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Corrections to the article on byzantium.

no doubt god permitted the ottomans to invade and save the orthodox church from the
brutal venetian and franks who were hell bent on culturally assimulating the orthodox
populations. Known that venetians were more brutal than ottomans and under the
ottomans , orthodoxy was saved especially when we see the last emperor at the time
joining in a union with the latins and last minute saved by an attack from the ottomans.

orthodoxy was saved when the ottomans came in. when constantinople fell in 1204, the
barbarians introduced brutal feudalism on greek populations , imposing catholicism on
greeks. The church was saved at we know the moment the union was going to be
fermented in ayia sofia, the ottomans were at the gates. The greek race would have been
barbarised if latins remained , however they still influenced the modern greek state to be
part of the western enlightenment of folly where banksters are infalliable. just an

It must be noted that this all unfolded at the very beginning of the epoch called by
historians the “Renaissance”—the world-wide creation of a nationalistic, Hellenic-Greek,
pagan ideal. It was understandably difficult for the Greeks not to be tempted by this
Western European renaissance, and the European fascination with the culture of their
great, ancient Greek ancestors.

Plethon and bassarion were venetian influenced greeks who were not really greek but of
germanic extraction.

The fact that plethon was born 150 years after fall of constantinople shows you the extent and
magnitude of foreign influences to his beliefs and preceeded the renaissance.

finally settling in Mistra,[4] in the Despotate of Morea. This is probably where he lived as this proves
that this western fief in greece was dominated culturally and even genetically by westerners
who were no part of the byzantine orthodox fronima and character.

A teacher and magistrate of a crusader dominated territory and was highly influential in italy
in trying to convince the medici's to create a platonic school of thought.

In Mistra he taught and wrote philosophy, astronomy, history and geography, and compiled digests of
many classical writers
Plethon was the author of De Differentiis, a detailed comparison between Plato
and Aristotles' conceptions of Go .
Plethon promoted labourers receive only 1 third, while in byzantium the worker was a
business owner who was self sufficient was not required to give his profits to a mafia or
medieval lord.

This venetian pomp was the god for the pagan worshippers of greece who misappropriated
ancient greek philosophy and fitted into a western ideological filter that pervades the ideals of
reason in a materialistic fashion consistent with the secular deistic movements of western
europe who sought to find a loosening of their morale code to justify exploitation of the
worlds resources under their suzerainty
when Byzantine emperor John VIII Palaeologus attended the Council of Ferrara, later
known as the Council of Florence, to discuss a union of
the Orthodox and Catholic churches. Despite being a secular philosopher, Plethon was
chosen to accompany John VIII on the basis of his renowned wisdom and morality. Other
delegates included Plethon's former students Bessarion, Mark Eugenikos and Scholarios.[5]

It seemed to represent a merging of Stoicphilosophy and Zoroastrian mysticism, and

discussed astrology, daemons and the migration of the soul. He recommended religious
rites and hymns to petition the classical gods, such as Zeus, whom he saw as universal
principles and planetary powers. Man, as relative of the gods, should strive towards good.
Pletho believed the universe has no beginning or end in time, and being created perfect,
nothing may be added to it. He rejected the concept of a brief reign of evil followed by
perpetual happiness, and held that the human soul is reincarnated, directed by the gods
into successive bodies to fulfill divine order. This same divine order, he believed, governed
the organisation of bees, the foresight of ants and the dexterity of spiders, as well as the
growth of plants, magnetic attraction, and the amalgamation of mercury and gold. [2]

Several Byzantine titles such as logothetes and protovestarius continued in use,

although these titles were adapted to fit the conceptions of Western feudalism.
The Byzantine pronoia system was also adapted to fit Western feudalism;
peasants (paroikoi) technically owned their land, but military duties and taxes
that they had not been subject to under the pronoia system were imposed on
them by their new French lords.

russian bias pervades in this article and they misinterpret sources. greek nationalism was an invention not of
greeks of constantinople but of venetian and westerners who pretended to be greek.The adherents to this cause
were living in venetian occupied greece and their cultural orbit was centred in venice. These bastards were the ones
like bassarion to push for a greek nation state built on the old 12 gods, but this was not the imaginations of a true
greek roman who was educated and spirited about his nationality with romanism but a pomp bastard with lombard
leanings pretending to be greek .

one can easily see this transition when greeks were granted freedom from ottomons, they re entered the barbarian
space of the west with their inefficient systems of government that protected the rich at the expense of the poor and
with a credit inflationary system of slavery[illegal under civil roman law but the barbarians were let out of the cage
so to speak

The Principality of Achaea or of the Morea was one of the three vassal states of the Latin Empirewhich
replaced the Byzantine Empire after the capture of Constantinople during the Fourth Crusade.[1] It became
a vassal of the Kingdom of Thessalonica, along with the Duchy of Athens, until Thessalonica was captured
by Theodore, the despot of Epirus, in 1224. After this, Achaea became for a while the dominant power
in Greece.
In 1208/9, after Champlitte's departure, William I created a commission, composed of two Latin bishops,
two bannerets and five Greek magnates and chaired by himself, to assess the land and divide it, according
to Latin practice, in fiefs. The resulting register was presented at a parliament held at the princely residence
at Andravida, and divided the country into twelve baronies, mostly centred around a newly constructed
castle—a testament to the fact that the Franks were a military elite amidst a potentially hostile Greek
population.[3][4] The twelve temporal barons were joined by seven ecclesiastic lords, headed by the Latin
Archbishop of Patras. Each of the latter was granted a number of estates as knightly fiefs, with the
Archbishop receiving eight, the other bishops four each, and likewise four granted to each of the military
orders: the Templars, Hospitallers and the Teutonic Knights.[5] The twelve secular baronies were:[

he Chronicle of the Morea(Greek: Το χρονικόν του Μορέως) is a long 14th-century

history text, of which four versions are extant: in French, Greek (in
verse), Italian and Aragonese. More than 9,000 lines long, the Chroniclenarrates events of
the Franks' establishment of feudalism in mainland Greece. West European Crusaders
settled in the Peloponnese (called Moreaat the time) following the Fourth Crusade. The
period covered in the Chronicle was 1204 to 1292 (or later, depending on the version). It
gives significant details on the civic organization of the Principality of Achaia.

The author of the original text of the chronicle appears to be a Franc or a gasmoule(a
French-Greek, born from a mixed French-Greek marriage, the word seems to have an
etymology from garçon (boy) and mule). He appeared to admire the Franks (Crusaders)
and have contempt of the local population and the Roman Empire. Notably, the author
respects the citizenship of the Byzantine Greeks, calling them Romans
(Ρωμαῖοι) (especially in verses 1720-1738).

The significance of the Chronicle[edit]

The Chronicle is famous in spite of certain historical inaccuracies because of its lively
description of life in the feudal community and because of the character of the language
which reflects the rapid transition from Medieval to Modern Greek.
Polet[2] explains that since the author admired the Franks and had contempt for the
Byzantine culture, the Chronicle of Morea did not become part of popular culture and
history after the Franks left the Peloponnese.
Numerous administrative laws and practices of the Principality of Achaia are mentioned in
the Chronicle, making it a significant source on the Frankish period in Greece. [10]