THE ARMENIANS OF SAMOS

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ERYTHEIA
REVISTA DE ESTUDIOS BIZANTINOS Y NEOGRIEGOS
34 - 2013
SEPARATA

ÍNDICE
F. J. ANDRÉS SANTOS, ¿Cuándo se extinguió el consulado? Reflexiones en
torno a la Novela 94 de León el Sabio . . . . . . . . . . . . . . . . . . . . . . . 9
J. DAYANTIS, Théophylacte Simocattès et les crues du Nil . . . . . . . . . . . . . 39
M. BELTRÁN, Infinitud de Dios en Juan de Damasco y en ciertos de sus
predecesores . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 57
Α. ΔΗΜΟΣΘEΝΟΥΣ, «Ενωτια Βυζαντινών ανδρών: ερμηνεύοντας άγνωστες
ιστορικές πτυχές και συμβολισμούς μιας εικονογραφική λεπτομέρεια . . . . 69
M. GONZÁLEZ RINCÓN, The falcon, the kite, the wolf and the fox. The anti-
clerical critique in Apokopos 217-8 and medieval animal literature . . . 87
P. BÁDENAS DE LA PEÑA y S. SZNOL, Las traducciones en ladino y en judeo-
griego del “Canto del Mar Rojo” (Éx. 15) en el Pentateuco de Constan-
tinopla (1547) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 121
J. M. FLORISTÁN, Simón Láscaris, arzobispo de Durazzo: sus servicios a la
corona de España . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 161
E. LATORRE BROTO, El negocio de la guerra: un presupuesto de equipa-
miento militar de la armenian Lesoinne para el ejército griego (1824) . 207
M. G. SERGIS, Sound of the cities: Soundscapes of music echoed in Michael
Mitsakis’ literary works about Athens (1880-1896) . . . . . . . . . . . . . . . 235
M. G. VARVOUNIS, The Armenians of Samos: The path through history and
culture of an Armenian community on a Greek island . . . . . . . . . . . . 261
P. ÁLVAREZ DE FRUTOS, El eco en la prensa y documentación diplomática
españolas de los procesos a los responsables de la derrota griega en
Asia Menor . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 269
J. MERINO, Destino trágico y descomposición social: la narrativa breve de
Sotiris Dimitríu . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 305

THE ARMENIANS OF SAMOS: THE PATH THROUGH
HISTORY AND CULTURE OF AN ARMENIAN
COMMUNITY ON A GREEK ISLAND
ABSTRACT: This paper deals with the settlement of Armenians in Samos
in the late 19th and early 20th centuries, particularly after the destruction
of Smyrna in 1922. It goes through the families of Armenians of Samos,
their professions and their fate until the early 21st century, when this small
community disappeared due to biological decay and death of its mem-
bers. Finally it examines the ways in which the Armenians of Samos,
mainly through their relations with the Orthodox Church of the island,
fully integrated into the local cultural system, which has been a key part
of their identity.
KEY WORDS: Samos, Armenians, national consciousness, cultural iden-
tity, Asia Minor.
RESUMEN: Este artículo estudia el asentamiento de armenios en Samos
a finales del s. XIX y comienzos del s. XX, en especial después de la des -
trucción de Esmirna en 1922. Repasa las familias de armenios de Samos,
sus profesiones y su destino hasta comienzos del s. XXI, cuando la pe-
queña comunidad se extinguió por muerte de sus integrantes. Finalmente
analiza de qué modo los armenios de Samos, principalmente a través de
sus relaciones con la Iglesia ortodoxa de la isla, se integraron plenamente
en el sistema cultural, que ha sido un rasgo clave de su identidad.
PALABRAS CLAVE: Samos, armenios, conciencia nacional, identidad cul-
tural, Asia Menor.
