From: han@anadolu.michigan.com (hasan.b.mutlu)
Newsgroups: soc.culture.turkish,talk.politics.mideast,talk.politics.soviet,soc.culture.greek,soc.culture.europe,soc.history,soc.culture.jewish
Subject: 'PXP111:' Paying Lip Service Is Not Enough - Further Expose'.
Date: 16 Aug 92 20:14:38 GMT





<92230.012140PXP111@psuvm.psu.edu>
<PXP111@psuvm.psu.edu>   Andronikos Romanos

>  vince at least Kelly that these are not islands! Mutlu typically con-
>  tinued insulting me but who cares?    I mean... this is Mutlu we are
>  talking about :-)  >

Geeez, sounds familiar. I love those pseudo-scholars and 'palikaryas' who 
don't read and spout myths as evidence. If you study the available historical 
records, you will save yourself from both embarrassment and surprise.

See, you are a compulsive liar.

Source: Professor Stanford J. Shaw, 'The Jews of the Ottoman Empire and 
        the Turkish Republic,' New York University Press, New York (1991).

  page 16:

  <<In Roman Egypt and Syria there were difficulties caused by the
  long-standing Greek antipathy for Jews. Hellenic authors depicted
  Jews as a contaminated rabble of unclean lepers, whom the Egyptians
  had thrown out of their country in the time of Moses in order to
  purge themselves of defilement. Already at this time the Greeks were
  inventing the blood libel and desecration of host fantasies which
  were to cause so much suffering in later times, affirming that Jews
  sacrificed human beings at the Temple in Jerusalem, using their blood
  for religious rituals. Many Greeks used the destruction of the Temple
  as proof that God hated the Jews and was punishing them for their
  'evil acts'. As a result, even as Rome continued to treat Jews well,
  in the East there were numerous Greek attacks against Jewish settlements.

  After the Edict of Milan (AD 312) began Roman Empire's gradual conversion
  to Christianity (...) the Empire became increasingly intolerant toward
  Jews. The Hellenistic anti-Semitic images of the Jews as a people whom
  God hated were revived. Roman Jews therefore were gradually deprived
  of their rights and made into second-class citizens. They were excluded
  from administrative and military positions. (...) and the masses
  increasingly attacked them in the streets as well as in their homes
  and shops. In 387-388 Christian mobs followed the destruction of all the
  heathen temples in Rome by going on to destroy synagogues as well....>>

  page 16 (last paragraph):

 <<This intolerance and persecution was even worse in the East Roman
   Empire, founded in AD 330, when Emperor Constantine dedicated the old
   town of Byzantum as the site for his new capital and gave it his name,
   Constantinople. Imperial edicts starting with those of Emperor Arcadius
   in 395 and continuing until the Ottoman conquest of Constantinople
   in 1453, subjected Byzantine Jewry to over a millenium of oppression
   and persecution. Thousands of Jews who had flooded into Asia Minor
   following their exile from the Holy Land and their descendants were
   forcibly converted, murdered, or driven out as a result of sporadic
   purges.>>

  page 24:

  <<Jews were similarly persecuted on a large scale in Serbia and the
   other Balkan states in the two centuries before they were conquered
   by the Turks. In Crete, the Jews comprised a middle class between
   the mass of Greeks and the feudal nobles, acting as bankers, artisans,
   lawyers and physicians, with the right to maintain their own community
   organization. They were treated as serfs, however, forced to live in a
   ghetto (Ciudecca), and to affix a special Jewish badge to the fronts of
   their houses as well as on their clothing. After the island came under
   Venetian rule in 1204, local Greeks continued to harass,  persecute,
   and attack their Jewish neighbors, particularly because of Jewish
   support for the periodic Muslim efforts to conquer the island. (...)
   During the Venetian war with the Ottomans in 1538, the Jews were
   subjected to extortions to finance the military operations, and a rumor
   that the jews of Crete were helping the Ottomans led local Greeks
   to massacre all the Jews they could find. Giacomo Foscari (1574-77)
   introduced harsh anti-Jewish laws intended to force them to convert or
   to live in isolated parts of the island.>>

  page 24 (second paragraph):

