[28] The Ascent and Decline of The Ottoman Empire: [A very dangerous letter]

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

The Greek Revolution:

Europe was intent on dismantling the Ottoman Empire and employed various means to achieve this goal, including inciting sectarian and religious strife, as well as instigating internal revolutions through both material and moral support. Greece had long been a part of the Islamic world, where the call to prayer resonated in its cities and countryside for centuries, governed by Islamic law. This situation was unacceptable to Christian leaders, both from Greece and other European nations. Consequently, they began to establish secret societies within Greece, Russia, and elsewhere, aimed at reviving the ancient Byzantine Empire under the administration of the Greek Orthodox Patriarchate in Istanbul. Many patriarchs, priests, and religious figures became active members of these clandestine organizations opposing the Ottoman state. Clergy utilized their influence over the populace to incite rebellion against the Ottoman Empire, maintaining close ties with European leaders, particularly those in Russia. Historical documents reveal significant evidence of this collaboration aimed at coordinating efforts to dismantle the Ottoman state and undermine its people and institutions.

Here is a text of a message from Patriarch Gregorius Rios to the Tsar of Russia, outlining how to dismantle the Ottoman Empire from within:

“It is impossible to crush and destroy the Ottoman Turks through military confrontation, as they are highly revolutionary, resilient, and self-assured. Their evident pride stems from their deep connection to their faith, acceptance of divine will, and strong adherence to their beliefs. Additionally, their strength is derived from their rich heritage, history, loyalty to their sultans and leaders, and respect for their elders. The Ottoman Turks are intelligent, diligent, and responsive to their leaders who guide them along a positive and constructive path, which transforms them into a formidable force that inspires fear. They are characterized by their contentment, determination, resilience, and steadfastness in the face of challenges. The numerous advantages and heroic qualities of the Ottoman Turks stem from their strong adherence to their faith, their connection to their customs and traditions, and their robust moral character.

Therefore: Firstly, it is essential to undermine their sense of loyalty towards their Sultan and leaders, as well as to diminish their morale and religious bonds. The most effective way to achieve this is by encouraging them to coexist with foreign ideas and behavious that are incompatible with their national and moral heritage.

Secondly, it is crucial to entice the Ottoman Turks to accept external assistance, even if this leads to a dependency on such aid. This dependency may initially be resisted due to their sense of pride and apparent strength, but it is only sustainable for a limited time. On the day their morale falters, their self-capabilities will also wane. It is this morale and these connections that propel them toward victory, in addition to their other abilities and numerical strength, which may appear more formidable in form than they are in reality regarding control, governance, and their presence in the international community. Moreover, they can be undermined and destroyed by elevating the significance and value of material matters in their perceptions and minds—essentially corrupting them through material temptations. It is not sufficient to achieve victories over them solely in the realm of military conflict; rather, the opposite is true. If one solely pursues the path of war to dismantle the Ottoman state, it may serve as a catalyst for their awareness, swiftly awakening them to the reality of the plans being devised against them and their homeland, which involve destruction and ruin. What we must do is to complete these disruptions in their intrinsic, social, and international standing without them being aware of it”.

Patriarch Gregorios of Istanbul was an active member in the service of the society, utilizing all his staff and influence to carry out the directives of the secret society that aimed to establish a Greater Greece. The steps taken by the society were as follows:

1. Establishing secret associations throughout the Ottoman Empire and registering wealthy and influential Greeks in these associations to ensure both material and moral support.

2 – Appointing prominent Hellenic church leaders as heads of the society.

3 – Establishing commercial enterprises to secure a financial source for the secret society.

4 – Utilizing the Hellenic youth studying in Europe.

5 – Seeking assistance from major powers.

The networks of the secret society extended throughout the Morea and beyond, orchestrating schemes to eliminate internal obstacles. In 1821, it declared its rebellion, during which Germanos, the Bishop of Patras and leader of the secret society in the Morea, carried a banner depicting the image of Mary, proclaiming, “O Greek nation! Arise and slay the Turks!” He called upon all Greeks to wage war against the Ottomans. At this time, the rebellion was also beginning to expand its scope and reach.

