Makrochori, Imathia

Administrative Region : Central Macedonia
Regional unit : Imathia

Makrochori (Μακροχώρι) Imathia

Makrochori is a town in the Municipality of Veroia in Imathia and former seat of the Municipality of Apostolos Pavlos. It has a real population of 5,189 inhabitants (2011 census).

Makrochori is located east of Veroia, at a distance of 8 km. from its center, and the first settlement on the road from Veria to Thessaloniki. It is located in the plain of Imathia and is surrounded by houses, workplaces and intensive crops of all kinds. It is one of the largest villages in Imathia.

Historical data
Ancient times

The large plain in which Makrochori is located and extends below Veroia is a landscape with houses, workplaces and intensive crops of all kinds of production, taking advantage of the fertile soil and the abundance of water. The plain of Imathia, being at a key point, functioned either as a land of settlement or as a passage, resulting in the involvement of the different peoples who passed through it. A little north of Makrochori, in the "Toumba" site of Nea Nikomidia, one of the oldest rural settlements in Europe developed during the Ancient Neolithic period in the 7th millennium BC. A few kilometers south of Makrochori, the Argeid Macedonians in its mist history of the region (7th century BC) creating their first kingdom and founding their capital, Aiges (where the root of the word eg- shows the presence of water), in the place of today's Vergina, at the foot of the Pierian mountains.

Roman period

In 50 AD The Apostle Paul passed and founded the local Church during the years of the Roman Empire. In recent (2014) excavation activities, on the occasion of the construction of a sewerage network, at the corner of Paleon Patron Germanou and Konstantinou Papakonstantinou streets, findings belonging to a villa complex of the late Roman period (late 3rd - early 4th century BC) were found. .Χ.).

Architectural members and three inscriptions from Roman times such as the gladiator Pekouliaris (the gladiator was vetiarius, ie a netter and his name was common to people of humble origin) are said to have come from the Makrochori area. found in 1969). In the wider area, a kiln for making simple pottery from the Roman period was also found.

Byzantine period

During the Byzantine period, the area was the residence of the members of the Byzantine aristocracy. Its history certainly followed the historical fate of the whole region. From 989 to 1001, Tsar Samuel included it in his state. During the Frankish occupation (1204) it was given to the kingdom of Thessaloniki and to Bonifatios the Momferatikos. In 1206, Tsar Ioannitzis (Skylogiannis) looted the area and occupied Veria, establishing a Bulgarian bishop. In 1207 the Franks returned and were finally expelled in 1215/6. In 1345, Kralis Stefanos Dusan conquered the whole area until 1355. At the end of the 14th century (1373 - 4) the Turks appeared, led by Gazi (border holy warrior) Evrenos Bey, a former Byzantine commander who had embraced Islam. Evrenos served as a small partner of the Ottoman emirs and they granted him vast lands in Northern Greece. The area suffered from their raids. Veria fell into their hands perhaps twice before they finally acquired it, with a tradition, on April 9, 1433.

The first known reference to the settlement is made in 1326 in the will of a lord of Skoutari, Theodoros Sarantinos. It contains information about the dedication of estates to the Patriarchal and Stavropegian Monastery of the Holy Forerunner of Petra, which he had founded in the city of Veria, in the area of ​​today's 6th Primary School, which was then called Skronychos. Among other things, the monastery offers the farm (matrimony) of Makrochori and lists the tools and names of the slave farmers as well as a detailed report of the location of the mating house next to the Royal River (today's Tripotamos, Anne Defre - Elefthero). The existence of a tower for the safety of the residents is also possible. Finally, the entire Monastery with its property is given as a share by Sarantinos to the Vatopedi Monastery of Mount Athos.

Ottoman period

During his passage through the area, the traveler Evliya Çelebi during the Turkish occupation (1668 AD) and was thrilled by the local products and the 300 watermills of Veria.

Its ancient inhabitants call this area "Rumlik" (Turkish: Rumlik), meaning area of ​​the Romans (Hellenotopos). It is an area with about fifty villages and bordered on the east by Karasmaki (London) and the Thermaic Gulf, on the outskirts of Pieria to the south, the foothills of Vermio to the west and the area of ​​the former Valtos of Giannitsa to the north. This area is crossed by the river Aliakmonas (the indefatigable according to its etymology, Turkish Ince Kara - translated the weak and black-big and Slav. Bistritsa - translated the clear) which at least during the Byzantine period was navigable. The inhabitants of Roumluki maintained their Greekness in language, customs and conscience. The old married women wore the characteristic head covering, the katsouli, and proudly mentioned the tradition that Alexander the Great wanted to honor the heroism they showed in a battle wearing the men's helmets that frightened them.

