The Greek revolution in 1821 was a key event  that has been investigated and explored by generation after generation of  Greeks. As such, the role of secret societies, which were fundamental to its  success, has attracted great interest as well. The organizers of the first  societies aiming to overthrow the Ottoman Empire were mostly merchants and intellectuals who  held strong contacts with the Greek diaspora, or who were in tune with the  seismic changes that were then occurring across European societies. As early as  the 1790’s, Rigas Feraios (1) drafted a plan for a Balkan federation that was to  replace Ottoman rule, creating a society that would adhere to the basic  principles of the Enlightenment and the humanitarian approach towards the needs  of society.
 In 1790, in Vienna, an organization similar in some  respects to the Masons was formed by Greek merchants and intellectuals. It was  called “Bon Cuisines,” and was presumably associated with the Greek  pre-revolutionary intellectual Rigas Feraios, one of the leading figures in  spreading revolutionary idea among those Greeks still living under the Turkish  occupation. This era was one of intellectual ferment, following the American and  French revolutions, and thus offered an excellent environment for the  dissemination of new ideas. This ideological development would ultimately lead  to the dissolution of the world of empires and the emergence of the  nation-state.
 In the case of Greece, it seems  that the lodges became veritable repositories of knowledge, where the  information and ideals needed to start an uprising were collected and shared  within a select circle of conspirators. Usually, these were Greeks of the  diaspora who had the intellectual capacity, as well as the capital, to take the  first decisive revolutionary actions.
 In 1810, one of the leading figures of  Corfu, Dionysius Romas, merged together the two existing local lodges, Filogenia  and Agathoergia, and thus created the Grand Anatolian Lodge of Hellas and  Corfu (2). After this event, Masonic lodges  mushroomed across the Hellenic world, so that by 1812 the Greek community in  Moscow was able  to organize a formidable secret society. Under the auspices of Ioannis  Kapodistrias, the then-Russian Foreign Minister, a Masonic lodge that  encompassed the Greek elite of Tsarist Russia and played an important role  towards creating the framework for the forthcoming Greek revolution was  created.
 Interestingly, it was named the “Phoenix  Lodge” (3), alluding to the ancient symbol of the Phoenix, the mythical bird that rises from its  own ashes. This reference is frequently encountered in Greek mysticism. After  the Greek revolution, Ioannis Kapodistrias would become the first head of state  (1827-1831), and even before was the leader of the Phoenix Lodge while still in  Moscow. In fact,  he even named the first Greek currency ‘phoenix,’ but after his assassination by  a Greek clan chief, the famous ‘drachma’ was born. The grandest Greek secret  society of them all, the Philiki Etaireia (“Friendly Society”) used the phoenix  as its symbol. Nowadays it is still one of the symbolic emblems of the Freemason  Lodges in Greece. Lastly, during the Junta in  Greece (1967-1974) the symbol  of the regime was the Phoenix again; presumably this owed to the  membership of some of its officers in certain Greek Masonic lodges.
 Furthermore, in 1809 in Paris, the organization  Ellinogloso Xenodoheio (“Greek-speaking hotel”) was founded by the Greek  intellectual, Gregorios Salykes. Amongst the original membership was Athanasios  Tsakalof, one of three men who would form the Philiki Etaireia. This particular  society aimed to promote the spirit of ancient Greek civilization, though in  reality it promoted national independence for Greece and  functioned according to the Italian Carbonari conspiracy methods (4). Its  members received a golden ring, with the inscription “FEDA” (Filikos Ellinon  Desmos Alytos), meaning, “a bond between friendly Greeks cannot be broken.”  Despite the enthusiasm of the members, their pro-French orientation and the end  of the Napoleonic era in Europe in 1815  diminished their ambitions of creating a Greek-French alliance to promote their  goals.
 In 1813, another society, named the  Filomousos Etaireia (Society of friends of music) was inaugurated in Athens (5). This one had a  pro-British orientation and recruited its members from the ranks of the  haute-society of the Athenian merchants and land-owners. It never became a  dominant force in the then complex system of Greek secret societies, however,  quickly dissolving soon after.
 The most important society, the Philiki  Etaireia, was established on the 14th of September 1814, in Odessa, by Greek diaspora  figures Athanasios Tsakalof, Nikolao Skoufa and Emmanouel Ksaanthos. It is  worthwhile to note that the date of the society’s creation was that of the “Holy  Cross,” which in the Greek Orthodox calendar is associated with the miraculous  victory of the Byzantine Empire against a  combined Avar-Persian siege in 614 AD. According to hagiographic tradition,  Constantinople was in dire danger of falling to the barbarians, until the  patriarch of the city ran across the walls, armed with an icon of the Virgin  Mary (the icon now resides in the Monastery of Dionysiou on Mt. Athos). (6)
 Considering the symbolism and importance of  the day for the Greek nation, one can assume that the creators of the Philiki  Etaireia chose it in order to highlight to their followers the historical role  that this organization planned to play in the future. All of the three founders  associated himself with other revolutionary secret organizations and were  equipped intellectually to cope with the strains of managing such societal  methods for a national and political set of goals.
