Salonica, City of Ghosts: Christians, Muslims and Jews. Mark Mazower
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tsars, Orlyk fled first to Sweden, and then passed through central Europe to the relative safety of the Ottoman lands. On 2 November 1722 – in the month of Moharrem 1135 according to the dating of the imperial firman – the fifty-year-old Orlyk was ordered by the Porte to Salonica. There this cultivated and warm-hearted man spent no less than twelve years in exile, watching the twists and turns of European politics from the sidelines while his impoverished wife remained in Cracow and his eight children were dispersed throughout Europe. Only in March 1734 was he released, thanks to French intervention, and allowed to move north; still trying to organize an uprising in the Ukraine, he died in poverty nine years later.33
Orlyk’s misfortune has proved to be the historian’s gain, for from the day of his arrival he kept a diary which offers a unique insight into the eighteenth-century city. No other journal of comparable detail from Salonica has survived. His urgent scrawl gives access not merely to his voluminous political correspondence, most of which – in Latin, French, Polish and Ukrainian – was duly copied into his journals, but also to the rigours of daily life in his place of exile. The misbehaviour of his loutish servants, the local fare, his bag after a day’s shooting in the plains, stories told him by tailors, interpreters and bodyguards enliven its pages. Jesuits, consuls, doctors, spies and the Turkish judges and governors who ran the city all encountered the busy exile.
Much of the time, he lived well, considering his predicament. He hunted partridge, hogs and hares, which he distributed generously among his acquaintances. There was a lot of drinking, especially among the Christians – the French wandered drunkenly through the streets of the European quarter during Carnival, while parties at the house of the Greek metropolitan apparently went on for days at a time, with chicken, salted olives and lemon jam washed down with copious quantities of vodka, wine and coffee. Orlyk and his entourage were fond of the bottle too and he coped easily enough with his often inebriated Jewish interpreter and his manservant ‘Red’, found more than once sprawled in the gutter after a hard night. But the dangers and risks of urban life hemmed him in. At the minor end of the scale they included frequent indigestion from over-eating, the ‘horrid muck’ of the city streets, and the bribery necessary to smooth relations with Greek and Ottoman officials alike. He was shocked by the corruption of the church and the readiness of Christians to use the Ottoman courts when it served their interests. His diary is also sensitive to disturbing portents – a full moon cleft with deep black fissures, earth tremors and ‘great lights flying in the air like a big lance’. Meanwhile, crimes went unpunished, pirates threatened voyagers by sea, and as the streets echoed with the sounds of gunfire, janissaries and irregulars acted much as they wished. Of all the numerous dangers Orlyk’s diary describes, however, none was more frightening, murderous or unpredictable than what an earlier traveller described as ‘the terrour of horrid Plagues’. Arriving in the city in the aftermath of the epidemic of 1718–1719, Orlyk quickly became familiar with the biggest killer of the early modern Ottoman world.34
Plague
‘Thank God the plague is not here!’ wrote a relieved traveller arriving in Salonica in 1788. Borne on the trade routes from Central Asia and the Black Sea through to the Mediterranean, it could come by both land and sea. A century before Orlyk, an epidemic in Istanbul had killed one thousand a day, according to the British ambassador there, and forced more than two hundred thousand to flee into the countryside. Izmir lost perhaps one-fifth of its entire population in 1739–41, and as many as a quarter may have died between 1758 and 1762: the historian Daniel Panzac estimates it lost the equivalent of its entire population to the plague in the course of the century. At such times, one saw ‘the Streets … filld with infected bodies as well alive as dead; the living seeking remedies either from the Phisitians or at the Bathes, the Dead lying in open Beers, or else quite naked at theyr dores to be washd before theyr buryalls.’35
In Salonica, athwart the empire’s main carrying routes, warm summers and a humid climate offered the plague bacillus a near-ideal environment in the lethal months from April to July. Compared with Izmir, with 55 plague years in the eighteenth century, and Istanbul [65], Salonica got off lightly: even so plague struck one year in three. Outbreaks in 1679–80, 1687–9, 1697–99, 1708–9, 1712–13 – which supposedly claimed 6,000 victims – 1718–19, 1724 and 1729–30 were just the start. In 1740, a ‘bad plague’ carried off 1337 Christians, 2239 Turks and 3935 Jews. That was not the only really serious outbreak: in 1762 10–12,000 people, roughly 16–20% of the population, died. The figures were similar in 1781 when as a survivor put it, one could ‘die of fright’, and again in 1814. Over the century, roughly 55–65,000 victims were carried off, something close to the mid-century population of the city itself. Only the constant inflow of new, mostly Christian migrants from the countryside and high mostly Jewish local birth rates can account for the lack of a very steep decline in numbers. It is testimony to the resilience of the city’s economy that unlike ports such as Alexandria and Aleppo, its growth was not more seriously checked.36
Through Orlyk’s entries during the epidemic of 1724 – a serious year but not nearly as bad as 1713 or 1762 – we can see the astonishingly rapid trajectory from rumour to full-scale panic and mass death. It all started fairly quietly: ‘On Wednesday morning, after I came back from the Orthodox Church after mass, I was told by my people that the small daughter of a man who lives close by the cemetery at the Orthodox Church is extremely sick with the plague.’ Hearing this, Greeks from the vicinity had already started moving out to villages in the mountains. And there were omens: ‘My people told me they heard an owl on my inn, and this is a fatal bird, which is proven by experience.’37
The next day the girl was dead and the church had closed. Orlyk asked his servant to find lodgings for him in a nearby village, together with the English consul and some other members of the community, in order to escape ‘God’s awful punishment’. But the villagers, as often happened, were understandably reluctant to take in refugees from the city and started arming and erecting barricades to prevent them coming. Reportedly they were being encouraged by the pasha of Salonica who planned to make wealthy foreigners pay handsomely for the privilege of leaving.38
As a political exile Orlyk had particular difficulties getting out. When he presented himself to the mollah, ‘this heathen made me more annoyed, telling me there is nothing written down in the emperor’s order that I can go wherever I want and choose inns, but that it is written down that I shall stay at the inn in this town and have to stay here. I discussed it a long time with him and put forward lots of arguments; he promised to speak about it with the aghas tomorrow and to tell me what they decide at their stupid council.’ Despite Orlyk’s efforts, the mollah stuck to his guns, perhaps fearing the consequences if he absconded. Meanwhile, the younger son of his landlord fell ill as well, which scared the household so much ‘that all of us ran away from the inn, and left our stuff and also the carriage on the street, at which the servants slept the whole night in the rain, and I slept over in some monastery house … where I slept in great fear.’ Two days later, Orlyk tried again and this time he informed the mollah that the entire street where he lived was infected, including the house next door, and that he had given up sleeping in the inn. Even this had little effect. Only when the English consul intervened, and promised to be responsible for his eventual return, was he allowed to depart.
After the usual difficulties with the janissaries guarding the gates, who blocked his way until they received payment, he and his party set off, their carriages loaded down with clothes, provisions, guns, books, and tents. They had left the walls far behind and were heading for the prosperous little town of Galatista in the wooded hills to the southeast when they heard that its inhabitants were threatening to burn down their own houses and retreat to the mountains if they came. Neither Orlyk nor the British merchants he was travelling with took the threats seriously. Desperate to put the infected city behind them, they travelled together to protect themselves against