Samos is a Greek island in the eastern Aegean which from 1834 to 1912
enjoyed a peculiar semi-autonomous status, known as the “Principality of
Samos”. It was a principality that paid taxes to the Sublime Porte, whilst its
prince governor or hegemon had to be an Orthodox Christian and subject of
261 Erytheia 34 (2013) 261-267
Recibido: 27.04.2012
Aceptado: 28.12.2012

the Ottoman Empire. Such a polity brought financial, social and cultural
prosperity, creating at the same time a cosmopolitan environment on the
island. This was the context in which a small Armenian community arose on
Samos, which we will deal with in what follows.
The Armenian community on Samos came into being about the middle
of the 19th c. and from the start it consisted of only a few members. The
Samiot historian Epameinondas Stamatiadis reported that the “Gregorian
Armenians” resident at Limin Vatheos, the capital of the Principality of Samos,
were two in number1. Three years later, in 1889, Georgios Stavrides reports
that five Armenians had settled and were living in the capital2. The sources
available to us, which will be dealt with in detail below, tell us that the
number of Armenians on Samos increased significantly after the various
outbreaks of slaughter against the Armenians at the hands of the Turks in
1909 and in particular after the Asia Minor Catastrophe of 1922. The first
estimation that employed evidence to calculate the number of the small
Armenian community occurred in about 1938. At that time in an official
document from the Central Council of the Armenians of Greece to the Greek
authorities, published by G. Kevorkian, the number of Armenians on Samos
is said to be about thirty3.
In the period before the first decade of the 20th century, Karabet Gedikian
was of particular note among the few Armenians of Samos. He was a
professional photographer, one of the most notable and well-known of those
active during the period of the Principality, and operated at Limin Vatheos,
today’s Samos Town, at the end of the 19th century. Indeed, a fair number of
his photographs with Samiot subjects and landscapes were used for post
cards4.
Having learned the techniques of photography probably in Smyrna,
Gedikian opened his photography business in the capital of Samos during the
1890s5. He photographed hegemones, plenipotentiaries, metropolitan bishops,
M. G. VARVOUNIS «The Armenians of Samos, 19th-20th centuries»
Erytheia 34 (2013) 261-267 262
1Επ. ΣΤΑΜΑΤΙΑΔΗΣ, Σαμιακά ήτοι ιστορία της νήσου Σάμου από των παναρχαίων χρόνων μέχρι
των καθ’ ημάς 4, Σάμος 1886, p. 96.
2Γ. Ι. Σ. ΣΤΑΥΡΙΝΙΔΗΣ, Η Σάμος, γεωγραφική, τοπογραφική, ιστορική και πολιτική περιγραφή της
νήσου Σάμου προς χρήσιν της σπουδαζούσης Σαμίας νεολαίας αρρένων τε και θηλέων, Αθήνα 1889,
pp. 32-33.
3G. ΚEVORKIAN, Amenun Darekirk 7 (1960), Beirut 1959, p. 281. Cf. Ι. K. ΧΑΣΙΩΤΗΣ,«Οι Αρ-
μένιοι της Ελλάδος. Ιστορία, οργάνωση, ιδεολογία, κοινωνική ενσωμάτωση», Ίστωρ 8 (1995) 85-112.
4Δ. ΚΟΓΙΑΣ, «Η καρτ ποστάλ στη Σάμο την περίοδο 1898-1920», in: Δ. ΚΟΓΙΑΣ, Σάμος 1862-
1920. Φωτογραφίες και καρτ ποστάλ, Αθήνα 1999, p. 10.
5Μ. ΒΟΥΡΛΙΩΤΗΣ,«Φωτογραφία και φωτογράφοι στη Σάμο (1862-1920)», in: Δ. ΚΟΓΙΑΣ, Σάμος
1862-1920. Φωτογραφίες και καρτ ποστάλ, Αθήνα 1999, pp. 20-21.

intellectuals and teachers and students at the Samos Pythagorean Gym -
nasium6. It seems that he still was alive in 1931, because we have mentions
both to him and to his art. He married Maria Hatsatourian7and settled with
his family in Samos, where he subsequently lived. Of his students, the most
well-known is the Samiot photographer Giannis Spyrou, who earned many
distinctions8.
