Tag Archives: Peloponnese

“What happened to the Turks of Old Greece?” 196 years ago today: the fall of Tripolica

24 Sep

On September 23rd, 1821, the city of Tripolica (Tripolitsa, modern Tripoli), the central administrative seat of Ottoman authority in southern Greece, fell to Christian rebels.  Its Muslim and Jewish populations were then subjected to a hair-raising orgy of slaughter and torture that effectively ended their presence there.  As similar massacres of non-Christians occurred throughout southern and central Greece, these regions were almost entirely cleansed of these populations.

That’s what happened, as someone once asked me, to the Turks of Old Greece (the Kingdom of Greece before 1913).  They went the way of Turks throughout the Balkans as soon as peoples there gained their independence.

Reposting an old post on a Skai documentary on the Fall of Tripolica and other taboos of Neo-Greek nationalism.  See “Diatribe’s” reposting of description of massacre and comments too.  Interestin re: “genocide” and “ethnic cleansing”.

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Albanians in Greece and the “documentary that shocked Greece” from SKAI

26 Jan

In my recent post Occitan and “endangered languages”, I wrote about the (mostly former) Albanian-speakers of central and southern Greece and how they had never posed an assimilation problem for the Greek state.  Quite the contrary:

“…Peloponnesian Albanians were already Greeker than the Greeks in their ethnic consciousness and had proven it by essentially fighting our war of independence for us; it seems that, historically, you give Albanians — Christian or Muslim — an incentive to go to war and they’ll become more zealous crusaders of your cause than you are yourself.”

Elsewhere I’ve written about Greeks and Albanians as practically co-peoples, such has been the extent of migration and intermingling over the past millenium.  This winter I read John V.A. Fine, Jr.’s six-hundred page The Late Medieval Balkans: A Critical Survey from the late Twelfth Century to the Ottoman Conquest, which I know sounds like a joke about dry academic reading, but it was actually fascinating.  The chaos that followed the fall of Constantinople to the Franks in 1204 produced a bewildering number of Greek and Frankish successor states to the Byzantine Empire throughout the Greek peninsula, all constantly at war with each other and at a time when the Albanian highlands were suffering from demographic overload.  Thus, whether as mercenaries in the hire of anyone who paid best, or as shepherding nomadic clans who took advantage of the extensive areas of the peninsula depopulated by constant war or epidemic diseases, Albanians in huge numbers were constantly on the move southwards for the next two centuries if not more.  (I suspect that this is when their descent into Kosovo begins as well, filling in the gap as as the center of gravity of the Serbian nation moved northward.)  Further waves came after the Ottoman conquest in response to Islamization campaigns in recently conquered Albania, but this time not just south to Greece but westwards to Italy and Sicily as well.  And settling everywhere you could possibly imagine: Thessaly, southern Epiros, Roumeli (in the Greek meaning of the term), the Ionian islands, places as far flung and unexpected as the islands of Cythera or Ios!  My point, without having any Fallmereyer-an agenda — not because I disagree with his basic theses but because I don’t thing “race” means anything — is that regions of Albanian settlement in the past were likely far larger than the regions where we find the language still spoken in the early twentieth century, shown on these maps:

Pelopones_ethnic

Albanian-speaking areas in 1890 shown in pink above, green below (click)

Arvanitika map

This documentary that “shocked Greece” was produced by SKAI Television and called 1821 after the year the Greek revolution against Ottoman rule began and the reason it “shocked” is that it debunked long-held myths about the uprisings that eventually led to the establishment of the independent Kingdom of Greece; but really, that anybody was shocked at any of these revelations: for example, that the uprising was accompanied by the wholesale massacre of Muslims (and Jews) throughout the Peloponnese and central Greece;* that the Church anathematized it and did not support the movement (paid the price anyway with the execution of the Patriarch in Constantinople); that the “secret schools” where poor “enslaved” Greek youth were taught Greek in secret at night because the Turks had forbidden the teaching of Greek is a totally concocted fable (and such a projection of twentieth-century, nationalist, totalitarian policies back onto the Ottomans; there is practically not a single European observer of Ottoman life since at least the beginning of the eighteenth century that doesn’t comment on the quality and extent of Greek educational institutions in all Ottoman cities and even smaller towns and villages); that many if not most of the revolution’s “heroes” were Albanians, some who spoke no Greek at all; that the fustanella is originally an Albanian garment…and on and on — that any of these shocked Greeks in the early twenty-first century is just proof of how pathetically brainwashed and historically ignorant nationalism usually leaves a people.  And this is the point where the documentary pulls a very cowardly copping out — by claiming that such is the price of building a new nation; it has to create new “myths” of its own.  Why a nation — or a people preferably — is not stronger and better off if it knows the whole truth about its past is never delved into.  But it’s worth watching, and it has English subtitles:

In any event, such was the Albanian contribution to the struggle that one wonders if the Porte let go of the Peloponnese, not because it was so far from the center of imperial authority, not because it had always been something of a provincial backwater, not because of foreign intervention, but because of some tough-*ss Albanian warriors that the Ottomans felt were no longer worth resisting.  After all, they themselves knew the value of an Albanian fighter: favorite recruiting regions for the Janissaries in the classical Ottoman period had always been Albania and Serbia — not random choices.

There’s a beautiful song recorded in 1949 by Sophia Vembo, one of greatest Greek voices of the twentieth century, called “The Song of the Morea” (since at least early Byzantine times until the modern Greek state revived the clasical name, the Peloponnese was called the Morea) which is partly a homage to the role of the region in the struggle for Greek independence (ok, even as a New Territory Greek, I’ll grant them that.)  And the refrain says:

“Hail and be well brother Moraites, and health to your women too; Greece owes its freedom to your manhood!”**

And I have a deeply-loved but eccentric cousin, highly intelligent but an unrehabilitated nationalist dinosaur unfortunately and to whom much of this blog is indirectly directed — or one might even say dedicated — who is so profoundly moved by the blood shed by Peloponnesian and Spetsiote and Hydriote Albanians for the cause of Greek independence, that he thinks the refrain should run:

“Hail and be well brother Arvanites (Albanians), and health to your women too; Greece owes its freedom to your manhood!”

Here it is; the music and Vembo’s voice are beautiful even if you don’t speak Greek:

The song has always provoked a strong reaction in me as well, a testimony to the power of patriotism if it can move someone who finds nationalism as repulsive as I usually do.  But even that reaction is contradictory.  The 1949 date of the song is not insignificant; it was recorded in the middle of the most brutal period of the Greek Civil War and was actually more a call to unity and an appeal to brotherhood than a commemoration of the revolution of 1821.  Like many Greeks perhaps, my family suffered more losses in the civil war than they did in the Nazi occupation that had preceded it, and the opening lyrics of the second verse always make me tear up for a moment:

“Now that the earth sweats the blood of brothers, and Greece is drowning Greece in the hills..”

and then my heart goes cold again, because the next line is:

“Come out of your grave Thodoris Kolokotronis, and make all Greeks brothers again.”

…because it’s impossible for me to forget that Kolokotronis was the “hero” who boasted of riding his horse over Muslim corpses from the gates of Tripolitsa to its citadel, when that major city of the Morea fell to the rebels in September of 1821.

So I’d like to end this post with just a little bit of perspective, a reality check we all need every so often, because though the documentary mentions a lot of previously taboo subjects, it glosses over a few of them a little too quickly.  The following is taken from the blog of a Greek-Australian, and apparently fellow Epirote (though he seems to have Samiote heritage as well), Diatribe from a post called “Revolution Unblinkered.”  It’s foreigners’ eye-witness accounts of the Massacre of Tripolitsa, interspersed with some of his own comments:

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From “Diatribe”:

A month later, in September, a combined force led by Kolokotrones and Petrobey Mavromihalis captured Tripolitsa.  Historian W Alison Philips tells a horrific tale of mutilation and slaughter  “For three days the miserable inhabitants were given over to lust and cruelty of a mob of savages. Neither sex nor age was spared. Women and children were tortured before being put to death. So great was the slaughter that Kolokotronis himself says that, from the gate to the citadel his horse’s hoofs never touched the ground. His path of triumph was carpeted with corpses. At the end of two days, the wretched remnant of the Mussulmans were deliberately collected, to the number of some two thousand souls, of every age and sex, but principally women and children, were led out to a ravine in the neighboring mountains and there butchered like cattle.”