During the Turkish occupation, Mikrogouzi, as Makrochori had now been renamed, belonged to the frame of Kara Ferie (Veria).

Almost united with Mikrogouzi was the bakoufochori Asboga whose existence is mentioned in 1506 to 1519 and 1550. Then the report of the above village ceases and was probably incorporated with Mikrogouzi.

The village was a vakufi of the descendants of the conqueror of the Gazi area, Evrenos Bey, that is, with his income he maintained charitable foundations. Over the years (17th century) the Vakuf regime weakened and the inhabitants had to pay regular and extraordinary taxes like all Christians.

Testimony about a tour of Metropolitan Daniel (1769 - 1799), which took place after 1770, states that his Hierarchical contribution, which was attributed by the Christian inhabitants, was 3,180 groschen. If it is estimated that each wreath (family) was required to pay an annual hierarchical contribution of about 18 groschen - 1/6 of the Turkish lira, the village's population can be estimated at about 176 families and 800 Christian residents. The second half of the 18th century) states that the prefect of Veria, Dimitrakis Bekelas, son of Hatzis Manolis and ancestor of the well-known wealthy family of Vikelas, has estates among other villages in Mikrogouzi.

The search that followed the construction of a sewer line (2014) on Olympou Street found a number of bottled ceramics that belonged to the utensils of a public secular building of the late Ottoman period.

In 1804, Ali Pasha invaded the Kazades of Veria and Naoussa. He then seizes the property of Muslim and Christian residents, demands the payment of an annual tax and places his own caretakers (soubasides) in the occupied tsifliki, as was done in Mikrogouzi. The population suffers greatly from the greed of the new conqueror, working in a state of tyrannical slavery and paying him an annual tax. Its rule lasted until 1820.

The catastrophic developments (the Damage) of the Revolution of 1822 in the region must also have been catalytic. Mehmet Emin Abdul Abdullah Pasha - a Syrian with an active and sometimes violent character - also known as Abu Lubut (Ropalophoros) destroyed settlements and villages in Macedonia, including Mikrogouzi.

Newer years

Around 1900 in the village there were 75 houses and 385 inhabitants according to the statistics of Kaza Veria. The villagers were farmers. The land belonged to both Muslims and Christian landowners. There is also a report of a winter of 20 Vlach families. Greek School named after the Greek School of Mikrogouzi was founded in 1907.
A story about how Lemonia Koletsa, the genus Giannopoulos, who was born in 1901 in Makrochori, lived through the events of liberation. It was told in 1997 to Dimitris Pantazopoulos, a folklorist from Roumluki, from whom the following: When the Turks left, we hid in the koutseros (open storage) and the vouzia (the plant sambucus ebulus). Then the Turks hit my grandfather Dina Giannopoulos. He was a mukhtar (president) and the Turks asked him to take the village out of the car to carry the Turks who were leaving. Grandpa didn't want to take it out and they hit him on the head. When he came to Elliniko, a doctor saw him with his head tied and gave him medicine. The Turks were stealing things. Homes that were empty were opened, as people were hiding. Only a few men of ours guarded us with weapons and they from afar. When Elliniko came, we waited for the whole village gathered and celebrated as we saw the Greek soldiers. The drums were beating and the trumpets were playing. Joy to see the world. Grandparents cried when they saw the Roman. We women, my mother, my grandmother and everyone in the village were kneading bread and giving bread to the Greek army. Everyone was kneading to get food for the army.

A story about how Lemonia Koletsa, the genus Giannopoulos, who was born in 1901 in Makrochori, lived through the events of liberation. It was told in 1997 to Dimitris Pantazopoulos, a folklorist from Roumlouki.

The Macedonian Struggle also affected the lives of the inhabitants. Besides, the proximity to the Swamp of Giannitsa, which was the field of action of both the komitatzids and the Greek Corps, was immediate. The swamp was a water area of ​​about 180 square meters. thousand fed by the rivers Loudia, Moglenitsa as well as the waters of Vermio and Paikos. The Bulgarian komitatzides had set up their huts and hideouts on the islets of the lake and among the dense reeds, and they controlled the surrounding villages and public places. The inhabitants of Mikrogouzi remained Patriarchal despite the intense pressure of the Bulgarians to join the Exarchate. In reports of the time it is mentioned as mixed with patriarchal and Romanian residents and in fact a Greek guerrilla detachment arrested and executed the patriarchal Mouchtaris (President) and three Romanian residents.