Also significant is the fact that towards the end of the 19th century
Armenian stone craftsmen, who likewise came from Smyrna, were employed
in the building and paving work on the harbour avenue at Limin Vatheos9.
It is highly probable that some of these workers finally stayed on Samos,
together with the few other Armenians already on the island, so that they
continued working as builders and stone-workers on the many public and
private buildings then under construction in Samos, which at the time was
at the peak of its prosperity.
Regarding the events of the Armenian genocide carried out by the Turks
and those of the Asia Minor Catastrophe and their impact upon the Armenians
of Samos, we possess an important source, in the shape of the archives of the
French School of the Roman Catholic Nuns of St.Joseph, who were at the time
settled on Samos. We learn that after the slaughter at Adana, in Cilicia, in April,
1909, a fair number of nuns from the community of the Order of St.Joseph
at Adana reached Samos. In fact, one of these, sister Marie-Geneviève, who
came from the Adana community, sought refuge first in Smyrna, later to reach
Samos on 29 March 1922, and left the island on 15 April 1945, was of
Armenian descent. Her secular name was Euphrasie Kadifian and she was
born in Tokat, in Turkish Armenia, on February 11th, 188910.
In the period immediately after the Asia Minor Catastrophe and the burning
of Smyrna by the Turks, the Roman Catholic School on Samos served as
accommodation for some tens of Armenian children, as did the convent where
the nuns resided. Some of the children remained in this accommoda tion for
M. G. VARVOUNIS «The Armenians of Samos, 19th-20th centuries»
263 Erytheia 34 (2013) 261-267
6ANONYMOUS, «Φωτογράφοι του περασμένου αιώνα στη Σάμο», Απόπλους 5 (1911), pp. 74-75.
7See Φως 22 (20 Οκτωβρίου 1902), p. 3.
8See the information given in «Μια συνέντευξη του φωτογράφου Γιάννη Σπύρου», Απόπλους
5 (1991), p. 60.
9Αργ. ΠΕΤΡΟΝΩΤΗΣ,«Μάστοροι κτίστες και λαϊκοί αρχιτέκτονες στη Σάμο Α΄. Εισαγωγικά, οι
παλαιότερες μνείες, αλλοφερμένοι μάστοροι (Ι)», Πρακτικά Συμποσίου «Η Σάμος στα νεότερα χρόνια
(17ος-20ός αιώνας)», Αθήνα 2002, p. 162.
10 Σπ. ΓΑΟΥΤΣΗΣ, Η Γαλλική Σχολή των καλογραιών του Αγίου Ιωσήφ στη Σάμο. Τα Ημερολόγια
της προσφυγιάς και του πολέμου, Αθήνα 2001, p. 70. On the Armenian diaspora, see Jean MECERIAN,
S. J., «Un tableau de la diaspora armenienne», Proche Orient Chretien 11 (1961), p. 163.

quite some time and were taught by the nuns both the subjects covered by the
school curriculum and foreign languages, above all French11. Of these children,
who were mainly Gregorian, a few converted and were baptized in the Roman
Catholic faith. For example, in January 1927 two such baptisms are recorded,
whilst in 1929 priests and nuns of the mission on Samos were decorated by the
French state for their support of the Armenian refugees12.
Some of these children who converted to Roman Catholicism would
seem finally to have remained on Samos. It is not surprising that we have
record, in March 1940, of the journey from Chios to Samos of a Capuchin
priest, «to help the Armenians in their religious duties»13. Such information
indicates that part of the equally small Roman Catholic community on Samos
was drawn from the Armenian converts on Samos, who had sought refuge
on the island during the tragic events of August and September 1922, when
the Christian population was expelled from its ancestral birthplace and
endured systematic genocide at the hands of the Turks.
