Question: What group was significant in the expansion of the Christian faith ?

Answer: Hellenized East were instrumental in the spread of early Christianity

In the religious sphere, this was a period of profound change. The spiritual revolution that took place, saw a waning of the old Greek religion, whose decline beginning in the 3rd century BC continued with the introduction of new religious movements from the East. The cults of deities like Isis and Mithra were introduced into the Greek world. <hl> Greek-speaking communities of the Hellenized East were instrumental in the spread of early Christianity in the 2nd and 3rd centuries, and Christianity's early leaders and writers (notably St Paul) were generally Greek-speaking, though none were from Greece. <hl> However, Greece itself had a tendency to cling to paganism and was not one of the influential centers of early Christianity: in fact, some ancient Greek religious practices remained in vogue until the end of the 4th century, with some areas such as the southeastern Peloponnese remaining pagan until well into the 10th century AD.

In the religious sphere, this was a period of profound change. The spiritual revolution that took place, saw a waning of the old Greek religion, whose decline beginning in the 3rd century BC continued with the introduction of new religious movements from the East. The cults of deities like Isis and Mithra were introduced into the Greek world. Greek-speaking communities of the <hl> Hellenized East were instrumental in the spread of early Christianity <hl> in the 2nd and 3rd centuries, and Christianity's early leaders and writers (notably St Paul) were generally Greek-speaking, though none were from Greece. However, Greece itself had a tendency to cling to paganism and was not one of the influential centers of early Christianity: in fact, some ancient Greek religious practices remained in vogue until the end of the 4th century, with some areas such as the southeastern Peloponnese remaining pagan until well into the 10th century AD.


Question: What language are the Apostle's namely believed to have spoken ?

In the religious sphere, this was a period of profound change. The spiritual revolution that took place, saw a waning of the old Greek religion, whose decline beginning in the 3rd century BC continued with the introduction of new religious movements from the East. The cults of deities like Isis and Mithra were introduced into the Greek world. Greek-speaking communities of the Hellenized East were instrumental in the spread of early Christianity in the 2nd and 3rd centuries, and Christianity's early leaders and writers (notably St Paul) were generally Greek-speaking, though none were from Greece. However, Greece itself had a tendency to cling to paganism and was not one of the influential centers of early Christianity: in fact, some ancient Greek religious practices remained in vogue until the end of the 4th century, with some areas such as the southeastern Peloponnese remaining pagan until well into the 10th century AD.

Answer: Christianity's early leaders and writers (notably St Paul) were generally Greek-speaking

In the religious sphere, this was a period of profound change. The spiritual revolution that took place, saw a waning of the old Greek religion, whose decline beginning in the 3rd century BC continued with the introduction of new religious movements from the East. The cults of deities like Isis and Mithra were introduced into the Greek world. <hl> Greek-speaking communities of the Hellenized East were instrumental in the spread of early Christianity in the 2nd and 3rd centuries, and Christianity's early leaders and writers (notably St Paul) were generally Greek-speaking , though none were from Greece. <hl> However, Greece itself had a tendency to cling to paganism and was not one of the influential centers of early Christianity: in fact, some ancient Greek religious practices remained in vogue until the end of the 4th century, with some areas such as the southeastern Peloponnese remaining pagan until well into the 10th century AD.

In the religious sphere, this was a period of profound change. The spiritual revolution that took place, saw a waning of the old Greek religion, whose decline beginning in the 3rd century BC continued with the introduction of new religious movements from the East. The cults of deities like Isis and Mithra were introduced into the Greek world. Greek-speaking communities of the Hellenized East were instrumental in the spread of early Christianity in the 2nd and 3rd centuries, and <hl> Christianity's early leaders and writers (notably St Paul) were generally Greek-speaking <hl>, though none were from Greece. However, Greece itself had a tendency to cling to paganism and was not one of the influential centers of early Christianity: in fact, some ancient Greek religious practices remained in vogue until the end of the 4th century, with some areas such as the southeastern Peloponnese remaining pagan until well into the 10th century AD.

Greek-speaking communities of the Hellenized East were instrumental in the spread of early Christianity in the 2nd and 3rd centuries, and <hl> Christianity's early leaders and writers (notably St Paul) were generally Greek-speaking <hl> , though none were from Greece.


Question: What alternative name were the Greeks known by ?

Of the new eastern religions introduced into the Greek world, the most successful was Christianity. From the early centuries of the Common Era, the Greeks identified as Romaioi ("Romans"), by that time the name ‘Hellenes’ denoted pagans. While ethnic distinctions still existed in the Roman Empire, they became secondary to religious considerations and the renewed empire used Christianity as a tool to support its cohesion and promoted a robust Roman national identity. Concurrently the secular, urban civilization of late antiquity survived in the Eastern Mediterranean along with Greco-Roman educational system, although it was from Christianity that the culture's essential values were drawn.

Answer: the Greeks identified as Romaioi ("Romans")

Of the new eastern religions introduced into the Greek world, the most successful was Christianity. <hl> From the early centuries of the Common Era, the Greeks identified as Romaioi ("Romans") , by that time the name ‘Hellenes’ denoted pagans. <hl> While ethnic distinctions still existed in the Roman Empire, they became secondary to religious considerations and the renewed empire used Christianity as a tool to support its cohesion and promoted a robust Roman national identity. Concurrently the secular, urban civilization of late antiquity survived in the Eastern Mediterranean along with Greco-Roman educational system, although it was from Christianity that the culture's essential values were drawn.

Of the new eastern religions introduced into the Greek world, the most successful was Christianity. From the early centuries of the Common Era, <hl> the Greeks identified as Romaioi ("Romans") <hl>, by that time the name ‘Hellenes’ denoted pagans. While ethnic distinctions still existed in the Roman Empire, they became secondary to religious considerations and the renewed empire used Christianity as a tool to support its cohesion and promoted a robust Roman national identity. Concurrently the secular, urban civilization of late antiquity survived in the Eastern Mediterranean along with Greco-Roman educational system, although it was from Christianity that the culture's essential values were drawn.

From the early centuries of the Common Era, <hl> the Greeks identified as Romaioi ("Romans") <hl> , by that time the name ‘Hellenes’ denoted pagans.


Question: What did the label of Hellenes come to stand for during the Common Era of Greece ?

Answer: the name ‘Hellenes’ denoted pagans

Of the new eastern religions introduced into the Greek world, the most successful was Christianity. <hl> From the early centuries of the Common Era, the Greeks identified as Romaioi ("Romans"), by that time the name ‘Hellenes’ denoted pagans . <hl> While ethnic distinctions still existed in the Roman Empire, they became secondary to religious considerations and the renewed empire used Christianity as a tool to support its cohesion and promoted a robust Roman national identity. Concurrently the secular, urban civilization of late antiquity survived in the Eastern Mediterranean along with Greco-Roman educational system, although it was from Christianity that the culture's essential values were drawn.

Of the new eastern religions introduced into the Greek world, the most successful was Christianity. From the early centuries of the Common Era, the Greeks identified as Romaioi ("Romans"), by that time <hl> the name ‘Hellenes’ denoted pagans <hl>. While ethnic distinctions still existed in the Roman Empire, they became secondary to religious considerations and the renewed empire used Christianity as a tool to support its cohesion and promoted a robust Roman national identity. Concurrently the secular, urban civilization of late antiquity survived in the Eastern Mediterranean along with Greco-Roman educational system, although it was from Christianity that the culture's essential values were drawn.

From the early centuries of the Common Era, the Greeks identified as Romaioi ("Romans"), by that time <hl> the name ‘Hellenes’ denoted pagans <hl> .


Question: Did the Roman world consider one ethnocentric lineage to be a great concern ?

Answer: secondary to religious considerations

Of the new eastern religions introduced into the Greek world, the most successful was Christianity. From the early centuries of the Common Era, the Greeks identified as Romaioi ("Romans"), by that time the name ‘Hellenes’ denoted pagans. <hl> While ethnic distinctions still existed in the Roman Empire, they became secondary to religious considerations and the renewed empire used Christianity as a tool to support its cohesion and promoted a robust Roman national identity. <hl> Concurrently the secular, urban civilization of late antiquity survived in the Eastern Mediterranean along with Greco-Roman educational system, although it was from Christianity that the culture's essential values were drawn.

Of the new eastern religions introduced into the Greek world, the most successful was Christianity. From the early centuries of the Common Era, the Greeks identified as Romaioi ("Romans"), by that time the name ‘Hellenes’ denoted pagans. While ethnic distinctions still existed in the Roman Empire, they became <hl> secondary to religious considerations <hl> and the renewed empire used Christianity as a tool to support its cohesion and promoted a robust Roman national identity. Concurrently the secular, urban civilization of late antiquity survived in the Eastern Mediterranean along with Greco-Roman educational system, although it was from Christianity that the culture's essential values were drawn.


Question: What imperative value was extolled from the Christian community to the Roman world ?

Answer: Greco-Roman educational system, although it was from Christianity that the culture's essential values were drawn.

Of the new eastern religions introduced into the Greek world, the most successful was Christianity. From the early centuries of the Common Era, the Greeks identified as Romaioi ("Romans"), by that time the name ‘Hellenes’ denoted pagans. While ethnic distinctions still existed in the Roman Empire, they became secondary to religious considerations and the renewed empire used Christianity as a tool to support its cohesion and promoted a robust Roman national identity. <hl> Concurrently the secular, urban civilization of late antiquity survived in the Eastern Mediterranean along with Greco-Roman educational system, although it was from Christianity that the culture's essential values were drawn. <hl>

Of the new eastern religions introduced into the Greek world, the most successful was Christianity. From the early centuries of the Common Era, the Greeks identified as Romaioi ("Romans"), by that time the name ‘Hellenes’ denoted pagans. While ethnic distinctions still existed in the Roman Empire, they became secondary to religious considerations and the renewed empire used Christianity as a tool to support its cohesion and promoted a robust Roman national identity. Concurrently the secular, urban civilization of late antiquity survived in the Eastern Mediterranean along with <hl> Greco-Roman educational system, although it was from Christianity that the culture's essential values were drawn. <hl>


Question: When did the Byzantine Kingdom come under the impact of the Greeks.

