In a speech in Corinth, as part of an event for the 200th anniversary of the Heroic Exodus of Messolonghi of 1826 organized by the Municipal Free Open University of Corinth, Mr. Pavlopoulos discussed: “The Heroic Exodus of Messolonghi as a timeless source of inspiration for the fulfillment of our National Obligations” and highlighted the following:
Prokopis Pavlopoulos, former President of the Hellenic Republic By Prokopis Pavlopoulos, former President of the Hellenic Republic
Prologue
Every Greek knows - or, at least, should know - that the Exodus of Messolonghi must remain in perpetuity a timeless source of inspiration for the fulfillment of our National Obligations. In this regard, the echo from Messolonghi, that harsh April of the Exodus, has not fallen silent. It will never fall silent. You can listen to it, hear it like a mournful bell or even like a wake-up call, as long as you let your soul be pure - as if coming from holy communion - to feel the secrets of its lagoon. To breathe, in the deafening silence, the air of its abandoned village, to smell, in the stillness of spring, the brine of its water. You will hear the cannons, you will hear the rifles, you will hear the cry of those in the Exodus, you will smell the smoke and the blood, without being afraid, without taking the path of flight. You will stay there and you will contemplate what it means to be Greek. You will meet, again and again, Freedom clasping mothers and children in her arms, nodding affectionately to the Fighters who raise the sword with a fierce eye, lamenting, like the Virgin Mary under the Cross, the curse of Byron. Messolonghi lives.
I. Historical notes on the path of Messolonghi through time
Based on these thoughts, let me at this point refer, even if only briefly, to the centuries-old History of the Holy City of Messolonghi, which was the Place worshipped by Lord Byron and the birthplace of five Prime Ministers of our Country, most notably Charilaos Trikoupis, as well as of our great poets, most notably Kostis Palamas.
Every corner - without exaggeration, every stone of this Place - is a part of a distant and glorious past, as is proven by the fact that in the northwest of Messolonghi there are the ruins of Pleuron, a city mentioned in the works of Homer. Pleuron participated in the Trojan War and was destroyed by Demetrius the Aetolian. The new city, which was built on the ruins of the old one, was one of the most important in Aetolia and had 30 towers and 7 gates. The ruins of an ancient theater survive from it today.
The name Messolonghi was first mentioned by the Venetian Paruta, who described the naval battle of Lepanto, near Nafpaktos. Several historical sources state that the name Messolonghi comes from the combination of two Italian words, Mezzo/messo and langi, meaning “a place in the middle of lakes” or “a place surrounded by lakes.”
From the settlement of the fishermen who lived there, a small naval center was formed, which within a few decades developed into an important commercial port. The fact that in 1726 a Venetian vice-consulate was established in Messolonghi - with the first consul, Spyridon Barotsis of Naxos - is impressive, as it highlights its importance as a commercial port at that time.
With the outbreak of the Revolution of 1770 (the Orlov Revolt), a temporary Revolutionary Government was formed in Messolonghi, under the leadership of Panagiotis Palamas. The consequences of this action were dramatic, since in April of the same year the fleet of Messolonghi was destroyed, the city was burned down and the people of Messolonghi were forced to abandon it and take refuge in the Ionian Islands. After the end of hostilities, the inhabitants returned, rebuilt their city and re-established their fleet, which was tested once again during the years of Ali Pasha.
II. The Chronology of the Heroic Exodus of Messolonghi
With the outbreak of the National Uprising of 1821, Messolonghi revolted on May 20, 1821. The importance of its geographical location was quickly realized by the local leadership of the Revolution. The Assembly of Western Greece was held in Messolonghi and, subsequently, it became the seat of the Administration of Western Greece, which was based, institutionally and politically, on the “Organization of the Western Mainland of Greece.”
