Four deaths (1205 – 1207) -Τέσσερις θάνατοι (1205 – 1207)

This post is about four deaths in the period 1205 to 1207. Three of the people whose deaths are featured in the post have played a major role in the Fourth Crusade and they all died away from their homes in or near the territory of the newly formed “Latin Empire”. The fourth, Bulgarian Tsar Kaloyan. killed two of the three Latins before he died himself.

The civic leader of the Fourth Crusade was the 41st Doge of Venice, Enrico Dandolo. Bonifac of Montferrat was nominated as the leader of the Fourth Crusade in 1201 following the death of Count Thibaut of Champagne. Baldwin of Flanders “took the cross” on the 23 February 1200 in Bruges, meaning he became committed to embark on a Crusade.

In March 1201 the Crusaders started negotiations with Venice, which agreed to transport them to Egypt. The Crusaders arrived in Venice in 1202, but they were unable to pay the transportation fee they had agreed with the Venetians.

The route of the Fourth Crusade

In March 1204, the Crusader and Venetian leadership decided on the outright conquest of Constantinople, and drew up a formal agreement to divide the Byzantine Empire between them.

In April 1204 the Crusaders of the Fourth Crusade under the leadership of the Doge of Venice Enrico Dandolo, conquered Constantinople and proclaimed the Latin Empire. The original name of this state in the Latin language was Imperium Romaniae (“Empire of Romania“). This name was used based on the fact that the common name for the Eastern Roman (Byzantine) Empire in this period had been Romania (Ῥωμανία, “Land of the Romans“).

Following the treaty Partitio terrarum imperii Romaniae (Partition of the lands of the empire of Romania), which was signed in October 1204 between the Venetians and the other Crusaders, the Doge of Venice acquired the title: Dominator quartae et dimidiae partis totius Romaniae (“Lord of a quarter and a half quarter of all of Romania“). The treaty It gave the Latin Emperor direct control of one fourth of the Byzantine territory, to Venice three eighths – including three eighths of the city of Constantinople, with Hagia Sophia – and the remaining three eighths were apportioned among the other Crusader chiefs. Through this division, Venice became the chief power in Latin Romania, and the effective power behind the Latin Empire.

Enrico Dandolo

Enrico Dandolo was the 41st Doge of Venice from 1192 until his death in 1205. When he assumed the dogeship of Venice he was already more than 80 years old and blind. In spite of that, he led the FourthCrusade to Constantinople and conquered it. There are two theories trying to explain why the fourth crusade never made to Egypt, its original destination.

The first theory is one of “determination”. According to it, Doge Dandolo from the very beginning wanted to conquer IStanbul and used the Crusaders to achive his objective.

The seond theory is one of “flow”. Things hapenned not because there was a plan, but because one thing led to another.The flow of things resulted in the end result.

Coat of Arms of the Latin Empire

The nominal leaer of the Fourth Crusade, Bonifac of Montferrat, did not become the Emperor because Dandolo and the other Crusaders thought that he had strong ties to the deposed rulers of Constantinople, and thus gave the position to Baldwin of Flanders, who was crowned Latin Emperor on the 16 May 1204.

Bonifac of Montferrat eventually became the King of the Kingdom of Thessalonica. He was crowned in 1205. Late 13th and 14th century sources suggest that Boniface based his claim to Thessalonica on the statement that his younger brother Renier had been granted Thessalonica on his marriage to Maria Komnene in 1180

The Latins did not have an easy task in their hands. In addition to their internal conflicts and the problems of the local population, they had to deal with the emergent power of the Bulgarian Empire.

Tsar Kaloyan – Varna

Under Tsar Kaloyan (1170 – 1207) the Bulgarians were a force to be reckoned with. The name Kaloyan is  derived from the Greek expression for John the Handsome (Kallos Ioannis). His Greek enemies also called him Skyloioannes (“John the Dog”).

Kaloyan was a shrewd leader and he tried to come to terms with the Latins. However the Latins were dead set on governing the land they had conquered and did not accept any of Kaloyan’s proposals. This was a fateful decision. Kaloyan became the Nemesis of the Latins.

The first of the three Latins to to die was Baldwin.He was captured by the Bulgarians in the battle of Adrianople in 1205, and taken prisoner to Bulgaria, where he was killed shortly after. Here is how the story goes (Wikipedia).

The Greek burghers of Adrianople (now Edirne in Turkey) and nearby towns rose up against the Latins in early 1205. Kaloyan promised that he would send them reinforcements before Easter. Considering Kaloyan’s cooperation with the rebels a dangerous alliance, Emperor Baldwin decided to launch a counter-attack and ordered the withdrawal of his troops from Asia Minor. He laid siege to Adrianople before he could muster all his troops. Kaloyan hurried to the town at the head of an army of more than 14,000 Bulgarian, Vlach and Cuman warriors. A feigned retreat by the Cumans drew the heavy cavalry of the crusaders into an ambush in the marshes north of Adrianople, enabling Kaloyan to inflict a crushing defeat on them on 14 April 1205.

Battle of Adrianople

Baldwin was captured on the battlefield and died in captivity in Tarnovo. Choniates accused Kaloyan of having tortured and murdered Baldwin because he “seethed with anger” against the crusaders. George Akropolites added that Baldwin’s head was “cleaned of all its contents and decorated all round with ornaments” to be used as a goblet by Kaloyan. On the other hand, Baldwin’s brother and successor, Henry, informed the pope that Kaloyan behaved respectfully towards the crusaders who had been captured at Adrianople.

Dandolo was the second to die. He took part in the disastrous expedition against the Bulgarians; he survived the battle of Adrianople, and returned to Constantinople, where died died shortly afterwards (May 1205). He was buried in the women’s gallery in the gallery of the Basilica of Saint Sophia, one of the places reserved for the imperial family. He was the first and last man to be buried in the great basilica.

According to tradition, after the conquest of the city by the Turks in 1453, his tomb was opened and his bones were thrown to the dogs. The plaque bearing the inscription  ‘Henricus Dandolo’ still stands in the Sophia Museum. Recent studies identified it as a fake tombstone in the 1800s, positioned there by the Italian architect Gaspare Forlati.

The third to Latin to die was Boniface (Wikipedia).

The Battle of Messinopolis took place on 4 September 1207, at Mosynopolis near the town of Komotini in contemporary Greece, and was fought between the Bulgarians and the Latin Empire. It resulted in a Bulgarian victory.

While the armies of the Bulgarian emperor Kaloyan were besieging Adrianople, Boniface of Montferrat, king of Thessalonica, launched attacks towards Bulgaria from Serres. His cavalry reached Messinopolis at 5 days raid to the east of Serres but in the mountainous terrain around the town his army was attacked by a larger force composed mainly of local Bulgarians. The battle began in the Latin rear guard and Boniface managed to repulse the Bulgarians, but while he was chasing them he was killed by an arrow, and soon the crusaders were defeated. His head was sent to Kaloyan, who immediately organized a campaign against Boniface’s capital of Thessalonica.

However, Kaloyan died under mysterious circumstances during the siege, and the grieved Bulgarians raised the siege.

The contradictory records of Kaloyan’s death gave rise to multiple scholarly theories, many of them accepting that he was murdered.

The Monastery of the Vlacherna Madonna, near Arta, Epirus, Greece – Η Μονή της Παναγιάς της Βλαχέρνας, κοντά στην Άρτα

Η Μονή της Παναγιάς της Βλαχέρνας βρίσκεται στο χωριό Βλαχέρνα λίγα χιλιόμετρα από την πόλη της Άρτας.