A Prussian officer described the incidents that took place after the capture of Tripolitsa by the rebels, as follows:

“A young Turkish girl, as beautiful as Helen, the queen of Troy, was shot and killed by the male cousin of Kolokotronis; a Turkish boy, with a noose around his neck, was paraded in the streets; was thrown into a ditch; was stoned, stabbed and then, while he was still alive, was tied to a wooden plank and burnt on fire; three Turkish children were slowly roasted on fire in front of the very eyes of their parents. While all these nasty incidents were taking place, the leader of the rebellion Ypsilantis remained as a spectator and tried to justify the actions of the rebels as,’we are at war; anything can happen’.”

Based on the accounts of one hundred European officers who were present at the scene, and did nothing to intervene, William St. Clair wrote:
“Upwards of ten thousand Turks were put to death. Prisoners who were suspected of having concealed their money were tortured. Their arms and legs were cut off and they were slowly roasted over fires. Pregnant women were cut open, their heads cut off, and dogs’ heads stuck between their legs. From Friday to Sunday the air was filled with the sound of screams… One Greek boasted that he personally killed ninety people. The Jewish colony was systematically tortured… For weeks afterwards starving Turkish children running helplessly about the ruins were being cut down and shot at by exultant Greeks… The wells were poisoned by the bodies that had been thrown in…”
 –
Although the total estimates of the casualties vary, the Turkish, Muslim Albanian and Jewish population of the Peloponnese had ceased to exist as a settled community after the early massacres. Some estimates of the Turkish and Muslim Albanian civilian deaths by the rebels range from 15,000 out of 40,000 Muslim residents to 30,000 only in Tripolitsa.   According to historians W Alison Phillips, George Finlay, William St. Clair and Barbara Jelavich, massacres of Turkish civilians started simultaneously with the outbreak of the revolt, while Harris J. Booras considers that the massacres followed the brutal hanging of Ecumenical Patriarch Gregory V of Constantinople.  Finlay has claimed that the extermination of the Muslims in the rural districts was the result of a premeditated design and it proceeded more from the suggestions of men of letters, than from the revengeful feelings of the people.  St. Clair wrote that: “The orgy of genocide exhausted itself in the Peloponnese only when there were no more Turks to kill.”*
 –
There were also calculated massacres towards the Muslim inhabitants of the islands in the Aegean. This is because one of the aims of the Greek revolutionaries was to embroil as many Greek communities as possible in their struggle.  By engineering some atrocity against the local Turkish population, diverse Greek communities would have to ally themselves with the revolutionaries fearing retaliation from the Ottomans. In one case, in March 1821, Greeks from Samos landed on Chios and attacked the Muslim population living in that island. Among the Samian belligerents was an ancestor of mine, Dimitrios Kalymnios. When the Samians withdrew to the safety of their island, the Ottomans descended upon defenceless Chios and carried out an atrocity that horrified the rest of the world: the massacre of Chios.
[my, N.B., emphases throughout this last paragraph — just so that nobody is allowed to take something like the the Massacre of Chios out of historic context again…]

The final word, if there is one, goes to Theodore Kolokotronis, who in his account of the fall of Tripolitsa, was unrepentant to the last: “When I entered Tripolitsa, they showed me a plane tree in the market-place where the Greeks had always been hung. “Alas!” I said, “how many of my own clan — of my own race — have been hung there!” And I ordered it to be cut down. I felt some consolation then from the slaughter of the Turks. …”