In 1822, the city was besieged for the first time by the troops of Kütahı, who had defeated the rebellious Greeks at Peta, and by Omer Vrioni, who had completed the subjugation of Souli. After two months, the Turks ended the siege, having suffered serious losses. The following year, in 1823, a new Turkish army, led by Boushatli Pasha, headed towards Messolonghi, but was unsuccessful and halted due to the siege in neighboring Aitoliko. The Turks, after failing to capture Aitoliko, abandoned the plan to attack Messolonghi and withdrew.
We thus arrive at the dramatic, as well as uniquely heroic, events of the Third Siege of Messolonghi and the Exodus.
However, from March the situation began to change, after the Turks occupied strategic islands in the lagoon, such as Vasiladi and Dolmas. Their inhabitants fled to Messolonghi, exacerbating the food problem of the City with this movement. On the other hand, of course, the Greeks managed to maintain control of the islet of Kleisova after a fierce battle, in which Ibrahim's troops suffered very heavy losses.
III. Messolonghi and the Success of the National Uprising of 1821
If one attempts to systematically evaluate the obviously decisive, according to its aforementioned result, impact of the Exodus of Messolonghi on the Greek National Uprising, one cannot but start from the observation that the centuries-old History of our Nation, which is lost in the depths of time, is made of mosaics, composed of two, basically, characteristics: The Spirit and the Blood.
The Spirit, because this is what always leads us to creation, which also shaped the timeless Greek Culture, which is at the basis of European Culture. And the Blood, which is intertwined with Freedom. Because, as every anniversary celebration of the heroic Exodus of the Messolonghi reminds us, Freedom was won with Blood. And for us, the Greeks, Freedom is a concept and a principle that is literally existential, since only as Free people can we live, defend our value and develop our personality.
In Messolonghi, something world-historical happened: In Messolonghi, the synthesis of Blood and Spirit took place. A synthesis that gave birth to Philhellenism and inspired the ideal of Freedom. Freedom as we know it today. We must not forget that the Exodus and the Sacrifice were not a necessity, they were a decision. A decision of people who wanted to show that they were and remained free until death. It's what Dionysios Solomos described in his epic “Free Besieged.”
Messolonghi is a source of inspiration. And not only for us, but also for Europe and for Humanity. When Messolonghi fell, beyond the mourning in Greece, there was a cry, a cry of anguish, throughout Europe. The art proved it, the literature of that time proved it. A cry of anguish, because the fall of Messolonghi and this sacrifice meant that the ideals, principles and values of Europe had not yet been realized, at that time. I invite you to think that it is not at all coincidental that, since the Declaration of the Rights of Man and of the Citizen of 1789 had not yet become a reality in France, it was mainly France, which, in terms of mobilizing the world, made known to all of Europe, aside from other Europeans such as Byron, what the fall of Messolonghi meant. Because the demand for Freedom has inspired Man in his deepest essence throughout time, speaking to the core of his existence.
Even today, therefore, both We and our Partners in the European Union must be inspired by Messolonghi. Here the principles and values concerning Man and Solidarity were tested. Here the resilience of society was tested, the principles and values on which our European edifice was gradually founded.
Epilogue
Let me end by saying that we, the Greeks, are a peace-loving people. A people who believe in good relations and cooperation with their neighbors. Therefore, we also convey to neighboring Turkey that the past should not divide us, but should teach us. However, in this direction, we make it clear, once again, that friendship, good neighborliness and the European perspective of Turkey - which we practically favor - have as an elementary condition the full and sincere respect for the whole of International and European Law. Recently, positions on International Law have been heard from high-ranking figures in the political hierarchy of Ankara that fluctuate between provocative ignorance and unprecedented audacity, in terms of questioning International Law. We therefore say to those who, with this audacity and ignorance, attempt to sideline International Law - but also European Law - that, as we have proven with our own History, we can both inspire and, if necessary, impose respect for International Law and European Law, thus rising, as always, to the height of our historical mission.
