Εγκυκλοπαίδεια Μείζονος Ελληνισμού, Μ. Ασία

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Kuşadası

Συγγραφή : Shariat-Panahi S. Mohammad T. (21/3/2002)
Μετάφραση : Velentzas Georgios

Για παραπομπή: Shariat-Panahi S. Mohammad T., "Kuşadası",
Εγκυκλοπαίδεια Μείζονος Ελληνισμού, Μ. Ασία
URL: <http://www.ehw.gr/l.aspx?id=9102>
Κουσάντασι (7/5/2008 v.1) Kuşadası - δεν έχει ακόμη εκδοθεί 
 

1. Location

The coastal settlement of Kuşadası was situated on the Bay of Scalanova, along the public road Ayasoluk-Sokya. The exact spot was 63 km to the S-SE of Smyrna, 15 km to the SW of Ayasoluk, 18 km to the NW of Sokya and 52 km to the west of Aydin.

2. Administration

There is no information about the administrative subordination of the settlement in the Ottoman period. From the early 17th century until around 1831, initially as a village and later as a small town, it probably belonged to the kaza of Ayasoluk, which, in turn, was under the sancak of Aydin. When Evliya Çelebi visited the place in 1671, the settlement was under the rule of a Voyvoda.1 In 1831 it belonged to the kaza of Sığla,2 however, in 1876 the settlement became the seat of a kaza and came under the sancak of Smyrna (İzmir).3 In the 20th century Kuşadası was the seat of a kaymakamlık, under the mutasarrıflık of Aydin and the vilayet of Smyrna. Before the Asia Minor Catastrophe, the kaymakamlık of Kuşadası included 28 villages and a municipality.4

3. History

Kuşadası was incorporated into the Ottoman Empire in 1413. In the early 17th century, possibly between 1611 and 1616, the Grand VizierÖküz Mehmed Paşa5 built the first caravanserai of the settlement and the fort. As a result, the commercial activity of the settlement was expanded and several people settled in Kuşadası in pursuit of a better fortune, regardless of religion and social class. Greek-speaking Orthodox Christians had already arrived in the settlement already from the early years of its foundation.

According to tradition, the Christian merchant Manolakis Benli Oğlu was the founder of the Orthodox Christian community. Around 1750 he helped the Christians create their first quarter.6 The Greek population increased considerably towards the late 18th century. Christians were streaming in from nearby areas and the islands looking for work; lots of them finally stayed. In the course of time, a wealthy Orthodox community was formed, whose members took over the commercial transactions of the city.

During the Greek War of Independence the city was convulsed by major riots. The Orthodox population of the city was persecuted and their properties were plundered by the irregular Ottoman troops. In fear of those forces, the commander of the city deserted his post. However, the Muslim inhabitants helped and protected the Orthodox population.7 The casualties of the orthodox community were substantial.

In 1831 Kuşadası was the only significant settlement of the region.8 Towards the late 19th century, after the construction of the railway line connecting Smyrna and Aydin, the commercial activity of the harbour declined. In the 20th century, Kuşadası was afflicted by serious economic and social upheavals. On May 18, 1915, the French forces encircled the settlement from the sea and started bombing it day after day. The farmers were reluctant to go to the countryside and farm their land.9 According to an official order, the settlement had to be evacuated due to the French bombardment. In February 1916, approximately, 4000 people of all religions abandoned the city, under compulsion, and moved to the interior of Asia Minor. Two months later, in May, another 800 families were taken by train to Denizli, where they settled.10 The French bombs finally devastated the city. When the 1918 ceasefire was achieved some of the families returned, while only one year later, in March 1919, the population increased again.11 In mid-April 1919, Italian troops disembarked at the harbour of Kuşadası.12 The Italian forces remained in the settlement until April 17, 1922, when the Greek army occupied the place.13 Later on, when the Greek forces withdrew in September 1922, the settlement was abandoned by the Greek population.14

