How the 1821 Greek Revolution Changed the World

Few realize the importance of the Greek Revolution of 1821 for the creation of nation states in Europe and around the world.


The 1821 Greek Revolution was the first liberal-national movement to succeed in the Old World of Europe – after that in the United States, more or less at the same time as similar liberation movements in South America (between 1811 and 1825), and before every one of the new nation-states that would soon become the norm throughout Europe emerged.

The ideological groundwork had been laid – mostly by thinkers writing in French and German – during the previous century. Greeks didn’t invent the nation-state. But it was in Greece and by Greeks that the experiment was first put into practice in Europe.

The French Revolution, which began in 1789, would more famously transform the political life of the continent, and perhaps of the world, in the long run. But after the rise and fall of Napoleon Bonaparte, and after the Congress of Vienna had established an international order for the whole European continent in 1815, it looked very much as though the clock had been turned back to before 1789.

It was the revolution in Greece, that broke out in the spring of 1821, that began to change all that. The outcome of the Greek Revolution was the pivotal point on which the whole geopolitical map of Europe tilted away from the eighteenth-century model of multi-ethnic, autocratically ruled empires and towards the twentieth-century model of the self-determination of nation-states.

The London Protocol and the Birth of a Nation

One key date and event has often been overlooked or downplayed, even in histories of the Greek Revolution. The decisive moment came on 3 February 1830. It happened not on the battlefield or even in Greece at all, but in a dry conclave of dignitaries held at the British Foreign Office on Whitehall.

On that day the foreign ministers of Great Britain, France and Russia signed a document known as the “London protocol”. It declared, for the first time: “Greece will form an independent State, and will enjoy all those rights – political, administrative, and commercial – attached to complete independence”.

Greece (or Hellas/Ellada in Greek) was born at that moment and took its place on the political map of Europe. The Revolution wasn’t yet over – because it would take another two years for all the details to be worked out, including frontiers and the system of government. But that date in February 1830 marks the turning point.

After that, the list of new European states created on the same model is a long one: Belgium in 1831, Germany and Italy in 1871, Serbia, Romania and Montenegro in 1878, Bulgaria in 1908, Ireland in 1922, Turkey in 1923, to say nothing of the broader redrawing of the map of the continent in the wake of the two world wars and the Cold War of the twentieth century.

An Exceptional Nation State

The simple fact of this achievement has been missed by historians of Europe, and of the world, because their focus has always been on the bigger players further north and west: France, Germany, Italy.

For quite different reasons, this aspect of the Greek Revolution has also not, so far as I know, been properly recognized by Greek historians either. According to the well-established historical narrative that was consolidated by Spyridon Zambelios and Konstantinos Paparrigopoulos in the 1850s and 1860s, but goes back to the time of the Revolution, Greece was different. Greece was a special case.

Historians call this approach “exceptionalism”. Exceptionalism isn’t unique to Greece and Greeks. Far from it, that’s the thing about exceptionalism – actually, everybody does it.

The Greeks, so the story goes, had formed a nation since ancient times; the struggles of the 1820s had been about restoring that nation to its former, rightful condition; at the time and often thereafter, Greek independence would regularly be described as the “revival”, “regeneration”, or even “resurrection” of the ancient Hellenic civilization.

But the truth is that it wasn’t a restoration at all. The Greek nation-state that we know and love today and which was created out of the Revolution of the 1820s, is like nothing that had ever existed previously in the three-and-a-half-thousand-year history of the Greeks, as we know it through records preserved in their language.

The ancients, with their fixation on the “autonomy” of self-governing, mostly small city-states, never managed to make that leap. The Byzantine state, for all its fabled wealth, power and geographical reach, was something else again, and certainly never chose to define itself as “Hellas” or its people as “Hellenes”, as Greeks have done since 1821.

The nation-state that became a reality during the 1820s and 1830s was every bit as much of a novelty for Greeks – even if you accept the argument of Greek exceptionalism – as it was for the rest of the European continent at the time.

