Essays on the Latin Orient

by William Miller

From these causes there was less bitterness than in most other places between the adherents of the two churches. The Catholics took part in the religious processions of the Orthodox. When the body of St Spiridion was carried round the town the Venetian authorities and many of the garrison paid their respects to the sacred relics; twenty-one guns were fired from the Old Fortress, and the ships in the harbour saluted; and the enlightened Catholic Archbishop, Quirini, author of a work on the antiquities of Corfù, actually went in full state to the Greek church of St Spiridion on the festival of that saint[232]. The Orthodox clergy reciprocated these attentions by meeting the Catholics in the church of St Arsenios, a tenth-century bishop and first Metropolitan of Corfù, where the discordant chanting of Greeks and Latins represented their theological concord, and by praying for the Pope and the Latin Archbishop at the annual banquet at the latter’s palace. They were ready, also, to excommunicate refractory villages at the bidding of the government, and this practice, which filled the superstitious people with terror, was one of the greatest social abuses of Corfù. It was put into force against individuals on the least provocation, and we are told that the same priest was quite willing to provide a counter-excommunication for a consideration[233].

The position of the Corfiote Jews, though far less favourable than that of the Orthodox, was much better than that of the Hebrew colonies in other parts of the Venetian dominions. In the very first days of the Venetian occupation an order was issued to the officials of the Republic, bidding them behave well to the Jewish community and to put no heavier burdens upon them than upon the rest of the islanders. Many of the Venetian governors found it convenient to borrow not only money, but furniture, plate, and liveries from them. That they increased—owing to the Jewish immigration from Spain and Portugal in 1492 and from Naples and Calabria half a century later—in numbers under the Venetians may be inferred from Marmora’s statement that in 1665 there were about 500 Jewish houses in Corfù, and the historian, who shared to the full the natural dislike for the Hebrew race which is so characteristic of the Greeks and so cordially reciprocated by the Jews, naïvely remarks that the Corfiote Jews would be rich if they were let alone[234]. A century later they had monopolised all the trade as middlemen, and the landed proprietors were in their debt. They paid none of the usual taxes levied on Jewish banks at Venice, and when, by the decree of 1572, the Jews were banished from Venetian territory, a special exemption was granted to those of Corfù. They were allowed to practise there as advocates, with permission to defend Christians no less than members of their own race. They had their own council and elected their own officials, and a law of 1614 prohibits the practice of digging up their dead bodies, under pain of hanging. At the same time they had to submit to some degrading restrictions. They were compelled to wear a yellow mark on the breast, or a yellow hat, as a badge of servitude, and an ordinance of 1532 naïvely remarks that this was “a substitute for the custom of stoning, which does so much injury to the houses.” True, a money payment to the treasury secured a dispensation from the necessity of wearing these stigmas; but there was no exception to the rule which enjoined upon all Jews residence in a separate part of the city, where they were divided into two groups, each with its own synagogue. Even to-day the Jewish quarter in the town of Corfù is known as the Hebraïká. Absurd tales were current about them. Travellers were told that one of them was a lineal descendant of Judas, and it was rumoured that a young Jewish girl was about to give birth to a Messiah. They were not allowed to possess real property or to take land or villas on lease, with the exception of one house for the personal use of the lessee. But the effect of this enactment was nullified by means of mortgages; and if a Jew wanted to invest money in houses he had no difficulty in finding a Christian who would purchase or rent them with borrowed Jewish capital. They were expected to offer a copy of the law of Moses to a new Latin Archbishop, who sometimes delighted the Corfiotes by lecturing them on their shortcomings, and sometimes, like Quirini, was tolerant of their creed. Finally, they were forbidden to indulge in public processions—an injunction perhaps quite as much in their own interest as in that of the public peace[235].