DEAN KALIMNIOU
First published in NKEE on Saturday 6 April 2013.
READ HIS WHOLE POST: “Diatribe” ; it’s very intelligent.
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Wow.  First thing I have to say is that if this guy is allowed to publish this kind of stuff in Melbourne’s “Neos Kosmos” English-language newspaper, then Greek Australia is eons ahead of Greek America in its sophistication on such issues.  I can’t imagine a single effing channel or venue of the Greek media in New York where someone could get away with writing or saying things like this.
Then, the irony is that these revolutionaries, Greek or Albanian, were probably not fighting for a Greek state, but fighting a religious-cum-tribal war out of which they were hoping to carve out little fiefs and principalities of their own, no different than the Ottoman pashaliks that had preceded them and the internecine chaos that followed ‘liberation’ is proof of that — so let’s not over-romanticize their zeal for the “cause” or exaggerate the degree to which they were fighting for the “freedom” of the “Hellenic nation.”  Finally, is the irony that many of the “Turks” these fighters were massacring in a place like Tripolitsa, were probably Albanians like themselves, only converts to Islam.
And one sad little detail I discovered somewhere else, though I can’t find the source for it:
 –
“European officers, including Colonel Thomas Gordon, who happened to be at Tripolitsa during the massacre, witnessed the hair-raising incidents there, and some of them later recalled these events in all their ugliness. Colonel Gordon became so disgusted with the Greek barbarities that he resigned from the service of the Greeks. A young German philhellene doctor, Wilhelm Boldemann, who could not bear to witness these scenes, committed suicide by taking poison. Some of the other European philhellenes who were extremely disillusioned, followed suit.”
The poor, idealistic, Werther-like German Romantic, come to fight and  liberate the sons of Pericles and Leonidas, kills himself out of disappointment…it just seemed to encapsulate the whole patheticness of a certain kind of European Helleno-latry.
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* Why isn’t that genocide?  A question for those who objected to my post on Genocide last November.
** Forgive me the crude translation of “leventeia” as “manhood;” it’s just too complex an attribute to go into in an already long post.
 –

Maps

24 Jan

Balkans-ethnic_(1861)

Ethnic_map_of_Balkans_-_russian_1867(click)

Yes, of course, the maps I posted here, in “The Invasion of America” and have reposted above, unleashed a torrent of nationalist, hysterical emails and comments from Greeks — and only Greeks — that I have to address.

Yes, the maps are clearly inaccurate in certain respects, particularly with the territory indicated as inhabited primarily by Albanians.  That an Albanian majority lived, or that Albanian was spoken in such a solid block, as far south as the Ambrakikos Gulf (down to Preveza) in the first map, and clear down to the Gulf of Corinth on the second map, is ridiculous and is probably the result of dumb speculation on the map-makers’ part and not motivated by some nationalist agenda.  And yet, let’s not forget those periods in history when Greek Epiros was much more Albanian than it is today.  Until the early nineteenth century, the region of Souli, right behind these mountains (below) seen from my mother’s village Pesta in south-central Epiros and just north of the border with the prefecture (I guess?) of Preveza, was inhabited largely by Albanian-speaking Christians, when they were expelled and dispersed by Ali Paşa.  Just north, lowland parts along the coast of what’s now Thesprotia around the coastal city of Igoumenitsa (see map below) were primarily inhabited by Albanian Muslims (known as Çamedes and the region as Çamëria) until they were massacred and expelled by Greek Nationalist resistance forces during WWII.  And, to jump back in time, one of the splinter states that emerged from the complicated history of the Despotate of Epiros, was ruled by Albanian clans with their capital in Arta and did extend as far south as Naupaktos and the Gulf of Corinth.  Oddly enough, the second map, which ridiculously shows all of Aetolo-Acharnania as Albanian, fails to indicate the large Albanian-speaking regions of the Peloponnese. 

pestaaithanase(click)

Map EpirosEpiros

But the second of the two maps at top is also ridiculous in that the Aegean coast of Anatolia was never so solidly Greek so deeply inland.  Greeks were not a majority anywhere in the region (as Metaxas pointed out in his warning to the egomaniacal Venizelos just before he embarked on his insane campaign), and if the region had been so Greek, there wouldn’t have been any Turkish villages for the Greek army to commit its atrocities against soon after landing in Smyrna in 1919.

Of course, no Greek readers complained about that.

I found the fact that Dobruja, the Danube delta region of what’s now northeastern Bulgaria, was so solidly Muslim to be interesting — again, if the map is accurate.