What made the Greek Revolution truly exceptional was that from the very start, it was never a matter for Greeks alone. In the very first declaration of independence, issued by Alexandros Ypsilantis at Jassy in Moldavia on 24 February / 8 March 1821, under the headline “Fight for Faith and Fatherland”, the call went out to the “enlightened peoples of Europe”, who, “full of gratitude for the benefits bequeathed by our Ancestors to themselves, eagerly await the liberty of the Hellenes”.[1]

A month later, in Kalamata, the leader of the Maniates, Petrobey Mavromichalis, addressed this appeal, which was published in several languages:

“We invoke therefore the aid of all the civilized nations of Europe, that we may the more promptly attain to the goal of a just and sacred enterprise, reconquer our rights, and regenerate our unfortunate people.”[2]

The Revolution ultimately succeeded, after great sacrifices, because the wisest and most far-sighted of the Greek leaders during the 1820s saw the advantages of internationalizing their struggle. In this way, and through astute Greek diplomacy, the three great maritime powers of the day, Great Britain, France and Russia, became drawn into a conflict in which none of the three could afford to allow an advantage to either of the others.

When the three powers agreed in the spring of 1827 to send a joint naval taskforce into the Aegean, charged with enforcing a truce between the Greek revolutionaries and the Ottoman forces ranged against them, it was no surprise that the Greeks welcomed this sign of military intervention, while the Ottomans repudiated it. The unintended consequence was the battle of Navarino, which took place on 20 October that year.

The combined Ottoman and Egyptian fleets were all but destroyed by the guns of the British, French and Russian warships. It was a supreme victory for Greek diplomacy – since very few Greeks even had to take part, and very few Greek lives were lost.

*Freedom

From that day, the success of the Greek Revolution was assured. But of course this came at a cost: the eventual settlement had been taken out of Greek hands. It was now up to the three Great Powers to find a resolution. And so that protocol came to be signed in London, on 3 February 1830.

The powers had already decided that the new state must be a monarchy, not a republic as its provisional constitution had declared. Prince Otto, the second son of the philhellene King of Bavaria, Ludwig I, was named as its first king. Frontiers for the kingdom were determined at the same time. These included only the southern half of mainland Greece as it is today, and those islands closest to it in the Aegean. Neither the Greeks nor the Ottomans had any say in these decisions.

At the time and for long afterwards, even today, many Greeks have felt sore at this outcome. What had been won fell some way short of the absolute ideal of “Liberty or Death” that so many had fought and died for. On the other hand, the revolution had begun with those appeals to the conscience of Europe. And if the outcome had little to do with conscience, and everything to do with geopolitical calculation, it also firmly integrated the newly independent state into the evolving geopolitics of the continent, and indeed of the wider world.

Greece is not alone, among theoretically and legally “sovereign” states, in having so often been obliged to surrender some elements of its sovereignty in return for the security of alliances with others, or for the sake of “protection” by others that are larger and stronger. In practice, in the modern world, all independent states do this, to varying degrees. This is why “America First” and Brexit have brought such havoc, and so little of the promised gains, to their respective nations.

When the future king, Prince Otto, arrived at Nafplio aboard a British warship on 6 February 1833, to a rapturous reception on the shore, the event marked a double first: the first Greek state in all the long history of the Greeks; and the first new nation-state to follow the example of the Americas and win recognition in the Old World of Europe.

About the author: Roderick Beaton ([email protected]), Koraes Professor of Modern Greek and Byzantine History, Language and Literature Department of Classics Director, Centre for Hellenic Studies King’s College London.

Sources for quotations and Greek original texts:

[1] Alexandros Ypsilantis, Μάχου ὑπὲρ πίστεως καὶ πατρίδος. Ἡ ὥρα ἦλθεν, ὦ Ἄνδρες Ἕλληνες! … Οἱ φωτισμένοι λαοὶ τῆς Εὐρώπης ἐνασχολοῦνται εἰς τὴν ἀποκατάστασιν τῆς ἰδίας εὐδαιμονίας· καὶ πλήρεις εὐγνωμοσύνης διὰ τὰς πρὸς αὐτοὺς τῶν Προπατόρων μας εὐεργεσίας, ἐπιθυμοῦσι τὴν ἐλευθερίαν τῆς Ἑλλάδος. https://el.wikisource.org/wiki/Μάχου_υπέρ_πίστεως_και_πατρίδος

[2] English text quoted from Thomas Gordon, History of the Greek Revolution, 2 vols (Edinburgh: Blackwood, 1832), 1.183. Greek: … την συνδρομήν όλων των εξευγενισμένων ευρωπαϊκών εθνών. … H μήτηρ μας Ελλάς, εκ της οποίας και σεις εφωτίσθητε, απαιτεί όσον τάχιστα την φιλάνθρωπον συνδρομήν σας. Spyridon Trikoupis, Ιστορία της Ελληνικής Επαναστάσεως, 4 vols (London, 1853–7), vol. 1, 368–9.



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