4. Demographics

Although there is no accurate information about the first inhabitants of the settlement, they were possibly Muslims. People of various religions from nearby areas must have arrived after the foundation of the settlement. The first Orthodox inhabitants, who arrived from the Cyclades, the Dodecanese (Samos, Kos, Karpathos), Crete and mainly from the cities of Ionia, settled there in the early years of the settlement.15 It is known that people migrated from Kuşadası to Smyrna between 1630 and 1640,16 although the reason remains unknown. Jews arrived later. Their number was quite high at first, but in 1640 there were only 3 households, while in 1660 no Jews resided there.17 The first piece of information about the number of the Orthodox inhabitants in the settlement, comprising of 76 families, comes in 1661.18 There is no information about the number of Muslims, however, must have been superior in numbers, as there were four mosques.19 In the early 18th century, in 1702, the overall population was 1,666, including 1,000 Muslims, 600 Orthodox, 60 Armenians and 6 Jews.20 The Orthodox lived in various places, according to their job. Farmers would live in shacks outside the fort, while workers and merchants lived within. There is not sufficient information about 18th century demography. Towards the end of the first half of the 18th century, the Christian inhabitants lived on the hill to the west of the settlement, in about 200 houses.21 In the late 18th century, the Orthodox population increased and there was need for a larger church to serve them. In the 19th century, from 1811 until 1831, the population of the settlement decreased significantly from 12,000 to 4,000.22 This was possibly due to the plague epidemic and the riots resulting from the Greek Revolution. From the mid-19th century onwards, the migration of the Greek-speaking Orthodox populations of the islands to Kuşadası increased.23 In the early 20th century, the population included 4,500 Greeks, 6,000 Muslims and 200 foreigners.24 In the 20th century, according to Sia Anagnostopoulou, Kuşadası was inhabited by 3,751 Muslims, 2,751 Greeks, 59 Armenians, 140 Jews and 200 foreigners.25

In 1915 there were 15,000 inhabitants, including 6,000 Christian Orthodox. The majority of the people were Muslims, while the rest of the population included Armenians and Jews.26 Between 1915 and 1917, the population declined drastically as the settlement was bombed by French military forces. As a result, the bulk of the population moved to the interior of Asia Minor.27 The 1918 ceasefire found about 250 families in the city. One year later, in March 1919, there were approximately 300 families.28 However, according to Kontogiannis, before the Asia Minor Catastrophe, Kuşadası had 8,000 inhabitants.29

The Orthodox population spoke Greek and lived in harmony with the Muslims, who participated in religious ceremonies, such as the Procession of the Bier of Christ (Good Friday). Quite often in critical situations, such as the events of the Greek Revolution, the Muslims offered their help to the Christian population.30

5. The City

Τhe first building of the new settlement was constructed by Öküz Mehmed Paşa, the founder of Kuşadası; it was the Leaden Caravanserai (Kurşun Hanı), situated to the west of the settlement. The first fort, which was called "the small one", was a big, square, coastal construction made of stone with three gates.31 It was a vakif owned by the founder of the settlement. All the merchants, even the wealthiest of them, as well as the director of the customs office, lived in the caravanserai.32 In 1671, according to information provided by Evliya Çelebi, the small fort included three quarters with 180 houses covered with red tiles, 200 shops, 1 hamam, 1 caravanserai, 7 public taps, 7 primary schools (mekteb), 1 Muslim religious school (medrese) and 1 mosque.33 Later on, the big fort was built around the small one, probably due to the population growth. In 1671 the settlement included a total of 8 quarters and 4 mosques, 4 Muslim religious schools (medrese), 1 hamam and some smaller mosques.34 Τhe caravanserai had two floors. The first floor was used as a depository and the second had rooms for the merchants. Towards the late 19th century only the lower part was serving as a depository or included commercial offices, while most of the rooms were destroyed. According to information provided by Pococke, a large suburb with marketplaces and shops existed in the 18th century to the south of the settlement.35

In the early years of the settlement, the Muslim quarter was probably built to the east of the caravanserai. There was no separate Orthodox quarter until the first half of the 18th century. The first Orthodox quarter was built around 1750, outside the fort, to the west of the caravanserai.36 During his journey to Asia Minor towards the late 18th century, Chandler visited Kuşadası and reported that the houses were “built one on top of the other”.37

