Souliotes

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History of Greece

Souliotes (Greek: Σουλιώτες, also spelled Souliots or Suliots) were a warlike community from the area of Souli, in Greece, who became famous across Greece for their resistance against the local Ottoman Pashalik of Yanina ruled by the Muslim Albanian Ali Pasha. After their defeat in 1803, the Souliotes were forced to move to the rest of Greece, and many of them played a prominent role in the Greek War of Independence starting in 1821, under leaders such as Markos Botsaris and Kitsos Tzavelas.

The Souliotes originally spoke their own sub-branch of the Cham Albanian dialect and eventually became bilingual in Greek and Albanian. After their assimilation, a language shift to Greek occurred, while the Souliotic dialect became extinct.[1][2]

Contents

Geography

The Souliotes were named after the village of Souli, a mountain settlement in Thesprotia, Greece. The name Souli is of uncertain origin.[3] It has been suggested that it derives from the ancient Greek region of Selaida. Another view claims that it derives from the name of a Turk that was killed there. Yet another opinion based on etymology claims that the word derives from the Albanian term sul, which can be ideomatically interpreted as 'wacthpost', 'look out' or 'mountain summit'.[4][3]

Souli is a community originally settled by refugees who were hunted by the Ottomans in Paramythia, Thesprotia, Greece.[5] In time, immigrants fron elsewhere, attracted by the privileges of autonomy in Souli, assimillated and were also named Souliotes. The Greek peasants who tilled Souliot land were distinguished by the name of the village in which they dwelt. Clan, class and territorial labels had significance in addition to religion.[6]

In early modern times the total population of Souli was about 12,000[7] After their expulsion, the population of the region was significantly reduced. In the last Greek census of 2001, the population of the community was 748.[8] The seat of the community is in Samoniva. The core of Souli consists of four villages (Greek: Τετραχώρι), namely: Souli (also known as Kakosouli), Kiafa, Navariko and Samoniva, which are believed to have been founded some time around 16th century.[5][9]

History

Souliote confederacy

The Souliotes established an autonomous confederacy dominating a large number of neighbouring villages in the remote mountainous areas of Epirus, where they could successfully resist Ottoman rule. At the height of its power, in the second half of the 18th century, the Souliot state is estimated to have comprised up to 12,000 inhabitants in about 60 villages.[10]

Wars

The Ottoman Turks attempted numerous times to conquer the territories of the Souliot Confederacy. The first conflicts between the Souliotes and the Ottomans date back to 1635, if not earlier. In 1731, Hadji Ahmed, pasha of Ioannina, received orders from the Sultan to subdue the Souliotes and he lost his army of 8000 men. In 1754, Mustafa Pasha lost his army to the Souliotes too. In the following years, Mustafa Kokka came in with 4000 soldiers and Bekir Pasha with 5000. In the end, both failed to defeat the Souliotes.

In 1759, Dost Bey, commander of Delvinë, was defeated by the Souliotes and Mahmoud Aga of Margariti, the governor of Arta, suffered the same fate in 1762. In 1772, Suleyman Tsapari attacked the Souliotes with his army of 9000 men and was defeated. In 1775, Kurt Pasha sent a military expedition to Souli that ultimately failed. When Ali became pasha of Ioannina in 1788, he tried for 15 years to defeat the Souliotes. In 1792, his army of 3000 was defeated. Although he held hostages (such as Fotos Tzavellas, the son of Lambros Tzavellas), the Souliotes continued the struggle under the command of Georgios Botsaris, Lambros Tzavellas, and Dimos Drakos. Even women under the command of Moscho (Lambros Tzavellas' wife) participated in the battle. Eventually, 2000 Ottomans and 74 Souliotes were killed.[11]

War of 1803 and capitulation

Main article: Souliote War (1803)

The Souliotes obtained all of their supplies from Parga, and also acquired support from Europe. Russia and France provided weapons and ammunition to them. For the European powers, the Souliotes were seen as an instrument to weaken the Ottoman Empire.

When the British politicians turned to the Ottoman Empire in order to strengthen their forces against Napoleon, the weapons and ammunition supplies were interrupted. Without support from outside and wearied by years of siege, the unity of the Souliot clans started to split.