  <<In Corfu Jews were subjected to violent attacks and almost constant
   persecution by its Greek population. They had to row in the galleys
   even when they had committed no crime. They had to provide food and
   lodging for soldiers on demand, were required to go to Greek law courts
   on the Sabbath as well as during Jewish festivals, and as elsewhere in
   the Byzantine empire they were compelled to act as public executioners,
   adding to the public wrath to which they were normally subjected. After
   Venice took control of the island in 1386, conditions became even worse.>>

 page 24(last paragraph):

  <<There had been thousands of Jews living in Byzantium following the
   exodus from the Holy Land, but in consequence of all this persecution
   many were forcibly converted and massacred, and most of the remainder
   fled.....(...) As a result by the time the Ottomans conquered Anatolia
   during fourteenth and fifteenth centuries, hardly any Jews remained.>>

  page 25:

  <<Byzantium, however, was breaking up, fortunately for the few Jews
  who remained under its dominion. As the Turkomans invaded Anatolia
  starting with their rout of the Byzantine army at the Battle of
  Menzikert (1071) [Malazgirt] and formed Turkoman principalities
  throughout the peninsula, and as the Seljuk Turks established a more
  settled state centered, first in defense of the Abbasid Empire of
  Baghdad, and later in Konya and Central Anatolia starting the twelfth
  century (the Seljuks of Rum, 1077-1246), Byzantine Jewry sprang rapidly
  to their assistance, welcoming the tolerance and prosperity which the
  rule of Islam was offering them once again, as it had done previously
  both in the Middle East and Spain, with thousands of Jews fleeing from
  Byzantine persecution to Seljuk protection even before the Ottoman
  state was born.>>

  page 25 (last paragraph):

  <<...Ottoman conquests marked a very substantial change for the Jews
  of the Middle East and Europe. They meant instant liberation, not only
  from subjugation, persecution, and humiliation but often from actual
  slavery in Christian hands. As a result, Jews contributed significantly
  to the Ottoman conquests.>>

  page 26 (last paragraph):

  <<When the Ottoman Sultan Mehmed II FATIH (The Conquerer) captured
  Constantinople and brought the Byzantine Empire to its inglorious end
  in 1453, his armies broke into the city through one of the Jewish
  quarters and with the assistance of the local Jewish population who,
  as at Bursa and Edirne, were overjoyed at the opportunity to throw off
  their Greek oppressors. So also at Buda and Pest in 1526, on the island
  of Rhodes in 1522, at Belgrade (1526), in Azerbaijan (1534), Iraq and
  Iran (1534-35, 1638), Yemen (1628) and elsewhere, Jews welcomed the
  conquering forces of Suleyman the Magnificent,...>>

 page 27:

  << Mehmed II's conquest of Costantinople was not followed by killing
     and destruction, as Greek nationalists have claimed to the present
     day in efforts to depict Turks as barbarians, but rather by an effort
     to rebuild and repopulate the city so that it could become the center
     of the great multinational empire he was trying to create, extending
     far beyond the Roman Empire and incorporating all the people of the
     world as he knew it under the dominion of his Turkish dynasty.>>

 page 29:

  <<Even more than the Jews living in the expanding Ottoman Empire itself,
    Mehmed from the start attempted to encourage the emigration of Jews
    from Europe. Just as the Jews of England, France, Germany, Spain, and
    even Poland and Lithuania were being subjected to increasing persecution,
    blood libels, massacres, and deportations, the Turkish rulers of the
    expanding Ottoman state actively encouraged them to come and live in the
    Ottoman Empire under the same conditions of tolerance and freedom which
    had favored the lives of Jews in the empires of the Umayyads of Damascus
    and Abbasids of Baghdad, and more recently in Muslim Spain.>>

  page 188:

  <<...As the peoples of Southeastern Europe achieved their independence,
   their Muslim and Jewish minorities were systematically persecuted and
   massacred, and those who survived were driven beyond the ever-shrinking
   boundaries of the retreating Ottoman Empire in a kind of slaughter which
   had not been seen since the dispersal of the Jews from Palestine centuries
   earlier.