The Eastern Roman Empire – today conventionally named the Byzantine Empire, a name not in use during its own time – became increasingly influenced by Greek culture after the 7th century, when Emperor Heraclius (AD 575 - 641) decided to make Greek the empire's official language. Certainly from then on, but likely earlier, the Roman and Greek cultures were virtually fused into a single Greco-Roman world. Although the Latin West recognized the Eastern Empire's claim to the Roman legacy for several centuries, after Pope Leo III crowned Charlemagne, king of the Franks, as the "Roman Emperor" on 25 December 800, an act which eventually led to the formation of the Holy Roman Empire, the Latin West started to favour the Franks and began to refer to the Eastern Roman Empire largely as the Empire of the Greeks (Imperium Graecorum).

Answer: influenced by Greek culture after the 7th century,

<hl> The Eastern Roman Empire – today conventionally named the Byzantine Empire, a name not in use during its own time – became increasingly influenced by Greek culture after the 7th century, when Emperor Heraclius (AD 575 - 641) decided to make Greek the empire's official language. <hl> Certainly from then on, but likely earlier, the Roman and Greek cultures were virtually fused into a single Greco-Roman world. Although the Latin West recognized the Eastern Empire's claim to the Roman legacy for several centuries, after Pope Leo III crowned Charlemagne, king of the Franks, as the "Roman Emperor" on 25 December 800, an act which eventually led to the formation of the Holy Roman Empire, the Latin West started to favour the Franks and began to refer to the Eastern Roman Empire largely as the Empire of the Greeks (Imperium Graecorum).

The Eastern Roman Empire – today conventionally named the Byzantine Empire, a name not in use during its own time – became increasingly <hl> influenced by Greek culture after the 7th century, <hl> when Emperor Heraclius (AD 575 - 641) decided to make Greek the empire's official language. Certainly from then on, but likely earlier, the Roman and Greek cultures were virtually fused into a single Greco-Roman world. Although the Latin West recognized the Eastern Empire's claim to the Roman legacy for several centuries, after Pope Leo III crowned Charlemagne, king of the Franks, as the "Roman Emperor" on 25 December 800, an act which eventually led to the formation of the Holy Roman Empire, the Latin West started to favour the Franks and began to refer to the Eastern Roman Empire largely as the Empire of the Greeks (Imperium Graecorum).


Question: Who ruled Rome during this time period ?

Answer: Emperor Heraclius (AD 575 - 641)

<hl> The Eastern Roman Empire – today conventionally named the Byzantine Empire, a name not in use during its own time – became increasingly influenced by Greek culture after the 7th century, when Emperor Heraclius (AD 575 - 641) decided to make Greek the empire's official language. <hl> Certainly from then on, but likely earlier, the Roman and Greek cultures were virtually fused into a single Greco-Roman world. Although the Latin West recognized the Eastern Empire's claim to the Roman legacy for several centuries, after Pope Leo III crowned Charlemagne, king of the Franks, as the "Roman Emperor" on 25 December 800, an act which eventually led to the formation of the Holy Roman Empire, the Latin West started to favour the Franks and began to refer to the Eastern Roman Empire largely as the Empire of the Greeks (Imperium Graecorum).

The Eastern Roman Empire – today conventionally named the Byzantine Empire, a name not in use during its own time – became increasingly influenced by Greek culture after the 7th century, when <hl> Emperor Heraclius (AD 575 - 641) <hl> decided to make Greek the empire's official language. Certainly from then on, but likely earlier, the Roman and Greek cultures were virtually fused into a single Greco-Roman world. Although the Latin West recognized the Eastern Empire's claim to the Roman legacy for several centuries, after Pope Leo III crowned Charlemagne, king of the Franks, as the "Roman Emperor" on 25 December 800, an act which eventually led to the formation of the Holy Roman Empire, the Latin West started to favour the Franks and began to refer to the Eastern Roman Empire largely as the Empire of the Greeks (Imperium Graecorum).


Question: What decision did he make that influenced the culture in an attempt to make things more homogeneous ?

Answer: decided to make Greek the empire's official language.

<hl> The Eastern Roman Empire – today conventionally named the Byzantine Empire, a name not in use during its own time – became increasingly influenced by Greek culture after the 7th century, when Emperor Heraclius (AD 575 - 641) decided to make Greek the empire's official language. Certainly from then on, but likely earlier, the Roman and Greek cultures were virtually fused into a single Greco-Roman world. <hl> Although the Latin West recognized the Eastern Empire's claim to the Roman legacy for several centuries, after Pope Leo III crowned Charlemagne, king of the Franks, as the "Roman Emperor" on 25 December 800, an act which eventually led to the formation of the Holy Roman Empire, the Latin West started to favour the Franks and began to refer to the Eastern Roman Empire largely as the Empire of the Greeks (Imperium Graecorum).

The Eastern Roman Empire – today conventionally named the Byzantine Empire, a name not in use during its own time – became increasingly influenced by Greek culture after the 7th century, when Emperor Heraclius (AD 575 - 641) <hl> decided to make Greek the empire's official language. <hl> Certainly from then on, but likely earlier, the Roman and Greek cultures were virtually fused into a single Greco-Roman world. Although the Latin West recognized the Eastern Empire's claim to the Roman legacy for several centuries, after Pope Leo III crowned Charlemagne, king of the Franks, as the "Roman Emperor" on 25 December 800, an act which eventually led to the formation of the Holy Roman Empire, the Latin West started to favour the Franks and began to refer to the Eastern Roman Empire largely as the Empire of the Greeks (Imperium Graecorum).


Question: What made the Eastern Empire be known as the Imperium Graecorum ?

Answer: Pope Leo III crowned Charlemagne, king of the Franks, as the "Roman Emperor"

The Eastern Roman Empire – today conventionally named the Byzantine Empire, a name not in use during its own time – became increasingly influenced by Greek culture after the 7th century, when Emperor Heraclius (AD 575 - 641) decided to make Greek the empire's official language. Certainly from then on, but likely earlier, the Roman and Greek cultures were virtually fused into a single Greco-Roman world. <hl> Although the Latin West recognized the Eastern Empire's claim to the Roman legacy for several centuries, after Pope Leo III crowned Charlemagne, king of the Franks, as the "Roman Emperor" on 25 December 800, an act which eventually led to the formation of the Holy Roman Empire, the Latin West started to favour the Franks and began to refer to the Eastern Roman Empire largely as the Empire of the Greeks (Imperium Graecorum). <hl>

The Eastern Roman Empire – today conventionally named the Byzantine Empire, a name not in use during its own time – became increasingly influenced by Greek culture after the 7th century, when Emperor Heraclius (AD 575 - 641) decided to make Greek the empire's official language. Certainly from then on, but likely earlier, the Roman and Greek cultures were virtually fused into a single Greco-Roman world. Although the Latin West recognized the Eastern Empire's claim to the Roman legacy for several centuries, after <hl> Pope Leo III crowned Charlemagne, king of the Franks, as the "Roman Emperor" <hl> on 25 December 800, an act which eventually led to the formation of the Holy Roman Empire, the Latin West started to favour the Franks and began to refer to the Eastern Roman Empire largely as the Empire of the Greeks (Imperium Graecorum).


Question: Who was favored by those who lived in the west and mainly used another form of well know verbal language ?

Answer: the Latin West started to favour the Franks

The Eastern Roman Empire – today conventionally named the Byzantine Empire, a name not in use during its own time – became increasingly influenced by Greek culture after the 7th century, when Emperor Heraclius (AD 575 - 641) decided to make Greek the empire's official language. Certainly from then on, but likely earlier, the Roman and Greek cultures were virtually fused into a single Greco-Roman world. <hl> Although the Latin West recognized the Eastern Empire's claim to the Roman legacy for several centuries, after Pope Leo III crowned Charlemagne, king of the Franks, as the "Roman Emperor" on 25 December 800, an act which eventually led to the formation of the Holy Roman Empire, the Latin West started to favour the Franks and began to refer to the Eastern Roman Empire largely as the Empire of the Greeks (Imperium Graecorum). <hl>

The Eastern Roman Empire – today conventionally named the Byzantine Empire, a name not in use during its own time – became increasingly influenced by Greek culture after the 7th century, when Emperor Heraclius (AD 575 - 641) decided to make Greek the empire's official language. Certainly from then on, but likely earlier, the Roman and Greek cultures were virtually fused into a single Greco-Roman world. Although the Latin West recognized the Eastern Empire's claim to the Roman legacy for several centuries, after Pope Leo III crowned Charlemagne, king of the Franks, as the "Roman Emperor" on 25 December 800, an act which eventually led to the formation of the Holy Roman Empire, <hl> the Latin West started to favour the Franks <hl> and began to refer to the Eastern Roman Empire largely as the Empire of the Greeks (Imperium Graecorum).


Question: What caused the resurface of the Grecian monotony in politics ?

A distinct Greek political identity re-emerged in the 11th century in educated circles and became more forceful after the fall of Constantinople to the Crusaders of the Fourth Crusade in 1204, so that when the empire was revived in 1261, it became in many ways a Greek national state. That new notion of nationhood engendered a deep interest in the classical past culminating in the ideas of the Neoplatonist philosopher Gemistus Pletho, who abandoned Christianity. However, it was the combination of Orthodox Christianity with a specifically Greek identity that shaped the Greeks' notion of themselves in the empire's twilight years. The interest in the Classical Greek heritage was complemented by a renewed emphasis on Greek Orthodox identity, which was reinforced in the late Medieval and Ottoman Greeks' links with their fellow Orthodox Christians in the Russian Empire. These were further strengthened following the fall of the Empire of Trebizond in 1461, after which and until the second Russo-Turkish War of 1828-29 hundreds of thousands of Pontic Greeks fled or migrated from the Pontic Alps and Armenian Highlands to southern Russia and the Russian South Caucasus (see also Greeks in Russia, Greeks in Armenia, Greeks in Georgia, and Caucasian Greeks).