The Botsaris family for political reasons left Souli and parleyed with Ali Pasha. However, the rest in Souli gathered together in Saint George's Orthodox Church and decided either to win or die.

The remaining Souliotes numbered at no more than 2000 armed men. The main leaders were Fotos Tzavellas, Dimos Drakos, Tousas Zervas, Koutzonikas, Gogkas Daglis, Yiannakis Sehos, Fotomaras, Tzavaras, Veikos, Panou, Zigouris Diamadis, and Yorgos Bousbos. They won all of the decisive battles, which forced Ali Pasha to build castles in neighboring villages so as to prepare himself for a long siege.

Although without food and ammunition, they could have held longer if not for a traitor named Pelios Gousis who helped the Ottomans to enter into the village of Souli, forcing a mass withdraw to the fortresses of Kiafa and Kougi, where they fought their last battle on December 7, 1803. They eventually capitulated and Ali Pasha promised to release them with all of their property and even weapons to the Ionian Islands.[11]

On December 12, 1803, the Souliotes left Souli towards the coast of Epirus. A monk named Samuel remained in Kughi and set fire to the powder magazines with a massive explosion that cost him his life. In the meantime, the Ottoman army attacked the other Souliotes, neglecting the promises Ali Pasha had made to them.

In a famous incident on December 16, 1803, the so-called Dance of Zalongo, 22 Souliot women were trapped by enemy troops and committed suicide to avoid capture. According to tradition they did this by jumping off a steep cliff one after the other while dancing and singing.

Other Souliotes also reached the harbor of Parga, which was under Russian control at the time. They either settled down in Parga or set off for the Ionian Islands.

Life in exile

Many Souliotes entered service with the Russians on Corfu, where they became an important component of the Legion of Light Riflemen.

This was a regiment of irregulars organized by the Russians among mainland refugees; it not only included Souliotes, but also Himariotes, Maniots, klephts (Greek bandits) and armatoloi (Greek anti-klepht militias created by the Ottomans that actually supported the klephts).

The Souliotes participated in campaigns in Naples in 1805, Tenedos in 1806, Dalmatia in 1806, and during the defense of Lefkada in 1807.[13]

With the Treaty of Tilsit in 1807 and the détente between Russia and France, the Russian forces withdrew from the Ionian Islands and the French occupied them. The Souliotes and other components of Russian units entered service with the French in a unit known as the Albanian Regiment (Régiment Albanais).

During the Anglo-French struggle over the Ionian Islands between 1810 and 1814, the Souliotes in French service faced off against other refugees organized by the British into the Greek Light Infantry Regiment. Since the Souliotes were mostly garrisoned on Corfu, which remained under French control until 1814, very few entered British service.[13]

The British disbanded the remnants of the Souliot Regiment in 1815 and subsequently decommissioned their own two Greek Light Regiments. This left many of the Souliotes and other military refugees without livelihoods.

In 1817, a group of veterans of Russian service on the Ionian Islands traveled to Russia to see if they could get patents of commission and employment in the Russian army. While unsuccessful in this endeavor, they joined the Philike Etaireia ("Company of Friends"), the secret society founded in Odessa in 1814 for the purpose of liberating Greek lands from Ottoman rule. They returned to the Ionian Islands and elsewhere and began to recruit fellow veterans into the Philike Etaireia, including a number of Souliot leaders.[13]

The training experience of this period, as part of a regular army, would also serve its cause in the Greek revolution, where Souliotes along with the other warlike groups would form the movement's military core.

Participation in the Greek War of Independence

See also: Greek War of Independence

When there were clear signs for the beginning of a Greek insurrection against Ottoman rule, Ali Pasha saw an opportunity to make Epirus into an independent state. On December 4, 1820 Ali Pasha and the Souliotes formed an anti-Ottoman coalition, in which the Souliotes contributed 3,000 soldiers. Ali Pasha gained the support of Souliotes mainly because he offered to allow the return of the Souliotes in their land and partially because of Ali's appeal based on shared Albanian origin.[14][14] Initially the coalition was successful and managed to control most of the region, but when the Muslim Albanian troops of Ali Pasha were informed of the beginning of the Greek revolts in the Morea they abandoned it.[15] However, when the Greek War of Independence broke out this coalition was terminated and they participated in several conflicts. On the other hand, Ali Pasha's plans failed and he was killed in 1822.[16]