 Ksanthos was a member of the Lodge of  Lefkada, while Skoufas’ associate Konstantinos Rados was a devotee of the  Italian Carbonarism (“Charcoal-burners”) movement, an equivalent to the Greek  group which sought the unification of Italy. For his part, the much younger  Tsakalov had been a founding member of Ellinoglosso Xenodoheio, the unsuccessful  precursor to the Etairia that was devoted to the same goal of an independent  Greece.
 Philiki Etaireia soon progressed to become  the driving force in the uprising of the Greek populace, recruiting significant  numbers of prominent and important individuals into its ranks. Up until 1816,  only 20 members were active, whereas by 1820 there were at least 1,096 members,  and the following year membership must have topped 10,000, even though  historical research has not been able to identify the exact numbers. The  geographical spread was also impressive, since it expanded in all states and  cities with a Greek diaspora presence, from Alexandria to Constantinople and Saint  Petersburg to Trieste. Also, the members involved with the  Philiki Etaireia included most of the protagonists of the Greek revolution,  including the likes of Kolokotronis, Mavrokordatos, Kountouriotis, Androutsos,  Negri, Palaion Patron Germanos, Zaimes, Papaflessas, Anagnostaras and many  other; the revolution was indeed largely staged by members of the Philiki  Etaireia.
 The organizational structure of the society  was based on models already tested and assessed by the Carbonari and other  revolutionary movements. Its leadership was portrayed as the “Invisible  authority,” supposedly a very high-ranking personality in Europe at that time. In reality there was not such  authority and the three founders were the actual culprits from the start. This  grandiose image was used mainly as a propaganda tool in order to exercise a  stronger clout to the newcomers that wanted to believe in the presence of a  powerful political force promoting the Greeks. In 1818, the organization changed  and the ruling authority was named “The authority of the 12 Apostles”, being  composed by the three founding members and another nine figures.
 The society followed a pyramid structure  that remained unknown to its members, and orders were to be followed instantly  and without hesitation. There were also four initiation rites, each one  corresponding to a greater intimation with the motives of the organization and  its modus operandi. Therefore, the first degree was the one of the “Brother,”  the second of the “Referenced One,” the third one of the “Priest” and the higher  of the “Shepherd.”
 The role of the “Priests” was to recruit  newcomers, after having being assured of their intentions and after having  examined their character and motivation. Afterwards, they were taken to a church  and made to swear in the Bible the following: “I swear in the name of freedom  and justice and in front of the supreme being; to preserve the society even if I  have to suffer the worst torture and my life perishes, and I will answer  truthfully anything being asked by the society.” The newcomer repeated three  times in total the oath and afterwards he was considered a member of the Philiki  Etaireia. At that stage he was not fully aware of the underlying greater motives  of the society, having understood simply that the organization was generally  concerned with protecting the rights of the Greeks in the Ottoman Empire.
 The initiates promoted to the rank of the  “Priest” were the members that showed courage and aptitude of character beyond  doubt. A series of dialogues and thoughtful consideration was needed before  anyone was admitted in this degree. When it was decided that one would in fact  be selected, the following events took place: The candidate, along with his  initiator, met in a “safe house” where the candidate would hold a lit candle in  front of a Christian Orthodox icon. Afterwards the “Great Oath” was sworn, and  after that the “Priest” acquired the rights and obligations of his rank. He had  to learn the signs and gestures in order to communicate with the rest of the  society. Nevertheless the “Priests” could under no circumstances become  acquainted with or communicate with the heads of the general society, but only  through the “Shepherds,” who acted as the link between the administration and  the rest. The latter were selected by the “Priests” after a selective process,  in a similar fashion. In all four ranks of the society, everyone was obliged to  follow the decisions by the heads of the Etaireia, and could not take  initiatives without prior notification. The society firmly believed in the  mutual obligation of everyone to secrecy, to the extent that those who revealed  its secrets were murdered; at least two such cases have been historically  documented.