Finally, what both maps do make abundantly clear, and should be abundantly true to anyone with any kind of historical integrity, is that the majority ethnic group in what’s now Greek Macedonia were once Bulgaro-Macedonians.  (I’ve been told to go fuck myself by numerous Greeks whenever I say this. And in those exact words.  And in the middle of perfectly civil conversations.  That’s the degree of infantile, paranoid anger Neo-Greeks feel about the issue.  And it’s totally obvious that that comes from semi-consciously knowing that Macedonia’s Greekness is problematic and much more historically complicated and heterogeneous than they would like it to be.)  Obviously that’s not the case today, due to their expulsion throughout the decade of the 1910s and the Balkan and Second World Wars, a population exchange with post-war Bulgaria, the massive influx of Greeks from Turkey in the ’20s, and that the fact that those Macedonian-speakers who remained and still form a most cohesive ethnic block in the northwest corner provinces of Kostur and Lerin, (see map below) are still too terrorized to speak their identity out loud, or, even more tragically, have been so brainwashed that if you even suggest that they speak some form of Bulgaro-Macedonian, they become enraged.  More Royalist than the King.  More on Macedonia in future posts.  But let’s just say that the one thing the maps show definitively is that, of all the countries to come out of the collapse of Ottoman power in the Balkans — and given the real demographics on the ground — it’s safe to say that Bulgaria came out the most short-changed and screwed.

 Two maps below: one showing the regions of Kostur (Kastoria) and Lerin (Florina) in the northwest corner of Greek Macedonia. And beneath, a map of the same regions where you can see the fake new names given to many towns and villages in the region to replace the old Slavic ones.  This did not just happen in Macedonia, but throughout Greece.  But since Macedonia was the least Greek region of twentieth-century Greece, it was imperative that this Hellenization process and obscene distortion of history be applied there most widely.  The thing is that the names of these villages are so patently fake-sounding and made up — Cold Spring, Two Rivers, Deer Hill, etc. — that they sound like American suburban developments.  Most were just completely fabricated…a village next to my mother’s called by the not particularly lyrical — yet not particularly or dangerously Slavic-sounding — name of Moulies was changed to Perdika Partridge.  No reason.  Or, they were excavated classical names based on ancient Macedonian personages, like Amyntaio, previously Sorović, or Ptolemaida, formerly Kaylar, and inhabited exclusively by Greek-speaking Turks and Yörük-type nomads settled there from Anatolia, who had preserved their nomadic lifestyle and pure Turko-Asiatic physical characteristics until the twentieth century. Then there’s the stunningly pretentious Argos Orestikon,* whose historic name was Hrupišta.  (All these can be found on the bottom map.) Or the renaming took its cue from the slightest possibility that in Classical times a settlement by that name may have existed within a hundred-kilometer radius of the present-day town — i.e. Vodena changed “back,” supposedly, to Edessa.  On top of it all, most of the real Slavic names were so much more beautiful and appropriate: Vodena or Voden (Edessa) is a pleasant little city full of babbling brooks and waterfalls and comes, precisely, from the Slavic word for water, “voda,” while the new name for the beautiful village of Neveska, shown in the second map, is simply a translation from the Slavic — Nymphaio — and means the same thing: “bridal.”  Don’t know why the village would’ve been called that.

Finally, these paranoid, nationalist name changes happened throughout the Balkans and Turkey, so you can’t just criticize the Greek state for it.

map-of-macedonia

florina-map

Comment: nikobakos@gmail.com

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*  Don’t ask me what this ugly little town near Kastoria has to do with Argos in the Peloponesse, or with Orestes, the mythological scion of the cursed Atreid family, who, almost Christ-like, took his family’s curse upon him and eventually was absolved of it.  If any one has any clue, please let me know.

Albanians in Greece and the “documentary that shocked Greece” from SKAI

26 Jan

In my recent post Occitan and “endangered languages”, I wrote about the (mostly former) Albanian-speakers of central and southern Greece and how they had never posed an assimilation problem for the Greek state.  Quite the contrary:

“…Peloponnesian Albanians were already Greeker than the Greeks in their ethnic consciousness and had proven it by essentially fighting our war of independence for us; it seems that, historically, you give Albanians — Christian or Muslim — an incentive to go to war and they’ll become more zealous crusaders of your cause than you are yourself.”