Answer: the fall of Constantinople to the Crusaders of the Fourth Crusade in 1204

<hl> A distinct Greek political identity re-emerged in the 11th century in educated circles and became more forceful after the fall of Constantinople to the Crusaders of the Fourth Crusade in 1204 , so that when the empire was revived in 1261, it became in many ways a Greek national state. <hl> That new notion of nationhood engendered a deep interest in the classical past culminating in the ideas of the Neoplatonist philosopher Gemistus Pletho, who abandoned Christianity. However, it was the combination of Orthodox Christianity with a specifically Greek identity that shaped the Greeks' notion of themselves in the empire's twilight years. The interest in the Classical Greek heritage was complemented by a renewed emphasis on Greek Orthodox identity, which was reinforced in the late Medieval and Ottoman Greeks' links with their fellow Orthodox Christians in the Russian Empire. These were further strengthened following the fall of the Empire of Trebizond in 1461, after which and until the second Russo-Turkish War of 1828-29 hundreds of thousands of Pontic Greeks fled or migrated from the Pontic Alps and Armenian Highlands to southern Russia and the Russian South Caucasus (see also Greeks in Russia, Greeks in Armenia, Greeks in Georgia, and Caucasian Greeks).

A distinct Greek political identity re-emerged in the 11th century in educated circles and became more forceful after <hl> the fall of Constantinople to the Crusaders of the Fourth Crusade in 1204 <hl>, so that when the empire was revived in 1261, it became in many ways a Greek national state. That new notion of nationhood engendered a deep interest in the classical past culminating in the ideas of the Neoplatonist philosopher Gemistus Pletho, who abandoned Christianity. However, it was the combination of Orthodox Christianity with a specifically Greek identity that shaped the Greeks' notion of themselves in the empire's twilight years. The interest in the Classical Greek heritage was complemented by a renewed emphasis on Greek Orthodox identity, which was reinforced in the late Medieval and Ottoman Greeks' links with their fellow Orthodox Christians in the Russian Empire. These were further strengthened following the fall of the Empire of Trebizond in 1461, after which and until the second Russo-Turkish War of 1828-29 hundreds of thousands of Pontic Greeks fled or migrated from the Pontic Alps and Armenian Highlands to southern Russia and the Russian South Caucasus (see also Greeks in Russia, Greeks in Armenia, Greeks in Georgia, and Caucasian Greeks).

A distinct Greek political identity re-emerged in the 11th century in educated circles and became more forceful after <hl> the fall of Constantinople to the Crusaders of the Fourth Crusade in 1204 <hl> , so that when the empire was revived in 1261, it became in many ways a Greek national state.


Question: When did the nation reestablish itself ?

Answer: empire was revived in 1261

<hl> A distinct Greek political identity re-emerged in the 11th century in educated circles and became more forceful after the fall of Constantinople to the Crusaders of the Fourth Crusade in 1204, so that when the empire was revived in 1261 , it became in many ways a Greek national state. <hl> That new notion of nationhood engendered a deep interest in the classical past culminating in the ideas of the Neoplatonist philosopher Gemistus Pletho, who abandoned Christianity. However, it was the combination of Orthodox Christianity with a specifically Greek identity that shaped the Greeks' notion of themselves in the empire's twilight years. The interest in the Classical Greek heritage was complemented by a renewed emphasis on Greek Orthodox identity, which was reinforced in the late Medieval and Ottoman Greeks' links with their fellow Orthodox Christians in the Russian Empire. These were further strengthened following the fall of the Empire of Trebizond in 1461, after which and until the second Russo-Turkish War of 1828-29 hundreds of thousands of Pontic Greeks fled or migrated from the Pontic Alps and Armenian Highlands to southern Russia and the Russian South Caucasus (see also Greeks in Russia, Greeks in Armenia, Greeks in Georgia, and Caucasian Greeks).

A distinct Greek political identity re-emerged in the 11th century in educated circles and became more forceful after the fall of Constantinople to the Crusaders of the Fourth Crusade in 1204, so that when the <hl> empire was revived in 1261 <hl>, it became in many ways a Greek national state. That new notion of nationhood engendered a deep interest in the classical past culminating in the ideas of the Neoplatonist philosopher Gemistus Pletho, who abandoned Christianity. However, it was the combination of Orthodox Christianity with a specifically Greek identity that shaped the Greeks' notion of themselves in the empire's twilight years. The interest in the Classical Greek heritage was complemented by a renewed emphasis on Greek Orthodox identity, which was reinforced in the late Medieval and Ottoman Greeks' links with their fellow Orthodox Christians in the Russian Empire. These were further strengthened following the fall of the Empire of Trebizond in 1461, after which and until the second Russo-Turkish War of 1828-29 hundreds of thousands of Pontic Greeks fled or migrated from the Pontic Alps and Armenian Highlands to southern Russia and the Russian South Caucasus (see also Greeks in Russia, Greeks in Armenia, Greeks in Georgia, and Caucasian Greeks).

A distinct Greek political identity re-emerged in the 11th century in educated circles and became more forceful after the fall of Constantinople to the Crusaders of the Fourth Crusade in 1204, so that when the <hl> empire was revived in 1261 <hl> , it became in many ways a Greek national state.


Question: What was the specialty of great Pietho and what is famous for ?

Answer: philosopher Gemistus Pletho, who abandoned Christianity.

A distinct Greek political identity re-emerged in the 11th century in educated circles and became more forceful after the fall of Constantinople to the Crusaders of the Fourth Crusade in 1204, so that when the empire was revived in 1261, it became in many ways a Greek national state. <hl> That new notion of nationhood engendered a deep interest in the classical past culminating in the ideas of the Neoplatonist philosopher Gemistus Pletho, who abandoned Christianity. However, it was the combination of Orthodox Christianity with a specifically Greek identity that shaped the Greeks' notion of themselves in the empire's twilight years. <hl> The interest in the Classical Greek heritage was complemented by a renewed emphasis on Greek Orthodox identity, which was reinforced in the late Medieval and Ottoman Greeks' links with their fellow Orthodox Christians in the Russian Empire. These were further strengthened following the fall of the Empire of Trebizond in 1461, after which and until the second Russo-Turkish War of 1828-29 hundreds of thousands of Pontic Greeks fled or migrated from the Pontic Alps and Armenian Highlands to southern Russia and the Russian South Caucasus (see also Greeks in Russia, Greeks in Armenia, Greeks in Georgia, and Caucasian Greeks).

A distinct Greek political identity re-emerged in the 11th century in educated circles and became more forceful after the fall of Constantinople to the Crusaders of the Fourth Crusade in 1204, so that when the empire was revived in 1261, it became in many ways a Greek national state. That new notion of nationhood engendered a deep interest in the classical past culminating in the ideas of the Neoplatonist <hl> philosopher Gemistus Pletho, who abandoned Christianity. <hl> However, it was the combination of Orthodox Christianity with a specifically Greek identity that shaped the Greeks' notion of themselves in the empire's twilight years. The interest in the Classical Greek heritage was complemented by a renewed emphasis on Greek Orthodox identity, which was reinforced in the late Medieval and Ottoman Greeks' links with their fellow Orthodox Christians in the Russian Empire. These were further strengthened following the fall of the Empire of Trebizond in 1461, after which and until the second Russo-Turkish War of 1828-29 hundreds of thousands of Pontic Greeks fled or migrated from the Pontic Alps and Armenian Highlands to southern Russia and the Russian South Caucasus (see also Greeks in Russia, Greeks in Armenia, Greeks in Georgia, and Caucasian Greeks).


Question: What was bolstered by the the final downward spiral of the Empire of Trebizond ?

Answer: interest in the Classical Greek heritage was complemented by a renewed emphasis on Greek Orthodox identity

A distinct Greek political identity re-emerged in the 11th century in educated circles and became more forceful after the fall of Constantinople to the Crusaders of the Fourth Crusade in 1204, so that when the empire was revived in 1261, it became in many ways a Greek national state. That new notion of nationhood engendered a deep interest in the classical past culminating in the ideas of the Neoplatonist philosopher Gemistus Pletho, who abandoned Christianity. However, it was the combination of Orthodox Christianity with a specifically Greek identity that shaped the Greeks' notion of themselves in the empire's twilight years. <hl> The interest in the Classical Greek heritage was complemented by a renewed emphasis on Greek Orthodox identity , which was reinforced in the late Medieval and Ottoman Greeks' links with their fellow Orthodox Christians in the Russian Empire. <hl> These were further strengthened following the fall of the Empire of Trebizond in 1461, after which and until the second Russo-Turkish War of 1828-29 hundreds of thousands of Pontic Greeks fled or migrated from the Pontic Alps and Armenian Highlands to southern Russia and the Russian South Caucasus (see also Greeks in Russia, Greeks in Armenia, Greeks in Georgia, and Caucasian Greeks).

A distinct Greek political identity re-emerged in the 11th century in educated circles and became more forceful after the fall of Constantinople to the Crusaders of the Fourth Crusade in 1204, so that when the empire was revived in 1261, it became in many ways a Greek national state. That new notion of nationhood engendered a deep interest in the classical past culminating in the ideas of the Neoplatonist philosopher Gemistus Pletho, who abandoned Christianity. However, it was the combination of Orthodox Christianity with a specifically Greek identity that shaped the Greeks' notion of themselves in the empire's twilight years. The <hl> interest in the Classical Greek heritage was complemented by a renewed emphasis on Greek Orthodox identity <hl>, which was reinforced in the late Medieval and Ottoman Greeks' links with their fellow Orthodox Christians in the Russian Empire. These were further strengthened following the fall of the Empire of Trebizond in 1461, after which and until the second Russo-Turkish War of 1828-29 hundreds of thousands of Pontic Greeks fled or migrated from the Pontic Alps and Armenian Highlands to southern Russia and the Russian South Caucasus (see also Greeks in Russia, Greeks in Armenia, Greeks in Georgia, and Caucasian Greeks).

The <hl> interest in the Classical Greek heritage was complemented by a renewed emphasis on Greek Orthodox identity <hl> , which was reinforced in the late Medieval and Ottoman Greeks' links with their fellow Orthodox Christians in the Russian Empire.


Question: Which factoring war was on gong in 1828 and shares the of a previous scuttle ? ?