   This sort of genocide had begun as long before as the late sixteenth
   century, with the Rumanian Principalities taking the lead, as united
   Rumania did subsequently during the later years of the nineteenth
   century. In 1579 the ruler of Moldovia, Peter the Lame, banished its
   Jews because of their competition with its Christian merchants. When
   Prince Micheal the Brave revolted against the Ottomans in the Rumanian
   principalities of Wallachia and Moldavia in 1593, he ordered the massacre
   of all the Jews as well as Turks in Bucharest.>>


  Professor Stanford J. Shaw, 'The Jews of the Ottoman Empire and the
  Turkish Republic,' New York University Press, New York (1991).

  page 187:

  <<...the disintegration of the Ottoman Empire which had been going on
  for a century was disastrous for Ottoman Jewry. This was the age of
  nationalism among the Christian subjects of the Sultan, starting with
  the Greek Revolution early in the nineteenth century, which, based on
  the Megali Idea, or Great Idea, sought to add to Greek kingdom Istanbul
  and large portions of Anatolia, union of which with Greece was felt to be
  the 'dream and hope of all'. The success of the Greek national movement,
  provided more in fact by the intervention of the Great Powers than by the
  efforts of the Greeks themselves, stimulated similar uprisings among the
  other subjects in Southeastern Europe who had long been oppressed, not so
  much by the Ottomans but, rather, by the Greek religious hierarchy which
  dominated the Orthodox millet, leading first to pressure for religious
  independence, granted to the Bulgarian Orthodox Exarchate in 1870, to the
  Serbian Church in 1879, and to the Rumanian Church in 1885, with subsequent
  aspirations for, and achievement of, political independence following...>>

  page 188:

  <<...They [new nationalist leaders] were greatly assisted in their
   campaigns against the Ottomans both by the diplomatic and consular
   representatives of the major Powers of Europe and also by Christian
   missionaries, who emphasized feelings of Christian superiority and
   hatred for Muslims and Jews which fortified the religious as well as
   ethnic bases of their pursuit of independence.

   Christian nationalism, based as much on religious as on ethnic identity,
   soon resurrected the medieval bigotries which had devastated both Jews
   and Muslims and consequently had driven them together in the past.
   Vicious anti-Muslim and anti-Semitic movements developed, involving
   large-scale persecutions and massacres carried out by invading armies,
   by the independent states that resulted, also by Christian subjects
   who remained within the Empire, particularly because of Jewish and Muslim
   support for Ottoman integrity in fear of their fate in the emergent
   nationalist states of Southeastern Europe. The results were explosive
   and damaging.

   The invading armies of Russia and Austria as well as the revolting
   nationalists and, later, successfully established independent Christian
   states, committed systematic genocide against Jews and Muslims throughout
   the nineteenth century, despite Great Power admonitions to the contrary
   in the treaties of Paris (1858) and Berlin (1878),...>>

  page 188:

  <<...As the peoples of Southeastern Europe achieved their independence,
   their Muslim and Jewish minorities were systematically persecuted and
   massacred, and those who survived were driven beyond the ever-shrinking
   boundaries of the retreating Ottoman Empire in a kind of slaughter which
   had not been seen since the dispersal of the Jews from Palestine centuries
   earlier.

