King Otto of Greece (1815-1867), who ruled as an absolute monarch first (1832-1843), then in the frame of a constitutional monarchy, caught wind that a notable scholar was maybe a bit too enthusiastic about liberal values in his public law lectures. An exchange1 took place in 1852:
- You take much liberty in teaching, I hear.
- Yes King, since I deem that, if liberty was to be persecuted around the globe, she should flee to Europe; if she retreated from Europe, she should take shelter in her Birthplace; if she was hunted down there too, University should provide her sanctuary; and if she still persecuted even in there, then I should act as the sole bearer.
The response depicts five dimensions2, and lines of defense, of liberty: Ecumenical, European, Greek, Academic and Individual. Quite a concise, bold riposte. At the same time, the – borderline cocky – focus on Greece, the Greek university and himself as the proverbial last free man standing, served as an underhanded comment on Otto’s nationality (he was of a Bavarian dynasty), and, possibly, the “imported” character of the institution the King represented.
Nikolaos Saripolos (1817-1877), a founding figure of constitutional law in Greece, lost his teaching position that year, while Otto was overthrown in a popular uprising 10 years later. The professor would later become one of the drafters of a new constitution (1864, which established the first Crowned Democracy, with a king from another foreign dynasty) and rejoin the university. He even defended the new King in yet another political crisis, in 1874-1875.
His nuanced stance foreboded the Crown’s role in subsequent state affairs. In retrospective and with a wide brush, its strengths (independence, continuity, military morale) played out well till the end of the Balkan Wars. However, later its weaknesses (overstepping, scheming, strong conservative tilt) contributed (not to say provoked, as politicos also had their part) to recurring crises of legitimacy (double-fucked an already fucked-up environment) till the 70s.
The “outworlder” insult reignited with the burial of the former – and last, removed by referendum when democracy was restored in 1974 – King of Greece some days ago, which produced some brujaja in Press and the social media. I too casually croaked it inhouse. A chance to learn (actually, half- learn, half-remember) something: Such scolds reveal bias and/ or ignorance, a respected historian explained, as the country (in the extended form of the term) traditionally has had a liege of one sort of another (the imperial iconography of Eastern Orthodox Church is a case in point, ancient democratic city-states are an exception). Slap landed and well received.