In article <C6zMB5.5pn@news.cso.uiuc.edu> ptg2351@uxa.cso.uiuc.edu (Panos Tamamidis ) writes:  > What I simply want, is the same thing for the Greeks of Turkey. The > Turkish state should recognize its crimes against the Greek minority,  Pardon me? History shows that within the last 170 years, Greeks played  that game twice: They used Istanbul Patriarch Grigorios in 1822 to  instigate the Morea rebellion that resulted in the massacres of  the Muslim people. Again, the Orthodox Patriarch Constantine V  invited the Russian Czar Nicholas II to invade the Ottoman Empire  'in the name of Jesus,' and save his flock from Ottoman rule.   Source: "The 'Past' in Medieval and Modern Greek Culture," in Speros          Vryonis, ed., 'Byzantina kai Metabyzantina,' Vol I (Malibu,          Calif., 1978).  p. 161.  In the words of Professor Skiotis, "With savage jubilance, [the Greeks] sang the words 'Let no Turk remain in the Morea, nor in the whole world.' The Greeks were determined to achieve to 'Romaiko' in the only way they knew how: through a war of religious extermination."     <<The leader of the Ashkenazi community of Corlu complained to the   president of AIU [Alliance Israelite Universelle] in 1902 about   persistent Greek attacks against its Jewish quarter:      ''The fanatic Greeks of our city, as of other places in Thrace,     have the habit of, contrary to the spirit of real Christianity,     making a replica of Judas Iscariote and of burning it on the night     of Holy Saturday. They construct a wooden figure, cover it with     clothing which they claim is that of the ancient Jews, and they     burn it publicly in the middle of a multitude of the ignorant and     the fanatic. It often happens that this multitude, already excited     by the tales of the suffering of Christ that has been made to them     at the Church, is exaulted at the appearance of the execution of he     who is supposed to have betrayed Christ, and works up a great anger     against the Jews...For a long time we have known that each year,     on such a day, they will cut off the heads and arms of the corpses     in our cemetery and will burn them with great solemnity. We make     no complaint about this in order not to create differences between     the two communities. But this audacious madness of these fanatics     has increased. We ourselves see the flames and hear the cries of     hatred and vengeance against the Jews.''[42]>>  [42] Ashkenazi Community, Corlu, to AIU no.8783, 2 May 1902, in AIU      Archives (Paris) II C 8, with report printed in El Tiempo of 1 May 1902.   Source: Professor Stanford J. Shaw, 'The Jews of the Ottoman Empire and the         Turkish Republic,' New York University Press, New York (1991).   pages 202-203:    <<In 1865, immediately after enactment of the new Organic Statute for the   Jewish community, and just as Jewish capital from Europe was beginning   to have an effect in Istanbul, local Armenians and Greeks started a pogrom   against Jews immediately across the sea of Marmara at Haydarpasa, terminus   of the Anatolia railroad, with three hundred Jews massacred and many more   beaten and raped before the disturbance was stopped after the Sultan sent   his personal guard across the bay to protect the Jews [39].    In later years, ritual murder attacks against Jews, carried out mostly   by native Greeks, Armenians, and, in Arab provinces, by Maronites and   other Arab Christians, often with the assistance of the local European   consuls, took place throughout the empire. There were literally thousands   of incidents continuously until World War I, in Southeastern Europe as far   west and north as Monastir and Kavalla, in Istanbul, at Gallipoli and   the Dardanelles, at Salonica, and in all the Arab provinces as far south   as Damascus and Beirut and in Egypt at Cairo and Alexandria. These   invariably resulted from accusations spread among Ottoman Christians   by word of mouth, or published in their newspapers, often by Christian   financiers and merchants anxious to get their Jewish competitors out of   the way or to divert onto the Jews Muslim anger at reports of Christian   massacres of Muslims in Southeastern Europe or Central Asia, resulting   in individual and mob attacks on Jews, and the burning of their shops   and homes.    Individual experiences were horrible. Jews constantly went in fear of   Armenian or Greek attacks in the streets of Ottoman cities. In Egypt   and Syria, it was usually the Greeks who led the way, in many cases   with the assistance of local Armenians and Syrian Christians, whose   Greek, Arabic and French-language newspapers often printed all the   rumors they could find regarding Jews, evidently with the desire of   instigating violence. The Syrian Arab Christians in particular spread   their long-standing anti-Semitic hatreds from Syria to Egypt, where   their monopoly of the local press and their espousal of popular causes   such as Egyptian nationalism and opposition to the British rule, enabled   them to spread their anti-Jewish message among the Muslim masses with   little question or opposition.    On 20 June 1890, thus, Sir Evelyn Baring (later Lord Cromer), British   High Commissioner in Egypt, received the following report from David   and Nissim Ades, in Cairo:      ''Sir,        I beg sir to draw to your attention to the violent articles which       has (sic) appeared in an Arabic paper called El Mahroussa which       contained nothing but lies and false accusations against the Jews,       especially those (the issues) of the 14th, 17th and 19th instant.       Now, Sir, are we to have here an anti-Semitic party amidst fanaticism,       Greeks, Armenians, etc., or is he to be allowed to continue to poison       the people's minds with exaggeration and painted words? In an article,       he asserted that the Jews use Christian blood for Passover, of course       this has caused a deal of excitement.'' [40]    Whenever Greek and other Orthodox religious authorities or prominent   Greek business leaders or consuls were asked to help to stem the violence   or reduce tension, they invariably indicated their cooperation and then   failed to do anything to prevent attacks or punish those who stimulated   or led them. [41]    The leader of the Ashkenazi community of Corlu complained to the   president of AIU [Alliance Israelite Universelle] in 1902 about   persistent Greek attacks against its Jewish quarter:      ''The fanatic Greeks of our city, as of other places in Thrace,     have the habit of, contrary to the spirit of real Christianity,     making a replica of Judas Iscariote and of burning it on the night     of Holy Saturday. They construct a wooden figure, cover it with     clothing which they claim is that of the ancient Jews, and they     burn it publicly in the middle of a multitude of the ignorant and     the fanatic. It often happens that this multitude, already excited     by the tales of the suffering of Christ that has been made to them     at the Church, is exaulted at the appearance of the execution of he     who is supposed to have betrayed Christ, and works up a great anger     against the Jews...For a long time we have known that each year,     on such a day, they will cut off the heads and arms of the corpses     in our cemetery and will burn them with great solemnity. We make     no complaint about this in order not to create differences between     the two communities. But this audacious madness of these fanatics     has increased. We ourselves see the flames and hear the cries of     hatred and vengeance against the Jews.''[42]>>   [39] El Tiempo, 28 April 1926; Galante, Istanbul I, 185; Galante, Documents V,      340-41.  [40] FO 78/430, enclosed in Baring no.207 to Lord Salisbury, Cairo,      25 June 1890, reprinted in Landau, 'Ritual Murder Accusations', p.450.  [41] Jacob Landau, 'Ritual Murder Accusations and Persecutions of Jews      in Nineteenth Century Egypt', Sefunot V (1961), 425-427; for example      see report in BAIU [Bulletin de l'Alliance Israelite Universelle:      Deuxieme Serie (Paris)], first semestre 1881, pp.66-67. Galante also      reported similar difficulties with the Greek religious leaders while      he was teaching in Rhodes.  [42] Ashkenazi Community, Corlu, to AIU no.8783, 2 May 1902, in AIU      Archives (Paris) II C 8, with report printed in El Tiempo of 1 May 1902.  Serdar Argic