In the early 20th century, Kuşadası comprised the following quarters: Pano Mahalas (Yukarı mahalle), Kato Mahalas (Aşağı mahalle), Dere Mahalas (Dere mahalle), Argastirakia, Katsuli mahalle, the Two Vrysses (İki çeşme), Turlo, Makri Sokaki, Turkmenika, Briaki and the Armenian quarter. Pano Mahalas consisted of squalid houses and the big caravanserai of the settlement. Kato Mahalas was the best quarter with small caravanserais. Katsuli mahalle was the Christian quarter.38

The roads of Kuşadası were stone-paved and narrow.39 Τhe sole hospital of the settlement belonged to the Orthodox community. It was founded in 1756, one of its founders being, Manolakis Benli Oğlu.40 On Friday May 20, 1916, the hospital was burned down.41

Kuşadası was irrigated by the small Değirmendere (Mylopotamos) river flowing to the south of the settlement.

6. Economy

The settlement was established and expanded thanks to its privileged natural harbour. It is certain that after the first fort was built the commercial activity of the harbour was boosted. Already from the early years of the settlement commerce played a major role in its economic development. Ships from European countries and various regions of the Ottoman Empire carried their merchandise to the harbour. The most important reason for the arrival of European commercial ships was that the customs control was not as strict as in Smyrna.42 The increased commercial activity of the harbour attracted Christian Orthodox, Jewish and Armenian merchants. It also attracted workers from nearby areas and the Aegean Islands. However, the thriving harbour of Smyrna in later years affected, negatively, the commercial transactions of the settlement’s harbour. In Kuşadası there were vice-consulates of a number of European countries, such as France, England and Norway.

Apart from commerce, the inhabitants were involved in agriculture and, in particular, viniculture. In 1671, the most important products of the settlement were dried figs, grapes, sesame, peanuts and almonds.43 In the mid-18th century, Kuşadası was the supplier of all the nearby areas. Various products were imported from Egypt, such as coffee, flax and cannabis, woollen clothes from Thessaloniki and cotton from Smyrna. Cereals were exported to Samos and other neighbouring islands. Viniculture occupied vast areas. There was wine production, although the quality was poor.44 Furthermore, towards the late 18th century, Kuşadası was famous for the production of dyed leather.45

In the early 19th century, products like wheat, fruit, wine, raisins and figs were exported to Europe via Smyrna.46 The riots during the Greek War of Independence and the revolt of the Chians against the Ottoman Empire led to a dramatic decline of the settlement’s economy. From the late 19th century onwards, when Smyrna and Aydin were connected by railway, the settlement declined in commercial importance and the inhabitants were only farmers.47

In the early 20th century, the Orthodox inhabitants were involved in sericulture and in the silk industry. There were 2 soap factories, 3 confectioneries, 6 wine and liquor shops as well as 3 factories manufacturing baskets and boxes used in olive cultivation and viniculture for the picking of olives and grapes.48In the 20th century the most important products of the settlement were wheat, figs, sesame, olives, tobacco, raisins and sesame halva.

7. The Greek-Orthodox Community

According to tradition, the Greek-Orthodox community was founded in the mid-18th century by Manolakis Benli Oğlu. The members of the dimogerontia were elected by vote. The candidates had to be wealthy, educated and above 40 years old. The mentally disabled and seriously ill members of the community were not eligible to vote. The church was the seat of the dimogerontia. After the dimogerontia was formed the community elected its head.49 There was also a school and an ecclesiastical committee selected by the dimogerontia. Prior to the Asia Minor Catastrophe, the settlement had a Town Hall; the date of construction is unknown.