Answer: second Russo-Turkish War

A distinct Greek political identity re-emerged in the 11th century in educated circles and became more forceful after the fall of Constantinople to the Crusaders of the Fourth Crusade in 1204, so that when the empire was revived in 1261, it became in many ways a Greek national state. That new notion of nationhood engendered a deep interest in the classical past culminating in the ideas of the Neoplatonist philosopher Gemistus Pletho, who abandoned Christianity. However, it was the combination of Orthodox Christianity with a specifically Greek identity that shaped the Greeks' notion of themselves in the empire's twilight years. The interest in the Classical Greek heritage was complemented by a renewed emphasis on Greek Orthodox identity, which was reinforced in the late Medieval and Ottoman Greeks' links with their fellow Orthodox Christians in the Russian Empire. <hl> These were further strengthened following the fall of the Empire of Trebizond in 1461, after which and until the second Russo-Turkish War of 1828-29 hundreds of thousands of Pontic Greeks fled or migrated from the Pontic Alps and Armenian Highlands to southern Russia and the Russian South Caucasus (see also Greeks in Russia, Greeks in Armenia, Greeks in Georgia, and Caucasian Greeks). <hl>

A distinct Greek political identity re-emerged in the 11th century in educated circles and became more forceful after the fall of Constantinople to the Crusaders of the Fourth Crusade in 1204, so that when the empire was revived in 1261, it became in many ways a Greek national state. That new notion of nationhood engendered a deep interest in the classical past culminating in the ideas of the Neoplatonist philosopher Gemistus Pletho, who abandoned Christianity. However, it was the combination of Orthodox Christianity with a specifically Greek identity that shaped the Greeks' notion of themselves in the empire's twilight years. The interest in the Classical Greek heritage was complemented by a renewed emphasis on Greek Orthodox identity, which was reinforced in the late Medieval and Ottoman Greeks' links with their fellow Orthodox Christians in the Russian Empire. These were further strengthened following the fall of the Empire of Trebizond in 1461, after which and until the <hl> second Russo-Turkish War <hl> of 1828-29 hundreds of thousands of Pontic Greeks fled or migrated from the Pontic Alps and Armenian Highlands to southern Russia and the Russian South Caucasus (see also Greeks in Russia, Greeks in Armenia, Greeks in Georgia, and Caucasian Greeks).


Question: When did the emperor Constantine lose rule over in 1453 ?

Following the Fall of Constantinople on 29 May 1453, many Greeks sought better employment and education opportunities by leaving for the West, particularly Italy, Central Europe, Germany and Russia. Greeks are greatly credited for the European cultural revolution, later called, the Renaissance. In Greek-inhabited territory itself, Greeks came to play a leading role in the Ottoman Empire, due in part to the fact that the central hub of the empire, politically, culturally, and socially, was based on Western Thrace and Greek Macedonia, both in Northern Greece, and of course was centred on the mainly Greek-populated, former Byzantine capital, Constantinople. As a direct consequence of this situation, Greek-speakers came to play a hugely important role in the Ottoman trading and diplomatic establishment, as well as in the church. Added to this, in the first half of the Ottoman period men of Greek origin made up a significant proportion of the Ottoman army, navy, and state bureaucracy, having been levied as adolescents (along with especially Albanians and Serbs) into Ottoman service through the devshirme. Many Ottomans of Greek (or Albanian or Serb) origin were therefore to be found within the Ottoman forces which governed the provinces, from Ottoman Egypt, to Ottomans occupied Yemen and Algeria, frequently as provincial governors.

Answer: Fall of Constantinople on 29 May 1453

<hl> Following the Fall of Constantinople on 29 May 1453 , many Greeks sought better employment and education opportunities by leaving for the West, particularly Italy, Central Europe, Germany and Russia. <hl> Greeks are greatly credited for the European cultural revolution, later called, the Renaissance. In Greek-inhabited territory itself, Greeks came to play a leading role in the Ottoman Empire, due in part to the fact that the central hub of the empire, politically, culturally, and socially, was based on Western Thrace and Greek Macedonia, both in Northern Greece, and of course was centred on the mainly Greek-populated, former Byzantine capital, Constantinople. As a direct consequence of this situation, Greek-speakers came to play a hugely important role in the Ottoman trading and diplomatic establishment, as well as in the church. Added to this, in the first half of the Ottoman period men of Greek origin made up a significant proportion of the Ottoman army, navy, and state bureaucracy, having been levied as adolescents (along with especially Albanians and Serbs) into Ottoman service through the devshirme. Many Ottomans of Greek (or Albanian or Serb) origin were therefore to be found within the Ottoman forces which governed the provinces, from Ottoman Egypt, to Ottomans occupied Yemen and Algeria, frequently as provincial governors.

Following the <hl> Fall of Constantinople on 29 May 1453 <hl>, many Greeks sought better employment and education opportunities by leaving for the West, particularly Italy, Central Europe, Germany and Russia. Greeks are greatly credited for the European cultural revolution, later called, the Renaissance. In Greek-inhabited territory itself, Greeks came to play a leading role in the Ottoman Empire, due in part to the fact that the central hub of the empire, politically, culturally, and socially, was based on Western Thrace and Greek Macedonia, both in Northern Greece, and of course was centred on the mainly Greek-populated, former Byzantine capital, Constantinople. As a direct consequence of this situation, Greek-speakers came to play a hugely important role in the Ottoman trading and diplomatic establishment, as well as in the church. Added to this, in the first half of the Ottoman period men of Greek origin made up a significant proportion of the Ottoman army, navy, and state bureaucracy, having been levied as adolescents (along with especially Albanians and Serbs) into Ottoman service through the devshirme. Many Ottomans of Greek (or Albanian or Serb) origin were therefore to be found within the Ottoman forces which governed the provinces, from Ottoman Egypt, to Ottomans occupied Yemen and Algeria, frequently as provincial governors.

Following the <hl> Fall of Constantinople on 29 May 1453 <hl> , many Greeks sought better employment and education opportunities by leaving for the West, particularly Italy, Central Europe, Germany and Russia.


Question: What did the populace do in response to the loss ?

Answer: many Greeks sought better employment and education opportunities by leaving for the West

<hl> Following the Fall of Constantinople on 29 May 1453, many Greeks sought better employment and education opportunities by leaving for the West , particularly Italy, Central Europe, Germany and Russia. <hl> Greeks are greatly credited for the European cultural revolution, later called, the Renaissance. In Greek-inhabited territory itself, Greeks came to play a leading role in the Ottoman Empire, due in part to the fact that the central hub of the empire, politically, culturally, and socially, was based on Western Thrace and Greek Macedonia, both in Northern Greece, and of course was centred on the mainly Greek-populated, former Byzantine capital, Constantinople. As a direct consequence of this situation, Greek-speakers came to play a hugely important role in the Ottoman trading and diplomatic establishment, as well as in the church. Added to this, in the first half of the Ottoman period men of Greek origin made up a significant proportion of the Ottoman army, navy, and state bureaucracy, having been levied as adolescents (along with especially Albanians and Serbs) into Ottoman service through the devshirme. Many Ottomans of Greek (or Albanian or Serb) origin were therefore to be found within the Ottoman forces which governed the provinces, from Ottoman Egypt, to Ottomans occupied Yemen and Algeria, frequently as provincial governors.

Following the Fall of Constantinople on 29 May 1453, <hl> many Greeks sought better employment and education opportunities by leaving for the West <hl>, particularly Italy, Central Europe, Germany and Russia. Greeks are greatly credited for the European cultural revolution, later called, the Renaissance. In Greek-inhabited territory itself, Greeks came to play a leading role in the Ottoman Empire, due in part to the fact that the central hub of the empire, politically, culturally, and socially, was based on Western Thrace and Greek Macedonia, both in Northern Greece, and of course was centred on the mainly Greek-populated, former Byzantine capital, Constantinople. As a direct consequence of this situation, Greek-speakers came to play a hugely important role in the Ottoman trading and diplomatic establishment, as well as in the church. Added to this, in the first half of the Ottoman period men of Greek origin made up a significant proportion of the Ottoman army, navy, and state bureaucracy, having been levied as adolescents (along with especially Albanians and Serbs) into Ottoman service through the devshirme. Many Ottomans of Greek (or Albanian or Serb) origin were therefore to be found within the Ottoman forces which governed the provinces, from Ottoman Egypt, to Ottomans occupied Yemen and Algeria, frequently as provincial governors.

Following the Fall of Constantinople on 29 May 1453, <hl> many Greeks sought better employment and education opportunities by leaving for the West <hl> , particularly Italy, Central Europe, Germany and Russia.


Question: What type of position did Greeks come to hold in the Ottoman Empire ?

Answer: in part to the fact that the central hub of the empire, politically, culturally, and socially, was based on Western Thrace and Greek Macedonia

Following the Fall of Constantinople on 29 May 1453, many Greeks sought better employment and education opportunities by leaving for the West, particularly Italy, Central Europe, Germany and Russia. Greeks are greatly credited for the European cultural revolution, later called, the Renaissance. <hl> In Greek-inhabited territory itself, Greeks came to play a leading role in the Ottoman Empire, due in part to the fact that the central hub of the empire, politically, culturally, and socially, was based on Western Thrace and Greek Macedonia , both in Northern Greece, and of course was centred on the mainly Greek-populated, former Byzantine capital, Constantinople. <hl> As a direct consequence of this situation, Greek-speakers came to play a hugely important role in the Ottoman trading and diplomatic establishment, as well as in the church. Added to this, in the first half of the Ottoman period men of Greek origin made up a significant proportion of the Ottoman army, navy, and state bureaucracy, having been levied as adolescents (along with especially Albanians and Serbs) into Ottoman service through the devshirme. Many Ottomans of Greek (or Albanian or Serb) origin were therefore to be found within the Ottoman forces which governed the provinces, from Ottoman Egypt, to Ottomans occupied Yemen and Algeria, frequently as provincial governors.

Following the Fall of Constantinople on 29 May 1453, many Greeks sought better employment and education opportunities by leaving for the West, particularly Italy, Central Europe, Germany and Russia. Greeks are greatly credited for the European cultural revolution, later called, the Renaissance. In Greek-inhabited territory itself, Greeks came to play a leading role in the Ottoman Empire, due <hl> in part to the fact that the central hub of the empire, politically, culturally, and socially, was based on Western Thrace and Greek Macedonia <hl>, both in Northern Greece, and of course was centred on the mainly Greek-populated, former Byzantine capital, Constantinople. As a direct consequence of this situation, Greek-speakers came to play a hugely important role in the Ottoman trading and diplomatic establishment, as well as in the church. Added to this, in the first half of the Ottoman period men of Greek origin made up a significant proportion of the Ottoman army, navy, and state bureaucracy, having been levied as adolescents (along with especially Albanians and Serbs) into Ottoman service through the devshirme. Many Ottomans of Greek (or Albanian or Serb) origin were therefore to be found within the Ottoman forces which governed the provinces, from Ottoman Egypt, to Ottomans occupied Yemen and Algeria, frequently as provincial governors.