Elsewhere I’ve written about Greeks and Albanians as practically co-peoples, such has been the extent of migration and intermingling over the past millenium.  This winter I read John V.A. Fine, Jr.’s six-hundred page The Late Medieval Balkans: A Critical Survey from the late Twelfth Century to the Ottoman Conquest, which I know sounds like a joke about dry academic reading, but it was actually fascinating.  The chaos that followed the fall of Constantinople to the Franks in 1204 produced a bewildering number of Greek and Frankish successor states to the Byzantine Empire throughout the Greek peninsula, all constantly at war with each other and at a time when the Albanian highlands were suffering from demographic overload.  Thus, whether as mercenaries in the hire of anyone who paid best, or as shepherding nomadic clans who took advantage of the extensive areas of the peninsula depopulated by constant war or epidemic diseases, Albanians in huge numbers were constantly on the move southwards for the next two centuries if not more.  (I suspect that this is when their descent into Kosovo begins as well, filling in the gap as as the center of gravity of the Serbian nation moved northward.)  Further waves came after the Ottoman conquest in response to Islamization campaigns in recently conquered Albania, but this time not just south to Greece but westwards to Italy and Sicily as well.  And settling everywhere you could possibly imagine: Thessaly, southern Epiros, Roumeli (in the Greek meaning of the term), the Ionian islands, places as far flung and unexpected as the islands of Cythera or Ios!  My point, without having any Fallmereyer-an agenda — not because I disagree with his basic theses but because I don’t thing “race” means anything — is that regions of Albanian settlement in the past were likely far larger than the regions where we find the language still spoken in the early twentieth century, shown on these maps:

Pelopones_ethnic

Albanian-speaking areas in 1890 shown in pink above, green below (click)

Arvanitika map

This documentary that “shocked Greece” was produced by SKAI Television and called 1821 after the year the Greek revolution against Ottoman rule began and the reason it “shocked” is that it debunked long-held myths about the uprisings that eventually led to the establishment of the independent Kingdom of Greece; but really, that anybody was shocked at any of these revelations: for example, that the uprising was accompanied by the wholesale massacre of Muslims (and Jews) throughout the Peloponnese and central Greece;* that the Church anathematized it and did not support the movement (paid the price anyway with the execution of the Patriarch in Constantinople); that the “secret schools” where poor “enslaved” Greek youth were taught Greek in secret at night because the Turks had forbidden the teaching of Greek is a totally concocted fable (and such a projection of twentieth-century, nationalist, totalitarian policies back onto the Ottomans; there is practically not a single European observer of Ottoman life since at least the beginning of the eighteenth century that doesn’t comment on the quality and extent of Greek educational institutions in all Ottoman cities and even smaller towns and villages); that many if not most of the revolution’s “heroes” were Albanians, some who spoke no Greek at all; that the fustanella is originally an Albanian garment…and on and on — that any of these shocked Greeks in the early twenty-first century is just proof of how pathetically brainwashed and historically ignorant nationalism usually leaves a people.  And this is the point where the documentary pulls a very cowardly copping out — by claiming that such is the price of building a new nation; it has to create new “myths” of its own.  Why a nation — or a people preferably — is not stronger and better off if it knows the whole truth about its past is never delved into.  But it’s worth watching, and it has English subtitles:

 

In any event, such was the Albanian contribution to the struggle that one wonders if the Porte let go of the Peloponnese, not because it was so far from the center of imperial authority, not because it had always been something of a provincial backwater, not because of foreign intervention, but because of some tough-*ss Albanian warriors that the Ottomans felt were no longer worth resisting.  After all, they themselves knew the value of an Albanian fighter: favorite recruiting regions for the Janissaries in the classical Ottoman period had always been Albania and Serbia — not random choices.