8. Church

The sole Christian Orthodox church, St. George (Agios Georgios), was built earlier than 1019, before the Ottomans founded the settlement.50 It is not known whether the small church operated in the first years of the Orthodox settlement; Pococke reports that the church was in operation in 1745.51 According to Veinoglou, the renovated Church of St. George first operated on April 23, 1792.52 Towards the late 18th century, when the Christian Orthodox inhabitants of Kuşadası increased, they needed a larger place in which to conduct their religious services. In the early 1780s Manolakes Benli Oğlu encouraged the construction of a larger church. Despite the difficulties they encountered, the Orthodox Christians, helped by Manolakis Benli Oğlu, finally had the church they wished for. The architect of the church was Chatze-Antonakis, who was also responsible for the Church of the Virgin Mary at Ano Vathy, Samos. The internal decoration of the church was finished in the early 19th century.53 As regards architecture, the exterior of the church does not follow any established type of an Orthodox church.54 On a hill outside the settlement there was a church dedicated to Prophet Elias, in ruins in 1745, according to Pococke’s accounts.55

The Church of Kuşadası was under the diocese of Ephesus. The diocese was based at Kordelio, within a distance of 67 km to the S-SE. The settlement had a metropolitan commissioner and 4 priests.56

The ecclesiastical history of the settlement includes references to neo martyrs, the well-known being Polydoros of Cyprus. He was martyred on September 3, 1794, the day on which his memory was later celebrated. The Church honoured the memory of the other neo-martyrs on the following dates: George Disloglou on April 5, John of Crete on September 15 and Aggélis on December 3.57

The Gregorian Armenian inhabitants of the settlement had their own church, although nothing is known about the time it was founded.

9. Schools

The first Greek school operated before 1792. Its first teacher was called Germanos and came from Alexandretta (now İskenderun). The next teacher was the Ithacan monk Samuel Kassianos.58 In his years the classes were held in the church narthex.59 Τhe school was probably built in the mid-19th century. Nothing is known about its early years of operation in the 18th century, the different subjects taught and the number of male and female students. Although the school was closed down during the riots of the Greek War of Independence, it later resumed its operation until the Asia Minor Catastrophe.60

According to Xenophanis, the journal of the "Club of Anatolian Greeks in Athens" ("Anatoli"), in the early 20th century Kuşadası had a boys’ and a girls’ school. The boys’ school had seven grades, six teachers and 180 students. It was at Makri Sokaki, above the church.61 Τhe girls’ school had six grades, four teachers and 150 students. There was also a nursery school62 founded by Emmanuel Veinoglou, Manolakis’ grandson.63 Τhe nursery school was called “Small School” and was situated at Kato Mahalas.64 In his book “New Ephesus”, Papadopoulos reports the existence of a public boys’ school and a nursery school with five grades.65 He also refers to the existence of a new school called “Greek School "Heraclitus"”, formed after the incorporation of the public school and the Scholarcheion (middle grade between primary and secondary education) due to the lack of teachers.66

Τhe building of the “Greek School "Heraclitus"” was below the church. It was later bombed and destroyed by the French, whose bombs also killed six students.67

1. Evliya Çelebi,  Evliya Çelebi seyahetnamesi: Anadolu, Suriye, Hicaz (1671-72), vol. 9 (İstanbul 1935), p. 144.

2. Foss, C., Ephesus after Antiquity: A late antique Byzantine and Turkish city (Cambridge, New York, Sydney, New Rochelle, Melbourne 1979), p. 170.

3. Foss, C., Ephesus after Antiquity: A late antique Byzantine and Turkish city (Cambridge, New York, Sydney, New Rochelle, Melbourne 1979), p. 170.

4. Σκαλιέρης, Γ. Κ., Λαοί και φυλαί της Μικράς Ασίας (Αθήνα 1922), p. 58.

5. Παπαδόπουλος, Σ. Ε., Νέα Έφεσος (Αθήνα 1965), p. 9, and Faroqhi, S., Towns and townsmen of Ottoman Anatolia: trade, crafts and food production in an urban setting 1520-1560 (Cambridge, London, New York, New Rochelle, Melbourne, Sydney 1984), pp. 116-117.

6. Βεϊνόγλου, Κ. Ε., “Ιστορία της εν Ν. Εφέσω οικογενείας Βεϊνόγλου”, Μικρασιατικά Χρονικά, vol. 12 (Αθήνα 1965), p. 414.