The Venetian government did practically nothing for education during the four centuries of its rule in the Ionian islands. No public schools were founded, for, as Count Viaro Capodistria informed the British parliament much later, the Venetian senate never allowed such institutions to be established in the Ionian islands[236]. The administration was content to pay a few teachers of Greek and Italian in Corfù and one in each of the other islands. There was also some private instruction to be had, and the promising young men of the best families, eager to be doctors or lawyers, were sent to complete their education at the university of Padua. But the attainment of a degree at that seat of learning was not arduous, for by a special privilege the Ionians could take their degree without examination. And the Ionian student after his return soon forgot what he had learned, retaining only the varnish of culture. There were exceptions, however, to this low standard. It was a Corfiote who founded at Venice, in 1626, the Greek school, called Flangineion, after the name of its founder, Flangines, which did so much for the improvement of Greek education[237]; while it was a Cephalonian, Nikodemos Metaxas, who about the same time set up the first Greek printing press in Constantinople, which he had purchased in England[238]. But even in the latest Venetian period there were few facilities for attaining knowledge in Corfù. We are told that at that time reading and writing—the highest attainments of the average Greek pope—could be picked up in one of the monasteries, and Latin in the school of some Catholic priest, but that there were no other opportunities of mental cultivation there. The historian Mario Pieri, himself a native of Corfù, remarks that towards the close of the eighteenth century, when he was a boy, there were no public schools, no library, no printing press, and no regular bookseller in the island, and the only literature that could be bought there consisted of a grammar and a Latin dictionary, displayed in the shop of a chemist[239]. No wonder that the Corfiotes were easier to manage in those days than in the more enlightened British times, when newspapers abounded and some of the best pens in southern Europe were ready to lampoon the British protectorate.

Yet, even under the Venetians, that love of literature which has always characterised the Greeks did not become wholly extinct. Jacobo Triboles, a Corfiote resident at Venice, published in the sixteenth century in his native dialect a poem, the subject of which was taken from Boccaccio, called the History of the King of Scotland and the Queen of England. Another literary Corfiote, author of a Lament for the Fall of Greece, was Antonios Eparchos, a versatile genius, at once poet, Hellenist, and soldier, upon whom the fief of the gipsies was conferred for his services[240]. Several other Corfiote bards sang of the Venetian victories, while, in 1672, Andrea Marmora, a member of a noble family still extant in Corfù, published in Italian the first history of his country from the earliest times to the loss of Crete by the Venetians. Subsequent writers have criticised Marmora’s effusive style, his tendency to invent details, his intense desire to glorify the most serene Republic[241]. But his work is quaintly written and he thoroughly reflects the feelings of his class and era. In 1725 Quirini, whom we have already mentioned as Latin Archbishop of Corfù, issued the first edition of a Latin treatise on the antiquities of his see, which was followed, thirteen years later, by a second and enlarged edition. In 1656 an academy of thirty members, known as the Assicurati, was founded at Corfù[242], and only succumbed amid the dangers of the Turkish siege of 1716. A second literary society was started about the same time, and a third saw the light in 1732. Of the other islands Cephalonia produced in the seventeenth century a priest of great oratorical gifts in the person of Elias Meniates. In short, the Frankish influence, which had practically no literary result on the mainland, was much more felt in the intellectual development of the Ionians. But this progress was gained at the expense of the Greek language, which, under the Venetians, became solely the tongue of the peasants. Even to-day Greek is almost the only language understood in the country districts of Corfù, while Italian is readily spoken in the town. In the Venetian times the Venetian dialect was the conversational medium of good society, and the young Corfiote, fresh from his easy-won laurels at Padua, looked down with contempt upon the noblest and most enduring of all languages. Yet it will never be forgotten in Corfù that in the resurrection and regeneration of Greek two Corfiotes of the eighteenth century, Eugenios Boulgaris and Nikephoros Theotokes, played a leading part. The former in particular was the pioneer of Greek as it is written to-day, the forerunner of the more celebrated Koraes, and he dared to write, to the disgust of the clergy, in a language which the people could understand. But, as his best work was done at Joannina, then the chief educational centre of the Greek race, it concerns the general history of Greece under the Turks rather than that of the seven islands[243].