   This sort of genocide had begun as long before as the late sixteenth
   century, with the Rumanian Principalities taking the lead, as united
   Rumania did subsequently during the later years of the nineteenth
   century. In 1579 the ruler of Moldavia, Peter the Lame, banished its
   Jews because of their competition with its Christian merchants. When
   Prince Micheal the Brave revolted against the Ottomans in the Rumanian
   principalities of Wallachia and Moldavia in 1593, he ordered the massacre
   of all the Jews as well as Turks in Bucharest.>>

  page 189:

  <<The slaughter continued well into the nineteenth century. When the
  Greeks revolted against Ottoman rule many Greek volunteers coming from
  Russia and the Principalities to join in the effort slaughtered and
  plundered the Jewish communities along their paths as they went through
  Moldavia and Wallachia toward Greece.>>

  page 190 (second paragraph):

  <<When Venice occupied the island of Chios in 1694, its Jewish population
   was either massacred or deported and all Jewish communal and personal
   property was stolen by the native Greek population, leaving those Jews
   who returned in utter poverty and reduced to begging, no longer able to
   compete with the Greeks in trade or commerce.>>

  page 190 (third paragraph):

  <<Jews living in Greece and the Rumanian principalities suffered terribly
   because of their support for Ottoman rule. When the Greek nationalist
   movement Philike Etairia started its uprising in Wallachia and Moldavia
   during the spring of 1821, hundreds of Jews and Muslims were killed by
   the Greeks who lived there as well as by native Wallachs [14]. During
   the height of the Greek revolution, five thousand Jews were massacred
   in Morea along with most of the Muslim population, numbering about
   twenty thousand in all [15]. In Tripolizza alone 1,200 Jews were
   massacred along with uncounted Turks [16].  Reverend John Hartley,
   after describing the carnage, concluded 'Thus did Jewish blood, mingled
   with Turkish, flow down the streets of captured city. The sons of Isaac
   and the sons of Ishmael, on this as well as on every occasion during the
   Greek Revolution, met with common fate. Their corpses were cast out of the
   city, and, like the ancient sovereign of Judah, they received no burial
   superior to that of an ass.' [17] Jewish communities on the islands of
   Sparta, Patras, Corinthos, Mistra, and Argos were wiped out by bands of
   Greek rebels along with those of Thebes, Vrachori, Attica and Epirus [18].
   The surviving Jews fled to the island of Corfu, where Jews who had fled
   from Italy, and the Iberian Peninsula had lived in peace and prosperity
   under the Venetian rule since the twelfth century, though divided into
   rival Greek and Italian communities. It was not long, however, before
   it too fell victim to the Greek Revolution, leading to savage repression
   and massacres of Jews, forcing the surviving members of the two communities
   to come together for self-defense for the first time. Throughout the years
   of Greek revolution, Greek nationalists went from town to town on the
   mainland and from island to island in the Agean, exterminating all the
   Jews and Muslims they could find, many along the roads as they desperately
   fled to safety in what was left of the Ottoman Empire. Contemporary
   accounts relate that the Greeks left the murdered Jews and Muslims lying
   exposed so their bodies could be torn apart by the buzzards [19]. Most of
   the Jews who survived these massacres fled across the Agean in small boats
   to Izmir, thus starting its rise as one of the leading centers of Ottoman
   Jewish life during the nineteenth century. Only in Northern Greece,
   particularly in the areas of Janina and Salonica, were the Jews and the
   Turks able to successfully resist the Greek assaults, thus saving their
   populations from massacre as well [20]. During the remainder of the 19th
   century, particularly during the Greek-Turkish war in 1897, those Jews
   who remained in Greece in the areas of Athens, Chalkis, Larissa, Corfu
   and Crete suffered severe persecution and massacre, forcing thousands
   more to emigrate into Ottoman territory, particularly to Salonica and
   Izmir [21].>>

   page 193 (last paragraph):

   <<The inclusion in the Treaty of Berlin of stipulations providing
   protection for the Jewish and Muslim minorities in Southeastern Europe
   stimulated more popular anti-Semitic and anti-Muslim hysteria in all
   the countries involved, with blood-libel accusations once again being
   used as pretexts for attacking and ravaging Jewish quarters as well as
   for new tactics for boycotting Jewish shopkeepers, merchants and
   professionals, a movement which was quickly adapted by the Christian
   millets in the major cities of the Ottoman Empire. Because the Bulgarians,
   Rumanians and Greeks correctly regarded the Jews as supporters of the
   Turks, both Jews and Turks were expelled from these countries in equally
   atrocious and brutal manners. Their property was plundered and their
   homes and shops taken over without compensation, while the survivors
   fled in desperation to Edirne and Istanbul. While official statements
   subsequently were issued granting equal rights to Jews, little was done
   in fact and they continued to be persecuted regularly well into the
   twentieth century.>>

  page 194 (last paragraph):