There’s a beautiful song recorded in 1949 by Sophia Vembo, one of greatest Greek voices of the twentieth century, called “The Song of the Morea” (since at least early Byzantine times until the modern Greek state revived the clasical name, the Peloponnese was called the Morea) which is partly a homage to the role of the region in the struggle for Greek independence (ok, even as a New Territory Greek, I’ll grant them that.)  And the refrain says:

“Hail and be well brother Moraites, and health to your women too; Greece owes its freedom to your manhood!”**

And I have a deeply-loved but eccentric cousin, highly intelligent but an unrehabilitated nationalist dinosaur unfortunately and to whom much of this blog is indirectly directed — or one might even say dedicated — who is so profoundly moved by the blood shed by Peloponnesian and Spetsiote and Hydriote Albanians for the cause of Greek independence, that he thinks the refrain should run:

“Hail and be well brother Arvanites (Albanians), and health to your women too; Greece owes its freedom to your manhood!”

Here it is; the music and Vembo’s voice are beautiful even if you don’t speak Greek:

The song has always provoked a strong reaction in me as well, a testimony to the power of patriotism if it can move someone who finds nationalism as repulsive as I usually do.  But even that reaction is contradictory.  The 1949 date of the song is not insignificant; it was recorded in the middle of the most brutal period of the Greek Civil War and was actually more a call to unity and an appeal to brotherhood than a commemoration of the revolution of 1821.  Like many Greeks perhaps, my family suffered more losses in the civil war than they did in the Nazi occupation that had preceded it, and the opening lyrics of the second verse always make me tear up for a moment:

“Now that the earth sweats the blood of brothers, and Greece is drowning Greece in the hills..”

and then my heart goes cold again, because the next line is:

“Come out of your grave Thodoris Kolokotronis, and make all Greeks brothers again.”

…because it’s impossible for me to forget that Kolokotronis was the “hero” who boasted of riding his horse over Muslim corpses from the gates of Tripolitsa to its citadel, when that major city of the Morea fell to the rebels in September of 1821.

So I’d like to end this post with just a little bit of perspective, a reality check we all need every so often, because though the documentary mentions a lot of previously taboo subjects, it glosses over a few of them a little too quickly.  The following is taken from the blog of a Greek-Australian, and apparently fellow Epirote (though he seems to have Samiote heritage as well), Diatribe from a post called “Revolution Unblinkered.”  It’s foreigners’ eye-witness accounts of the Massacre of Tripolitsa, interspersed with some of his own comments:

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From “Diatribe”:

A month later, in September, a combined force led by Kolokotrones and Petrobey Mavromihalis captured Tripolitsa.  Historian W Alison Philips tells a horrific tale of mutilation and slaughter  “For three days the miserable inhabitants were given over to lust and cruelty of a mob of savages. Neither sex nor age was spared. Women and children were tortured before being put to death. So great was the slaughter that Kolokotronis himself says that, from the gate to the citadel his horse’s hoofs never touched the ground. His path of triumph was carpeted with corpses. At the end of two days, the wretched remnant of the Mussulmans were deliberately collected, to the number of some two thousand souls, of every age and sex, but principally women and children, were led out to a ravine in the neighboring mountains and there butchered like cattle.”

A Prussian officer described the incidents that took place after the capture of Tripolitsa by the rebels, as follows:

“A young Turkish girl, as beautiful as Helen, the queen of Troy, was shot and killed by the male cousin of Kolokotronis; a Turkish boy, with a noose around his neck, was paraded in the streets; was thrown into a ditch; was stoned, stabbed and then, while he was still alive, was tied to a wooden plank and burnt on fire; three Turkish children were slowly roasted on fire in front of the very eyes of their parents. While all these nasty incidents were taking place, the leader of the rebellion Ypsilantis remained as a spectator and tried to justify the actions of the rebels as,’we are at war; anything can happen’.”

Based on the accounts of one hundred European officers who were present at the scene, and did nothing to intervene, William St. Clair wrote:
“Upwards of ten thousand Turks were put to death. Prisoners who were suspected of having concealed their money were tortured. Their arms and legs were cut off and they were slowly roasted over fires. Pregnant women were cut open, their heads cut off, and dogs’ heads stuck between their legs. From Friday to Sunday the air was filled with the sound of screams… One Greek boasted that he personally killed ninety people. The Jewish colony was systematically tortured… For weeks afterwards starving Turkish children running helplessly about the ruins were being cut down and shot at by exultant Greeks… The wells were poisoned by the bodies that had been thrown in…”
 