Prologue
Every Greek knows - or, at least, should know - that the Exodus of Messolonghi must remain in perpetuity a timeless source of inspiration for the fulfillment of our National Obligations. In this regard, the echo from Messolonghi, that harsh April of the Exodus, has not fallen silent. It will never fall silent. You can listen to it, hear it like a mournful bell or even like a wake-up call, as long as you let your soul be pure - as if coming from holy communion - to feel the secrets of its lagoon. To breathe, in the deafening silence, the air of its abandoned village, to smell, in the stillness of spring, the brine of its water. You will hear the cannons, you will hear the rifles, you will hear the cry of those in the Exodus, you will smell the smoke and the blood, without being afraid, without taking the path of flight. You will stay there and you will contemplate what it means to be Greek. You will meet, again and again, Freedom clasping mothers and children in her arms, nodding affectionately to the Fighters who raise the sword with a fierce eye, lamenting, like the Virgin Mary under the Cross, the curse of Byron. Messolonghi lives.
I. Historical notes on the path of Messolonghi through time
Based on these thoughts, let me at this point refer, even if only briefly, to the centuries-old History of the Holy City of Messolonghi, which was the Place worshipped by Lord Byron and the birthplace of five Prime Ministers of our Country, most notably Charilaos Trikoupis, as well as of our great poets, most notably Kostis Palamas.
Every corner - without exaggeration, every stone of this Place - is a part of a distant and glorious past, as is proven by the fact that in the northwest of Messolonghi there are the ruins of Pleuron, a city mentioned in the works of Homer. Pleuron participated in the Trojan War and was destroyed by Demetrius the Aetolian. The new city, which was built on the ruins of the old one, was one of the most important in Aetolia and had 30 towers and 7 gates. The ruins of an ancient theater survive from it today.
The name Messolonghi was first mentioned by the Venetian Paruta, who described the naval battle of Lepanto, near Nafpaktos. Several historical sources state that the name Messolonghi comes from the combination of two Italian words, Mezzo/messo and langi, meaning “a place in the middle of lakes” or “a place surrounded by lakes.”
From the settlement of the fishermen who lived there, a small naval center was formed, which within a few decades developed into an important commercial port. The fact that in 1726 a Venetian vice-consulate was established in Messolonghi - with the first consul, Spyridon Barotsis of Naxos - is impressive, as it highlights its importance as a commercial port at that time.
With the outbreak of the Revolution of 1770 (the Orlov Revolt), a temporary Revolutionary Government was formed in Messolonghi, under the leadership of Panagiotis Palamas. The consequences of this action were dramatic, since in April of the same year the fleet of Messolonghi was destroyed, the city was burned down and the people of Messolonghi were forced to abandon it and take refuge in the Ionian Islands. After the end of hostilities, the inhabitants returned, rebuilt their city and re-established their fleet, which was tested once again during the years of Ali Pasha.
II. The Chronology of the Heroic Exodus of Messolonghi
With the outbreak of the National Uprising of 1821, Messolonghi revolted on May 20, 1821. The importance of its geographical location was quickly realized by the local leadership of the Revolution. The Assembly of Western Greece was held in Messolonghi and, subsequently, it became the seat of the Administration of Western Greece, which was based, institutionally and politically, on the “Organization of the Western Mainland of Greece.”
In 1822, the city was besieged for the first time by the troops of Kütahı, who had defeated the rebellious Greeks at Peta, and by Omer Vrioni, who had completed the subjugation of Souli. After two months, the Turks ended the siege, having suffered serious losses. The following year, in 1823, a new Turkish army, led by Boushatli Pasha, headed towards Messolonghi, but was unsuccessful and halted due to the siege in neighboring Aitoliko. The Turks, after failing to capture Aitoliko, abandoned the plan to attack Messolonghi and withdrew.
We thus arrive at the dramatic, as well as uniquely heroic, events of the Third Siege of Messolonghi and the Exodus.
- Specifically, in 1825 Kütahı gathered a large army in Larissa and headed towards Messolonghi. At the end of April 1825, he camped in the area and began the siege of Messolonghi. All of his attempted attacks against the city failed, as did his attempt to cut off its supplies by land and sea. The Besieged came to an understanding with Karaiskakis, who waged a war of attrition in the rear of Kütahı's army, forcing him to go into a defensive position in October 1825.