The Souliote leaders Markos Botsaris and Kitsos Tzavellas became distinguished generals of the Independence War. However, several Souliotes lost their lives, especially when defending the city of Missolongi. Lord Byron, the most prominent European philhellene volunteer and commander-in-chief of the Greek army in Western Greece, tried to integrate the Souliotes into a regular army. Scores of Souliotes were attached to Lord Byron in 1824 who were attracted by the money that he was known to bring with him.[17]

After Independence

In 1854, during the Crimean War, a number of Greek military officers of Souliote descent, under Kitsos Tzavelas, participated in a failed revolt in Epirus, demanding union with Greece.[18] Until 1909, the Turks kept a military base on the fortress of Kiafa. Finally in 1913, during the Balkan Wars, the Ottomans lost Epirus and the southern part of the region became part of the Greek state.

Members of the Souliote diaspora that lived in Greece played a major role in 19th and 20th politics and military affairs, like Dimitrios Botsaris, the son of Markos Botsaris,[19] and the World War II resistance leader Napoleon Zervas.[20]

Identity

In Ottoman-ruled Epirus, national identity didn't play any role to the social classification of the local society, while religion was the key factor of classification of the local communities. According to this, the Muslim communities in Epirus were classified as Turks, while the Orthodox, like the Souliotes, were classified as Greeks.[21] As sources claim, they had rather a strong local identity.[22] The Souliotes were of Albanian origin (Albanian: Suliotët), while the dialect they initially spoke is classified as one of Cham Albanian dialects[23] of Tosk Albanian,[24] and religiously, they belonged to the Church of Constantinople, part of the larger Greek Orthodox Church.