 In 1818, the Philiki Etaireia transferred  its base from Odessa to Constantinople; in the same year, leader Skoufas died.  Later on Ioannis Kapodistrias, the Greek foreign minister of the Russian state,  was cajoled into becoming the supreme leader of the organization, but he  declined. Only in 1820 did another Russian-domiciled Greek, Alexandros  Ypsilanti, accept the offer. The original plan for the revolution was to  simultaneously organize uprisings throughout the Balkans and make an attempt to  destroy the Ottoman fleet in Constantinople.  Some of the plans seemed to have been compromised, however, with the result that  the revolution started on the 24th of February in modern-day  Iasio, Romania. After the formal  announcement of the Greek revolution in mainland Greece in March 1821, the Philiki Etaireia was  somehow dissolved and its members participated in numerous battles fought across  Greece. The founding members of the  society were not elected to public office, nor did they claim fortune and fame  for their struggles. In essence, the Philiki Etaireia was a formidable example  of a patriotic society that managed in less than seven years to create a  revolutionary spirit in Greece and then disappeared, as  mysteriously as it had arisen, into the realm of history. Even nowadays, the  full history of the Philiki Etaireia has not been sufficiently uncovered, and  especially the almost miraculous way in which it managed to remain impervious to  outside infiltration. How it managed its resources successfully in an era  without the modern conveniences of telecommunications and transport is another  engaging question for researchers today.
 Similar societies both before and after have  drawn from a rich tradition of esoteric customs, symbols and activities. These  can be traced ultimately back to the pagan mystery cults of Greek Antiquity, and  the later crypto-Christian groups (when Christians were still being persecuted  by the Roman Empire). It can even be argued  that the pyramidal, multi-leveled organizational hierarchy of the Philiki  Etairia resembles somewhat the neo-Platonic conception of the universal  organization of ideality and divinity as laid out by ancient authors such as  Porphyry and Plotinus.
 If all of these are indeed manifestations of  the unique Greek passion for convoluted and complex organization, irrational  rules and secrecy (the undoing of which would open onto time-honored themes of  scandal and betrayal), then one can perceive a continuous historical tradition,  in which Greek secret societies become just one epoch’s manifestation of the  seminal impulses and psyche of a people.
 Numerous historical incidents and  developments have been either shaped or influenced by societies in  Greece resembling the original  Philiki Etaireia one. The expulsion of King Otto in 1862, the Greek-Turkish war  in 1897, the revolution in 1909 and the installation of Venizelos, and many  other cases, attest to this dynamic. There is a strong linkage between the  formation of secret societies in Greece and the expectation of either  peripheral or worldwide events of national interest. Due to the unique history  in Greece of society ordered alternately  by city-states and local self-rule, social dynamics often have called for the  participation of informal groups of individuals, sharing kinship or often  intellectual interests.
 References:
 
 <!--[if  !supportLists]-->(1)  <!--[endif]-->Yiannis Kordatos,  Rigas Feraios and Balkan Federation, (Athens, 1974)
 <!--[if  !supportLists]-->(2)  <!--[endif]-->http://www.balkanalysis.com/2006/09/28/freemasonry-in-greece-secret-history-revealed/
 <!--[if  !supportLists]-->(3)  <!--[endif]-->http://web.mit.edu/dryfoo/Masonry/Altf/gl-greece.html
 <!--[if  !supportLists]-->(4)  <!--[endif]-->http://en.wikipedia.org/wiki/Carbonari  
 
 
 <!--[if  !supportLists]-->(5)  <!--[endif]-->http://w38.fhw.gr/chronos/11/tgr/en/frameset.html?431
 (6)  <!--[endif]-->http://www.macedonian-heritage.gr/Athos/Monastery/dionysiou.html
 
 Bibliography:
 Panagiotopoulos, V., “Oi tektones kai i Philiki  Etaireia. Emm. Xanthos kai Pan. Karagiannis”, Eranistis,  (1964)
 Vakalopoulos, A., “Symvoli stin istoria kai  organosi tis Philikis Etaireias”, Ellinika, 12  (1952-1953)
 Vournas, T., Philiki Etaireia. A’: To  paranomo organotiko tis. B’: O diogmos tis ap’ tous xenous, Athens, Tolidi,  1982
 Yiannis Kordatos, Rigas Feraios and  Balkan Federation (Athens, 1974)
 
 Further readings on secret  societies:
 Arkon Daraul, (1961). Secret  Societies. London. Citadel Press. ISBN-13:  978-1567312911
 Axelrod, Alan (1997). The international  encyclopedia of secret societies and fraternal orders. New York: Facts on File.  ISBN 0-8160-2307-7. 
 Barrett, David V. Secret Societies. From  the Ancient and Arcane to the Modern and Clandestine. London. Blandford.ISBN  0713727721
 Whalen, William Joseph (1966). Handbook  of secret organizations. Milwaukee: Bruce Pub. Co. LCCN 66-026658
 ~ Source  ~
 11/5/2007  (Balkanalysis.com) 
  By Ioannis  Michaletos