In Greek-inhabited territory itself, Greeks came to play a leading role in the Ottoman Empire, due <hl> in part to the fact that the central hub of the empire, politically, culturally, and socially, was based on Western Thrace and Greek Macedonia <hl> , both in Northern Greece, and of course was centred on the mainly Greek-populated, former Byzantine capital, Constantinople.


Question: Who made up the majority of soldiers in the Ottoman Empire ?

Answer: men of Greek origin made up a significant proportion of the Ottoman army, navy

Following the Fall of Constantinople on 29 May 1453, many Greeks sought better employment and education opportunities by leaving for the West, particularly Italy, Central Europe, Germany and Russia. Greeks are greatly credited for the European cultural revolution, later called, the Renaissance. In Greek-inhabited territory itself, Greeks came to play a leading role in the Ottoman Empire, due in part to the fact that the central hub of the empire, politically, culturally, and socially, was based on Western Thrace and Greek Macedonia, both in Northern Greece, and of course was centred on the mainly Greek-populated, former Byzantine capital, Constantinople. As a direct consequence of this situation, Greek-speakers came to play a hugely important role in the Ottoman trading and diplomatic establishment, as well as in the church. <hl> Added to this, in the first half of the Ottoman period men of Greek origin made up a significant proportion of the Ottoman army, navy , <hl> and state bureaucracy, having been levied as adolescents (along with especially Albanians and Serbs) into Ottoman service through the devshirme. Many Ottomans of Greek (or Albanian or Serb) origin were therefore to be found within the Ottoman forces which governed the provinces, from Ottoman Egypt, to Ottomans occupied Yemen and Algeria, frequently as provincial governors.

Following the Fall of Constantinople on 29 May 1453, many Greeks sought better employment and education opportunities by leaving for the West, particularly Italy, Central Europe, Germany and Russia. Greeks are greatly credited for the European cultural revolution, later called, the Renaissance. In Greek-inhabited territory itself, Greeks came to play a leading role in the Ottoman Empire, due in part to the fact that the central hub of the empire, politically, culturally, and socially, was based on Western Thrace and Greek Macedonia, both in Northern Greece, and of course was centred on the mainly Greek-populated, former Byzantine capital, Constantinople. As a direct consequence of this situation, Greek-speakers came to play a hugely important role in the Ottoman trading and diplomatic establishment, as well as in the church. Added to this, in the first half of the Ottoman period <hl> men of Greek origin made up a significant proportion of the Ottoman army, navy <hl>, and state bureaucracy, having been levied as adolescents (along with especially Albanians and Serbs) into Ottoman service through the devshirme. Many Ottomans of Greek (or Albanian or Serb) origin were therefore to be found within the Ottoman forces which governed the provinces, from Ottoman Egypt, to Ottomans occupied Yemen and Algeria, frequently as provincial governors.

Added to this, in the first half of the Ottoman period <hl> men of Greek origin made up a significant proportion of the Ottoman army, navy <hl> ,


Question: What type of work were must young boys antiquated with in the Ottoman Empire ?

Answer: levied as adolescents (along with especially Albanians and Serbs) into Ottoman service through the devshirme.

Following the Fall of Constantinople on 29 May 1453, many Greeks sought better employment and education opportunities by leaving for the West, particularly Italy, Central Europe, Germany and Russia. Greeks are greatly credited for the European cultural revolution, later called, the Renaissance. In Greek-inhabited territory itself, Greeks came to play a leading role in the Ottoman Empire, due in part to the fact that the central hub of the empire, politically, culturally, and socially, was based on Western Thrace and Greek Macedonia, both in Northern Greece, and of course was centred on the mainly Greek-populated, former Byzantine capital, Constantinople. As a direct consequence of this situation, Greek-speakers came to play a hugely important role in the Ottoman trading and diplomatic establishment, as well as in the church. <hl> Added to this, in the first half of the Ottoman period men of Greek origin made up a significant proportion of the Ottoman army, navy, and state bureaucracy, having been levied as adolescents (along with especially Albanians and Serbs) into Ottoman service through the devshirme. Many Ottomans of Greek (or Albanian or Serb) origin were therefore to be found within the Ottoman forces which governed the provinces, from Ottoman Egypt, to Ottomans occupied Yemen and Algeria, frequently as provincial governors. <hl>

Following the Fall of Constantinople on 29 May 1453, many Greeks sought better employment and education opportunities by leaving for the West, particularly Italy, Central Europe, Germany and Russia. Greeks are greatly credited for the European cultural revolution, later called, the Renaissance. In Greek-inhabited territory itself, Greeks came to play a leading role in the Ottoman Empire, due in part to the fact that the central hub of the empire, politically, culturally, and socially, was based on Western Thrace and Greek Macedonia, both in Northern Greece, and of course was centred on the mainly Greek-populated, former Byzantine capital, Constantinople. As a direct consequence of this situation, Greek-speakers came to play a hugely important role in the Ottoman trading and diplomatic establishment, as well as in the church. Added to this, in the first half of the Ottoman period men of Greek origin made up a significant proportion of the Ottoman army, navy, and state bureaucracy, having been <hl> levied as adolescents (along with especially Albanians and Serbs) into Ottoman service through the devshirme. <hl> Many Ottomans of Greek (or Albanian or Serb) origin were therefore to be found within the Ottoman forces which governed the provinces, from Ottoman Egypt, to Ottomans occupied Yemen and Algeria, frequently as provincial governors.


Question: How were the population factions of the Ottoman Empire classified ?

For those that remained under the Ottoman Empire's millet system, religion was the defining characteristic of national groups (milletler), so the exonym "Greeks" (Rumlar from the name Rhomaioi) was applied by the Ottomans to all members of the Orthodox Church, regardless of their language or ethnic origin. The Greek speakers were the only ethnic group to actually call themselves Romioi, (as opposed to being so named by others) and, at least those educated, considered their ethnicity (genos) to be Hellenic. There were, however, many Greeks who escaped the second-class status of Christians inherent in the Ottoman millet system, according to which Muslims were explicitly awarded senior status and preferential treatment. These Greeks either emigrated, particularly to their fellow Greek Orthodox protector, the Russian Empire, or simply converted to Islam, often only very superficially and whilst remaining crypto-Christian. The most notable examples of large-scale conversion to Turkish Islam among those today defined as Greek Muslims - excluding those who had to convert as a matter of course on being recruited through the devshirme - were to be found in Crete (Cretan Turks), Greek Macedonia (for example among the Vallahades of western Macedonia), and among Pontic Greeks in the Pontic Alps and Armenian Highlands. Several Ottoman sultans and princes were also of part Greek origin, with mothers who were either Greek concubines or princesses from Byzantine noble families, one famous example being sultan Selim the Grim, whose mother Gülbahar Hatun was a Pontic Greek.

Answer: religion was the defining characteristic of national groups

<hl> For those that remained under the Ottoman Empire's millet system, religion was the defining characteristic of national groups (milletler), so the exonym "Greeks" (Rumlar from the name Rhomaioi) was applied by the Ottomans to all members of the Orthodox Church, regardless of their language or ethnic origin. <hl> The Greek speakers were the only ethnic group to actually call themselves Romioi, (as opposed to being so named by others) and, at least those educated, considered their ethnicity (genos) to be Hellenic. There were, however, many Greeks who escaped the second-class status of Christians inherent in the Ottoman millet system, according to which Muslims were explicitly awarded senior status and preferential treatment. These Greeks either emigrated, particularly to their fellow Greek Orthodox protector, the Russian Empire, or simply converted to Islam, often only very superficially and whilst remaining crypto-Christian. The most notable examples of large-scale conversion to Turkish Islam among those today defined as Greek Muslims - excluding those who had to convert as a matter of course on being recruited through the devshirme - were to be found in Crete (Cretan Turks), Greek Macedonia (for example among the Vallahades of western Macedonia), and among Pontic Greeks in the Pontic Alps and Armenian Highlands. Several Ottoman sultans and princes were also of part Greek origin, with mothers who were either Greek concubines or princesses from Byzantine noble families, one famous example being sultan Selim the Grim, whose mother Gülbahar Hatun was a Pontic Greek.

For those that remained under the Ottoman Empire's millet system, <hl> religion was the defining characteristic of national groups <hl> (milletler), so the exonym "Greeks" (Rumlar from the name Rhomaioi) was applied by the Ottomans to all members of the Orthodox Church, regardless of their language or ethnic origin. The Greek speakers were the only ethnic group to actually call themselves Romioi, (as opposed to being so named by others) and, at least those educated, considered their ethnicity (genos) to be Hellenic. There were, however, many Greeks who escaped the second-class status of Christians inherent in the Ottoman millet system, according to which Muslims were explicitly awarded senior status and preferential treatment. These Greeks either emigrated, particularly to their fellow Greek Orthodox protector, the Russian Empire, or simply converted to Islam, often only very superficially and whilst remaining crypto-Christian. The most notable examples of large-scale conversion to Turkish Islam among those today defined as Greek Muslims - excluding those who had to convert as a matter of course on being recruited through the devshirme - were to be found in Crete (Cretan Turks), Greek Macedonia (for example among the Vallahades of western Macedonia), and among Pontic Greeks in the Pontic Alps and Armenian Highlands. Several Ottoman sultans and princes were also of part Greek origin, with mothers who were either Greek concubines or princesses from Byzantine noble families, one famous example being sultan Selim the Grim, whose mother Gülbahar Hatun was a Pontic Greek.


Question: What did it mean to be classified as a Greek by the millet command ?

Answer: was applied by the Ottomans to all members of the Orthodox Church, regardless of their language or ethnic origin.