Although the total estimates of the casualties vary, the Turkish, Muslim Albanian and Jewish population of the Peloponnese had ceased to exist as a settled community after the early massacres. Some estimates of the Turkish and Muslim Albanian civilian deaths by the rebels range from 15,000 out of 40,000 Muslim residents to 30,000 only in Tripolitsa.   According to historians W Alison Phillips, George Finlay, William St. Clair and Barbara Jelavich, massacres of Turkish civilians started simultaneously with the outbreak of the revolt, while Harris J. Booras considers that the massacres followed the brutal hanging of Ecumenical Patriarch Gregory V of Constantinople.  Finlay has claimed that the extermination of the Muslims in the rural districts was the result of a premeditated design and it proceeded more from the suggestions of men of letters, than from the revengeful feelings of the people.  St. Clair wrote that: “The orgy of genocide exhausted itself in the Peloponnese only when there were no more Turks to kill.”*
 
There were also calculated massacres towards the Muslim inhabitants of the islands in the Aegean. This is because one of the aims of the Greek revolutionaries was to embroil as many Greek communities as possible in their struggle.  By engineering some atrocity against the local Turkish population, diverse Greek communities would have to ally themselves with the revolutionaries fearing retaliation from the Ottomans. In one case, in March 1821, Greeks from Samos landed on Chios and attacked the Muslim population living in that island. Among the Samian belligerents was an ancestor of mine, Dimitrios Kalymnios. When the Samians withdrew to the safety of their island, the Ottomans descended upon defenceless Chios and carried out an atrocity that horrified the rest of the world: the massacre of Chios.
[my, N.B., emphases throughout this last paragraph — just so that nobody is allowed to take something like the the Massacre of Chios out of historic context again]

The final word, if there is one, goes to Theodore Kolokotronis, who in his account of the fall of Tripolitsa, was unrepentant to the last: “When I entered Tripolitsa, they showed me a plane tree in the market-place where the Greeks had always been hung. “Alas!” I said, “how many of my own clan — of my own race — have been hung there!” And I ordered it to be cut down. I felt some consolation then from the slaughter of the Turks. …”

DEAN KALIMNIOU
 
First published in NKEE on Saturday 6 April 2013.
READ HIS WHOLE POST: “Diatribe” ; it’s very intelligent.
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Wow.  First thing I have to say is that if this guy is allowed to publish this kind of stuff in Melbourne’s “Neos Kosmos” English-language newspaper, then Greek Australia is eons ahead of Greek America in its sophistication on such issues.  I can’t imagine a single effing channel or venue of the Greek media in New York where someone could get away with writing or saying things like this.
Then, the irony is that these revolutionaries, Greek or Albanian, were probably not fighting for a Greek state, but fighting a religious-cum-tribal war out of which they were hoping to carve out little fiefs and principalities of their own, no different than the Ottoman pashaliks that had preceded them and the internecine chaos that followed ‘liberation’ is proof of that — so let’s not over-romanticize their zeal for the “cause” or exaggerate the degree to which they were fighting for the “freedom” of the “Hellenic nation.”  Finally, is the irony that many of the “Turks” these fighters were massacring in a place like Tripolitsa, were probably Albanians like themselves, only converts to Islam.
And one sad little detail I discovered somewhere else, though I can’t find the source for it:
“European officers, including Colonel Thomas Gordon, who happened to be at Tripolitsa during the massacre, witnessed the hair-raising incidents there, and some of them later recalled these events in all their ugliness. Colonel Gordon became so disgusted with the Greek barbarities that he resigned from the service of the Greeks. A young German philhellene doctor, Wilhelm Boldemann, who could not bear to witness these scenes, committed suicide by taking poison. Some of the other European philhellenes who were extremely disillusioned, followed suit.”
The poor, idealistic, Werther-like German Romantic, come to fight and  liberate the sons of Pericles and Leonidas, kills himself out of disappointment…it just seemed to encapsulate the whole patheticness of a certain kind of European Helleno-latry.
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* Why isn’t that genocide?  A question for those who objected to my post on Genocide last November.
** Forgive me the crude translation of “leventeia” as “manhood;” it’s just too complex an attribute to go into in an already long post.
 
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