Η μονή ιδρύθηκε στις αρχές του 10ου αιώνα. Ο ναός κτίσθηκε ως τρίκλιτη θολωτή βασιλική και στα μέσα του 13ου αιώνα (1250-1260) ανακατασκευάστηκε απ’ τον (ή επί) Μιχαήλ Β΄ και μετασκευάστηκε σε τρουλλαίο. Στο νέο κτίσμα ενσωματώθηκαν υλικά και ολόκληρα τμήματα τοίχων απ’ τον αρχικό ναό…. ο νάρθηκας προστέθηκε λίγο αργότερα, δηλαδή στο τέλος του 13ου αιώνα, ενώ το κωδωνοστάσιο που είναι ενσωματωμένο στη δυτική πλευρά, είναι πολύ νεότερη προσθήκη (19ος αιώνας). (Από το σχετικό άρθρο της Περιφερειακής Ενότητας Άρτας)

Μονή Παναγίας Βλαχέρνας Άρτας. Φωτο: Νίκος Μορόπουλος

Όμως ο ναός δεν είναι μόνο ένα εκκλησιαστικό μνημείο.

Είναι και το μαυσωλείο του Δεσπότη (Ηγεμόνα) της Ηπείρου Μιχαήλ Β΄ Κομνηνού Δούκα (1230 – 1271). Στο ναό αναπαύονται και δύο από τους γιους που απέκτησε ο Μιχαήλ Β’ με την γυναίκα του Θεοδώρα (1210 – 1280), που έγινε οσία. Η Αγία Θεοδώρα είναι η πολιούχος της Άρτας.

Λέγεται ότι ο Δεσπότης Μιχαήλ Β’ ανακατασκεύασε το ναό σαν ένδειξη μετανοίας για την έκφυλη ζωή του, που τον αποξένωσε από την σεμνή και πιστή γυναίκα του Θεοδώρα για μεγάλο χρονικό διάστημα.

Το Δεσποτάτο της Ηπείρου ιδρύθηκε από τον Μιχαήλ Α΄ Δούκα το 1204, μετά την κατάκτηση της Κωνσταντινούπολης από τους Σταυροφόρους. Το Δεσποτάτο κατέρρευσε το 1449, οπότε η Άρτα κατελήφθη από τους Οθωμανούς.

Κατά κάποιο τρόπο λοιπόν ο ναός συμβολίζει την περίοδο του Δεσποτάτου, στην οποία κτίσθηκαν και τα περισσότερα από τα σωζόμενα βυζαντινά μνημεία της Άρτας.

Μονή Παναγίας Βλαχέρνας Άρτας. Φωτο: Νίκος Μορόπουλος

Η κυρία είσοδος του ναού σήμερα είναι εμφανώς μικρότερη σε πλάτος από ότι ήταν παλαιότερα.

Μονή Παναγίας Βλαχέρνας Άρτας. Φωτο: Νίκος Μορόπουλος

Η τοιχοποιία παραπέμπει στην αρχαία Νικόπολη. Είναι κάτι που το έχω δει και σε άλλους ναούς της περιοχής, που χτίστηκαν με υλικά από τα τείχη της αρχαίας πόλης.

Κίονας με ζωγραφιστό μάρμαρο στο εσωτερικό του ναού.  Μονή Παναγίας Βλαχέρνας Άρτας. Φωτο: Νίκος Μορόπουλος

Το σωζόμενο ξύλινο τέμπλο είναι ζωγραφισμένο και φέρει στο κέντρο του τον Σταυρό της επόμενης εικόνας.

Μονή Παναγίας Βλαχέρνας Άρτας. Φωτο: Νίκος Μορόπουλος

Το πάνω μέρος του τέμπλου φαίνεται στην εικόνα που ακολουθεί.

Μονή Παναγίας Βλαχέρνας Άρτας. Φωτο: Νίκος Μορόπουλος

Οι δύο εικόνες που ακολουθούν ευρίσκονται στο ξύλινο τέμπλο του ναού.

Μονή Παναγίας Βλαχέρνας Άρτας. Φωτο: Νίκος Μορόπουλος

Βασίλισσα ή Παναγία Ένθρονη, από τη Μονή Παναγίας Βλαχέρνας Άρτας

Μονή Παναγίας Βλαχέρνας Άρτας. Φωτο: Νίκος Μορόπουλος

Στον θόλο κυριαρχεί ο Παντοκράτωρ.

Μονή Παναγίας Βλαχέρνας Άρτας. Φωτο: Νίκος Μορόπουλος

Οι τοιχογραφίες είναι σε κακή κατάσταση, και κάποιες ευρίσκονται σε φάση συντηρήσεως.

Μονή Παναγίας Βλαχέρνας Άρτας. Φωτο: Νίκος Μορόπουλος

Όπως φαίνεται στην παραπάνω εικόνα, με την αφαίρεση στρώματος κονιάματος αποκαλύφθηκαν οι τοιχογραφίες του ναού.

Μονή Παναγίας Βλαχέρνας Άρτας. Φωτο: Νίκος Μορόπουλος

Ενδιαφέρον παρουσιάζει η ανομοιότητα των δύο κιόνων.

Μονή Παναγίας Βλαχέρνας Άρτας. Φωτο: Νίκος Μορόπουλος

Η προσθήκη κονιαμάτων έγινε σε εκτεταμένο βαθμό στο παρελθόν, όπως φαίνεται και στην ανωτέρω εικόνα.

Μονή Παναγίας Βλαχέρνας Άρτας. Φωτο: Νίκος Μορόπουλος

Στο αυτό το κομμάτι τοιχογραφίας φαίνεται η λιτάνευση της ιεράς εικόνας της Παναγίας Οδηγήτριας στην Κωνσταντινούπολη κατά το βυζαντινό τυπικό.

Μονή Παναγίας Βλαχέρνας Άρτας. Φωτο: Νίκος Μορόπουλος

Η μονή σήμερα λειτουργεί και διαθέτει πλήρως ανακαινισμένα κτήρια.

Μονή Παναγίας Βλαχέρνας Άρτας. Φωτο: Νίκος Μορόπουλος

Με εντυπωσίασε το γεγονός ότι σε όλη τη διάρκεια της επίσκεψης μου μέρα μεσημέρι δεν υπήρχε άλλος επισκέπτης στη μονή ή/και τον ναό. Είναι σα να  αφήνουν τον Μιχαήλ Β’ να αναπαύεται μόνος του, δίπλα στους δύο γιους του.

Η επίσκεψη μου στην εκκλησία της Αγίας Θεοδώρας στην  Αρτα ήτανε μια εντελώς διαφορετική εμπειρία. Το σίγουρο είναι ότι η Αγία Θεοδώρα λατρεύεται στην κυριολεξία από τους ντόπιους. Ίσως γι αυτό και αφήνουν το Μιχαήλ Β’ στην αιώνια μοναξιά του.

If you loved me: C. Cavafis Unpublished poems – Αν μ’ Ηγαπας: Ανεκδοτα Ποιηματα του Κ. Καβαφη

Εισαγωγη

Το 2013 συμπληρωνονται 150 χρονια απο τη γεννηση του Κ. Καβαφη.

Ξεφυλλιζοντας τα “Ανεκδοτα Ποιηματα¨εκδοσεις Ικαρος 1982, σε μνημη Αλεκου Σεγκοπουλου και χαρι Κυβελης Σεγκοπουλου, και φιλολογικη επιμελεια Γ.Π. Σαββιδη, αρχισα να γραφω αυτο το αρθρο.

Ανθολογισα (επελεξα) λοιπον πεντε ποιηματα και τα συνοδευω με τεσσερα σχολια.