In view of these events the local Orthodox Church of Samos and the
Ecumenical Patriarchate of Constantinople responded in timely and effective
fashion. On 23 March 1924, Constantinos Vontzalidis, metropolitan of Samos
and Ikaria, requested guidance from the Ecumenical Patriarchate, which was
the ecclesiastical authority to which he was responsible, on how he was to
deal with the problem that had arisen14, in the hope of stopping the flow of
Armenians to the Roman Catholic church. The Patriarchate replied on 14
April 1924, informing the metropolitan of its decision, published on the 29
March 191915, in accord with which Orthodox priests were to satisfy any
religious needs of the Armenians, but were also to allow them to take
communion during liturgies celebrated according to the Orthodox rite.
This decision was taken by the Holy and Sacred Synod of the Orthodox
Patriarchate16 and was put into effect from 1919 in all the areas over which
M. G. VARVOUNIS «The Armenians of Samos, 19th-20th centuries»
Erytheia 34 (2013) 261-267 264
11 Σπ. ΓΑΟΥΤΣΗΣ,op. cit., p. 47.
12 Σπ. ΓΑΟΥΤΣΗΣ,op. cit., p. 50. Cf. Arthur BEYLERIAN, Les Grandes Puissances, l’Empire Ot-
toman et les Armeniens dans les archives françaises (1914-1918). Recueil de documents, Paris
1983, pp. 713-716.
13 Σπ. ΓΑΟΥΤΣΗΣ,op. cit., pp. 55.
14 Μ. Γ. ΒΑΡΒΟΥΝΗΣ, «Ο μητροπολίτης Σάμου και Ικαρίας Κωνσταντίνος Βοντζαλίδης (1857-
1926). Συμβολή στη νεότερη εκκλησιαστική ιστορία της Σάμου», Πρακτικά 28ου Πανελληνίου Ιστορι-
κού Συνεδρίου, Θεσσαλονίκη 2008, p. 423.
15 See Ecumenical Patriarchate of Constantinople Archive, Codex 1, 93, p. 765 (protocol
nº. 1242).
16 Μ. Γ. ΒΑΡΒΟΥΝΗΣ-Παν. ΤΖΙΒΑΡΑ, Οικουμενικό Πατριαρχείο και Ιερά Μητρόπολις Σάμου και
Ικαρίας 1. Πατριαρχικά Γράμματα 1861-1928, Αθήνα 2009, pp. 31, 150-151, with comments on pp.
189-190, n. 174, and p. 232, n. 216.

the Ecumenical Throne held spiritual and pastoral jurisdiction17. The view
that informed the decision was that the Armenians already lived among
Orthodox and regarded themselves as such, which meant that, in accord with
divine providence, they could be permitted to take communion during
Orthodox liturgies, since they did not possess their own priests. The decision
certainly makes it clear that the Armenians on Samos had grown in number,
at least temporarily, thanks to the destruction of Smyrna in 1922. At the same
time, the fact that no other Armenians converted and that the Roman Catholic
community on Samos did not therefore grow further in the years immediately
following seems to suggest that this measure achieved its aim. In the
meantime, in 1927 the Greek state passed a law granting Greek citizenship
to the children of the Armenian refugees born in Greece and to all Armenians
under the age of 22 years18. This arrangement certainly also held for the
Armenians of Samos, who became Greek citizens.
The evidence afforded by fieldwork suggests that during the 1940s it was
only in the capital of the island, in Samos Town, that the Armenians lived and
that there were only five or six families. The surviving evidence refers to Vahan
and Kirkor Abrahamian, son and father respectively, who during the pre-war
period maintained a clothes’ cleaning and dyeing business in a basement in the
Gefyraki area of Samos Town. After the Second World War, they returned to
Soviet Armenia, whence they migrated to America, where they finally settled19.
Grigorios Basmatzian was a watchmaker located on the commercial road of
Samos Town20. His son, Kyriakos Basmatzian, who died a few years ago,
was a teacher of French, holder of a doctorate and university professor. He was
resident in Athens and visited Samos only during the summer holidays.