<hl> For those that remained under the Ottoman Empire's millet system, religion was the defining characteristic of national groups (milletler), so the exonym "Greeks" (Rumlar from the name Rhomaioi) was applied by the Ottomans to all members of the Orthodox Church, regardless of their language or ethnic origin. The Greek speakers were the only ethnic group to actually call themselves Romioi, (as opposed to being so named by others) and, at least those educated, considered their ethnicity (genos) to be Hellenic. <hl> There were, however, many Greeks who escaped the second-class status of Christians inherent in the Ottoman millet system, according to which Muslims were explicitly awarded senior status and preferential treatment. These Greeks either emigrated, particularly to their fellow Greek Orthodox protector, the Russian Empire, or simply converted to Islam, often only very superficially and whilst remaining crypto-Christian. The most notable examples of large-scale conversion to Turkish Islam among those today defined as Greek Muslims - excluding those who had to convert as a matter of course on being recruited through the devshirme - were to be found in Crete (Cretan Turks), Greek Macedonia (for example among the Vallahades of western Macedonia), and among Pontic Greeks in the Pontic Alps and Armenian Highlands. Several Ottoman sultans and princes were also of part Greek origin, with mothers who were either Greek concubines or princesses from Byzantine noble families, one famous example being sultan Selim the Grim, whose mother Gülbahar Hatun was a Pontic Greek.

For those that remained under the Ottoman Empire's millet system, religion was the defining characteristic of national groups (milletler), so the exonym "Greeks" (Rumlar from the name Rhomaioi) <hl> was applied by the Ottomans to all members of the Orthodox Church, regardless of their language or ethnic origin. <hl> The Greek speakers were the only ethnic group to actually call themselves Romioi, (as opposed to being so named by others) and, at least those educated, considered their ethnicity (genos) to be Hellenic. There were, however, many Greeks who escaped the second-class status of Christians inherent in the Ottoman millet system, according to which Muslims were explicitly awarded senior status and preferential treatment. These Greeks either emigrated, particularly to their fellow Greek Orthodox protector, the Russian Empire, or simply converted to Islam, often only very superficially and whilst remaining crypto-Christian. The most notable examples of large-scale conversion to Turkish Islam among those today defined as Greek Muslims - excluding those who had to convert as a matter of course on being recruited through the devshirme - were to be found in Crete (Cretan Turks), Greek Macedonia (for example among the Vallahades of western Macedonia), and among Pontic Greeks in the Pontic Alps and Armenian Highlands. Several Ottoman sultans and princes were also of part Greek origin, with mothers who were either Greek concubines or princesses from Byzantine noble families, one famous example being sultan Selim the Grim, whose mother Gülbahar Hatun was a Pontic Greek.


Question: What moniker did the Greeks grant themselves for distinction ?

Answer: The Greek speakers were the only ethnic group to actually call themselves Romioi

For those that remained under the Ottoman Empire's millet system, religion was the defining characteristic of national groups (milletler), so the exonym "Greeks" (Rumlar from the name Rhomaioi) was applied by the Ottomans to all members of the Orthodox Church, regardless of their language or ethnic origin. <hl> The Greek speakers were the only ethnic group to actually call themselves Romioi , (as opposed to being so named by others) and, at least those educated, considered their ethnicity (genos) to be Hellenic. <hl> There were, however, many Greeks who escaped the second-class status of Christians inherent in the Ottoman millet system, according to which Muslims were explicitly awarded senior status and preferential treatment. These Greeks either emigrated, particularly to their fellow Greek Orthodox protector, the Russian Empire, or simply converted to Islam, often only very superficially and whilst remaining crypto-Christian. The most notable examples of large-scale conversion to Turkish Islam among those today defined as Greek Muslims - excluding those who had to convert as a matter of course on being recruited through the devshirme - were to be found in Crete (Cretan Turks), Greek Macedonia (for example among the Vallahades of western Macedonia), and among Pontic Greeks in the Pontic Alps and Armenian Highlands. Several Ottoman sultans and princes were also of part Greek origin, with mothers who were either Greek concubines or princesses from Byzantine noble families, one famous example being sultan Selim the Grim, whose mother Gülbahar Hatun was a Pontic Greek.

For those that remained under the Ottoman Empire's millet system, religion was the defining characteristic of national groups (milletler), so the exonym "Greeks" (Rumlar from the name Rhomaioi) was applied by the Ottomans to all members of the Orthodox Church, regardless of their language or ethnic origin. <hl> The Greek speakers were the only ethnic group to actually call themselves Romioi <hl>, (as opposed to being so named by others) and, at least those educated, considered their ethnicity (genos) to be Hellenic. There were, however, many Greeks who escaped the second-class status of Christians inherent in the Ottoman millet system, according to which Muslims were explicitly awarded senior status and preferential treatment. These Greeks either emigrated, particularly to their fellow Greek Orthodox protector, the Russian Empire, or simply converted to Islam, often only very superficially and whilst remaining crypto-Christian. The most notable examples of large-scale conversion to Turkish Islam among those today defined as Greek Muslims - excluding those who had to convert as a matter of course on being recruited through the devshirme - were to be found in Crete (Cretan Turks), Greek Macedonia (for example among the Vallahades of western Macedonia), and among Pontic Greeks in the Pontic Alps and Armenian Highlands. Several Ottoman sultans and princes were also of part Greek origin, with mothers who were either Greek concubines or princesses from Byzantine noble families, one famous example being sultan Selim the Grim, whose mother Gülbahar Hatun was a Pontic Greek.

<hl> The Greek speakers were the only ethnic group to actually call themselves Romioi <hl> , (as opposed to being so named by others) and, at least those educated, considered their ethnicity (genos) to be Hellenic.


Question: What did the literate segment of Greeks consider to be a part of their ethic lines ?

Answer: those educated, considered their ethnicity (genos) to be Hellenic

For those that remained under the Ottoman Empire's millet system, religion was the defining characteristic of national groups (milletler), so the exonym "Greeks" (Rumlar from the name Rhomaioi) was applied by the Ottomans to all members of the Orthodox Church, regardless of their language or ethnic origin. <hl> The Greek speakers were the only ethnic group to actually call themselves Romioi, (as opposed to being so named by others) and, at least those educated, considered their ethnicity (genos) to be Hellenic . <hl> There were, however, many Greeks who escaped the second-class status of Christians inherent in the Ottoman millet system, according to which Muslims were explicitly awarded senior status and preferential treatment. These Greeks either emigrated, particularly to their fellow Greek Orthodox protector, the Russian Empire, or simply converted to Islam, often only very superficially and whilst remaining crypto-Christian. The most notable examples of large-scale conversion to Turkish Islam among those today defined as Greek Muslims - excluding those who had to convert as a matter of course on being recruited through the devshirme - were to be found in Crete (Cretan Turks), Greek Macedonia (for example among the Vallahades of western Macedonia), and among Pontic Greeks in the Pontic Alps and Armenian Highlands. Several Ottoman sultans and princes were also of part Greek origin, with mothers who were either Greek concubines or princesses from Byzantine noble families, one famous example being sultan Selim the Grim, whose mother Gülbahar Hatun was a Pontic Greek.

For those that remained under the Ottoman Empire's millet system, religion was the defining characteristic of national groups (milletler), so the exonym "Greeks" (Rumlar from the name Rhomaioi) was applied by the Ottomans to all members of the Orthodox Church, regardless of their language or ethnic origin. The Greek speakers were the only ethnic group to actually call themselves Romioi, (as opposed to being so named by others) and, at least <hl> those educated, considered their ethnicity (genos) to be Hellenic <hl>. There were, however, many Greeks who escaped the second-class status of Christians inherent in the Ottoman millet system, according to which Muslims were explicitly awarded senior status and preferential treatment. These Greeks either emigrated, particularly to their fellow Greek Orthodox protector, the Russian Empire, or simply converted to Islam, often only very superficially and whilst remaining crypto-Christian. The most notable examples of large-scale conversion to Turkish Islam among those today defined as Greek Muslims - excluding those who had to convert as a matter of course on being recruited through the devshirme - were to be found in Crete (Cretan Turks), Greek Macedonia (for example among the Vallahades of western Macedonia), and among Pontic Greeks in the Pontic Alps and Armenian Highlands. Several Ottoman sultans and princes were also of part Greek origin, with mothers who were either Greek concubines or princesses from Byzantine noble families, one famous example being sultan Selim the Grim, whose mother Gülbahar Hatun was a Pontic Greek.

The Greek speakers were the only ethnic group to actually call themselves Romioi, (as opposed to being so named by others) and, at least <hl> those educated, considered their ethnicity (genos) to be Hellenic <hl> .


Question: Were Christian prized among the Ottomans ?

Answer: second-class status of Christians inherent in the Ottoman millet system

For those that remained under the Ottoman Empire's millet system, religion was the defining characteristic of national groups (milletler), so the exonym "Greeks" (Rumlar from the name Rhomaioi) was applied by the Ottomans to all members of the Orthodox Church, regardless of their language or ethnic origin. The Greek speakers were the only ethnic group to actually call themselves Romioi, (as opposed to being so named by others) and, at least those educated, considered their ethnicity (genos) to be Hellenic. <hl> There were, however, many Greeks who escaped the second-class status of Christians inherent in the Ottoman millet system , according to which Muslims were explicitly awarded senior status and preferential treatment. <hl> These Greeks either emigrated, particularly to their fellow Greek Orthodox protector, the Russian Empire, or simply converted to Islam, often only very superficially and whilst remaining crypto-Christian. The most notable examples of large-scale conversion to Turkish Islam among those today defined as Greek Muslims - excluding those who had to convert as a matter of course on being recruited through the devshirme - were to be found in Crete (Cretan Turks), Greek Macedonia (for example among the Vallahades of western Macedonia), and among Pontic Greeks in the Pontic Alps and Armenian Highlands. Several Ottoman sultans and princes were also of part Greek origin, with mothers who were either Greek concubines or princesses from Byzantine noble families, one famous example being sultan Selim the Grim, whose mother Gülbahar Hatun was a Pontic Greek.

For those that remained under the Ottoman Empire's millet system, religion was the defining characteristic of national groups (milletler), so the exonym "Greeks" (Rumlar from the name Rhomaioi) was applied by the Ottomans to all members of the Orthodox Church, regardless of their language or ethnic origin. The Greek speakers were the only ethnic group to actually call themselves Romioi, (as opposed to being so named by others) and, at least those educated, considered their ethnicity (genos) to be Hellenic. There were, however, many Greeks who escaped the <hl> second-class status of Christians inherent in the Ottoman millet system <hl>, according to which Muslims were explicitly awarded senior status and preferential treatment. These Greeks either emigrated, particularly to their fellow Greek Orthodox protector, the Russian Empire, or simply converted to Islam, often only very superficially and whilst remaining crypto-Christian. The most notable examples of large-scale conversion to Turkish Islam among those today defined as Greek Muslims - excluding those who had to convert as a matter of course on being recruited through the devshirme - were to be found in Crete (Cretan Turks), Greek Macedonia (for example among the Vallahades of western Macedonia), and among Pontic Greeks in the Pontic Alps and Armenian Highlands. Several Ottoman sultans and princes were also of part Greek origin, with mothers who were either Greek concubines or princesses from Byzantine noble families, one famous example being sultan Selim the Grim, whose mother Gülbahar Hatun was a Pontic Greek.