C. Cavafi
C. Cavafi

Αν μ’ Ηγάπας

Εκ του Γαλλικού (1884;)

Αν του βίου μου το σκότος
φαεινή έρωτος ακτίς
διεθέρμαινεν, ο πρώτος
της αλγούσης μου ψυχής
ο παλμός ήθελεν ήτο ραψωδία ευτυχής.
Δεν τολμώ να ψιθυρίσω
ό,τι ήθελον σε ειπεί:
πως χωρίς εσέ να ζήσω
μοι είναι αφόρητος ποινή –
αν μ’ ηγάπας… πλην, φευ, τούτο είν’ ελπίς απατηλή!

Αν μ’ ηγάπας, των δακρύων
ήθελον το τέρμα ιδεί·
και των πόνων των κρυφίων.
Οι δε πλάνοι δισταγμοί
δεν θα ετόλμων πλέον να δείξουν την δολίαν των μορφή.
Εν τω μέσω οραμάτων
θείων ήθελ’ ευρεθείς.
Ρόδα θαλερά την βάτον
θα εκόσμων της ζωής –
αν μ’ ηγάπας… πλην, φευ, τούτο είν’ απατηλή ελπίς!

Κωνσταντίνος Π. Καβάφης

Ταξίδι στην Αλεξάνδρεια του Καβάφη~37048-253-1(1)
Cavafi’s Alexandria, watercolor by Anna Boghiguian

α. Ο Καβαφης στην Κωνσταντινουπολη (1882-1885)

Το ποιημα αυτο γραφτηκε πιθανωτατα στην Κωνσταντινουπολη μαλλον το 1884, στα σιγουρα πριν απο το 1885. Ηταν 21 ετων. Ο Κωνσταντίνος Καβάφης το γένος Πέτρου, ή Κ. Π. Καβάφης, γεννήθηκε στις 29 Απριλίου 1863 στην Αλεξάνδρεια της Αιγυπτου, όπου οι γονείς του εγκαταστάθηκαν εγκαταλείποντας την Κωνσταντινούπολη το 1840.

Τὸ 1882 στὴ διάρκεια τῆς αἰγυπτιακῆς ἐξέγερσης κατὰ τῶν Ἄγγλων, ὁλόκληρη ἡ οἰκογένεια Καβάφη μετακομίζει στὴν Κωνσταντινούπολη, στὸ σπίτι τοῦ Φαναριώτη παππού του, Γεωργάκη Φωτιάδη. Ἡ τριετὴς παραμονὴ τοῦ ποιητῆ στὴν Πόλη ἀποδεικνύεται ἰδιαιτέρως σημαντική, καθὼς ἐκείνη τὴν περίοδο ἀρχίζει νὰ ἐκδηλώνει τὸ ἐνδιαφέρον του γιὰ τὴν πολιτικὴ καὶ τὴν δημοσιογραφικὴ σταδιοδρομία. Τὸ πιὸ ἀξιοσημείωτο αὑτῆς τῆς περιόδου εἶναι τὸ γεγονὸς ὅτι ἡ παραμονή του στὴν Πόλη συμπίπτει μὲ τὶς πρῶτες μαρτυρημένες συστηματικές του προσπάθειες νὰ ἐπιδοθεῖ στὴν τέχνη τοῦ ποιητικοῦ λόγου. Τὸν καιρὸ ἐκεῖνο συμπληρώνει καὶ τὶς μελέτες τοὺ πάνω στὴν ἀρχαία καὶ μεσαιωνικὴ ἑλληνικὴ φιλολογία ποὺ εἶχε ἀρχίσει τὴν ἐποχὴ ποὺ βρισκόταν στὴν Ἀγγλία.

Τὸν Ὀκτώβριο τοὺ 1885 ὁ Καβάφης γυρίζει στὴν Ἀλεξάνδρεια μαζὶ μὲ τὴν μητέρα τοὺ καὶ τοὺς ἀδελφούς του, Ἀλέξανδρο καὶ Παῦλο. Μὲ τὴν ἐπιστροφή του ἐγκαταλείπει τὴν ἀγγλικὴ ὑπηκοότητα καὶ παίρνει τὴν ἑλληνική.

Portrait of Georges Rodenbach
Portrait of Georges Rodenbach

La Jeunesse blanche

Ιανουαριος 1895

Η φιλτάτη, η άσπρη μας νεότης,
α η άσπρη μας, η κάτασπρη νεότης,
που είν’ απέραντη, κ’ είναι πολύ ολίγη,
σαν αρχαγγέλου άνω μας πτερά ανοίγει!…
Όλο εξαντλείται, όλο αγαπάει·
και λιώνει και λιγοθυμά εις τους ορίζοντας τους άσπρους.
A πάει εκεί και χάνεται εις τους ορίζοντας τους άσπρους,
για πάντα πάει.

Για πάντα, όχι. Θα ξαναγυρίσει,
θα επιστρέψει, θα ξαναγυρίσει.
Με τα λευκά της μέλη, την λευκή της χάρι,
θα έλθ’ η άσπρη μας νεότης να μας πάρει.
Με τα λευκά της χέρια θα μας πιάσει,
και μ’ ένα σάβανο λεπτό απ’ την ασπράδα της βγαλμένο,
με κάτασπρο ένα σάβανο απ’ την ασπράδα της βγαλμένο
θα μας σκεπάσει.

β. Georges Rodenbach

Ο Βελγος ποιητης και συγγραφεας ειχε γραψει μια ποιητικη συλλογη ομοτιτλη με το ποιημα το Καβαφη. Εφοιτησε στο Κολλεγιο των Ιησουϊτων του Σεν-Μπαρμπ, οπως και ο Maurice Maeterlinck που ελαβε το Νομπελ Λογοτεχνιας το 1911.

Ο Αλεξανδρινος ποιητης φαινεται να τιμα τον Βελγο ως απολογητη του πανεμορφου Θανατου. Η ποιητικη συλλογη “Η Λευκη Νεοτης” δημοσιευθηκε το 1886. Το πιο γνωστο εργο του ειναι το διηγημα Bruges-la-Morte. Μια χαρακτηριστικη φραση απο το εργο:

“Bruges was his dead wife. And his dead wife was Bruges. The two were untied in a like destiny. It was Bruges-la-Morte, the dead town entombed in its stone quais, with the arteries of its canals cold once the great pulse of the sea had ceased beating in them.”

cavafi_house
Cavafi’s Home in Alexandria, watercolor by Anna Boghiguian

Παρθεν

Μαρτιος 1921

Aυτές τες μέρες διάβαζα δημοτικά τραγούδια,
για τ’ άθλα των κλεφτών και τους πολέμους,
πράγματα συμπαθητικά· δικά μας, Γραικικά.

Διάβαζα και τα πένθιμα για τον χαμό της Πόλης
«Πήραν την Πόλη, πήραν την· πήραν την Σαλονίκη».
Και την Φωνή που εκεί που οι δυο εψέλναν,
«ζερβά ο βασιλιάς, δεξιά ο πατριάρχης»,
ακούσθηκε κ’ είπε να πάψουν πια
«πάψτε παπάδες τα χαρτιά και κλείστε τα βαγγέλια»
πήραν την Πόλη, πήραν την· πήραν την Σαλονίκη.

Όμως απ’ τ’ άλλα πιο πολύ με άγγιξε το άσμα
το Τραπεζούντιον με την παράξενή του γλώσσα
και με την λύπη των Γραικών των μακρινών εκείνων
που ίσως όλο πίστευαν που θα σωθούμε ακόμη.

Μα αλίμονον μοιραίον πουλί «απαί την Πόλην έρται»
με στο «φτερούλν’ αθε χαρτίν περιγραμμένον
κι ουδέ στην άμπελον κονεύ’ μηδέ στο περιβόλι
επήγεν και εκόνεψεν στου κυπαρίσ’ την ρίζαν».
Οι αρχιερείς δεν δύνανται (ή δεν θέλουν) να διαβάσουν
«Χέρας υιός Γιανίκας έν» αυτός το παίρνει το χαρτί,
και το διαβάζει κι ολοφύρεται.
«Σίτ’ αναγνώθ’ σίτ’ ανακλαίγ’ σίτ’ ανακρούγ’ την κάρδιαν.
Ν’ αοιλλή εμάς, να βάι εμάς, η Pωμανία πάρθεν.»