This rebellion commenced in 1821, acquiring a national and religious character, and was led by clergymen. Makarios, the former President of Cyprus, stated in an interview with Turkish journalist and lawyer Nuzad Karakil in 1951: “You may know that the church led the Greek uprising against the Ottomans in 1821, with the priests taking the initiative; they were the first to raise the banner of rebellion, and through them, Greece achieved its independence from the Ottoman Empire”. Furthermore, he remarked that freedom is the ideal concept of Christianity. Indeed, this reflects the truth. The priests were tasked with informing the villages and towns that an attack on the Turks to eliminate them would occur on the night of Easter. They took an oath to keep this plan secret until the appointed time. However, the Ottomans learned of this strategy from some of their allies and, as a precaution, withdrew to their fortresses. Unfortunately, these fortifications proved inadequate, and they fell one after another into the hands of the rebellious insurgents.

In a short period of approximately three weeks, the rebels managed to gain control over the entire region of Morea, with the exception of the fierce resistance demonstrated by the Ottomans at the fortress of Tripolitsa, which served as the administrative center of the Morea. This resistance persisted for several months. The Greeks exhibited unprecedented brutality towards the Ottoman soldiers who were captured during this uprising, mercilessly killing them and plundering their possessions. The clergy maintained a continuous and strong connection with the prominent members of the Great Idea Society, consistently collaborating closely with them. The priests in the monasteries provided assistance to the Greek forces in Wallachia and Moldavia, and the church allocated funds from its treasury to support their efforts. The clergy permitted the rebels to utilize the monasteries as storage facilities for cannons and gunpowder, and they also allowed them to use these monasteries as shelters. The bishop of Balyadra sent a letter to the Russian consul, stating that in order to completely rid themselves of the Turks, Russia must assist the rebellious people. As previously mentioned, Patriarch Gregory played a significant role in the Greek uprising against Ottoman rule. However, it is important to clarify that despite being a member of the society advocating for the establishment of Greater Greece, known among the Greeks as the Great Idea, he became apprehensive when Russia declared, in accordance with its political interests at the time, its condemnation of the Orthodox rebellion. Consequently, Patriarch Gregory was compelled to issue a decree known as the “Declaration of Excommunication” against the rebels. The Ottoman intelligence managed to obtain confirmed and documented information indicating that the plan to establish a Greater Orthodox Greek state had been devised by the patriarch himself.

When the news reached Sultan Mahmud II, he was taken aback and promptly ordered a search of the patriarch’s residence. Ali Pasha skillfully devised a plan to raid the patriarchate, which, when executed, resulted in the acquisition of the aforementioned documents by the officials and government representatives. Among these documents were letters addressed to the clergy who led the rebellion in the Morea, information regarding the necessary measures to be taken against the insurrection in Istanbul, as well as the preparations and secret arrangements that the Ottoman state had kept confidential. These details were leaked by the Greek princes affiliated with the church. Additionally, there were correspondences and intelligence received by the patriarchate from the embassies of England and France, particularly concerning the stages of Greek preparations in Russia, news of arms dispatched from the center of the secret society in Odessa, and appeals for assistance directed to Orthodox Christians worldwide, along with receipts for financial aid sent to the patriarchate to support the rebellion.

All of this came to the attention of the Ottoman government, and the patriarch did not deny any of it; he stated that he was responsible for all actions and accepted the accusations against him, acknowledging that he had accomplices in the crime, who were known to the government. Sultan Mahmud II issued a decree to depose Patriarch Gregorius from his position, followed by his execution. The execution took place on the day of the Orthodox Easter, after which the Sultan issued another decree for the election of a successor to the former patriarch. This decree was handed to Istafrakı Bey, the translator of the imperial council, causing great fear among his group. Upon Istafrakı’s arrival at the patriarchate, he read the decree to the officials, who subsequently elected Oyanios as the new patriarch.

The Ottoman government initiated the execution of certain leaders of the rebellion, which significantly contributed to restoring order. The patriarch became an intermediary between the rebels in the Morea and the Ottoman authorities. He even went so far as to send a petition requesting permission to advocate for the Ottoman rule and seek safety. The new patriarch’s efforts were met with a positive response from the Ottoman authorities, who granted amnesty to all who expressed remorse for their actions, allowing them to reclaim their properties and assets. The heirs of the deceased were also compensated accordingly. The churches continued to fulfill their roles, and Christian religious practices proceeded as usual. Furthermore, the government committed to ensuring the safety and stability of these individuals, and foreign ambassadors were informed of these developments. Despite these measures, unrest persisted, necessitating further intervention by the government.

An Excerpt from “Ad-Dawlah Al-Uthmaaniyyah Awamil An-Nuhud Wa Asbab As-Suqut 6/400-405