Clans

See also

References

  1. ^ Laurie Kain Hart. Culture, Civilization, and Demarcation at the Northwest Borders of Greece. American Ethnologist, Vol. 26, No. 1 (Feb., 1999), pp. 196-220. Published by: Blackwell Publishing on behalf of the American Anthropological Association "Finlay's late 19th century impression gives some impressions of the social complexity of social categories in this area. To begin with, the Suliotes (celebrated by Byron and in Greek national history for their role in the liberation of Greece) were a "branch of the Tchamides, one of the three great divisions of the Tosks" (Finlay 1939:42)-in other words they initially spoke Albanian... the question of a national identity can hardly be applied here"
  2. ^ Elsie, Robert (1986), Dictionary of Albanian Literature, London, United Kingdom: Greenwood Press, p. 17, ISBN 0-313-25186-X, http://books.google.com/books?id=eXEhAAAAMAAJ&dq=, retrieved 2009-03-31 
  3. ^ a b Pappas Nicholas Charles. Greeks in Russian military service in the late eighteenth and early nineteenth centuries. Institute for Balkan Studies, 1991, p. 39: "a name whose origins are also unclear... ".
  4. ^ Babiniotis, G. Λεξικό της Νέας Ελληνικής Γλώσσας. Athens, 1998.
  5. ^ a b Biris, K. Αρβανίτες, οι Δωριείς του νεότερου Ελληνισμού: H ιστορία των Ελλήνων Αρβανιτών. ["Arvanites, the Dorians of modern Greece: History of the Greek Arvanites"]. Athens, 1960 (3rd ed. 1998: ISBN 9602040319).
  6. ^ Hart Laurie Kain (1999) Culture, civilization and demarcation at the Northern Borders of Greece, American Ethnologist, vol. 26, No. 1, p. 202
  7. ^ Miranda Vickers, The Albanians: A Modern History, I.B.Tauris, 1999, ISBN 1860645410, 9781860645419 "The Suliots, then numbering around 12,000, were Christian Albanians inhabiting a small independent community somewhat akin to tat of the Catholic Mirdite trive to the north
  8. ^ PDF "(875 KB) 2001 Census" (in Greek). National Statistical Service of Greece (ΕΣΥΕ). www.statistics.gr. Retrieved on 2007-10-30.
  9. ^ ΙΣΤΟΡΙΑ ΤΟΥ ΣΟΥΛΛΙΟΥ ΚΑΙ ΠΑΡΓΑΣ, συγγ. παρά ΧΡΙΣΤΟΦΟΡΟΥ ΠΕΡΡΑΙΒΟΥ. Εν Αθηναίς. 1857. p. 2
  10. ^ Biris (1960: 285ff.) Cf. also K. Paparigopoulos (1925), Ιστορία του Ελληνικού Εθνους, Ε-146.
  11. ^ a b Suli - Epirus
  12. ^ University of Chicago (1946), Encyclopædia britannica: a new survey of universal knowledge, Volume 3, Encyclopædia britannica, inc, p. 957, "Marco Botsaris’s brother Kosta (Constantine), who fought at Karpenisi and completed the victory, lived to become a general and senator in the Greek Kingdom. Kosta died in 1853.." 
  13. ^ a b c Nicholas Charles Pappas, Greeks in Russian Military Service in the Late Eighteenth and Early Nineteenth Centuries, Institute for Balkan Studies, 1991
  14. ^ a b Fleming, Katherine Elizabeth (1999), The Muslim Bonaparte: diplomacy and orientalism in Ali Pasha's Greece, Princeton University Press, p. 59, ISBN 9780691001944, http://books.google.com/?id=NX93wUlfYpEC&pg=PA47&dq=Ioannina+%2B+Albanian#v=onepage&q=support%20in%20part%20through%20an%20appeal%20to%20shared%20Albanian%20origins&f=false, retrieved 19 October 2010 
  15. ^ Victor Roudometof, Roland Robertson (2001), Nationalism, globalization, and orthodoxy: the social origins of ethnic conflict in the Balkans, Greenwood Publishing Group, 2001, p. 25, ISBN 9780313319495, http://books.google.com/?id=I9p_m7oXQ00C&pg=PA189&dq=Victor+Roudometof%2BChams 
  16. ^ Victor Roudometof, Roland Robertson. Nationalism, globalization, and orthodoxy: the social origins of ethnic conflict in the Balkans. Greenwood Publishing Group, 2001 ISBN 9780313319495, p. 25
  17. ^ Brigands with a Cause, Brigandage and Irredentism in Modern Greece 1821-1912, by John S. Koliopoulos, p. 59. Clarendon Press, Oxford. 1987. ISBN 0198228635
  18. ^ Baumgart Winfried. Englische Akten zur Geschichte des Krimkriegs. Oldenbourg Wissenschaftsverlag, 2006. ISBN 9783486575972, p. 262
  19. ^ University of Chicago. Encyclopædia britannica: a new survey of universal knowledge. Encyclopædia britannica, inc., 1946, p. 957
  20. ^ Alexandros L. Zaousēs, Hetairia Meletēs Hellēnikēs Historias. Οι δύο όχθες, 1939-1945: μία προσπάθεια για εθνική συμφιλίωση. Ekdoseis Papazēsē, 1987, p. 110.
  21. ^ Nußberger Angelika, Wolfgang Stoppel (2001) (in German), Minderheitenschutz im östlichen Europa (Albanien), Universität Köln, http://www.uni-koeln.de/jur-fak/ostrecht/minderheitenschutz/Vortraege/Albanien/Albanien_Stoppel.pdf 
  22. ^ Katherine Elizabeth Fleming. The Muslim Bonaparte: diplomacy and orientalism in Ali Pasha's Greece. Princeton University Press, 1999. ISBN 9780691001944, p. 99"The Souliotes, a Greek-speaking tribe of Albanian origin... Ali had tried off and over..."