28-pontos
Αργυρουπολη, Ποντος

Ο Καβαφης αναφερεται στο ακολουθο δημοτικό ποίημα του Ποντου.
Πάρθεν η Ρωμανία 

Έναν πουλίν, καλόν πουλίν εβγαίν’ από την Πόλην°
ουδέ στ’ αμπέλια κόνεψεν ουδέ στα περιβόλια,
επήγεν και-ν εκόνεψεν α σου Ηλί’ τον κάστρον.
Εσείξεν τ’ έναν το φτερόν σο αίμα βουτεμένον,
εσείξεν τ’ άλλο το φτερόν, χαρτίν έχει γραμμένον,
Ατό κανείς κι ανέγνωσεν, ουδ’ ο μητροπολίτης°
έναν παιδίν, καλόν παιδίν, έρχεται κι αναγνώθει.
Σίτ’ αναγνώθ’ σίτε κλαίγει, σίτε κρούει την καρδίαν.
“Αλί εμάς και βάι εμάς, πάρθεν η Ρωμανία!”
Μοιρολογούν τα εκκλησιάς, κλαίγνε τα μοναστήρια
κι ο Γιάννες ο Χρυσόστομον κλαίει, δερνοκοπιέται,
-Μη κλαίς, μη κλαίς Αϊ-Γιάννε μου, και δερνοκοπισκάσαι
-Η Ρωμανία πέρασε, η Ρωμανία ‘πάρθεν.
-Η Ρωμανία κι αν πέρασεν, ανθεί και φέρει κι άλλο. 

(Δημοτικό τραγούδι του Πόντου)

κονεύω: σταθμεύω για ανάπαυση ή για ύπνο.
σου: στου. 
Ηλί’ τον κάστρον: το κάστρο του Ήλιου.
εσείξεν: έσεισε, τίναξε.
σο: στο.
Ατό: αυτό.
κι: δεν. 
Σίτ’: ενώ, καθώς.
κρούω: χτυπώ, δέρνω.
δερνοκοπισκάσαι: δέρνεσαι και χτυπιέσαι.

γ. Η Αλωση της Πολης

Tο ποίημά «Πάρθεν», γραμμένο στο 1921, είναι εκμυστήρευση του ποιητή για την εντύπωση που του προξένησε το διάβασμα των ιστορικών δημοτικών μας τραγουδιών, και ιδιαίτερα ενός που είναι γραμμένο στο γλωσσικό ιδίωμα της Τραπεζούντας και σχετίζεται με την Αλωση της Κωνσταντινουπόλεως και της Θεσσαλονίκης. Ο τίτλος του ποιήματος του Καβάφη «Πάρθεν» σημαίνει «επάρθη», δηλαδή έπεσε στα χέρια των Τούρκων η Κωνσταντινούπολη. Μαζί με το ποίημα της Αλώσεως θυμάται και τ’ άλλα δημοτικά τραγούδια των κλεφτών.

Η Αγγελικη Ζιακα, σημειωνει στο πολυ ενδιαφερον αρθρο της “Η ελληνική λαϊκή μούσα και το Ισλάμ κατά την εποχή της οθωμανικής κυριαρχίας“:

“Το προφητικό όραμα του ποιήματος που παρουσιάζει την Ρωμανία να ανθίζει ακόμη και νεκρή, οδήγησε,

κατά την Ε. Γλύκατζη‐Αρβελέρ, τους Έλληνες να υιοθετήσουν ως σύμβολο της  ιστορίας  τους,  συχνά  βέβαια  άτεχνο,

το  μυθικό  πουλί  φοίνιξ,  που  ξαναγεννιέται  από  τις στάχτες  του.

Βλ.  Ελ.  Γλύκατζη‐Αρβελέρ,  Η  πολιτική  ιδεολογία  της  Βυζαντινής  αυτοκρατορίας, μτφρ. από την γαλλική, Αργώ, Αθήνα 1977, σ. 144. ”

115agia-sofia

Θεοφιλος Παλαιολογος 

Μαρτιος 1903;

Ο τελευταίος χρόνος είν’ αυτός. Ο τελευταίος των Γραικών
αυτοκρατόρων είν’ αυτός. Κι αλίμονον
τι θλιβερά που ομιλούν πλησίον του.
Εν τη απογνώσει του, εν τη οδύνη
ο Κυρ Θεόφιλος Παλαιολόγος
λέγει «Θέλω θανείν μάλλον ή ζην».

A Κυρ Θεόφιλε Παλαιολόγο,
πόσον καημό του γένους μας, και πόση εξάντλησι
(πόσην απηύδησιν από αδικίες και κατατρεγμό)
οι τραγικές σου πέντε λέξεις περιείχαν.

δ. Η ορθογραφια του Καβαφη

Ο Παντελης Μπουκαλας εγραψε στην Καθημερινη σχετικα με την “απηύδησιν“.

“Aντίθετα, «λάθος με νόημα», εσκεμμένο, θα μπορούσε ίσως να θεωρηθεί εκείνο το «απηύδησιν» του «κρυμμένου» ποιήματος «Θεόφιλος Παλαιολόγος», που σωστά (παρότι λανθασμένο…) τυπώθηκε έτσι ακριβώς από τον Γ. Π. Σαββίδη και ανατυπώνεται τώρα, από τον Mανόλη Σαββίδη λ.χ. στο «K. Π. Kαβάφης, Ποιήματα (1882-1932)» («Eρμής», 2003) ή από τη Σόνια Iλίνσκαγια στο «K. Π. Kαβάφης, Aπαντα τα ποιήματα» («Nάρκισσος», 2003). Λαθεμένο είναι βέβαια το «απηύδησις», και δεν χρειάζεται ν’ ανοίξει κανείς τα λεξικά για να δει το σωστό «απαύδησις». Δεν είναι πάντως εντελώς απίθανο να λαθεύει επίτηδες ο Kαβάφης, μεταφέροντας την αύξηση του ρήματος στο ουσιαστικό για να επιτείνει ακριβώς την έννοια της απαυδήσεως σε συμφραζόμενα που το απαιτούν: «A Kύρ Θεόφιλε Παλαιολόγο / πόσον καϋμό του γένους μας, και πόση εξάντλησι / (πόσην απηύδησιν από αδικίες και κατατρεγμό) / η τραγικές σου λέξεις περιέχουν». Kαι τώρα ακόμα, όσο ακούω, λόγιοι και λαϊκοί προτιμούν, χάριν εμφάσεως, τον αυξημένο τύπο, «απηύδισα», σ’ ένα ρήμα μάλλον δημοτικό, και όχι το περισσότερο αναμενόμενο «απαύδισα».”

port

Μιση Ωρα

Ιανουαριος 1917

Μήτε σε απέκτησα, μήτε θα σε αποκτήσω
ποτέ, θαρρώ. Μερικά λόγια, ένα πλησίασμα
όπως στο μπαρ προχθές, και τίποτε άλλο.
Είναι, δεν λέγω, λύπη. Aλλά εμείς της Τέχνης
κάποτε μ’ έντασι του νου, και βέβαια μόνο
για λίγην ώρα, δημιουργούμεν ηδονήν
η οποία σχεδόν σαν υλική φαντάζει.
Έτσι στο μπαρ προχθές —βοηθώντας κιόλας
πολύ ο ευσπλαχνικός αλκολισμός—
είχα μισή ώρα τέλεια ερωτική.
Και το κατάλαβες με φαίνεται,
κ’ έμεινες κάτι περισσότερον επίτηδες.
Ήταν πολλή ανάγκη αυτό. Γιατί
μ’ όλην την φαντασία, και με το μάγο οινόπνευμα,
χρειάζονταν να βλέπω και τα χείλη σου,
χρειάζονταν να ’ναι το σώμα σου κοντά.