Ionian commerce was hampered by the selfish colonial policy then prevalent in Europe, which aimed at concentrating all colonial trade in the metropolis, through which the exports of the islands had to pass. This naturally led to a vast amount of smuggling, even now rampant in the Greek Archipelago, in which the British gained an unenviable pre-eminence and for which they sometimes paid with their lives. The oil trade, the staple industry of Corfù, was, however, greatly fostered by the grant of 360 drachmai for every plantation of 100 olive trees, and we find that, in the last half-century of the Venetian rule, there were nearly two millions of these trees in that island, which exported 60,000 barrels of oil every second year. The taxes consisted of a tithe of the oil, the crops, and the agricultural produce, and a money payment on the wine, a “chimney tax” on each house, and an export duty of 15 per cent. on the oil, 9 per cent. on the salt, and 4 per cent. on other articles. There was also an import duty of 6 per cent. on Venetian and of 8 per cent. on foreign, goods. The revenue of Zante was so greatly benefited by the introduction of the currant industry that it increased more than forty-fold in the space of thirty years during the sixteenth century, and a hundred years later the traveller Spon said it deserved the name of the “island of gold” and called it “a terrestrial paradise.” But the wholesale conversion of corn fields into currant plots caused such alarm that the local authorities applied to Venice for permission to root up the currant bushes by force. The Republic replied by allowing the currants to remain, but at the same time levying a tax upon them, the proceeds of which were devoted to the purchase and storage of bread stuffs. The currant industry of that island was injured by further duties, and was thus placed at a disadvantage as compared with the lightly taxed currants of the Morea. But in the eighteenth century such numbers of English ships came to Zante to load currants that the place had an English consul, two English offices, and an English cemetery, while our countrymen were very popular there[244]. One of the English families, attracted thither by the currant trade, that of Sergeant, still flourishes there. These public granaries were also instituted at Corfù, which continued, however, to suffer severely from famines. At the time when Zante was so prosperous Corfù was less productive, and we accordingly hear that the Venetians obtained permission from the Pope to levy a tithe on the goods of the Catholic clergy, in order to defray the costs of maintenance. The salt pans of Levkimo, at the south of the island, formed a government monopoly, and the importation of foreign salt was punished by banishment[245]. In order, perhaps, to counteract the excessive usury of the Corfiote Jews, the government established an official pawnshop[246], where money was lent at a moderate rate of interest—6 per cent.

The administration of the other six islands was on similar lines to that of Corfù. The nearest of them, Paxo, with its dependency, Anti-Paxo, was treated as part of that island, and, as we have seen, the Corfiote “chief priest” had ecclesiastical jurisdiction over it, just as nowadays the Greek Archbishop of Corfù is also styled “of the Paxoi.” In 1513, however, Paxo, together with the taxes which it paid, was sold by the Venetians to the heirs of a Corfiote noble, who treated its inhabitants so badly that many of them fled to Turkish territory. At last the provveditore generale del Levante, under whose province the affairs of these islands came, interfered, fixed the taxes of Paxos at a certain sum, and appointed a native with a title of capitano to govern it as the representative of the provveditore e capitano at Corfù. Zante was administered during the first half-century of Venetian rule by a single provveditore; but when the population had considerably increased the Zantiotes, like the Cephalonians, had need of further officials—two councillors and a secretary, all Venetian nobles—who assisted the provveditore, and, like him, were appointed for two years. In both Cephalonia and Zante there were a general council, composed of the nobles, and a smaller council, whose numbers were finally fixed in Zante at 150. The character of these two islands, separated by such a narrow channel of sea, was, however, widely different. Zante was much more aristocratic in its ideas, though the feudal system, against which the popular rising of 1628 was directed, prevailed in both islands alike, where it had been introduced by the Latin counts, Zante having twelve fiefs and Cephalonia six[247]. But Cephalonia, owing to its purer Hellenic population, was actuated by the democratic sentiments engrained in the Greek character. The meetings of the Cephalonian council were remarkable for their turbulence, of which the authorities frequently complained, and a retiring governor of that island drew up a report to the home government in 1754 in which he described in vivid colours the tendency of the strong to tyrannise over the weak, which he had found common to all classes, and which caused annoyance to the government and frequent disturbances of the public peace[248]. British officials had in turn a similar experience, and Mr Gladstone discovered that the vendetta was not extinct in the wild mountainous regions of Cephalonia when he visited the Ionian islands on his celebrated mission. Venice fostered the quarrels between the various parties at Argostoli, and governed the unruly Cephalonians by means of their own divisions. In Zante the number of the noble families, at first indefinite, was finally fixed at ninety-three; and if any became extinct the vacancy was filled by the ennoblement of a family of burghers. Once a year the provveditore generale del Levante paid a visit of inspection to these islands; his arrival was the greatest event of the whole calendar, and etiquette prescribed the forms to be observed on his landing. He was expected to kiss first the cross presented to him by the Latin bishop, and then the copy of the Gospels offered to him by the spiritual head of the Orthodox community.

