is
such that it gives the impression of hanging in the air, occupying
the highest point of the steep shore on the monastery river. Due to
the configuration of the terrain, the stone masonry party occupies
almost three storeys, which suggests a traditional but also timeless
dimension to the barn. The barn is entered from the north side
through a covered and open porch. Inside there are wooden stairs
that lead to the place where the rice is poured and pumped. The
whole construction of the barn is made of wood and planks.
Registry
The registry office is located on the west side,
opposite the Old Hostel.
The inscription above the front door
dates the building and the function: "Here is written the alms of
the feast of St. Joachim". On the left is the inscription "Christian
Brothers", and on the right is "built 1912". the entrance from the
east, the gifts are left directly in the Great Monastery Church,
thus losing its function.
New residence
The new guest
house is located on the upper plateau (gathering place),
architecturally, stylishly and functionally filling the empty space
between the guest house from 1917 and the guest house "Plochanica".
It was built in the period from 1996 to 2003, with a donation of
citizens and with its own funds from the monastery. It was
consecrated in 2002 by Metropolitan Cyril.
The architectural
solution and the organization of the construction are at B.Sc.
architect Stevce Ristovski, caretaker of the monastery. The building
is built with modern building materials. In architectural terms, it
fits into an old Macedonian town house and follows the construction
tradition of this area. It impresses with its calm lines and the
architectural idea that successfully conceived the space and the
connection with the two lodgings.
Upstairs are five apartments with a high standard
of accommodation. On the ground floor there is an ambient monastery
restaurant, which meets the needs of many visitors.
Hostel of
the upper cathedral
This is a new residence with two rooms on the
first floor, upgraded above the central heating system of the
monastery, which is being built with funds from the World Bank and
the Ministry of Culture 2004/2005. It reminds of an old Macedonian
house and follows the tradition. This is a lodging on the highest
elevation ever built in the monastery. The architectural and
construction solution are on Eng. Predrag Velinovski, caretaker of
the monastery.
From 1990 until today, the head of the
monastery is the archpriest-staurophore Dobrislav Boskovski (1938-).
Prota Dobrislav Boskovski is an indigenous priest, who from 1968 to
1997 was the elder of the Kriva Palanka church of St. Demetrius.
Since 1996 he has been appointed deputy hierarch, and in 1997 he
became archpriest-staurophore. He is actively involved in all
actions to raise funds for revitalization (construction of the new
residence) and for the functioning of the monastery.
Today
the Osogovo Monastery is under the vicarage of Kriva Palanka. Besides the
elder, the priests Aco Trajanovski (elder of the church of St.
Dimitrija), priest Ljubomir Mitevski and priest Zoran Vitkovski also
serve as priests in the monastery. Especially the priest Ljubomir
Mitevski for the last ten years is directly connected with the
monastery, with the restoration of its tradition and with worship on
Sundays and on the great Christian holidays.
Cultural
manifestations in the monastery
International Art Colony "St.
Joachim Osogovski"/ Osogovo Monastery
September 5, 1987 marks a new page in the cultural history of Kriva
Palanka. Then the idea for new content design and revitalization of
the monastery lodgings was realized through the establishment of the
International Art Colony "St. Joachim Osogovski". The initiators of
its establishment were academic painters Petar Mazev, Dimitar
Stojcevski, Nikola Ivanov-Balton, Zlatko Stefanovski Podr. The
Metropolitan of Polog and Kumanovo, Mr. Kiril, in practice received
the opening of the gates of the monastery of St. Joachim Osogovski
for the art and the unexplored forms of the spirit, so that the
beginning was marked as a ten-day tradition. of the monastery as a
cultural, educational and spiritual center.