7. Παπαδόπουλος, Σ. Ε., Νέα Έφεσος (Αθήνα 1965), pp 39-45.

8. Foss, C., Ephesus after Antiquity: A late antique Byzantine and Turkish city (Cambridge, New York, Sydney, New Rochelle, Melbourne 1979), p. 170.

9. Παπαδόπουλος, Σ. Ε., Νέα Έφεσος (Αθήνα 1965), p. 91.

10. Παπαδόπουλος, Σ. Ε., Νέα Έφεσος (Αθήνα 1965), pp. 102, 122.

11. Παπαδόπουλος, Σ. Ε., Νέα Έφεσος (Αθήνα 1965), pp. 140-141.

12. Παπαδόπουλος, Σ. Ε., Νέα Έφεσος (Αθήνα 1965), p. 151.

13. Παπαδόπουλος, Σ. Ε., Νέα Έφεσος (Αθήνα 1965), p. 163.

14. Παπαδόπουλος, Σ. Ε., Νέα Έφεσος (Αθήνα 1965), p. 172.

15. Παπαδόπουλος, Σ. Ε., Νέα Έφεσος (Αθήνα 1965), pp. 10‑11.

16. Goffman, D., “Izmir from village to colonial port city”, in Eldem, E. – Goffman, D. – Masters, B., The Ottoman city between East and West: Aleppo, Izmir and Istanbul (Cambridge 1999), p. 92.

17. Goffman, D., Izmir and the Levantine world 1550-1650 (Seattle, London 1990), pp. 83-84.

18. Goffman, D., Izmir and the Levantine world 1550-1650 (Seattle, London 1990), p. 83.

19. Evliya Çelebi,  Evliya Çelebi seyahetnamesi: Anadolu, Suriye, Hicaz (1671-72), vol. 9 (İstanbul 1935), p. 144.

20. Παπαδόπουλος, Σ. Ε., Νέα Έφεσος (Αθήνα 1965), p. 12.

21. Pococke, R., A description of the east and some other countries, vol. 2, Part I: Observations on Palestine or the Holy Land, Syria, Mesopotamia, Cyprus, and Candia, Part II : Observations on the lands of the Archipelago, Asia Minor, Thrace, Greece, and other Parts of Europe (London 1745), p. 45.

22. Frangakis-Syrett, E., The commerce of Smyrna in the Eighteenth century (1700-1820) (Athens 1992), p. 26.

23. Αναγνωστοπούλου, Σ., Μικρά Ασία, 19ος αιώνα – 1919: οι Ελληνορθόδοξες κοινότητες από το Μιλλέτ των Ρωμιών στο Ελληνικό Έθνος (Αθήνα 1997); paintings depicting the Greek populations of the cities and villages of the Vilayet of Aydin.

24. Ξενοφάνης Σύγγραμμα Περιοδικόν του Συλλόγου των Μικρασιατών «Ανατολής», vol. II/ 4 (Αθήνα, January 1905), p. 522.

25. Αναγνωστοπούλου, Σ., Μικρά Ασία, 19ος αιώνα – 1919: οι Ελληνορθόδοξες κοινότητες από το Μιλλέτ των Ρωμιών στο Ελληνικό Έθνος (Αθήνα 1997); paintings depicting the Greek populations of the cities and villages of the Vilayet of Aydin.

26. Παπαδόπουλος, Σ. Ε., Νέα Έφεσος (Αθήνα 1965), p. 6.

27. Παπαδόπουλος, Σ. Ε., Νέα Έφεσος (Αθήνα 1965), p. 102.

28. Παπαδόπουλος, Σ. Ε., Νέα Έφεσος (Αθήνα 1965), pp. 140-141.

29. Κοντογιάννης, Π. Μ., Γεωγραφία της Μικράς Ασίας (Αθήνα 1921), p. 320.

30. See Κέντρο Μικρασιατικών Σπουδών, Αρχεία Προφορικής Παράδοσης, province of Ionia, district of Smyrna, area Kuşadası, settlement of Kuşadası, Ι 38 and Ι 39.