  <<Things were not much better elsewhere in Southeastern Europe or the
   Greek islands of the Agean and the eastern Mediterranean. In 1891 the
   Jews on Corfu were subjected to severe persecution by local Greeks due
   to the revival of the old ritual murder accusations [26]. Many of
   those who survived found refuge in Ottoman territory with the help of a
   popular subscription drive carried out in Istanbul under leadership of
   the Banque Camondo. In 1881 and 1884, and again in 1892 and 1903,
   thousands of Jews came to Ottoman territory as a result of pogroms
   in Russia which went on between 1881 and 1921 with only slight periods
   of respite. In 1899 Jewish families arrived in Istanbul in flight from
   persecution in Vidin, in independent Bulgaria.

   The conquest of Ottoman Thrace and Macedonia by Greek and Bulgarian
   forces during the Balkan Wars (1912-13), including Salonica, Corlu,
   and Edirne, was followed by general attacks on Jews, their synagogues,
   homes and shops, in both countries [27], resulting in a renewed exodus
   toward Istanbul and beyond. Two reports from Salonica graphically
   described the situation caused by the invading armies:

      'All the self-interested justifications of the newspapers of Europe,
      all the lies which they have used to cover up the truth, can never
      destroy the impression of the terrible anguish which has marked the
      entry of the Greeks in Salonica. A week of terror and horror one can
      never easily forget. The Hellenes now cruelly feel today all the
      damage that the explosion of hatred by the (Greek) population has done
      to their cause. The mob has shown itself odious and the government
      weak...The incompetence of the Greek administration and the horrors
      inflicted by the soldiers has put them in a terrible situation. The
      consuls guaranteed the absolute safety of the Muslims, but sixty of
      them were massacred in a single night....'[28]

     'It wasn't only irregulars (Comitacis) who massacred, pillaged and
      burned. The soldiers of the Army, the Chief of Police, and the high
      civil officials took an active part in the events at Serres. Out of
      6,000 houses, 4,000 were burned. Almost 1,200 shops were consumed by
      flames and destructive bombs. The (Jewish) population lost all, and
      without even anything to wear is in despair. Everyone wants to
      emigrate...'[29]

  page 196:

    <<As a result of these assaults, massacres, and forced deportations from
   the independent countries of Southeastern Europe, the Ottoman Empire
   received literally thousands of Jewish refugees who joined the Muslims
   who survived the persecution, flooding into the Empire...>>

[14] Shlomo Rozanes, Korot Hayehudim Beturkiyah Vebeartzot Hakedem:
    Hadorot Haachronim (Jerusalem, 1945), pp.42-44, cited Yitzchak Kerem,
    'The Influence of Anti-Semitism on Jewish Immigration Patterns from
    Greece to the Ottoman Empire in the 19th Century', pp.2, 14.

[15] Maxime Raybaud, Memoires sur la Grece, pour servir a l'histoire de la
    Guerre de l'Independence (2 Vols, Paris, 1824), pp.5-19; Galante,
    Turcs et Juifs (Istanbul, 1932), 76-77.

[16] Rev. T.S. Hughes, Travels in Greece and Albania (2nd edn, 2 vols,
    London, 1830), II, 194-95.

[17] Rev. John Hartley, Researches in Greece and the Levant (London, 1831),
    207, quoted in Yitzchak Kerem, 'Jewish Immigration Patterns from Greece
    to the Ottoman Empire in the Nineteenth Century', published paper
    delivered at the Comite International d'Etudes Pre-Ottomanes et Ottomanes,
    VIII Symposium, 'Decision-Making and the Transmission of Authority
    in the Turkic System', University of Minnesota, Minneapolis,
    Minnesota, 14-19 August 1988, p.4.