Κωνσταντίνος Π. Καβάφης

Broad Art Museum

 

Magnas Societas Catalanorum (The Catalan Company) in 14th century Byzantium

My acquaintance with Catalunya started with the soprano Montserrat Caballet. The magnificent lady who sang in the 1982 Barcelona Olympics with Freddie Mercury. Then I discovered that Catalunya was colonised by Ancient Greeks, who settled around the Roses area. A few miles from Roses was “El Bulli”, the restaurant of Ferran Adria, another great Catalan, one of the great chefs of the world. And close to it is the ancient city of Emporion (Empuries) founded in 575 BC by Greek colonists from Phocaea with the name of Ἐμπόριον (Emporion, meaning “trading place”). It was later occupied by the Romans (Latin: Emporiæ), but in the Early Middle Ages, when its exposed coastal position left it open to marauders, the town was abandoned. I close this personal reference with Manuel Vazquez Montalban, the Catalan writer and journalist. It was not until a few days ago that I read about the Catalan Company.

Magnas Societas Catalanorum, sometimes called the Grand Company and widely known as the Catalan Company, was a free company of Almogavar mercenaries founded by Roger de Flor in the early 14th-century.

Roger de Flor
Roger de Flor

Roger de Flor

De Flor was born in 1267 in Brindisi, which was a provence of Catalonia at the time, the second son of a Brindisi’s noblewoman and German falconer named Richard von Blum (Blume means flower in German) in the service of the Hohenstaufen rulers of southern Italy.

As a boy he went to sea and became a Knight Templar.

Seal of Templar Knights
Seal of Templar Knights

When Acre in Palestine fell to the Saracens (1291), he made his fortune by blackmailing refugees. Denounced by his grand master, he fled to Genoa and became commander of a force of almogávares (Spanish mercenaries) in service to the Aragonese king of Sicily, Frederick II, who was warring with the house of Anjou.

Coat of Arms - Hohenstaufen Family
Coat of Arms – Hohenstaufen Family

The Almogavars

Their name is the transformation into Catalan of an Arab word, al-mogauar, which means “one who devastates”. Mountain shepherds from the Pyrenees mountains of Northern Spain or forest-dwellers, these were the men who carried war to the Arab taïfa, a war made up of raids, pillaging and unstable frontiers.

They withstood the Muslim invasions of Spain in the 7th and 8th century by heading higher into the hills and fighting raider warfare in the time honored tradition of guerrillas everywhere.  They were remarkable in that they were both fierce and disciplined in combat (outside combat, not so much).  They could move fast through very rugged terrain, attack a Muslim settlement, and then flee before reinforcements arrived.  Although they could stand against heavy cavalry, they proved very effective troops in running down the lighter Berber-style horsemen of the Iberian Muslim kingdoms.

The average Almughavar wore little to no armor, growing his hair and beards long.  He carried a spear, 2 heavy javelins (called azconas), and short stabbing sword.  They were the literal descendents of the Iberians that followed Hannibal into Rome, their weapons unchanged since the Romans copied them (naming them Pila and Gladius Hispaniensis).

Despite their barbarian appearance (and make no mistake, these were the hillbillies of the middle ages), the Alughavar understood two very modern principles of warfare:  1) there are no rules, and 2) defeat an enemy mentally first.  Almughavars routinely held their own against European heavy cavalry because they engaged in unchivalrous tactics like aiming for a man’s horse.  And before a battle, Almughavars would strike their blades against against stones, causing them to spark in the pre-dawn gloom while they chanted “Aur! Aur! Desperta Ferro!”  (“Listen! Listen! Iron, Awaken!”).

The battle cry of the Almogàvers

Aur! Aur! Desperta ferro!
Deus aia!

Veyentnos sols venir, los pobles ja flamejen:
veyentnos sols passar, son bech los corbs netejen.
La guerra y lo saqueig, no hi ha mellors plahers.
Avant, almugavers! Que avisin als fossers!
La veu del somatent nos crida ja a la guerra.
Fadigues, plujes, neus, calors resistirem,
y si’ns abat la sòn, pendrèra per llit la terra,
y si’ns rendeix la fam carn crua menjarem!

Desperta ferro! Avant! Depressa com lo llamp
cayèm sobre son camp!
Almugavers, avant! Anem allí a fer carn!
Les feres tenen fam!

Meaning:

Listen! listen! Wake up, O iron! Help us God!…Just seeing us coming the villages are already ablaze. Just seeing us passing the crows are wiping their beaks. War and plunder, there are no greater pleasures. Forward Almogavars! Let them call the gravediggers! The voice of the somatent is calling us to war. Weariness, rains, snow and heat we shall endure. And if sleep overtakes us, we will use the earth as our bed. And if we get hungry, we shall eat raw meat. Wake up, O iron! Forward! Fast as the lightning let us fall over their camp! Forward Almogavars! Let us go there to make flesh, the wild beasts are hungry!

Sicilian Vespers
Sicilian Vespers

Sicilian Vespers

On March 30, 1282, Peter III of Aragon waged war on Charles of Anjou after the Sicilian Vespers for the possession of Naples and Sicily. The Almogavars formed the most effective element of his army. Their discipline, ferocity and the force with which they hurled their javelins made them formidable against heavy cavalry of the Angevin armies. They fought against cavalry by attacking the enemies’ horses instead of the knights themselves. Once a knight was on the ground he was an easy victim of an Almogavar.

De Flor recruited Almogaver soldiers left unemployed with the Peace of Caltabellotta in 1302 by the Crown of Aragon who opposed the French dynasty of Anjou.

Andronicus II Palaeologus

The Battle of Bapheus occurred on 27 July 1302 between an Ottoman army under Osman I and a Byzantine army under George Mouzalon. The battle ended in a crucial Ottoman victory, cementing the Ottoman state and heralding the final capture of Byzantine Bithynia by the Turks. Bapheus was the first major victory for the nascent Ottoman emirate, and of major significance for its future expansion: the Byzantines effectively lost control of the countryside of Bithynia, withdrawing to their forts, which, isolated, fell one by one. The Byzantine defeat also sparked a massive exodus of the Christian population from the area into the European parts of the Empire, further altering the region’s demographic balance. Coupled with the disaster of Magnesia, which allowed the Turks to reach and establish themselves on the coasts of the Aegean Sea, Bapheus thus heralded the final loss of Asia Minor for Byzantium.

The  Byzantine emperor Andronicus II Palaeologus had to do something about the rising threat of the Ottoman Turks.

In 1303 Roger de Flor and the Catalan Company were commissioned by the Byzantine emperor Andronicus II Palaeologus and his son the co-emperor Michael IX Palaeologus to help them fight the Ottoman Turks.

Andronicus II Paleologus (1282 - 1328), fresco in the Holy Monastery of Prodromos in Serres
Andronicus II Paleologus (1282 – 1328), fresco in the Holy Monastery of Prodromos in Serres

Roger de Flor’s commission was sanctioned by the Aragonese, rulers in Sicily and southern Italy, who were quite eager to rid themselves of unemployed and unruly soldiers. Roger de Flor departed with 39 galleys and transports carrying around 1,500 knights and 4,000 Almogavars, special foot soldiers employed mainly serving the kingdom’s interests in the Mediterranean Sea, especially by the Crown of Aragon.