31. Evliya Çelebi, Evliya Çelebi seyahetnamesi: Anadolu, Suriye, Hicaz (1671-72), vol. 9 (İstanbul 1935), p. 144, and Chandler, R., Travel in Asia Minor: or an account of a tour made at the expense of the society of dilettante, (Dublin 1775), p. 142.

32. Evliya Çelebi, Evliya Çelebi seyahetnamesi: Anadolu, Suriye, Hicaz (1671-72), vol. 9 (İstanbul 1935), p. 144.

33. Evliya Çelebi, Evliya Çelebi seyahetnamesi: Anadolu, Suriye, Hicaz (1671-72), vol. 9 (İstanbul 1935), p. 145.

34. Evliya Çelebi, Evliya Çelebi seyahetnamesi: Anadolu, Suriye, Hicaz (1671-72), vol. 9 (İstanbul 1935), p. 145.

35. Pococke, R., A description of the east and some other countries, vol. 2, Part I: Observations on Palestine or the Holy Land, Syria, Mesopotamia, Cyprus, and Candia, Part II: Observations on the lands of the Archipelago, Asia Minor, Thrace, Greece, and other Parts of Europe (London 1745), p. 45.

36. Βεϊνόγλου, Κ. Ε., “Ιστορία της εν Ν. Εφέσω οικογενείας Βεϊνόγλου”, Μικρασιατικά Χρονικά, vol. 12 (Athens 1965), p. 414.

37. Chandler, R., Travel in Asia Minor: or an account of a tour made at the expense of the society of dilettante, (Dublin 1775), p. 142.

38. See Κέντρο Μικρασιατικών Σπουδών, Αρχεία Προφορικής Παράδοσης, province of Ionia, district of Smyrna, area Kuşadası, settlement of Kuşadası, Ι 38.

39. Παπαδόπουλος, Σ. Ε., Νέα Έφεσος (Athens 1965), p. 11.

40. Βεϊνόγλου, Κ. Ε., “Ιστορία της εν Ν. Εφέσω οικογενείας Βεϊνόγλου”, Μικρασιατικά Χρονικά, vol. 12 (Αθήνα 1965), p. 415.

41. Παπαδόπουλος, Σ. Ε., Νέα Έφεσος (Αθήνα 1965), p. 23.

42. Faroqhi, S., Towns and townsmen of Ottoman Anatolia: trade, crafts and food production in an urban setting 1520-1560 (Cambridge, London, New York, New Rochelle, Melbourne, Sydney 1984), pp. 116-117.

43. Evliya Çelebi, Evliya Çelebi seyahetnamesi: Anadolu, Suriye, Hicaz (1671-72), vol. 9 (İstanbul 1935), p. 145.

44. Pococke, R., A description of the east and some other countries, vol. 2, Part I: Observations on Palestine or the Holy Land, Syria, Mesopotamia, Cyprus, and Candia, Part II : Observations on the lands of the Archipelago, Asia Minor, Thrace, Greece, and other Parts of Europe (London 1745), p. 45.

45. Dallaway, J., Constantinople ancient and Modern with excursion to the shores and islands of the Archipelago and to the Troad (London 1797), pp. 230-231.

46. Frangakis-Syrett, E., The commerce of Smyrna in the Eighteenth century (1700-1820) (Athens 1992), p. 26.

47. Βεϊνόγλου, Κ. Ε., “Ιστορία της εν Ν. Εφέσω οικογενείας Βεϊνόγλου”, Μικρασιατικά Χρονικά, vol. 12 (Αθήνα 1965), p. 412.

48. Σολδάτος, Χ., Ο οικονομικός βίος των Ελλήνων της Δυτικής Μικράς Ασίας: Ιωνίας, Αιολίδας, Μυσίας, Βιθυνίας, Λυδίας και Καρίας 1880-1922 (Αθήνα 1994), pp. 184, 192, 201, 202, 215.  