Leonardo Tocco had restored the Greek episcopal throne in Cephalonia, and in the Venetian times, promoted to the rank of an archbishopric, it continued to exist with jurisdiction over the Greeks at Zante and Ithake, which was often disputed by the “chief priest” (πρωτοπαπᾶς) of Zante, where a Latin bishop also resided. This dispute was at last settled by a decree of the senate that the Cephalonian clergy should retain the right to elect their prelate on condition of choosing a Zantiote on every third vacancy[249]. In Zante, as in Corfù, the Jews were a considerable factor; at the close of the Venetian rule they numbered about 2000, and lived in a separate quarter of the city, walled in and guarded; and the island was remarkable for the violent anti-Semitic riots of 1712[250], arising out of the usual fiction of the slaughtered Christian child, which found their counterpart at Corfù in our own time. But the greatest evil in these less important islands was that their provveditori, being chosen from the poorer Venetian aristocracy, the so-called barnabotti, and receiving small salaries, made up for their lack of means by corruption, just as the Turkish officials do now. The efforts of the home government to check the abuse of bribery, by forbidding its officials to receive presents, were not always successful. The discontent of the lesser islands found vent in the embassies which they had the right to send to Venice, and we occasionally hear of their provveditori being detected in taking bribes. More rarely the provveditore generale himself was degraded from his high office for malversation. Accordingly the most recent Greek historian of the fiscal administration of the islands under the Venetians, considers that it was fortunate for them to have been taken, and lost, by Venice when they were[251].

Anything which concerns the supposed home of Odysseus must necessarily be of interest, and fortunately we have some facts about the government of Ithake at this period. We first hear of a Venetian governor there in 1504, when the island had been repeopled by emigrants from Santa Maura, and this official was assisted by two local magnates, called “elders of the people” (δημογέροντες). In 1536 a life governor was appointed, and upon his death, in 1563, a noble from Cephalonia, appointed by the council of that island, was sent to administer it with the two “elders,” subject to the approval of the provveditore generale, who visited Ithake every March. The Ithakans twice successfully complained to Venice of their Cephalonian governors, who were accused of extortion and of improper interference in local affairs. Accordingly in 1697 the office was abolished, and thenceforth the two Ithakan “elders” held sway alone, while every year the principal men of the island met to elect the local officials. Small as it is, Ithake formed one feudal barony[252], of which the Galati were the holders, and its population at the close of the Venetian period was estimated at about 7000.

Santa Maura was more democratic in its constitution than most of the islands; for when Morosini took it from the Turks he permitted the inhabitants to decide how they would be governed. Accordingly the general council came in course of time to be largely composed of peasants; but when, towards the close of the eighteenth century, the Venetian government sent a special commissioner to reform the constitutions of the seven islands he created a second and smaller council of fifty at Santa Maura, to which the election of the local officials was transferred. Venice was represented there by two provveditori, one of whom had jurisdiction over the continental dependencies of Prevesa and Vonitza, subject, however, to the supreme authority of the commander of the fleet at Corfù[253]. Parga and Butrinto were entrusted to two officers sent from the seat of the Ionian government; the former had its own council, its own local officials, and paid neither taxes nor duties. All its inhabitants were soldiers, and many of them pirates, and they were known to imprison a Venetian governor, just as the Albanians of our time besieged a Turkish vali, till they could get redress[254].

Finally the distant island of Kythera was administered by a Venetian noble sent thither every two years. While it was a dependency of Crete Kythera fell into a very bad state; its chief men indulged in constant dissensions; the government was arbitrary, the garrison exacting. In 1572 an attempt was made to remedy these evils by the establishment of a council of thirty members, elected on a property qualification, with the power of electing the local authorities. A Golden Book was started, and the natives were granted the usual privilege of appeal to the Venetian government, either in Crete or at the capital. All the islands shared with Corfù the right of electing the captains of their own galleys, and they on more than one occasion rendered valuable services to the Republic at sea.