Roger de Flor arrived in Constantinople with the help of king Frederick III of Sicily in 1303, and married the niece of Andronicus, daughter of the Tsar of Bulgaria, and was named Grand Duke (head of the fleet).

The Catalan Company's itineraries in Anatolia and the Balkans
The Catalan Company’s itineraries in Anatolia and the Balkans

Roger de Flor campaigned with his Company in Anatolia, defeating the Turks but also engaging in widespread violence and looting of the Byzantine inhabitants. By this point, the Catalans, were considered by the Byzantines to be little better than brigands and freebooters. The successes had inflated the already arrogant De Flor, leading him to entertain plans of establishing his own dominion in Anatolia.

Roger de Flor entering Constantinople
Roger de Flor entering Constantinople

This put him at odds with the Byzantine Emperor, and the indiscipline of the Almogavars marked the end of Roger de Flor. On 30 April 1305, he was slain along with 300 cavalry and 1,000 infantry by theAlans, another group of mercenaries at the service of the Emperor. Roger had been in Adrianopolis (modern Edirne) attending a banquet offered by Emperor Michael. The emperor later attacked Gallipoli attempting to conquer the city from the remnants of the Company under the command of Berenguer d’Entença who had arrived with 9 Catalan galleys. The attack was unsuccessful, but it largely decimated the Company. Berenguer d’Entença was captured by the Genoese shortly after, and later liberated. The Company had only 206 horsemen, 1,256 foot soldiers left and no clear leader when Emperor Michael attacked, trusting in his numerical superiority, only to be defeated in Battle of Apros in July 1305.

Thus began the Catalan Vengeance.  For two years, the Catalan Company raided and ravaged the Thracian countryside.  They sacked Rodosto, brutally hacking apart every man, woman, and child in revenge for what was done to their brothers and their leader.  Although they had no siege works and so could not sack the walled cities, no Greek army could stand against them.  The emperor was forced to watch as the Catalans burnt the undefended outskirts of Constantinople.  So thorough was their domination that the two year pillage of Thrace ended not because they were forced out, but because there simply was not enough places that they could pillage for food.

Coat of Arms of Roger de Flor
Coat of Arms of Roger de Flor

The Battle of Gallipoli

One fascinating episode during the vengeance was the Battle of Gallipoli.  In 1306, the Catalan Company left their camp in Gallipoli and pursued the Alan force that had murdered their leader.  The 9,000 Alani were fleeing north-west to their homelands.  The Catalans caught up with them and butchered all but 300 in perhaps their most difficult battle.

Meanwhile, a contingent of Genoese mercenaries, at the Byzantine Emperor’s behest, attacked the poorly defended camp at Gallipoli.  The Company’s quartermaster, Ramon Muntaner, had at his command 7 horsemen, 133 infantry (mostly sailors and wounded Almughavars), and all the wives of the Catalan Company.  So he equipped the women and had them defend the walls under relentless Genoese crossbow barrages.  One wife refused to leave her post despite being wounded five times(!) in the face(!).  She stated that she would not surrender the honor of fighting in her husband’s place, except in death.

Finally the Genoese had run out of arrows, and the general berated them for being turned back in their assault of the walls by women.  Muntaner ordered his 6 remaining horsemen and 100 infantry to prepare to assault!  He had them discard their heavy armor now that the enemy had run out of ammunition, and opened the gates.  The surprising ferocity of their attack sent the Genoese reeling.  Their general was cut down in the first attack, and the will of the attackers was broken.  They fled and would have been cut down by the exhausted Catalans of Muntaner’s garrison were it not for a small company of Genoese reserves.

When the main body of the Catalan Company heard of the attack on their camp, they raced back and secured it.  But now the Company was at an impasse.  They had exacted what revenge they could, and the countryside was barren.  Worse, despite receiving reinforcements Spain and Sicily, the lords of these reinforcements clashed with the leaders of the Company.  The Catalan Company had begun to consume itself.  This growing rivalry persisted as the Catalan Company decided to head west, into Thessaly and down into Greece.  These struggles ended in bloodshed, and the expulsions/departure of some of the lords (including the famed Muntaner, who left more of disgust).

Erechteum and Frankish Tower on the Acropolis of Athens
Erechteum and Frankish Tower on the Acropolis of Athens

The Catalan Company in Athens

In 1310, Gautier or Walter V of Brienne, Duke of Athens, hired the Catalan Company to fight the Byzantine Greeks encroaching on his territory.

After the Company had successfully reduced his enemies, he attempted to expel the Company from Athens with their pay in arrears. The Company refusing this, Walter marched out with a strong force of French knights from Athens, the Morea and Naples and Greek foot from Athens. Walter’s army met the Catalans at the Battle of Cephissus (or Halmiros or Orchomenos). On the 15 March 1311 an army of 700 Frankish Knights, 2,300 cavalry and 12,000 foot soldiers led by Walter V of Brienne, met the Catalan Company of 3,000 of which 500 cavalry. There was also a contingent of 2,000 Turks standing by, to take the side of the winners.

The day before the battle, the Company flooded the battle field with the waters of Cephissus (Kiffissos) river, and made it very difficult for the heavy knights’ cavalry to move, thus becoming prey to the agile and light  cavalry of the Company.

The Catalans won a devastating victory, killing Walter and almost all of his cavalry, and seizing his Duchy of Athens, excepting only the Lordship of Argos and Nauplia.

The battle marks the beginning of the Catalan domination of Athens (1311-1388).

Coat of arms of the Aragonese Kings
Coat of arms of the Aragonese Kings

In 1312, the Catalan Company appealed to Frederick III of Sicily to take over the duchy and he complied by appointing his second born son, Manfred of Sicily as Duke of Athens and Neopatria. The arms seen above are those of the Aragonese Kings of Sicily under which the Duchy of Athens came. (The Duchy of Athens)

The Catalan rule was to last until 1388–1390 when they were defeated by the Navarrese Company under Pedro de San Superano, Juan de Urtubia, and allied with the Florentines under Nerio I Acciaioli of Corinth. His descendants controlled them until 1456 when they were conquered by the Ottoman Empire. By that time, like many military enterprises, the Great Company had faded out of history.

Coat of Arms of the Duchy of Neopatria
Coat of Arms of the Duchy of Neopatria

The Duchy of Neopatria 

In 1318-1319 the Catalan Company, after having conquered most of the Duchy of Athens, expanded into the territories of the Despotate of Epirus in southern Thessaly, under Alfonso Frederick, the infante of the Kingdom of Sicily. The new territories were created a duchy and united with the Duchy of Athens as new possessions of the Crown of Aragon. The Duchy was divided into the captaincies of Siderokastron, Neopatria, New Patras (modern Ypati, Υπάτη), and Salona (modern Amfissa).

The Duchy of Neopatria
The Duchy of Neopatria

Part of the Duchy’s possessions in Thessaly was conquered by the Serbs of Stefan Dusan in 1337. In 1377, the title of Duke of Neopatria was assumed by Peter IV of Aragon. It was preserved among the subsidiary titles of his successors, and is still included in the full title of the Spanish monarchs.

The attacks of the Byzantine Empire progressively diminished the territory of the duchy until what was left of it fell completely into the hands of the Republic of Florence in 1390.

The Catalan Chronicle

Ramon Muntaner, one of the ringleaders of the Catalan Company’s expedition, recounted the adventures of the Almogaver army in the eastern Mediterranean in his Chronicle.