49. See Κέντρο Μικρασιατικών Σπουδών, Αρχεία Προφορικής Παράδοσης, province of Ionia, district of Smyrna, area Kuşadası, settlement of Kuşadası, Ι 39.

50. Παπαδόπουλος, Σ. Ε., Νέα Έφεσος (Αθήνα 1965), p. 13.

51. Pococke, R., A description of the east and some other countries, vol. 2, Part I: Observations on Palestine or the Holy Land, Syria, Mesopotamia, Cyprus, and Candia, Part II: observations on the lands of the Archipelago, Asia Minor, Thrace, Greece, and other Parts of Europe (London 1745), p. 45.

52. Βεϊνόγλου, Κ. Ε., “Ιστορία της εν Ν. Εφέσω οικογενείας Βεϊνόγλου”, Μικρασιατικά Χρονικά, vol. 12 (Αθήνα 1965), p. 417.

53. Βεϊνόγλου, Κ. Ε., “Ιστορία της εν Ν. Εφέσω οικογενείας Βεϊνόγλου”, Μικρασιατικά Χρονικά, vol. 12 (Αθήνα 1965), p. 417, and Παπαδόπουλος, Σ. Ε., Νέα Έφεσος (Αθήνα 1965), p. 17.

54. Παπαδόπουλος, Σ. Ε., Νέα Έφεσος (Αθήνα 1965), pp. 22-23.

55. Pococke, R., A description of the east and some other countries, vol. 2, Part I: Observations on Palestine or the Holy Land, Syria, Mesopotamia, Cyprus, and Candia, Part II : Observations on the lands of the Archipelago, Asia Minor, Thrace, Greece, and other Parts of Europe (London 1745), p. 45.

56. Ξενοφάνης Σύγγραμμα Περιοδικόν του Συλλόγου των Μικρασιατών «Ανατολής», vol. II/ 4 (Αθήνα January 1905), p. 522.

57. Βεϊνόγλου, Κ. Ε., “Ιστορία της εν Ν. Εφέσω οικογενείας Βεϊνόγλου”, Μικρασιατικά Χρονικά, vol. 12 (Αθήνα1965), pp. 417-421.

58. Σολδάτος, Χ., Η εκπαιδευτική και πνευματική κίνηση του Ελληνισμού της Μ. Ασίας (1800-1922), τόμ. Α: Η Γέννηση και η εξέλιξη των σχολείων (Αθήνα 1989), p. 120.

59. Παπαδόπουλος, Σ. Ε., Νέα Έφεσος (Αθήνα 1965), p. 167.

60. Σολδάτος, Χ., Η εκπαιδευτική και πνευματική κίνηση του Ελληνισμού της Μ. Ασίας (1800-1922), vol I: Η Γέννηση και η εξέλιξη των σχολείων (Αθήνα 1989), p. 120.

61. Κέντρο Μικρασιατικών Σπουδών, Αρχεία Προφορικής Παράδοσης, province of Ionia, district of Smyrna, area Kuşadası, settlement of Kuşadası, Ι 38.

62. Σολδάτος, Χ., Η εκπαιδευτική και πνευματική κίνηση του Ελληνισμού της Μ. Ασίας (1800-1922), τόμ. Α: Η Γέννηση και η εξέλιξη των σχολείων (Αθήνα 1989), p. 199.

63. Παπαδόπουλος, Σ. Ε., Νέα Έφεσος (Αθήνα 1965), p. 168.

64. See Κέντρο Μικρασιατικών Σπουδών, Αρχεία Προφορικής Παράδοσης, province of Ionia, district of Smyrna, area Kuşadası, settlement of Kuşadası,  Ι 38.

65. Παπαδόπουλος, Σ. Ε., Νέα Έφεσος (Αθήνα 1965), p. 168.

66. Παπαδόπουλος, Σ. Ε., Νέα Έφεσος (Αθήνα 1965), pp. 168-169.

67. Παπαδόπουλος, Σ. Ε., Νέα Έφεσος (Αθήνα 1965), pp. 92-93.
     
 
 
 
 
 

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