Monasteries and Churches - in Snagov Area
The theme “MONASTERIES and CHURCHES” (1408-up to present) presents (briefly) representative images and short events related to the main three places of worship in Snagov Area:
1) Vlad Ţepeş Monastery (or Snagov) situated on the island in the middle of the lake (could be visited also by boat)
2) Căldăruşani Monastery (of monks)
3) Ţigăneşti Monastery (of nuns)
These places represent material achievements of administrative and economic power concentrations (in different periods) and therefore evidence of a unit and cultural continuity (values). Chronological appearance of the three monasteries (Snagov - 1408), Căldăruşani - 1638), Tigăneşti - 1805) can be analyzed in conjunction with the deforestations of the Forests of Vlăsia, the emergence of new trading roads, the mills on the river Ialomiţa and then the change of their importance, the development of nearby communities, the various princes preferences for one or the other, the changes in tax systems applied by the monasteries to the surrounding communities (and the number of slaves - Gypsy - used).
Each monastery has both its history and interdependence with the others (as alternatively there was favoured one over the others, different estates were moved from one to the other and gathered together important wealth from which an important part was sent to Athos annually. Thus only when (on one side) the local communities have grown enough (in terms of population and sense of self / identity) and (on the other side) the coercive power (Phanariot - feudal) of the monasteries lowered enough, starting from 1850, it was possible the appearance of churches in the villages around the lake.
Currently, in the three communes: Snagov, Gruiu and Ciolpani (a combined population of about 18,000 inhabitants) there are about 10 churches, quite different from each other and with their own story.
It can be very interesting to follow (e.g. in the case of the monastery Snagov), how it has evolved over time as both main and auxiliary buildings (including the protective walls, the bridge and the tunnel - from the island to the shore).
At least for the locals, the Church is an institution and an important place. For the true peasants (who left for the pool or in the woods, making a cross first and then a prayer / a request with a promise), the Monasteries and the Churches in the area represented the base – the community centre.
Hence, from the perspective of becoming local, the understanding of the local monasteries and churches development is related to the adjustment of customs, to the ethnographic diversity, to the great shocks and social dramas.
DESCRIPTION of the collection:
1) Panels with images (postcards, stamps, old maps, photos, clippings from publications and so on). Information and images related to the secular and religious history of these religious places (which also had an administrative, military, political, cultural role and there were even a place of detention and executions)
2) For each monastery, there is a panel (16 A4drawings) - as visually and chronologically as possible, with references to a few moments / happenings / celebrities / objects / the most important in their existence. The visitor is encouraged to note the information provided in this place, to reflect and prepare better before visiting the actual locations concerned. There is a separate presentation (panel with 16 drawings A4) and of the most relevant churches in the area.
The collection presents:
a) details about the evolution in time of religious places (and of the change in organisation - administration, of the role and activities / services provided by the community and by the others)
b) some atypical / unusual stories - locally collected (and some which were unfound in any other written form so far!)
The collection includes:
a) a set of cards / brochures / guides made at different times
*) [Optional] The visitor is invited to "fill in" some "missing" steps / information / events (as some boards will even have a question or a suggestive image, indirectly related to the subject)
More details at: www.fundatiasnagov.ro
1) Vlad Ţepeş Monastery (or Snagov) situated on the island in the middle of the lake (could be visited also by boat)
2) Căldăruşani Monastery (of monks)
3) Ţigăneşti Monastery (of nuns)
These places represent material achievements of administrative and economic power concentrations (in different periods) and therefore evidence of a unit and cultural continuity (values). Chronological appearance of the three monasteries (Snagov - 1408), Căldăruşani - 1638), Tigăneşti - 1805) can be analyzed in conjunction with the deforestations of the Forests of Vlăsia, the emergence of new trading roads, the mills on the river Ialomiţa and then the change of their importance, the development of nearby communities, the various princes preferences for one or the other, the changes in tax systems applied by the monasteries to the surrounding communities (and the number of slaves - Gypsy - used).
Each monastery has both its history and interdependence with the others (as alternatively there was favoured one over the others, different estates were moved from one to the other and gathered together important wealth from which an important part was sent to Athos annually. Thus only when (on one side) the local communities have grown enough (in terms of population and sense of self / identity) and (on the other side) the coercive power (Phanariot - feudal) of the monasteries lowered enough, starting from 1850, it was possible the appearance of churches in the villages around the lake.
Currently, in the three communes: Snagov, Gruiu and Ciolpani (a combined population of about 18,000 inhabitants) there are about 10 churches, quite different from each other and with their own story.
It can be very interesting to follow (e.g. in the case of the monastery Snagov), how it has evolved over time as both main and auxiliary buildings (including the protective walls, the bridge and the tunnel - from the island to the shore).
At least for the locals, the Church is an institution and an important place. For the true peasants (who left for the pool or in the woods, making a cross first and then a prayer / a request with a promise), the Monasteries and the Churches in the area represented the base – the community centre.
Hence, from the perspective of becoming local, the understanding of the local monasteries and churches development is related to the adjustment of customs, to the ethnographic diversity, to the great shocks and social dramas.
DESCRIPTION of the collection:
1) Panels with images (postcards, stamps, old maps, photos, clippings from publications and so on). Information and images related to the secular and religious history of these religious places (which also had an administrative, military, political, cultural role and there were even a place of detention and executions)
2) For each monastery, there is a panel (16 A4drawings) - as visually and chronologically as possible, with references to a few moments / happenings / celebrities / objects / the most important in their existence. The visitor is encouraged to note the information provided in this place, to reflect and prepare better before visiting the actual locations concerned. There is a separate presentation (panel with 16 drawings A4) and of the most relevant churches in the area.
The collection presents:
a) details about the evolution in time of religious places (and of the change in organisation - administration, of the role and activities / services provided by the community and by the others)
b) some atypical / unusual stories - locally collected (and some which were unfound in any other written form so far!)
The collection includes:
a) a set of cards / brochures / guides made at different times
*) [Optional] The visitor is invited to "fill in" some "missing" steps / information / events (as some boards will even have a question or a suggestive image, indirectly related to the subject)
More details at: www.fundatiasnagov.ro
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