The Catalan Chronicle by Ramon Muntaner
Manuscript of the Catalan Chronicle

Ramon Muntaner (1265-1336) began to write the Crònica in 1325, at his estate of Xilvella, some sixteen years after leaving the Almogavars, and probably finished some three years later, in 1328. Muntaner’s Crònica is presented as an autobiography (in which the writer from Peralada takes on the role of counselor and political-military strategist) and, at the same time, as an historic memoir of the past of his kings (in order to justify the politics of the Crown of Aragon, the glorious past of the kingdom, and the even better future that must arrive), in which Muntaner appears as a exemplary and proud subject. (Xavier Bonillo Hoyos)

“The Catalan Chronicle is a vitally important source for warfare in northwestern Asia Minor and the eastern Balkans in the early 14th century. The author, Muntaner, was secretary and paymaster of the Catalan Company, an experienced mercenary formation that had previously fought in Sicily. His account is particularly important because, as paymaster, Muntaner had accurate daily figures at his disposal of the numbers of troops in the Company and gves plausible information about logistic problems, i.e. the acquisition of grain, other foodstuffs and fodder. The relative size of armies and their supply needs can therefore be computed from his figures with a degree of accuracy, as also casualties. There are other details often omitted from the standard accounts that deserve particular attention from Byzantinists. Firstly, the Catalans had brought their families with them to the Byzantine empire. Their ruthless fighting methods were thus a consequence of the fact that they were endeavouring to ensure the survival of a whole society that had migrated inside the frontiers of the Byzantine state. Secondly, it is apparent that the Catalan Company became the rallying point for many disaffected people who joined their fighting forces. Among them were dispossessed Greek soldiers and peasants, as well as clans of Turkish fighters from Asia Minor, who trusted the honesty of the Catalans more than that of their own political and military elites. The Catalan Company owed its successful recruitment of men to a range of grievances against the Byzantine state and its co-emperors, Andronikos II and Michael IX Palaiologos, who in Mutaner’s view had betrayed the original treaty and chrysobulls placing the Compnay under Byzantine authority. The Catalan Company was to some extent an experiment in multi-ethnic military democracy based on talent, courage and mutual need, in constrast to the divisive and grasping aristocratic politics of the Byzantine system. Third, Muntaner provides important indications about the laws of war. After Michael IX’s assassination of Catalan leader Roger de Flor, the Company challenged emperor Andronikos II to judicial combat, consisting of one, or ten, or a hundred champions on each side–the first examples of which date from the reign of the previous emperor, Michael VIII Palailogos. It is a good example of how the employment of western ‘barbarian’ mercenaries resulted in the modification (or perhaps hybridization) of the Byzantine law of war to accomodate the ‘barbarian’ systems of customary law that existed outside medieval Graeco-Roman positive and customary legal practice. “(Amazon, Dr. F. R. Trombley)  

Sheikh Beddredin (Badraldin Mahmoud Ben Israel Ben Abdulaziz): Preacher and Rebel

It is almost ironic that one of the bloodiest chapters of Sheikh Bedreddin’s rebellion in 1416-1420 was written on the Karaburun peninsula, in the Aydin province, 90 km west of Smyrna, or Izmir, the theater of a huge humanitarian disaster in 1922. I wrote about this in the previous post. Now, trying to console my self, I pay tribute to Sheikh Bedreddin, a Sufi preacher and rebel in the first half of the 15th century.

Karaburun peninsula

“Share all you have apart from the lips of your beloved one”

(attributed to) Sheikh Bedreddin

Sheik Bedreddin (or Bedrettin, or Badraldin), was born in the town of Simavna (or Simavne, today in Greece, municipality of Kyprinos, locality of Ammovounio), in the southwest of Edirne (Adrianople) around 1358, the son of a gazi (warrior of the Islamic Faith) and the daughter of the Byzantine commander whose fortress he had captured.

He studied in Adrianople and Bursa, and then he studied philosophy and law in Konya and Cairo he had gone to Ardabil in Ajerbaijan (today in Iran) which was under Timurid domination and the home of the mystical Safaviyya order founded by the Kurdish mystic Sheikh Safi-ad-din Ardabili (1252–1334).

Mawlānā Rumi’s tomb, Konya, Turkey

“The Ottoman seraglio in Bursa and/or Adrianople in the fourteenth and the fifteenthcenturies was open to literary circles interested in Ottoman–Christian interaction. A Sufi and lettrist teacher such as Bistami advertized that he had spent time in Chios ‘with thelearned and virtuous of the Christians’. Sheikh Bedreddin also sought to utilize connections with the Christian world. Owing to the common emphasis laid on psychophysical askesis by both Hesychasm and Sufism and the dissemination of the Greek language, Islamic mysticism could conveniently accommodate crypto-Christian tendencies.Christians and Muslims, Greeks and Turks met on an esoteric and spiritual level and the graecophone Jews (Romaniotes) often assumed the role of mediator. It is no coincidence that the pillar of Roman Orthodoxy, Gregory Palamas, reflected upon his discussions with the mysterious Chionai he met during his Turkish captivity in 1354 to the effect that a symphonia between mystical Islam and his notion of Orthodoxy was only a questionof time. Moreover, adherents of both Bektashi and Hurufi devotions and incipient sectarianisms were familiar with eastern Christianity, directly or indirectly initiating the secret islamization of Christian monks.” (1)

Sheikh Safi al-Din’s tomb

Sheikh Bedrettin had a great feeling for social justice and freedom. He was an adherent of a democratically elected governing model and defended the oppressed Turkish, Greek and Jewish poor people.

Carrier of a mystical universalist tradition with links to Muhyiddin Ibn ‘Arabi,Rumi and Haji Bektash, Sheikh Bedreddin proceeded to an attempt at unifying the three Abrahamic monotheistic religions into a universal religion destined to subvert the Ottoman establishment. Bedreddin’s mysticism had deep roots extending beyond theimmediate Islamic framework.

Haji Bektash Veli (1209–1271)

I open a parenthesis here in order to say a few things about Haji Bektash and his teachings.

Haji Bektash Veli ‘s philosophy was based on love for God, love for humanity, tolerance, sharing, social peace, and honesty. He continuously emphasized the importance of knowledge, wisdom, honesty, tolerance, brotherhood, unity, friendship, and morality. He approached religious and Sufi issues clearly in his book Makalat, which was written based on “four gates” and “forty authorities.” The four gates represent ShariaTariqaMarifa, and Haqiqa, and the forty authorities represent the understanding accepted and followed by Turkish Sufis.The Sufism movement, which started with Ahmed Yesevi in Turkistan, inspired Haji Bektash Veli, Rumi, and Yunus Emre in Anatolia. These three people, being more advanced than their contemporaries, laid the foundations of Anatolian tolerance and understanding.

Those who attended Haji Bektash Veli’s lessons and conversations and followed his path were called BektashiBektashism is an Alevi Sufi order that represents Haji Bektash Veli, and this order has been accepted in the Balkans, Albania, Greece, Bulgaria, Bosnia, Kosovo, Macedonia, Hungary, and Azerbaijan. Bektashism is a teaching that focuses on “the human.” Its aim is to reach a level of competence and perfect human status known as Insan-I Kamil, and a training process is essential to reaching this level. The system can be summarized by saying, “Be the master of your hand, waist, and tongue.” It requires free minds that are always thinking. Their philosophy is far from fanatical, and it requires a loving approach toward God. The collaboration of both men and women is highly crucial in this philosophy.

Close parenthesis.

Musa Çelebi (?-1413)

Bedreddin developed pantheistic ideas, building on the work of Ibn Al’ Arabi on the “Oneness of Being”. Ibn Al’ Arabi never used the term, but the idea is implicit in all his writtings.

“The doctrine of “Oneness of Being” sought to eliminate the oppositions which framed life on earth – such as those between religions, and between the privileged and the powerless – which were considered to inhibit the oneness of the individual with God. The struggle for oneness gave the mystic an important role for it was he, rathen than the orthodox cleric, who had the wisdom, and therefore the task, to guide man to union with God  ” (2)

Though his religious universalism was not necessarily incompatible with his role as head kadi (military judge) under Musa Çelebi (1411–1413), it appears that at a time of economical and political instability his mystical-reformist movement grew fast in the European part of the Ottoman Empire.

