**6. Conclusions**

In conclusion, Greek scholars in Late Byzantium and the Post-Byzantine era contributed to the quest of a Greek identity by synthesizing various elements in the formation of Hellenitas. Namely, Pletho and Apostolis aimed at the refusal of the imperialism of Latin culture in order to safeguard the *genos*. Scholarius felt a connection with the Hellenes of classical antiquity and thought of himself as a Hellene, not just a Christian and a Roman. However, he did not approve of the idea of Hellenism as an imitation of classical antiquity. Rather, he aimed at a renewed Hellenism, enriched by the best aspects of the Latin culture. Trapezuntius perceived himself as a Greek and as a Christian, believing that someone who is connected and inspired by the Greek past can also be a Christian. In addition, Bessarion held that someone could be Hellene and Orthodox at the same time. All the aforementioned scholars based their views of identity on cultural continuity and history. They felt the need to clarify the bonds that unite the Greeks, namely common history. It is obvious that the basis of the philosophical elites's Hellenitas after the 13th century was not only common language and literary tradition but also historical continuity and cultural otherness, in contrast to Mango's interpretative pattern (Harris 2000, p. 34.; Mango 1981, pp. 48–57). Therefore, commonly held views (Koubourlis 2005, p. 54; Pizanias 2009, p. 14)—according to which Hellenism, as cultural and historical identity, and Christian religion were incompatible in the Post-Byzantine era—are not supported by the writings of the most prominent Greek scholars. Late Byzantine scholars lamented the decline of the former Eastern Roman Empire and sought pride in ancient Greece. Hellenitas was the core concept in their attempt to reshape their national identity. The Greek scholars in the last centuries of Byzantium and after the siege of Constantinople, no matter of their whereabouts, their personal career and their lords, agreed that the shift towards Hellenism would safeguard the existence of the *genos*. Romanitas and Graecitas remained influential and the debate was heated between proponents of different perspectives on identity. In contrast to commonly held views that the early modern Hellenic identity flourished only in the Latin West and was later introduced in mainland Greece, I sugges<sup>t</sup> that gravitation towards Hellenic identity commenced from the work of Byzantine luminaries who, in some way or another, resided in or were related to the Greek East. Hellenitas is something that cannot be attributed solely, or even mainly, to Byzantine communities in Western Europe. The debate still lasts among Greek intellectuals and the questions posed in Late Byzantium are still open. Hellenitas, from the 15th century onwards, remains a constitutive element of Modern Greek identity. However, Hellenitas is not a process of mere imitation. It is rather a creative reconnection with ancient Greece, enriched by certain Byzantine elements, because its' roots are traced back in Late Byzantium.

**Funding:** This research received no external funding.

**Conflicts of Interest:** The author declares no conflict of interest.