- Meanwhile, the Sultan, foreseeing that the siege would be time-consuming and fearing that there would be developments to the detriment of the Ottomans since the European Courts, pressured by the Philhellenic movement of their peoples, had begun to recognize the existence of a Greek Question, wanted to reinforce the blockade of Messolonghi with additional forces from Ibrahim, despite the fact that this was not foreseen in his initial agreement with the Egyptian marshal.
- For this reason, in early October 1825, naval squadrons of all the Ottoman allies, totaling 145 ships, consisting of Turkish, Egyptian, Algerian and Tripolitan transport and warships, as well as several warships under various European flags, sailed to Alexandria. At the same time, 8,000 Arab infantry, 1,200 cavalry and approximately 800 irregular Turks were gathered in that city, who were trained under the supervision of high-ranking French officers. This army also had at its disposal large quantities of food and ammunition, which had been sent from French ports. With all these forces, Ibrahim aimed both at subjugating the entire Peloponnese and at capturing Messolonghi.
- With the arrival of this new stronger army, the siege of Messolonghi resumed more fiercely. Nevertheless, by February 1826 the Turks had not achieved any success. Andreas Miaoulis with his fleet managed to resupply Messolonghi and the defense of the Besieged remained strong.
However, from March the situation began to change, after the Turks occupied strategic islands in the lagoon, such as Vasiladi and Dolmas. Their inhabitants fled to Messolonghi, exacerbating the food problem of the City with this movement. On the other hand, of course, the Greeks managed to maintain control of the islet of Kleisova after a fierce battle, in which Ibrahim's troops suffered very heavy losses.
- Nevertheless, the ability of the Greek Fleet to supply the City had become impossible, resulting in the defenders finding themselves in a very difficult position. Thus, the situation in Messolonghi became dramatic and hunger began to claim the inhabitants. Under these circumstances, the Council of the Commanders and the Nobility of the City made the decision for the Exodus of the inhabitants from it. The Exodus was set for the night of Lazarus Saturday and the dawn of Palm Sunday, between 10 and 11 April 1826.
- On the night of 10 April 1826, the Besieged organized their forces into three bodies, under the leadership of Notis Botsaris, Dimitrios Makris and Kitsos Tzavelas, while in the middle of the triangle, which these forces would form, they decided to place the women and children. The plan of the Exodus was probably betrayed, probably by a foreigner, resulting in the Turkish-Egyptian response with a fierce attack, which was accompanied by a massacre. Thousands of Greeks were massacred or captured and only 1,500 managed to escape. These few reached the slopes of Zygos and from there to Amfissa.
- The tragedy of the fall of Messolonghi and the Epic of the Heroic Exodus also lit the historical torch of the Philhellenic Movement in Europe. In France, Switzerland, Germany, England and other European countries, there were manifestations of unprecedented and sincere support for the Struggle of the rebellious Greeks. Tangible evidence was the publication of poems, plays, articles, speeches, as well as the holding of fundraisers and the undertaking of other diplomatic actions, with the aim of strengthening the Struggle of the Greeks against the Ottomans. In short, the Heroic Exodus of Messolonghi and the emotion it caused in the European Peoples, accelerated the procedures for reaching an agreement between the Great Powers for the final resolution of the Greek Question.
III. Messolonghi and the Success of the National Uprising of 1821
If one attempts to systematically evaluate the obviously decisive, according to its aforementioned result, impact of the Exodus of Messolonghi on the Greek National Uprising, one cannot but start from the observation that the centuries-old History of our Nation, which is lost in the depths of time, is made of mosaics, composed of two, basically, characteristics: The Spirit and the Blood.