[18] Hartley, ibid., pp.206-7, William Martin Leake, Travels in Northern
    Greece (2 Vols, London, 1835) II, 231-32, 609; Errikos Sevillas,
    Athens-Auschwitz (Athens, 1983), p.ix, quoted in Kerem, ibid., p.14.

[19] Documented in Kerem, ibid., pp.14-19. Pearl L. Preschel, The Jews
    of Corfu (Greece), Unpublished Ph.D. dissertation, New York University,
    1984. Goerge Finlay, History of the Greek Revolution (London, 1861),
    172, 179-86; See also 'Greece', EJ VII, 876-77.

[20] Yoannina Vasdraveli, Ee Thessaloniki: Kata Ton Agona Tis Aneksantizias
    (Salonica, 1946), pp.19-35; Yitzchak Kerem, An Outline of the History
    of Jews of Selonica (in Hebrew) (Museum of Kibbutz Lahoma, Getaot, 1985),
    p.21, quoted in Kerem, ibid., p.15.

[21] Kerem, ibid., pp.8-12, 'The Persecution of the Jews', Times (London),
    16 May 1891; A. Ablagon to AIU, 19 October 1898, AIU, Grece VIII.B.34,
    Schaki (Larissa) to AIU, 23 August/4 September 1893, BAIU, Grece,
    Deuxieme Serie, no.18, 1er et 2e Semestre, 1893; Elia Fraggi (Larissa)
    to AIU, 5 June 1874, AIU Grece, I.C.22; Larissa AIU represantatives
    to AIU, 23 June/5 July 1897, AIU, Grece II.B.16; Jewish Community of
    Canea leaders in Samos to AIU, 3 March, 1897, AIU, Grece VIII.B.35.

[26] Pearl L. Preschel, The Jews of Corfu (Greece), Unpublished Ph.D.
    dissertation, New York University, 1984.

[27] Leon Sciaky, Farewell to Salonica: Portrait of an Era (New York, 1946);
    Edgar Morin, Vidal et les Siens (Paris, Seuil, 1989), 55-67; Paul Dumont,
    'The Social Structure of the Jewish Community of Salonica at the end of
    the nineteenth century', Southeastern Europe V (1979), 33-72; Galante,
    Turcs VIII, 18-21; Rodrigue, pp.178-80.

[28] A. Cohen, Ecole Secondaire Moise Allatini, Salonica, to AIU, Paris,
   no.7745/7, 4 December 1912, in AIU Archives I C 49.

[29] Mizrahi, President of AIU at Salonica, to AIU (Paris), no.2704/3,
   25 July 1913. In AIU Archives (Paris) I C 51.

( AIU = Alliance Israelite Universelle, Paris. )

  page 205:

  <<Those Jews who survived these assaults in Southeastern Europe fled
  particularly to Salonica, whose Jewish population increased substantially
  as a result, from 28,000 in 1876 to 90,000 in 1908, more than half the
  total population, though even there increased persecution by local Greeks
  led many Jews to flee elsewhere in the Ottoman Empire, particularly to
  the great port of Izmir.

  Despite all the pressure from Ottomans and foreign Jews alike, the ritual
  murders and other assaults by Christians on Jews went on and on. Greek
  efforts to decimate the Jewish population of Salonica culminated in 1912
  and 1913, following Greek conquest of Salonica during the first Balkan War,
  when many of its Jews, were either killed or terrorized into leaving...>>

  page 206:

  <<Though Greece was obligated by the post World War I treaties to allow
  Jews and other minorities to use their own languages in education and to
  practice their religions without hindrance, a law was issued in 1923
  which forbad all inhabitants from working on Sunday, stimulating a new
  Jewish exodus as it was intended to do. Between 1932 and 1934 there was a
  series of anti-Semitic riots in Salonica, with the Cambel quarter, where
  most of the remaining Jews lived, being burned to the ground. This
  was followed by regulations requiring the use of Greek and prohibiting
  Hebrew and Judea-Spanish in the Jewish schools. A start was made also
  on expropriating the land of the principal Jewish cemetery in Salonica
  for use by the new University in order to derive the Jews out [47]. By
  killing and driving out large numbers of Jews, the Greeks left a
  substantial Greek majority in the city for the first time, and starting
  Salonica Jewry on the way to its final decimation by the Nazis during the
  occupation of Greece starting in 1941.

