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Adamantios Korais | |
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| Ἀδαμάντιος Κοραῆς | |
 Adamantios Korais (1748–1833) | |
| Born | (1748-04-27)27 April 1748 |
| Died | 6 April 1833(1833-04-06) (aged 84) |
| Education | |
| Education | University of Montpellier (MBBS, 1786;MD, 1787) |
| Philosophical work | |
| Era | Age of Enlightenment |
| School | Liberalism,Modern Greek Enlightenment |
| Main interests | Political philosophy,philology,history,freedom of religion,separation of church and state,Greek language,Greek Independence |
| Signature | |
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Adamantios Korais orKoraïs (Greek:Ἀδαμάντιος Κοραῆς[aðaˈmandi.oskoraˈis];Latin:Adamantius Coraes;French:Adamance Coray; 27 April 1748 – 6 April 1833) was aGreek scholar credited with laying the foundations ofmodern Greek literature and a major figure in theGreek Enlightenment. His activities paved the way for theGreek War of Independence and the emergence of a purified form of the Greek language, known asKatharevousa.Encyclopædia Britannica asserts that "his influence on the modern Greek language and culture has been compared to that ofDante on Italian andMartin Luther on German".[1]
Korais was born inSmyrna, in 1748. His father Ioannis, ofChian descent, wasdemogérontas in Smyrna; a seat similar to theprokritoi of mainland Greece, but elected by the Greek community of the town and not imposed by the Ottomans.
He was exceptionally passionate aboutphilosophy,literacy andlinguistics and studied greatly throughout his youth. He initially studied in his hometown, Smyrna, where he graduated from theEvangelical Greek School.[2]
After his school years, he lived for a while inAmsterdam as a merchant, but soon he decided that he wanted to study in a university. He studied also the Hebrew, Dutch, French and English languages, apart from his knowledge ofancient Greek and Latin.
Korais studied at the school of medicine of theUniversity of Montpellier from 1782 to 1787. His 1786diploma thesis was entitledPyretologiae Synopsis, while his 1787doctoral thesis was entitledMedicus Hippocraticus.[3]
He traveled to Paris where he would continue his enthusiasm for knowledge. There he decided to translateancient Greek authors and produced thirty volumes of those translations, being one of the first modern Greek philologists and publishers ofancient Greek literature.
After 1788 he was to spend most of his life as anexpatriate in Paris. As classical scholar, Korais was repelled by theByzantine influence on Greek society and was a fierce critic of the lack of education amongst the clergy and their subservience to theOttoman Empire, although he conceded it was the Orthodox Church that preserved the national identity of Greeks.
Korais believed Western Europe was the heir of the ancient Greek civilization, which had to be transmitted to the modern Greeks through education. Additionally, he advocated the restoration and use of the term "Hellene" (Έλληνας) or "Graikos" (Γραικός) as anethnonym for the Greeks, in the place ofRomiós, that was seen negatively by him.
While in Paris, he was witness to theFrench Revolution. He was influenced by the revolutionary and liberal sentiments of his age. He admiredThomas Jefferson and exchanged political and philosophical thoughts with the American statesman. A typical man ofthe Enlightenment, Korais encouraged wealthy Greeks to open new libraries and schools throughout Greece. Korais believed that education would ensure not only the achievement of independence but also the establishment of a proper constitution for the new liberated Greek state. He envisioned a democratic Greece, recapturing the glory of the Golden Age ofPericles.
Korais died in Paris aged 84 soon after publishing the first volume of his autobiography. In 1877, his remains were sent to Greece, to be buried there.
Korais's most lasting contributions were literary. Those who were instrumental in publishing, and presenting his work to the public were merchants fromChios. He felt eternally grateful to these merchants, since without them, it would have been financially impossible for him to publish his works. These works includedStrabo in Greek, another onMarcus Aurelius, his translation ofHerodotus, the translation of theIliad, and his main literary work, the seventeen volumes of the "Library of Greek Literature".
His political writing begins with the publication at the opening of the nineteenth century ofAsma Polemistirion ("War Chant") andSalpisma Polemistirion ("Military Bugal Call"), celebrating the presence of Greek troopsfighting alongside the French in Egypt. Earlier he had confronted with hisAdelphiki Didaskalia the OrthodoxPatriarch of Jerusalem for urging the Sultan's Christian subjects (with the religious brochurePatriki Didaskalia) to support the Ottomans in the war against the "atheistic" French. On contrary, he made a call to the Greeks to fight beside the French, "who have the military virtue of the ancient Greeks", against the Ottoman tyranny.