The brothers Vartkes and Sarkis Tsaousian kept a shoe-shop in the centre
of the town, on the road leading to the Pythagorio High School. They were
M. G. VARVOUNIS «The Armenians of Samos, 19th-20th centuries»
265 Erytheia 34 (2013) 261-267
17 Cf. Ιακ. ΑΚΤΣΟΓΛΟΥ,«Πληθυσμιακά στοιχεία και εκπροσώπηση των μουσουλμάνων-μη μου-
σουλμάνων υπηκόων στη γενική Διοίκηση Ικονίου (Vilayet-I-Konya) κατά το έτος εγείρας 1317», in:
Οικουμενικός Πατριάρχης Βαρθολομαίος ο Α΄. Δεκαπέντε έτη ευκλεούς πατριαρχείας (1991-2006). Δώ-
ρημα ψυχής, Κομοτηνή 2007, pp. 302-305. On the Orthodox of Armenia and on the Haihorum,
see Γ. Κ. ΣΚΑΛΙΕΡΗΣ, Λαοί και φυλαί της Μικράς Ασίας, Αθήνα 1922, pp. 340 ff., and Γ. Ι. ΑΝΑΣΤΑ-
ΣΙΑΔΗΣ,«Χάι-Χου-ρουμ (Αρμενόγλωσσοι Έλληνες)», Μικρασιατικά Χρονικά 4 (1948) 37-48. They
came mainly from Erzigian and Bithynia. See Α. Α. ΠΑΠΑΔΟΠΟΥΛΟΣ, Ο υπόδουλος Ελληνισμός της
Ασιατικής Ελλάδος εθνικώς και γλωσσικώς εξεταζόμενος, Αθήνα 1919, pp. 73-74.
18 See on this Κ. Κ. ΧΑΤΖΟΠΟΥΛΟΣ,«Οι Αρμένιοι της Κομοτηνής», in: Κ. Κ. ΧΑΤΖΟΠΟΥΛΟΣ-Τz.
KASAPIAN (EDS.), Οι Αρμένιοι της Κομοτηνής, Κομοτηνή 2009, p. 54, n. 45. See also Παν. ΑΝΤΩΝΙΟΥ,
Η ελληνοαρμενική κοινότητα της Αθήνας, Μυτιλήνη 1995 (PhD thesis), p. 77.
19 Μαν. Ι. ΝΙΚΟΛΑΪΔΗΣ, Σαμιώτικες εικόνες, Αθήνα 1997, p. 136.
20 Μαν. Ι. ΝΙΚΟΛΑΪΔΗΣ,op.cit., p. 127.

also notable for their prowess in football, since they played in teams fielded
by Samos21. Of the Armenians who settled and lived on Samos during the
years of the Principality22 and after the Asia Minor catastrophe of 1922, the
most enduring proved to be the Derderian family, the members of which
lived until recently on the island. The father, Horen Derderian, founded a
flourishing business processing and selling coffee. Involved in this business
were his sons: Artin, who died young in a road accident, Ruben, who was
deaf and dumb, although possessing a talent for sketching and caricature, and
Ayaz, who held the family business until his death23. The last descendant was
his daughter, Miriam Derderian, and today the traditional coffee-grinding
business has closed.
Finally, the case of the Zarizian family, Roman Catholic Armenians who
came to Samos from the flames of Smyrna, deserves mention. The last
descendant of the family, Stephanos Zarizian, was also French consul at
Samos. He bought the building of the Catholic mission to Samos, on the
seafront avenue of Samos Town, after the Roman Catholic clergy had left the
island24. There are still descendants of this family living on the island today.
It will be clear from all of the above that the Armenians of Samos,
although small in number, have shared in all the adventures of their race,
from the Turkish genocide and suffering as refugees to attempts to repatriate
them to Soviet Armenia after the Second World War25. These trends are to be
seen in the other Armenian communities in Greece too, mainly in the large
Armenian community of Thessaloniki26, which is examined in the bibliogra -
phy. The Armenians of Samos lived in the context of a multi-cultural
community, which altered rapidly after the Second World War. They co-existed
M. G. VARVOUNIS «The Armenians of Samos, 19th-20th centuries»
Erytheia 34 (2013) 261-267 266
21 Μαν. Ι. ΝΙΚΟΛΑΪΔΗΣ,op.cit., p. 127.