Links to the Greek Captains were, among others, Anastasios Sior-Manolakis, born in Mikrogouzi and leader of the guerrilla movement in Veria, as well as Grigorios Doukas from Mikrogouziotes, Athanasios andis, and the Greeks from Chinaphorstantinis and Grigorios Papakonas.

On October 16, 1912, the Greek Army began liberating Veria and the villages of Kampos from slavery that lasted nearly 500 years. Most of the residents of Mikrogouzio were in hiding, due to the fear of the reactions of the Turks, in Soufoulio a forested area between Makrochori and Kavasila. Guards of the 1st and 3rd Divisions were installed on the borders of the settlement.

During the First World War (1914-1918) a makeshift airport was set up on the outskirts of the village for the needs of the Allied headquarters in Veria.

The decision to drain the lake of Giannitsa offered relief and redemption from the suffering of malaria. In 1934, the construction of the peripheral trench collection (trench 66) was completed, in which the waters that supplied the lake ended up. The resulting areas from the drainage were given to growers, including Makrochorites. The construction of the moat ΄΄ 66 την stopped the route from ΄΄ Agoi ΄΄ below Makrochori. This was a large ditch that rushed down the waters from the springs of Vermio, served the watermills (there were 3 of them in the village) and ended in Vilitsa - between the villages of Loutro and Kampochori - which was a tributary of Aliakmonas.

The Germans occupied the area of ​​Veria and of course Makrochori on April 11, 1941. The population was tested, lived through terrorism as well as the systematic plunder of wealth. (Duchess Antonios and Palaistis Christos are victims of the Albanian Epic)

The liberation of the region is part of the broader framework of the German withdrawal from Northern Greece, due to the fear of blocking the return route via Yugoslavia. On October 27, 1944, ELAS and the reserve ELAS began to enter the city of Veria as liberators, while the withdrawal of the Germans continued. According to some testimonies, on the afternoon of October 29, the 16th ELAS Regiment entered the city with organized divisions, followed by the first rally of the liberation. On the same dates, Makrochori was liberated from Nazi occupation. There were also casualties in the Civil War that followed the Liberation.

In the 1913 census, which followed the liberation, Mikrogouzion, which belonged to the Veroia Sub-Administration of the Prefecture of Thessaloniki, had 626 cat.

Mikrogouzi is recognized as a community of the Veroia Sub-Administration of the Prefecture of Thessaloniki, in 1918 and in the 1920 census it has 708 inhabitants (358 art., 350 vols.). The arrival of the refugees of the Asia Minor Catastrophe and the exchange of the following populations (a total of 127 families or 526 people - data of the Committee for the Rehabilitation of Refugees EAP 1928) [pending reference] was beneficial for the place. Originally from Pontus and Anatolia, they increased the population of Mikrogouzio in the Veroia District of the Prefecture of Thessaloniki, which in 1928 reached 1154 (587 art., 567 par.) Inhabitants and brought with them their special habits, lalia and traditions. . They were given land in the area called Synoikismos at the end of the then village, going up to Veria. In 1930, Mikrogouzi was renamed, taking its Byzantine name again, to Makrochori (official renaming date 28/8/1940 FEK 271/1940).

The following censuses showed an increase in the population (in 1940 cat. 1989 -991 art., 998 th. -, in 1951 cat. 2359, in 1961 cat. 3029, in 1971 cat. 3048, in 1981 cat. 3850, in 1991 cat. 4338, in 2001 cat. 4788 and in 2011 cat. 5189). In the village now the inhabitants are mainly of local, Pontian, Asia Minor, Vlach, Thracian as well as from all parts of Greece. Immigrants from other countries also live there.

In 1998, Makrochori became the seat of the newly formed Municipality of Apostolos Pavlos, which includes the former communities of Makrochori, Diavato, Kouloura, Nea Nikomidia and Palea and Nea Lykogianni. According to the Administrative Reform of Kallikratis, the Municipality where Makrochori belongs belongs to the Municipality of Veria in 2011.

Cultural Associations

There are two Associations in Makrochori:

the Association of Pontians of Makrochori, with a year of establishment in 1978 and rich dance and folklore activity. The club has 4 dance departments as well as a Pontian lyre, drum and vase learning school. It organizes an annual summer dance in the second week of July and a winter dance in the last week of December. Every year, the ancient custom of the Momogeros is revived on the Twelfth Day (25/12 to 7/1), an annual memorial service for the day of remembrance of the Pontic Hellenism Genocide in May and the carols of spring (swallows) at the beginning of spring. He participates in the festivities of Agios Georgios and Timios Prodromos at the end of August. Also every year it organizes the burning of cedars (lamp) on Carnival Sunday and the events of Holy Monday.