The Spirit, because this is what always leads us to creation, which also shaped the timeless Greek Culture, which is at the basis of European Culture. And the Blood, which is intertwined with Freedom. Because, as every anniversary celebration of the heroic Exodus of the Messolonghi reminds us, Freedom was won with Blood. And for us, the Greeks, Freedom is a concept and a principle that is literally existential, since only as Free people can we live, defend our value and develop our personality.
In Messolonghi, something world-historical happened: In Messolonghi, the synthesis of Blood and Spirit took place. A synthesis that gave birth to Philhellenism and inspired the ideal of Freedom. Freedom as we know it today. We must not forget that the Exodus and the Sacrifice were not a necessity, they were a decision. A decision of people who wanted to show that they were and remained free until death. It's what Dionysios Solomos described in his epic “Free Besieged.”
Messolonghi is a source of inspiration. And not only for us, but also for Europe and for Humanity. When Messolonghi fell, beyond the mourning in Greece, there was a cry, a cry of anguish, throughout Europe. The art proved it, the literature of that time proved it. A cry of anguish, because the fall of Messolonghi and this sacrifice meant that the ideals, principles and values of Europe had not yet been realized, at that time. I invite you to think that it is not at all coincidental that, since the Declaration of the Rights of Man and of the Citizen of 1789 had not yet become a reality in France, it was mainly France, which, in terms of mobilizing the world, made known to all of Europe, aside from other Europeans such as Byron, what the fall of Messolonghi meant. Because the demand for Freedom has inspired Man in his deepest essence throughout time, speaking to the core of his existence.
Even today, therefore, both We and our Partners in the European Union must be inspired by Messolonghi. Here the principles and values concerning Man and Solidarity were tested. Here the resilience of society was tested, the principles and values on which our European edifice was gradually founded.
- We, the Greeks, must be inspired by Dionysios Solomos’ “Free Besieged,” and specifically by the verse, “The eyes of my soul are always open, always vigilant.” Especially in these difficult times, we must have the eyes of our soul open and vigilant. At the same time, however, it is an inescapable necessity - our greatest and sacred duty towards our History, every aspect of which, and above all the tragic aspects of division, imperatively teaches us - to be united in the face of great and important things. With respect for the opinions of each one and their particularity, but united as one fist in the face of those that concern the course of the People and the Nation, and especially the defense of our National Identity and Heritage.
- But our Partners in the European Union can and must also be inspired by Messolonghi, just as some of their distinguished ancestors who initiated and organized the Philhellenic Movement were inspired by it. In these times, we must know that what ensures the cohesion and unity of Europe is Solidarity, it is respect for Man, his Fundamental Rights, supported by Justice, and above all Social Justice. All Europeans must defend these values, bearing in mind that European Culture is par excellence anthropocentric. We must not, under any circumstances, allow our Continent to become a “dark continent” again, to recall the title of the relevant book by Mark Mazower concerning the History of Europe in the twentieth century. We must not allow the extremely dangerous formations of populism, which now even exceed the limits of racism, to threaten the European edifice. What I have previously stated is all the more true today, as it is now evident that International Law and International Legality are in a period of dangerous decline, which directly threatens the institutional and political pillars of Representative Democracy, and above all the Fundamental Rights of Man. And at the same time, it also directly threatens Man, Peace, Democracy and Justice, and above all Social Justice.
Epilogue
Let me end by saying that we, the Greeks, are a peace-loving people. A people who believe in good relations and cooperation with their neighbors. Therefore, we also convey to neighboring Turkey that the past should not divide us, but should teach us. However, in this direction, we make it clear, once again, that friendship, good neighborliness and the European perspective of Turkey - which we practically favor - have as an elementary condition the full and sincere respect for the whole of International and European Law. Recently, positions on International Law have been heard from high-ranking figures in the political hierarchy of Ankara that fluctuate between provocative ignorance and unprecedented audacity, in terms of questioning International Law. We therefore say to those who, with this audacity and ignorance, attempt to sideline International Law - but also European Law - that, as we have proven with our own History, we can both inspire and, if necessary, impose respect for International Law and European Law, thus rising, as always, to the height of our historical mission.
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