There were, however, many Greeks who escaped the <hl> second-class status of Christians inherent in the Ottoman millet system <hl> , according to which Muslims were explicitly awarded senior status and preferential treatment.


Question: What did the Greeks offer to the Ottoman Empire that was a superb benefit ?

The roots of Greek success in the Ottoman Empire can be traced to the Greek tradition of education and commerce. It was the wealth of the extensive merchant class that provided the material basis for the intellectual revival that was the prominent feature of Greek life in the half century and more leading to the outbreak of the Greek War of Independence in 1821. Not coincidentally, on the eve of 1821, the three most important centres of Greek learning were situated in Chios, Smyrna and Aivali, all three major centres of Greek commerce. Greek success was also favoured by Greek domination of the Christian Orthodox church.

Answer: the Greek tradition of education and commerce

<hl> The roots of Greek success in the Ottoman Empire can be traced to the Greek tradition of education and commerce . <hl> It was the wealth of the extensive merchant class that provided the material basis for the intellectual revival that was the prominent feature of Greek life in the half century and more leading to the outbreak of the Greek War of Independence in 1821. Not coincidentally, on the eve of 1821, the three most important centres of Greek learning were situated in Chios, Smyrna and Aivali, all three major centres of Greek commerce. Greek success was also favoured by Greek domination of the Christian Orthodox church.

The roots of Greek success in the Ottoman Empire can be traced to <hl> the Greek tradition of education and commerce <hl>. It was the wealth of the extensive merchant class that provided the material basis for the intellectual revival that was the prominent feature of Greek life in the half century and more leading to the outbreak of the Greek War of Independence in 1821. Not coincidentally, on the eve of 1821, the three most important centres of Greek learning were situated in Chios, Smyrna and Aivali, all three major centres of Greek commerce. Greek success was also favoured by Greek domination of the Christian Orthodox church.

The roots of Greek success in the Ottoman Empire can be traced to <hl> the Greek tradition of education and commerce <hl> .


Question: Who held much of the wealth in the Greek society ?

Answer: the wealth of the extensive merchant class

The roots of Greek success in the Ottoman Empire can be traced to the Greek tradition of education and commerce. <hl> It was the wealth of the extensive merchant class that provided the material basis for the intellectual revival that was the prominent feature of Greek life in the half century and more leading to the outbreak of the Greek War of Independence in 1821. <hl> Not coincidentally, on the eve of 1821, the three most important centres of Greek learning were situated in Chios, Smyrna and Aivali, all three major centres of Greek commerce. Greek success was also favoured by Greek domination of the Christian Orthodox church.

The roots of Greek success in the Ottoman Empire can be traced to the Greek tradition of education and commerce. It was <hl> the wealth of the extensive merchant class <hl> that provided the material basis for the intellectual revival that was the prominent feature of Greek life in the half century and more leading to the outbreak of the Greek War of Independence in 1821. Not coincidentally, on the eve of 1821, the three most important centres of Greek learning were situated in Chios, Smyrna and Aivali, all three major centres of Greek commerce. Greek success was also favoured by Greek domination of the Christian Orthodox church.


Question: What three cities were imperative for the scholarly and economic exchanges ?

Answer: the three most important centres of Greek learning were situated in Chios, Smyrna and Aivali, all three major centres of Greek commerce

The roots of Greek success in the Ottoman Empire can be traced to the Greek tradition of education and commerce. It was the wealth of the extensive merchant class that provided the material basis for the intellectual revival that was the prominent feature of Greek life in the half century and more leading to the outbreak of the Greek War of Independence in 1821. <hl> Not coincidentally, on the eve of 1821, the three most important centres of Greek learning were situated in Chios, Smyrna and Aivali, all three major centres of Greek commerce . <hl> Greek success was also favoured by Greek domination of the Christian Orthodox church.

The roots of Greek success in the Ottoman Empire can be traced to the Greek tradition of education and commerce. It was the wealth of the extensive merchant class that provided the material basis for the intellectual revival that was the prominent feature of Greek life in the half century and more leading to the outbreak of the Greek War of Independence in 1821. Not coincidentally, on the eve of 1821, <hl> the three most important centres of Greek learning were situated in Chios, Smyrna and Aivali, all three major centres of Greek commerce <hl>. Greek success was also favoured by Greek domination of the Christian Orthodox church.

Not coincidentally, on the eve of 1821, <hl> the three most important centres of Greek learning were situated in Chios, Smyrna and Aivali, all three major centres of Greek commerce <hl> .


Question: What other area fields were overshadowed by Greek influence ?

Answer: Greek domination of the Christian Orthodox church.

The roots of Greek success in the Ottoman Empire can be traced to the Greek tradition of education and commerce. It was the wealth of the extensive merchant class that provided the material basis for the intellectual revival that was the prominent feature of Greek life in the half century and more leading to the outbreak of the Greek War of Independence in 1821. Not coincidentally, on the eve of 1821, the three most important centres of Greek learning were situated in Chios, Smyrna and Aivali, all three major centres of Greek commerce. <hl> Greek success was also favoured by Greek domination of the Christian Orthodox church. <hl>

The roots of Greek success in the Ottoman Empire can be traced to the Greek tradition of education and commerce. It was the wealth of the extensive merchant class that provided the material basis for the intellectual revival that was the prominent feature of Greek life in the half century and more leading to the outbreak of the Greek War of Independence in 1821. Not coincidentally, on the eve of 1821, the three most important centres of Greek learning were situated in Chios, Smyrna and Aivali, all three major centres of Greek commerce. Greek success was also favoured by <hl> Greek domination of the Christian Orthodox church. <hl>


Question: When was the Greece that we know today officially formed ?

The relationship between ethnic Greek identity and Greek Orthodox religion continued after the creation of the Modern Greek state in 1830. According to the second article of the first Greek constitution of 1822, a Greek was defined as any Christian resident of the Kingdom of Greece, a clause removed by 1840. A century later, when the Treaty of Lausanne was signed between Greece and Turkey in 1923, the two countries agreed to use religion as the determinant for ethnic identity for the purposes of population exchange, although most of the Greeks displaced (over a million of the total 1.5 million) had already been driven out by the time the agreement was signed.[note 1] The Greek genocide, in particular the harsh removal of Pontian Greeks from the southern shore area of the Black Sea, contemporaneous with and following the failed Greek Asia Minor Campaign, was part of this process of Turkification of the Ottoman Empire and the placement of its economy and trade, then largely in Greek hands under ethnic Turkish control.

Answer: creation of the Modern Greek state in 1830

<hl> The relationship between ethnic Greek identity and Greek Orthodox religion continued after the creation of the Modern Greek state in 1830 . <hl> According to the second article of the first Greek constitution of 1822, a Greek was defined as any Christian resident of the Kingdom of Greece, a clause removed by 1840. A century later, when the Treaty of Lausanne was signed between Greece and Turkey in 1923, the two countries agreed to use religion as the determinant for ethnic identity for the purposes of population exchange, although most of the Greeks displaced (over a million of the total 1.5 million) had already been driven out by the time the agreement was signed.[note 1] The Greek genocide, in particular the harsh removal of Pontian Greeks from the southern shore area of the Black Sea, contemporaneous with and following the failed Greek Asia Minor Campaign, was part of this process of Turkification of the Ottoman Empire and the placement of its economy and trade, then largely in Greek hands under ethnic Turkish control.

The relationship between ethnic Greek identity and Greek Orthodox religion continued after the <hl> creation of the Modern Greek state in 1830 <hl>. According to the second article of the first Greek constitution of 1822, a Greek was defined as any Christian resident of the Kingdom of Greece, a clause removed by 1840. A century later, when the Treaty of Lausanne was signed between Greece and Turkey in 1923, the two countries agreed to use religion as the determinant for ethnic identity for the purposes of population exchange, although most of the Greeks displaced (over a million of the total 1.5 million) had already been driven out by the time the agreement was signed.[note 1] The Greek genocide, in particular the harsh removal of Pontian Greeks from the southern shore area of the Black Sea, contemporaneous with and following the failed Greek Asia Minor Campaign, was part of this process of Turkification of the Ottoman Empire and the placement of its economy and trade, then largely in Greek hands under ethnic Turkish control.

The relationship between ethnic Greek identity and Greek Orthodox religion continued after the <hl> creation of the Modern Greek state in 1830 <hl> .


Question: Is this identifying factor for official citizens of Greece still in effect today ?

Answer: clause removed by 1840

The relationship between ethnic Greek identity and Greek Orthodox religion continued after the creation of the Modern Greek state in 1830. <hl> According to the second article of the first Greek constitution of 1822, a Greek was defined as any Christian resident of the Kingdom of Greece, a clause removed by 1840 . <hl> A century later, when the Treaty of Lausanne was signed between Greece and Turkey in 1923, the two countries agreed to use religion as the determinant for ethnic identity for the purposes of population exchange, although most of the Greeks displaced (over a million of the total 1.5 million) had already been driven out by the time the agreement was signed.[note 1] The Greek genocide, in particular the harsh removal of Pontian Greeks from the southern shore area of the Black Sea, contemporaneous with and following the failed Greek Asia Minor Campaign, was part of this process of Turkification of the Ottoman Empire and the placement of its economy and trade, then largely in Greek hands under ethnic Turkish control.

The relationship between ethnic Greek identity and Greek Orthodox religion continued after the creation of the Modern Greek state in 1830. According to the second article of the first Greek constitution of 1822, a Greek was defined as any Christian resident of the Kingdom of Greece, a <hl> clause removed by 1840 <hl>. A century later, when the Treaty of Lausanne was signed between Greece and Turkey in 1923, the two countries agreed to use religion as the determinant for ethnic identity for the purposes of population exchange, although most of the Greeks displaced (over a million of the total 1.5 million) had already been driven out by the time the agreement was signed.[note 1] The Greek genocide, in particular the harsh removal of Pontian Greeks from the southern shore area of the Black Sea, contemporaneous with and following the failed Greek Asia Minor Campaign, was part of this process of Turkification of the Ottoman Empire and the placement of its economy and trade, then largely in Greek hands under ethnic Turkish control.