Musa Çelebi’s rule soon encountered problems.

“He began to resent the power and wealth gained by the gazi chiefs through booty and timars, and turned increasingly to the servants of the palace (kapikullars), transferring positions and timars to them, while ordering the gazis to stop their raids into Christian territory. At the same time, Beddredin’s doctrines, while appealing to the impoverished masses, were abhorrent to the orthodox religious leaders and Turkish notables alike, so that the latter began to plot to eliminate the regime as rapidly as possible.  The conservative religious leaders openly criticized Bedreddin as heretic and demanded that Musa remove him. This doctrine was potentially highly subversive of evolving Ottoman efforts to establish through conquest a state with Sunni Islam as its religion and their eponymous dynasty at its pinnacle.” (3)

In 1413 Mehmet I (reign 1413 – 1421) overthrew Musa Çelebi and crowned himself sultan in Edirne. He restored the empire, and moved the capital from Bursa to Edirne

Mehmed I Celebi

Mehmed I exiled Sheikh Bedreddin to Iznik. At the time, Bedreddin had already achieved considerable mass following, and the economic consequences of a long period of military campaigns added to his popularity among the impoverished. From Iznik Bedreedin worked to rebuild his order, sending out preachers to spread his message and  organize secter cells of supporters.

Afraid of what Mehmed I might do to him in his Iznik exile, Bedreddin fled to Samsum in 1415, hoping to get support from the Candar (Jandar) beylik (principality). However, the beylik smelled trouble and sent Bedreddin away to Rumeli, in Wallachia, where Mihail, Mircea’s son was the ruler. Mihail gave Bedreddin material support to raise a revolt in the European part of the Ottoman Empire.

The Rebellion of 1416, probably the largest in Ottoman history, began in 1416 and took place on two fronts—the western coast of Anatolia and the Zagora region of Bulgaria.

Sheikh Bedreddin

While Bedreddin was preaching in Rumeli, his supporters raised several revolts in Anatolia. It seemed very likely that a popular protest might sweep the Ottomans out of Anatolia altogether.

Sheikh Bedreddin’s revolt was short lived.

After the revolt was put down, Bedreddin was judged and executed in 1420 at Serez (Serres), accused of distrurbing public order by preaching that property must be communal and that there was no difference between the various religions and their prophets.

He was buried in Serres. His remains were transferred to Turkey in 1924, at the time fo the Greco-Turkish population exchange, but did not find a final restin gplace until when they were burried in the graveyard around the Mausoleum of Sultan Mahmud II, near the covered market (bazaar) in Istanbul.

Sheikh Bedreddin’s Tomb

The Turkish poet and Nobel Laureate Nazim Hikmet wrote a poem inspired by the rebelious Sheikh “The epic of Sheikh Bedreddin”.

Returning to the lake,

Bedreddin spoke to himself:

“That fire in my breast has ignited

And is mounting with each day.

Even were my heart forged of iron,

It could not endure this fire. It would melt!

The time for me to emerge and burst forth has come!

The time for we men of the land to rise up

And conquer the land has come!

And we shall see confirmed

The strength of knowledge, the secret of Oneness!

And we shall see canceled

The laws of all nations and religious sects!”

Nazin Hikmet

Sources

(1) Sect and Utopia in shifting empires: Plethon, Elissaios,Bedreddin, Niketas Siniossoglou, University of Cambridge, Byzantine and Modern Greek Studies Vol.36 No. 1 (2012) 38–55

(2) Osman’s Dream, Caroline Finkel

(3) History of the Ottoman Empire and Modrn Turkey, Volume 1, Stanford Shaw

Byzantium in Venice: Stelios Faitakis' Imposition Symphony (2011)

The Greek painter Stelios Faitakis has painted a mural for the Danish Pavilion in the 54th Venice Biennale.

It is not just a mural. It is a mural with the style and colors of Byzantium. In addition, it is beautiful. You can seat for a long time in the garden outside the Danish pavilion, enjoying the mural.

I had seen photos of it in the newspapers prior to my visit, but could never anticipate the impact the mural had on me.

Another Greek, Katerina Gregos, has been put in charge of the Danish kiosk after a lengthy and transparent selection process. Faitakis was one of the artists selected by Gregos. The mural builds on the tradition of Diego Rivera, but like any good piece of art, it goes beyond it. It tells many stories and it does so in pictures.

The mural comprises six panels. In the remainder I will present each panel, starting from the left to the right.

Panel 1:A photographer in the December 2008 events in Athens, Greece

Panel 2: President Mao in a garden of flowers with human faces

Panel 3: The crowd and the winged smart phones

Panel 4: Wilhelm Reich and the burning of the books

Panel 5: Gas Chamber and Oven

Panel 6: The violin – playing Saint

Above the door: Nikola Tesla

Epilogue: The themes on Faitakis’s mural are political, in the sense that they deal with the community, the society, the individual, and power. I do not get a sense of an all encompassing harmony in his synthesis. Most likely there is none. Likewise, there is no universal “message”. Which distinguishes the work from Rivera’s where there was a loud and clear message about the good workers, the bad capitalists, and so on. Faitakis’ world is far more complex. And this is why he can survive his playing with fire. Well done Mr Faitakis!!!! Thank you!!!

Postscript

Right across from the Danish kiosk is the one representing the United States. There, an art duo from Puerto Rico, Allora & Calzadilla, have placed a tank from the Korean War upside down and on top of it there is an exercise machine, a belt on which an athlete with the USA shirt is running. The noise is horrible, and the sight is nothing to write home about. As for the inside of the USA pavilion, I better not say anything.

A Cretan Madonna in Venice: Mesopanditissa in Santa Maria della Salute (Saint Mary of Health)

JMW Turner: Santa Maria della Salute

Today I want to honor the centuries’ old ties between Byzantium and Venice, by kneeling in front of the “Mesopanditissa” Madonna, a 12th or 13th century Byzantine icon that was brought to Venice in 1669, after Candia (Herakleion) fell to the Ottoman Turks. The picture is kept in the main altar of the Church of Santa Maria della Salute (Holy Mary of the Health). Lets start with the historical background.

Santa Maria della Salute is one of the jewels of Venice. Baldassare Longhena was 32 years old when he won a competition in 1631 to design a shrine honoring the Virgin Mary for saving Venice from a plague that in the space of two years (1629-30) killed 47,000 residents, or one-third the population of the city. Outside, this ornate white Istrian stone octagon is topped by a colossal cupola with snail-like ornamental buttresses and a baroque facade; inside are a polychrome marble floor and six chapels.

The Byzantine icon above the main altar has been venerated as the Madonna della Salute (Madonna of Health) since 1670, when Francesco Morosini brought it here from Crete. The icon and other holy relics, were brought to Venice by Morosini when Crete fell to the Ottoman Turks.

It was the jewel of the Church of Saint Titus in the center of Candia, today’s Irakleion. Morosini also brought to Venice the remains of Saint Titus. They were kept in Saint Mark’s Basilica until 1966, when they were returned to Crete.

Above it is a sculpture showing Venice on her knees to the Madonna as she drives the wretched plague from the city.

I must confess that the baroque sculptures surrounding the Madonna did not impress me, but they are not in any way obstructing the view of the magnificent icon.

The Madonna is serene, understanding, can absorb the pain of the whole world. The Holy Child is contemplative.

The icon is at home in the magnificent Church. It stands next to Titian, Giordano, Tintoretto, like they are its most natural companion.

This is the glory of Byzantium, glory that remains alive and strong in Venice. More on the subject will follow.