Korais went on to publish in 1803 hisReport on the Present State of Civilization in Greece, based on a series of lectures he had given in Paris, extolling the link between the rise of a new Greek mercantile class and the advance of theModern Greek Enlightenment. InWhat should we Greeks do in the Present Circumstances?, a work of 1805, he tried to win his compatriots over toNapoleon and away from the cause of their Russian co-religionists. In later years, though, his enthusiasm for the French Emperor diminished, and he ended by referring to him as the 'tyrant of tyrants.'
Away from contemporary politics, Korais did much to revive the idea of Greece with the creation of theHellenic Library, devoted to new editions of some of the classic texts, starting withHomer in 1805. Over the following twenty years many others appeared, with lengthy prefaces by Korais entitled 'Impromptu Reflections', with his views on political, educational and linguistic matters. Although the broad mass of the Greek people was beyond his reach, he played an important part in the shaping of a new consciousness among theintelligentsia, which was to play a part in the creation of a new national movement.
With the breakout of theGreek Revolution in 1821, he was too old to join the struggle. However his house in Paris became a centre for informations, meetings among the Parisian Greeks and financial aid. He wrote also many letters advising the revolutionaries. Initially a supporter ofKapodistrias, finally he opposed his policies.
Korais was a Greek Orthodox but also a critic of many practices of the Orthodox church. He was a fierce critic of theEcumenical Patriarchate of Constantinople, considering it a useful tool in the hands of theOttomans against the Greek independence. So, later, he was one of the supporters of the new establishedChurch of Greece.
He was also critic of themonasticism, the lack of education in the clergy, and practices like that of the "Holy Fire". He was a supporter ofreligious freedom, empiricism, rationalism and tolerance. He set himself in opposition to some metaphysical ideals of Greek custom and sought to mould Greek Orthodoxy towards a more syncretic religious basis, in order to bring it under the auspices of liberal thought and government.
One of his most significant accomplishments was his contribution to the standardisation of the modernGreek language. During his lifetime, the Greeks were widely dispersed around the Mediterranean and throughout Europe, and the language they spoke contained many foreign elements, depending on the region and local traditions. Korais proposed a standard language purged of many such foreign elements (especially Turkish, but also Western words and phrases). Moreover, there was a variety of idioms spoken by Greeks in everyday life and no common agreement on which dialect should serve as the basis forStandard Modern Greek. Finally, people involved in theGreek language question were also divided between "archaists" and proponents of a simpler standard language.
Korais's solution was to take a middle path regarding all these issues. He cleansed his proposed standard language from elements that he considered too foreign or too vulgar. Moreover, he proposed the creation of a "katharevousa" (a "purified" version of modern Greek), based on the ecclesiastical language used by theGreek Orthodox Church, close to theKoine Greek.[citation needed] This standard was eventually adopted by scholars and the Greek state.
Unknown to most, Korais held passionate views on how the legal system should function in a democracy (views which of course, were greatly influenced by the French Enlightenment, closer toMontesquieu than toRousseau) and managed to have a great, albeit indirect, impact on the Constitutions of the Greek Revolution, but also, primarily, on theConstitution or Syntagma created after the end of the Greek Revolution. This element holds significant importance if one takes into consideration the fact that these meta-Revolution Constitutions still, to the present day, form the basis of the Greek Constitution and the philosophy on which the guiding principles of the Greek legal and judicial system are rooted in.
This influence Korais exercised on Greek Law, was due to a personal relationship the intellectual formed with another Greek intellectual, the legal scholar of international reputeN. I. Saripolos, who, after the Greek Revolution, became the founding father of Greek Law and the "author" of the Greek Constitution. Proof of this relationship and of the strong and progressive views Korais held on how the legal system of the new Greek state should be formed, is based on correspondence exchanged between the two men, during a long period of time, beginning before the Greek Revolution. These letters which manifest the influence the older intellectual (Korais) had on the then aspiring lawmaker Saripolos, are in the possession of the archives of the Greek National Library, were discovered and brought to academic light, in 1996, by a Law School student, researching a project sponsored by the Faculty of Law of the University of Athens and the National Academy for Constitutional Research and Public Law (adjacent to the University of Athens). The ensuing thesis was published.[4]
Korais was declaredPater Patriae ("Pateras tis Patridos") by the revolutionaries at theThird National Assembly at Troezen. Korais' portrait was depicted on thereverse of the Greek₯100 banknote of 1978–2001.[5] Many streets all over Greece are named after him, while his archive can be found in Korais Library inChios (town).
"Adamantios Korais" is also the name of the ferry connectingAlexandroupoli,Samothrace, andLemnos. The vessel, built in 1987 in Onomichi Japan, was previously operated byZante Ferries and is now operated byFast Ferries.[6]
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