The Folklore and Dance Association of Local Makrochori and Surroundings with a year of establishment in 1993. This association, in addition to its annual dance and participation in festivals and events, organizes a two-day celebration with traditional dances on August 28 and 29 on the occasion of Prodromos. On December 25 of each year, the "Rougatsia" appear on the streets and on the 26th of the same month, the "Gourounohara" is celebrated in Paleo Irou Square. On Lazarus Saturday, the "Lazarines", unmarried girls wearing local Romanian costumes, walk around the houses with songs about the celebration and Spring. There is a blood bank from the Association. In April of each year, the "Road 21 Students" is organized, a road race dedicated to the 21 students, victims of a deadly car accident on 13/04/03.

The parishes
Timiou Prodromou

It is the oldest and most numerous. The church is commemorated in honor of the abrupt end of the Holy Forerunner (August 29). It is perhaps the memory of the old dedication of Makrochori to the Monastery of Petra as a metochi. After all, it is not uncommon for the main day of the holiday to coincide with a strict fast, which makes the joy of the festival and the celebrants difficult.

The temple of the last period of Ottoman rule (first half of the 19th century) was a three-aisled basilica with an open portico covering its north, west and south sides. In Imathia, such temples are preserved in the Forgotten Old Church of St. Dimitriou (1810), on the island the katholikon of the Monastery of Ag. Anargyron (1813), the katholikon of J. M. Dovra (1844) etc. It was not painted and had only portable icons of the middle of the 19th century. Peripherally, there were cells for the hospitality of visitors and celebrants, as well as a cemetery from which tomb tombs with the names and dates of the 18th and 19th centuries were preserved until recently. From the old church, only the location of the Holy Table is preserved, where a shrine has been erected southeast of today's church. There are few relics that show the past, such as two Gospels of the 19th century, a cross of sanctification and some worn-out images of the same period. In 1949 the construction of the existing church began. The building material (pope stones) was transported by cart from Veria. It was built in the style of a three-aisled basilica and in the 1970s the gynaeconite, the narthex and the bell tower were added. It is hagiographed and has a modern wood-carved iconostasis and shrines. It is surrounded by a large plot of land located in the center of the old Mikrogouzi. A big festival is set up on the eve and the main day of the celebration (August 28-29) that closes the summer with the arduous and lucrative work.

St. George

Imposing church in the middle of today's village and almost on the main road. It was built in the style of a three-aisled basilica with a dome and a narthex on the west side. It is recorded with modern frescoes, imposing iconostasis and shrines. The relics of the temple are some icons of the 18th and 19th centuries, Gospels and crosses of sanctification. Palladium of the parish is the icon of St. George (18th century) as well as a fragment of his relic in a modern silver case. It is not known if all the relics are of local origin or were transported by refugee residents.

The construction of the church began in 1960 due to the deterioration of the old church located in the north of today. There were springs and fountains in the area that offered drinking water. Even today, the underground fountain that had a vaulted shape in the southeast corner of the church plot survives. The abundance of water reaped the vegetation that included plane trees, shrubs and shrubs. These huge trees were cut down and sold to supplement the amount needed to build the church. Only a few centuries-old plane trees survive from this former dense part. On the northeast side is the cemetery between cypress trees.

The church in the center of a large square is considered the cathedral of both Makrochori and the entire Municipality of Apostolos Pavlos. It celebrates on April 23 as well as on November 3 (resurrection of the relics of the Saint).

St. George's Cathedral

On the northeast side of the current church of Agios Georgios one can see this small monument. It was a chapel of the Holy Forerunner between lush vegetation and many waters. At the time the temple was built, the then Mikrogouzi was quite far away. Today, however, it was found in the middle of the village.

It is an unused small single-aisled church built of slow stones and wooden belts (handkerchiefs) that are tied together with transverse logs. It is housed with a gabled roof and an open façade to the west where a low terrace and a glazed aperture are formed for protection from the weather. Its entrance is on the west side. Its dimensions are 6.70 m. The length and 5 m. The width outside and 2 m. The length and 5 m. The width of the facade. The niche of the sanctuary has an outer perimeter of 3.10 m. The average thickness of the building is 0.70 m. .

Not much information has been saved about its history. One of them is the story of the local bey (Hatabeis) who fell from his horse when he was slapped by the Saint and because of this event he turned the space around the chapel into a vakufi. Besides, the respect of the Muslims in Agios Georgios is well known. The saint believed that it worked miracles and on April 23, celebrants from all over Rumluki gathered. At that time, hammocks were erected in the surrounding tall trees, an ancient custom of Spring, and the attendees were weighed as required by another relevant custom. The festival weighed on the 1930s.