22 Μαν. Ι. ΝΙΚΟΛΑΪΔΗΣ,op.cit., p. 167.
23 Μαν. Ι. ΝΙΚΟΛΑΪΔΗΣ,op.cit., p. 122.
24 Κ. Φ. ΓΑΡΟΥΦΑΛΗΣ, Λίγα απ’ όσα άκουσα κι’ απ’ όσα έζησα … 2, Αθήνα 1994, p. 145.
25 On the “repatriation” of the Armenians after the Second World War, see Claire MOURA DIAN,
«L’immigration des Armeniens de la Diaspora vers la RSS d’Armenie, 1946-1962», Cahiers du
Monde Russe et Sovietique 20: 1 (1979) 81-88. Cf. Ath. ANGELOPOULOS, «Population Distribution of
Greece today according to Language, National Consciousness and Religion», Balkan Studies 20:
1 (1979), p. 126.
26 On the Armenian community of Thessaloniki, see for example Ι. Κ. ΧΑΣΙΩΤΗΣ-G. KASA-
PIAN, «Η αρμενική παροικία της Θεσσαλονίκης. Ίδρυση, οργάνωση, ιδεολογία και κοινωνική ενσωμά-
τωση», Πρακτικά Συμποσίου «Η Θεσσαλονίκη μετά το 1912», Θεσσαλονίκη 1986, pp. 257-284. See also
Ι. Κ. ΧΑΣΙΩΤΗΣ, Η αρμενική κοινότητα της Θεσσαλονίκης. Ιστορία, σημερινή κατάσταση, προοπτικές,
Θεσσαλονίκη 2005, and Ι. Κ. ΧΑΣΙΩΤΗΣ-G. KASAPIAN, «The Armenian Colony in Thessaloniki»,
Balkan Studies 31: 2 (1990), pp. 214, 218.

peacefully with the Greek inhabitants of the island and maintained their
habits, customs, traditions and even their language when communicating with
each other27.
The members of the small, but active, Armenian community of Samos
shared the historical adventures of the place where they had settled and of
the Greek people with whom they lived. Whilst faithful to their traditions,
they were nevertheless one of the most progressive elements of Samian
society and their presence enriched Samian society. For these reasons, the
Samiots even today are eager supporters of the rights of the Armenians and
are firm and warm friends of Armenia28.
M. G. VARVOUNIS
Democritus University of Thrace
Department of History and Ethnology
P. Tsaldari 1
Komotini 69100 (GREECE)
mvarv@otenet.gr
M. G. VARVOUNIS «The Armenians of Samos, 19th-20th centuries»
267 Erytheia 34 (2013) 261-267
27 See on this Ι. Κ. ΧΑΣΙΩΤΗΣ,«The Greeks and the Armenian massacres (1890-1896)», Neo-
Hellenika 4 (1981) 69-109; IDEM, «Shared Illusions. Greek-Armenian Cooperation in Asia Minor
and the Caucasus, 1917-1922», in: Greece and Great Britain during World War I, Thessaloniki
1985, pp. 142, 174-176. Cf. also Γ. ΤΟΥΣΙΜΗΣ,«Ο αρμενικός τύπος της Θεσσαλονίκης γύρω στα 1930»,
Πρακτικά 7ου Πανελληνίου Ιστορικού Συνεδρίου, Θεσσαλονίκη 1986, pp. 109-118, and Ι. Κ. ΧΑΣΙΩ-
ΤΗΣ,«Ελληνισμός και Αρμενία: Σε αναζήτηση κοινής ιστορικής πορείας», in: Μνήμη Αγκόπ Κασαπιάν
(1946-1990), Thessaloniki 1992, pp. 15-23, where there are also comments on the common
fate of the two peoples.
28 See, for example, Ohanes-Sarkis AGAMBATIAN, Η Αρμενία και τ’ αρμενικό ζήτημα, Αθήνα
1975, pp. 52-53.

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