Venice: Modern Greece’s First Diaspora

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Venice: Modern Greece’s First Diaspora

The city of Venice in Italy was the place where the first Greek Diaspora settled in the modern, post-Byzantine era. Image of San Giorgio dei Greci *******, from across the canal “Rio dei Greci.” Credit: Alexander Billinis / Greekreporter

Venice was the place where the first Greek Diaspora settled in the modern, post-Byzantine era.

The Greeks who arrived in Venice included all classes, from the daughter of the last Byzantine Prime Minister, the Duchess Notarina, to merchants, artisans, soldiers, laborers, and sailors.

Unlike the post-Byzantine Greeks who migrated to Salento and Calabria in Southern Italy (where a dying dialect of Greek ******** spoken to this day in a dozen or so villages), bolstering the Greek element that had been there since Classical times, the Greeks of Venice founded a new community from scratch.

Though the Venetians were less dogmatic about ********* religious matters than other Italian or West ********* states, the Greeks nonetheless did face discrimination because of their Orthodox ******, and initially, the Venetians required them to worship in the Uniate fashion, forced to acknowledge the Pope.

Greek Diaspora in Venice under the jurisdiction of the Patriarchate of Constantinople

The Greeks in Venice successfully lobbied to be under the direct jurisdiction of the Patriarchate of Constantinople, testimony to the power of the Greek merchant community and, significantly, to the large numbers of Greeks under arms in the service of Venice, known by the Italianized Greek word stradioti. This was unique and then set the standard by which all Greek communities established themselves, both before and after the emergence of the Greek state in the 1830s.

Nearly one hundred years after the community’s founding, the ******* of San Giorgio dei Greci rose from the canals of Venice in 1573, a masterpiece of Renaissance architecture nonetheless a lovely fusion of the Byzantine and the contemporary surroundings.

San Giorgio recalls, in some ways, many of those Orthodox churches in areas of Greece dominated by Venice, such as in Crete or Corfu.

When we visited, on a thickly humid August day, the high courtyard walls surrounding the ******* in lovingly whitewashed marble provided a heavenly respite from the tyranny of heat and the crush of camera-toting tourists.

Photo of San Giorgio’s Leaning Tower, from the Grand Canal. Credit: Alexander Billinis / Greekreporter

Inside was the iconography of some of the finest Venetian artists, as well as Greek masters such as the Cretan iconographer Damaskinos. Another Cretan, Domenikos Theotokopoulos, known better as “El Greco,” also left his mark here artistically.

The *******’s bell tower, visible from the Grand Canal, served as a beacon to guide us to the *******. Like nearly all bell towers in Venice, San Giorgio’s is a leaning tower, as the waterlogged Venetian earth struggles to support the weight of such edifices, many of which have fallen over the years.

Next to the *******, there is the

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, the Hellenic Institute, where priceless information on Hellenism in Italy and the West regularly draws visitors who are Greek scholars and colleagues from around the world. It is on my wish list for academic research (re)-visit.

The author in front of the Hellenic Institute (Instituto Ellenico).Credit: Alexander Billinis / Greekreporter

What moved us most about the visit was that apart from the architecture, there was a plaque on the whitewashed wall of the community center, commemorating the five hundredth anniversary of the community’s founding in 1498.

Greek diaspora in Venice kept the Greek ****** and letters alive

The community kept the Greek ****** and letters alive throughout this *******. The Greeks’ entrepreneurial and mercantile mettle, another diaspora characteristic, emerged from this *******. Schools supported by the community included a vocational institute for ******.

The community is tiny today with generations of Greeks assimilating into Venetian society, or, as the fortunes of Venice waned, many moved to other locations, notably Trieste in the late 1700s, as the Austrian Mediterranean port actively attracted immigrants with commercial and maritime skill.

Like all Greek diaspora communities, the Venetian Greeks assisted with blood and treasure the emergence of an independent Greece, and some Venetian Greeks returned to the new country. Nonetheless, a small community ********, bolstered in part by Greek scholars studying at the institute. The Greek state retains a consulate in Venice, recognizing its historic importance, and the Greek Orthodox Exarchate of Italy is headquartered at the location.

Plaque in San Giorgio Courtyard commemorating the 500th anniversary of the community’s founding. Credit: Alexander Billinis / Greekreporter

Go into any Greek ******* in the diaspora and, in a very real sense, the congregants are descendants of those of San Giorgio dei Greci. This community set the stage, refused to sever its links with the Patriarchate, and remained steadfast in its Orthodoxy and Hellenism.

The ******* served as the community’s reference point, where christenings, marriages, and funerals were held, friends met, gossip was exchanged. It is where a newcomer from the “old country” might find some spiritual (and perhaps secular) guidance. So often we in the diaspora think that our history is all “back in Greece,” but when you are in the exquisite shadow of San Giorgio, you discover that you are part of that history.

Venice’s beauty and singularity speaks for itself, and far greater pens than mine have extolled it. Everyone should visit. When going to Venice, any Greek ought to walk a few bridges from San Marco Square, through the crowds and by the ten-euro espressos, the production line tours, and the frequent flooding to a slower, more intimate encounter with San Giorgio dei Greci—and their history.

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#Venice #Modern #Greeces #Diaspora

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