The Church of 1930'

A small chapel was found by refugees who settled in the area. To meet their operational needs, they decided to build a new larger church. In a framed inscription that was saved, with several damages, it is mentioned: ΄΄ Historical Anneger [of] / Holy Temple of Agios Georgios [/ O] this holy temple of Agios Georgios Neos Makrochos [r] (Mi- / krogouziou) The First and [first] first [ten] ae- / tiridas of the year one thousand seven hundred (17 [.. 0) and all the walls were painted inside with a picture [s…] / Agion of our orthodox church [s] ία [ς]. '/ income of the sacred Temple [and] the syndromy of the natives and parishioners of this sanctuary [Na] ou and ebli [the] o [foundation] ios stone / t [s] Respected [of the Metropolitan] / Veria and Naoussa Mr. Polyka [rp] ou [commissioners] / 1) Kost-nou Katoglou 2) Andronikou Vogi ​​[atzoglou 3) Kyria-] / kou Sounapopoglou 4) Leonida Efstratiadou ΄΄. They demolished the temple in two-thirds of it and completely removed the roof. Then they ground the rest to the height of the Holy Table, about a meter, and built a new temple around it. Thus the old temple was transformed into a place of the Holy Step. There were placed the three despotic icons that were on the old iconostasis, that is, of Christ's frontal and half-blessed, of the Infant, also of the half-type, in the type of the "Guide" and of the patron Saint Cavalier and dragon killer. All these images are from the end of the 18th century. and have stamped halos. The church of 1930 was built with baked bricks in the style of a three-aisled basilica and the two-story roof was covered with tiles. French-type. The arch of the sanctuary was the same as the old Naidri that was left for the same use. The temple also had an elevated gynaeconite on the west side which was built externally with the technique of Baghdad, that is, reeds with a mixture of straw mixture with mortar and wooden floor. The gynaeconite protruded from the double-leaf central entrance and rested on pillars made of baked bricks, creating a kind of covered entrance. There, under the women's room, there was also the office that served the priest. In fact, during the mobilization for the war of 1940 in the office, the necessary bureaucratic and in the temple the prayers of the candidate soldiers and their relatives in the Saint for victory and return took place (The responsible conscript, originally from southern Greece, said with emotion information when he visited the site in the 1990s). In addition to the western entrance, there were two more entrances, with a double door, on the south and north aisles. The temple was illuminated by large rectangular windows with wooden frames located on the north and south walls. The aisles defined the large wooden beams that supported the roof. There was a simple built iconostasis with despotic icons below and a series of smaller ones on them with scenes from the Twelfth, as well as individual saints, all of Nazarite style, from the middle of the 20th century. The upper middle of the iconostasis housed a triangular pediment with the Crucified One both sad. Almost all of these images were taken to the new temple to meet his first needs and the old iconostasis was lost. This temple met the need of the new inhabitants of Makrochori until the 1970s. However, as early as 1960, the new church began to be built and as soon as it was completed, the liturgical life was moved there.
Agios Theodoros of Stratilatis

In fact, it is not a parish but a chapel belonging to the church of Agios Georgios. It is located almost at the end of Makrochori on the road to Veria (Agiou Theodorou street). It was built in the 1920s as a simple three-aisled basilica with a gabled roof by Pontian refugees who carried from their homeland, the area of ​​Pontian Nicopolis (Garasari), both reverence for the Saint and relics, all of the 19th century. Such are liturgical utensils, a silver hexagon (kept in the church of St. George), a Russian epitaph, a bell and icons with the most important of the Virgin Mary, which is half-represented in the type of Agiosooritissa and the inscription by the Ambassador dressed in a modern silver shirt is placed in a shrine in St. George). The church is not hagiographed and has a simple built iconostasis with modern icons. It is surrounded by a fenced plot. It celebrates on February 8.

Makrochori Hydroelectric Station

It is located on the southern farms of Makrochori in the irrigation canal A 0 and on the left side of Aliakmonas. It consists of a semi-outdoor station building (there is no dam, reservoir or tunnels) that operates with the outputs of the Asomata hydroelectric station and has a useful fall height of 17 m. It is a fully automated small substation that is operated by the substation Sfikia - Asomaton. Equipped with three type S horizontal axis piping units, each with an installed capacity of 3.6 MW (total 10.8 MW), they produce an average annual total energy of 30 GWh. During the winter period it operates with the maximum possible supply of the irrigation canal, while during the irrigation period the supply is regulated according to the requirements of the plain. The station also contributes to the water supply of Thessaloniki. Year of commencement of the commercial operation of the station in 1992.

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