  23. ^ *Culture, Civilization, and Demarcation at the Northwest Borders of Greece. Laurie Kain Hart. American Ethnologist, Vol. 26, No. 1 (Feb., 1999), pp. 196-220. (article consists of 25 pages). Published by: Blackwell Publishing on behalf of the American Anthropological Association "Finlay's late 19th-century description of the Suliotes gives some impression of the complexity of social categories in this area. To begin with, the Suliotes (celebrated by Byron and in Greek national history for their role in the liberation of Greece) were a "branch of the Tchamides, one of the three great divisions of the Tosks" (Finlay 1939:42)-in other words they initially spoke Albanian."
  24. ^ *Culture, Civilization, and Demarcation at the Northwest Borders of Greece. Laurie Kain Hart. American Ethnologist, Vol. 26, No. 1 (Feb., 1999), pp. 196-220. (article consists of 25 pages). Published by: Blackwell Publishing on behalf of the American Anthropological Association "To begin with, the Suliotes (celebrated by Byron and in Greek national history for their role in the liberation of Greece) were a "branch of the Tchamides, one of the three great divisions of the Tosks" (Finlay 1939:42)-in other words they initially spoke Albanian."
    • Miranda Vickers, The Albanians: A Modern History, I.B.Tauris, 1999, ISBN 1860645410, 9781860645419 "The Suliots, then numbering around 12,000, were Christian Albanians inhabiting a small independent community somewhat akin to that of the Catholic Mirdite trive to the north
    • Nicholas Charles Pappas, Greeks in Russian Military Service in the Late Eighteenth and Early Nineteenth Centuries, Institute for Balkan Studies, 1991
    • Katherine Elizabeth Fleming, The Muslim Bonaparte: Diplomacy and Orientalism in Ali Pasha's Greece, Princeton University Press, 1999, ISBN 0691001944, ISBN 9780691001944 "The history of the orthodox albanian peoples of the mountain stronghold of Souli provides an example of such an overlap"
    • Gerolymatos, p. 141. "The Suliot dance of death is an integral image of the Greek revolution and it has been seared into the consciousness of Greek schoolchildren for generations. Many youngsters pay homage to the memory of these Orthodox Albanians each year by recreating the event in their elementary school pageants."
    • Balázs Trencsényi, Michal Kopecek. Discourses of Collective Identity in Central and Southeast Europe (1770-1945): The Formation of National Movements, Published by Central European University Press, 2006, ISBN 963732660X, 9789637326608 p. 173 "The Souliotes were Albanian by origin and Orthodox by faith"
    • Giannēs Koliopoulos, John S. Koliopoulos, Thanos Veremēs. Greece: The Modern Sequel : from 1831 to the Present Edition: 2 Published by C. Hurst & Co. Publishers, 2004 ISBN 185065462X, 9781850654629 p. 184 describes Souliotes as "Orthodox and partly hellenized Albanian tribes".
    • Eric Hobsbawm, Nations and Nationalism Since 1780: Programme, Myth, Reality Edition: 2, Published by Cambridge University Press, 1992 ISBN 0521439612, 9780521439619 p. 65
    • NGL Hammond, Epirus: the Geography, the Ancient Remains, the History and Topography of Epirus and Adjacent Areas, Published by Clarendon P., 1967, p. 31 "The Liaps held the area from Valona to Delvine and inland to Tepelene; the tsams from Delvine to Souli and inland to Ioannina and Pogoniani"
    • Helen Angelomatis-Tsougarakis, The Eve of the Greek Revival: British Travellers' Perceptions of Early Nineteenth-century Greece, Published by Taylor & Francis, 1990, ISBN 0415034825, 9780415034821
    • William Miller, The Ottoman Empire and Its Successors, 1801-1927, Published by Routledge, 1966, ISBN 0714619744, 9780714619743
    • Arnakis, George C. "The Role of Religion in the Development of Balkan Nationalism", pp. 118-119, 141 (Jelavich, Barbara and Jelavich, Charles. The Balkans in Transition: Essays on the Development of Balkan Life and Politics since the Eighteenth Century. Berkeley and Los Angeles: University of California Press, 1963).
    • Batalden, Stephen K. Catherine II's Greek prelate: Eugenios Voulgaris in Russia, 1771-1806. East European Monographs, 1982, ISBN 0880330066, p. 142.
  25. ^ Kapralos, Ch. Αρκαδικοί θρύλοι. p. 160. Η οικογένεια του Αντωνόπουλου (Μποτσαραίοι) κατάγονται από το Σούλι σύμφωνα με κάποια παράδοση.
  26. ^ Kapralos, Ch. Αρκαδικοί θρύλοι. p. 70. Μα και οι Καπραλαίοι, προερχόμενοι από την Ήπειρο, έμειναν στη Μεσσηνία για κάποιο χρονικό διάστημα.
  27. ^ Tzavaras, Ath.: "Agapite Aderfe Vasileie", Ekdosis Exantas, Athens 1999.
  28. ^ The National Historical Museum. Euthymia Papaspyrou-Karadēmētriou, Maria Lada-Minōtou, Ethniko Historiko Mouseio (Greece). Historical and Ethnological Society of Greece, 1994. ISBN 9608557305