  Salonica and Izmir of course were not the only places of refuge for
  Jewish refugees entering the Empire during its last century of existence.
  Istanbul, Edirne, and other parts of Rumelia and Anatolia received
  thousands more. Nor were Jews the only refugees received and helped by
  the government of the Sultan. Thousands of Muslims accompanied them in
  flight from similar persecutions wherever Balkan christian states gained
  independence or expanded. The Russian conquest of the Crimea and the
  Caucasus starting in the late eighteenth century, and particularly during
  and after the Crimean War, combined with the same independence movements
  in Southeastern Europe that had caused so much suffering and flight among
  its Jews caused thousands of helpless, ill, and poverty-stricken Muslim
  refugees to accompany them into the ever shrinking boundaries of the
  Ottoman Empire, with the Istanbul government struggling mightly but vainly
  to house and feed them as best it could. From 1850 to 1864 as many as
  800,000 Crimean Tatars, Circassians, and other Muslims from north and
  east of the Black Sea had entered Anatolia alone, as many as 200,000 more
  came during the next twenty years, while 474,389 refugees entered in 1876-
  1877 as a result of the Ottoman wars with Russia and the Balkan states,
  with an equal number gaining refuge in the European portions of the
  Empire.>>

[47] Robert Mantran, 'La structure sociale de la communaute juive de
  Salonqiue a la fin du dix-neuvieme siecle', RH no.534 (1980), 391-92;
  Nehama VII, 762; Joseph Nehama (Salonica) to AIU (Paris) no.2868/2,
  12 May 1903 (AIU Archives I-C-43); and no.2775, 10 January 1900 (AIU
  Archives I-C-41), describing daily battles between Jewish and Greek
  children in the streets of Salonica. Benghiat, Director of Ecole Moise
  Allatini, Salonica, to AIU (Paris), no.7784, 1 December 1909 (AIU
  Archives I-C-48), describing Greek attacks on Jews, boycotts of Jewish
  shops and manufacturers, and Greek press campaigns leading to blood libel
  attacks. Cohen, Ecole Secondaire Moise Allatini, Salonica, to AIU (Paris),
  no.7745/4, 4 December 1912 (AIU Archives I-C-49) describes a week of terror
  that followed the Greek army occupation  of Salonica in 1912, with the
  soldiers pillaging the Jewish quarters and destroying Jewish synagogues,
  accompanied by what he described as an 'explosion of hatred' by local
  Greek population against local Jews and Muslims. Mizrahi, President of the
  AIU at Salonica, reported to the AIU (Paris), no.2704/3, 25 July 1913
  (AIU Archives I-C-51) that 'It was not only the irregulars (Comitadjis)
  that massacred, pillaged and burned. The Army soldiers, the Chief of
  Police, and the high civil officials also took an active part in the
  horrors...', Moise Tovi (Salonica) to AIU (Paris) no.3027 (20 August 1913)
  (AIU Archives I-C-51) describes the Greek pillage of the Jewish quarter
  during the night of 18-19 August 1913.

(AIU = Alliance Israelite Universelle, Paris.)

Need I go on?

Hasan B-) Mutlu

                     'Kill Turks and Kurds wherever you find them 
                      and in whatever circumstances you find them. 
                      Turkish children also should be killed as 
                      they form a danger to the Armenian nation.' 
                                     (Hamparsum Boyadjian - 1914)


Xref: sparky soc.culture.turkish:8987 talk.politics.mideast:18716 talk.politics.soviet:7064 soc.culture.greek:7641 soc.culture.europe:7416 soc.history:7441