According to the second article of the first Greek constitution of 1822, a Greek was defined as any Christian resident of the Kingdom of Greece, a <hl> clause removed by 1840 <hl> .


Question: How did the original Constitution identify its society members ?

Answer: a Greek was defined as any Christian resident of the Kingdom of Greece

The relationship between ethnic Greek identity and Greek Orthodox religion continued after the creation of the Modern Greek state in 1830. <hl> According to the second article of the first Greek constitution of 1822, a Greek was defined as any Christian resident of the Kingdom of Greece , a clause removed by 1840. <hl> A century later, when the Treaty of Lausanne was signed between Greece and Turkey in 1923, the two countries agreed to use religion as the determinant for ethnic identity for the purposes of population exchange, although most of the Greeks displaced (over a million of the total 1.5 million) had already been driven out by the time the agreement was signed.[note 1] The Greek genocide, in particular the harsh removal of Pontian Greeks from the southern shore area of the Black Sea, contemporaneous with and following the failed Greek Asia Minor Campaign, was part of this process of Turkification of the Ottoman Empire and the placement of its economy and trade, then largely in Greek hands under ethnic Turkish control.

The relationship between ethnic Greek identity and Greek Orthodox religion continued after the creation of the Modern Greek state in 1830. According to the second article of the first Greek constitution of 1822, <hl> a Greek was defined as any Christian resident of the Kingdom of Greece <hl>, a clause removed by 1840. A century later, when the Treaty of Lausanne was signed between Greece and Turkey in 1923, the two countries agreed to use religion as the determinant for ethnic identity for the purposes of population exchange, although most of the Greeks displaced (over a million of the total 1.5 million) had already been driven out by the time the agreement was signed.[note 1] The Greek genocide, in particular the harsh removal of Pontian Greeks from the southern shore area of the Black Sea, contemporaneous with and following the failed Greek Asia Minor Campaign, was part of this process of Turkification of the Ottoman Empire and the placement of its economy and trade, then largely in Greek hands under ethnic Turkish control.

According to the second article of the first Greek constitution of 1822, <hl> a Greek was defined as any Christian resident of the Kingdom of Greece <hl> , a clause removed by 1840.


Question: When was the original Grecian constitution formed ?

Answer: first Greek constitution of 1822

The relationship between ethnic Greek identity and Greek Orthodox religion continued after the creation of the Modern Greek state in 1830. <hl> According to the second article of the first Greek constitution of 1822 , a Greek was defined as any Christian resident of the Kingdom of Greece, a clause removed by 1840. <hl> A century later, when the Treaty of Lausanne was signed between Greece and Turkey in 1923, the two countries agreed to use religion as the determinant for ethnic identity for the purposes of population exchange, although most of the Greeks displaced (over a million of the total 1.5 million) had already been driven out by the time the agreement was signed.[note 1] The Greek genocide, in particular the harsh removal of Pontian Greeks from the southern shore area of the Black Sea, contemporaneous with and following the failed Greek Asia Minor Campaign, was part of this process of Turkification of the Ottoman Empire and the placement of its economy and trade, then largely in Greek hands under ethnic Turkish control.

The relationship between ethnic Greek identity and Greek Orthodox religion continued after the creation of the Modern Greek state in 1830. According to the second article of the <hl> first Greek constitution of 1822 <hl>, a Greek was defined as any Christian resident of the Kingdom of Greece, a clause removed by 1840. A century later, when the Treaty of Lausanne was signed between Greece and Turkey in 1923, the two countries agreed to use religion as the determinant for ethnic identity for the purposes of population exchange, although most of the Greeks displaced (over a million of the total 1.5 million) had already been driven out by the time the agreement was signed.[note 1] The Greek genocide, in particular the harsh removal of Pontian Greeks from the southern shore area of the Black Sea, contemporaneous with and following the failed Greek Asia Minor Campaign, was part of this process of Turkification of the Ottoman Empire and the placement of its economy and trade, then largely in Greek hands under ethnic Turkish control.

According to the second article of the <hl> first Greek constitution of 1822 <hl> , a Greek was defined as any Christian resident of the Kingdom of Greece, a clause removed by 1840.


Question: What factor was used to expel or include citizens in the Lausanne Treaty ?

Answer: agreed to use religion as the determinant for ethnic identity for the purposes of population exchange

The relationship between ethnic Greek identity and Greek Orthodox religion continued after the creation of the Modern Greek state in 1830. According to the second article of the first Greek constitution of 1822, a Greek was defined as any Christian resident of the Kingdom of Greece, a clause removed by 1840. <hl> A century later, when the Treaty of Lausanne was signed between Greece and Turkey in 1923, the two countries agreed to use religion as the determinant for ethnic identity for the purposes of population exchange , although most of the Greeks displaced (over a million of the total 1.5 million) had already been driven out by the time the agreement was signed.[note 1] The Greek genocide, in particular the harsh removal of Pontian Greeks from the southern shore area of the Black Sea, contemporaneous with and following the failed Greek Asia Minor Campaign, was part of this process of Turkification of the Ottoman Empire and the placement of its economy and trade, then largely in Greek hands under ethnic Turkish control. <hl>

The relationship between ethnic Greek identity and Greek Orthodox religion continued after the creation of the Modern Greek state in 1830. According to the second article of the first Greek constitution of 1822, a Greek was defined as any Christian resident of the Kingdom of Greece, a clause removed by 1840. A century later, when the Treaty of Lausanne was signed between Greece and Turkey in 1923, the two countries <hl> agreed to use religion as the determinant for ethnic identity for the purposes of population exchange <hl>, although most of the Greeks displaced (over a million of the total 1.5 million) had already been driven out by the time the agreement was signed.[note 1] The Greek genocide, in particular the harsh removal of Pontian Greeks from the southern shore area of the Black Sea, contemporaneous with and following the failed Greek Asia Minor Campaign, was part of this process of Turkification of the Ottoman Empire and the placement of its economy and trade, then largely in Greek hands under ethnic Turkish control.

A century later, when the Treaty of Lausanne was signed between Greece and Turkey in 1923, the two countries <hl> agreed to use religion as the determinant for ethnic identity for the purposes of population exchange <hl> , although most of the Greeks displaced (over a million of the total 1.5 million) had already been driven out by the time the agreement was signed.[note 1] The Greek genocide, in particular the harsh removal of Pontian Greeks from the southern shore area of the Black Sea, contemporaneous with and following the failed Greek Asia Minor Campaign, was part of this process of Turkification of the Ottoman Empire and the placement of its economy and trade, then largely in Greek hands under ethnic Turkish control.


Question: What do Westerners believe it means to belong to the Greek heritage ?

The terms used to define Greekness have varied throughout history but were never limited or completely identified with membership to a Greek state. By Western standards, the term Greeks has traditionally referred to any native speakers of the Greek language, whether Mycenaean, Byzantine or modern Greek. Byzantine Greeks called themselves Romioi and considered themselves the political heirs of Rome, but at least by the 12th century a growing number of those educated, deemed themselves the heirs of ancient Greece as well, although for most of the Greek speakers, "Hellene" still meant pagan. On the eve of the Fall of Constantinople the Last Emperor urged his soldiers to remember that they were the descendants of Greeks and Romans.

Answer: Western standards, the term Greeks has traditionally referred to any native speakers of the Greek language, whether Mycenaean, Byzantine or modern Greek.

The terms used to define Greekness have varied throughout history but were never limited or completely identified with membership to a Greek state. <hl> By Western standards, the term Greeks has traditionally referred to any native speakers of the Greek language, whether Mycenaean, Byzantine or modern Greek. Byzantine Greeks called themselves Romioi and considered themselves the political heirs of Rome, but at least by the 12th century a growing number of those educated, deemed themselves the heirs of ancient Greece as well, although for most of the Greek speakers, "Hellene" still meant pagan. <hl> On the eve of the Fall of Constantinople the Last Emperor urged his soldiers to remember that they were the descendants of Greeks and Romans.

The terms used to define Greekness have varied throughout history but were never limited or completely identified with membership to a Greek state. By <hl> Western standards, the term Greeks has traditionally referred to any native speakers of the Greek language, whether Mycenaean, Byzantine or modern Greek. <hl> Byzantine Greeks called themselves Romioi and considered themselves the political heirs of Rome, but at least by the 12th century a growing number of those educated, deemed themselves the heirs of ancient Greece as well, although for most of the Greek speakers, "Hellene" still meant pagan. On the eve of the Fall of Constantinople the Last Emperor urged his soldiers to remember that they were the descendants of Greeks and Romans.


Question: What do the Grecian Romioi descendants of the Constantine rule believe to be true in regards to the status as beneficiaries ?

Answer: considered themselves the political heirs of Rome

The terms used to define Greekness have varied throughout history but were never limited or completely identified with membership to a Greek state. By Western standards, the term Greeks has traditionally referred to any native speakers of the Greek language, whether Mycenaean, Byzantine or modern Greek. <hl> Byzantine Greeks called themselves Romioi and considered themselves the political heirs of Rome , but at least by the 12th century a growing number of those educated, deemed themselves the heirs of ancient Greece as well, although for most of the Greek speakers, "Hellene" still meant pagan. <hl> On the eve of the Fall of Constantinople the Last Emperor urged his soldiers to remember that they were the descendants of Greeks and Romans.

The terms used to define Greekness have varied throughout history but were never limited or completely identified with membership to a Greek state. By Western standards, the term Greeks has traditionally referred to any native speakers of the Greek language, whether Mycenaean, Byzantine or modern Greek. Byzantine Greeks called themselves Romioi and <hl> considered themselves the political heirs of Rome <hl>, but at least by the 12th century a growing number of those educated, deemed themselves the heirs of ancient Greece as well, although for most of the Greek speakers, "Hellene" still meant pagan. On the eve of the Fall of Constantinople the Last Emperor urged his soldiers to remember that they were the descendants of Greeks and Romans.

Byzantine Greeks called themselves Romioi and <hl> considered themselves the political heirs of Rome <hl> , but at least by the 12th century a growing number of those educated, deemed themselves the heirs of ancient Greece as well, although for most of the Greek speakers, "Hellene" still meant pagan.