Thursday, November 16, 2017

Book GREEKS IN QUEENS (New York) - includes 38 names and 190 photographs



The Book “GREEKS IN QUEENS – Images of America Series”, authored by Christina Rozeas, Forward by Constantine E. Theodosiou, was published in 2012 by Arcadia Publishing.  

I purchased the book through Arcadia Publishing, but it is also available through other vendors.  

----------

Below you will find a description of the book, the Table of Contents, and a list of 38 names. This book includes 190 photographs.  Unlike some of the other books in the Images of America Series, very few people in the photographs are identified.

----------


DESCRIPTION:

By the early 1900s, New York was becoming a melting pot for immigrants hailing from different nations.  Though many settlers chose Manhattan as that home, others ventured forward into the borough of Queens.  America itself was named the "land of opportunity," and Greeks seeking those opportunities developed the largest Greek community outside of Athens in Astoria.  Through the growth of the Greek community came Greek Orthodox schools and churches, the earliest in Queens being St. Demetrios, built in 1927, and Greek-owned businesses, especially catering halls like Crystal Palace, coffee shops (that now line busy Astoria streets), and diners.  These establishments gave this special community a place to gather together and secure its standing and future in New York.  Greeks in Queens traces the immigrant journey from Greece to America and shows how the Greeks - through wars, hard work, education, and dedication - developed a thriving and much larger community than their predecessors thought possible.

Christina Rozeas is a graduate of St. John's University.  A first-generation Greek American, she resides in Queens with her husband.

----------

TABLE OF CONTENTS

Foreword
Acknowledgments
Introduction
1.  In the Beginning
2.  Old World Influences in a Brave New World
3.  Greek Orthodox Churches and Schools
4.  Traditions and Festivities
5.  Celebrations and the Community
6.  Businesses and Associations

----------

GREEK NAMES MENTIONED IN BOOK

Arvanitis, John

Gianaris, Michael

Ginis family

Ginis, Frank

Ginis, William

Hatzidaki, Militsa

Kalamaras brothers

Kasti, Julia

Loes, Billy

Maikou, Irene

Makris children

Makris, Kostas

Papadoulis, Anna

Papadoulis children

Papadoulis, Irene

Papadoulis, Michael

Papadoulis, Stella

Papageorgiou, Dr. and Mrs.

Papamichael, Demetris

Papazisimos, Nicholas

Papouchis, Spiros

Proios, Petros (Peter)

Psomiades, Harry

Skouras Brothers

Spyropoulos, William

Themeli, Anna

Themelis, Christodoulos

Themelis family

Theodosious family

Theodosiou baby

Theodosiou, Constantine E.

Theodosiou, Stavroula (Stella)

Vlastos brothers

Vouyiouklaki, Aliki

Xanthopoulos, Nikos



Saturday, November 11, 2017

Baptism, Wedding and Funeral Registry of GOC Archdiocese in Danger


THE REGISTRY OF THE ARCHDIOCESE IS IN DANGER
COMPANY DIGITIZING RECORDS REFUSES TO RETURN THEM UNTIL PAID IN FULL BY ARCHDIOCESE
By Theodore Kalmoukos

Published in The National Herald, October 21-27, 2017  

------------------------------




I am excited to announce that The National Herald has given Hellenic Genealogy Geek the right to reprint articles that may be of interest to our group. 

------------------------------

NEW YORK – The Registry of the Greek Orthodox Archdiocese is in danger because it was given to a special company to digitalize it without keeping copies, but the company refuses to return the data until the Archdiocese pays it in full. The Registry contains the names of all the Greek-Orthodox faithful who have had baptisms, weddings and funerals performed by the Church. 

Practically speaking, the Archdiocese doesn’t have the ability to issue any certificate of baptism or wedding in case some faithful members of the parishes request one, especially before the creation of the local Metropolises when all of that information was stored at the Archdiocese. 

The entire cost of the digitalization was going to be more than a million dollars. A half million was given as deposit to the company to start working on it. The company finished the job but it refuses to return the information unless it receives the total amount. 

Meantime Director of Registry Fr. Michael Kontogiorgis was recently fired. He held the position for a number of years. He was brought in by former Archbishop Spyridon as assistant to the chancellor. Also a few weeks ago, an assistant to Fr. Kontogiorgis was also dismissed. 

Kontogiorgis and Archdiocesan Chancellor Bishop Andonios of Phasiane did not respond to TNH’s request for comment. 

Sources from within the Archdiocese told TNH that the situation is so dire that there was no paper for copies. Also, the elevator at the Archdiocese was out of use for months because there was no money to repair it. 

Also the pest control company – the problem of rats in New York City is well-known – stopped servicing the Archdiocese due to lack of money. 

The same sources told TNH that department heads and other Archdiocesan officials were wasting a lot of money by using credit cards for travel expenses to Greece and many other purposes, without quality control. 

There were cases of Archdiocese officials traveling to Greece with first class air tickets and also expensive dinners and wines. The credit cards were recalled recently and those eligible to use them must first obtain authorization first from new Archdiocese CFO Fr. Soterios Baroody. 

Also, the frequent changing of the flowers at the Archdiocese entrance cost thousands of dollars.

 TNH has learned that His Eminence Archbishop Demetrios knew all that was taking place even by some of his trusted persons, whom he had brought to the Archdiocese, but he never did anything to stop the lavishness and mismanagement. 

It is reminded here that in the announcement he issued on October 10 in essence admitted that the waste of money of the Church was out of control and badly mismanaged. He wrote the following: “Beginning in October of 2016, and continuing through early 2017, His Eminence Archbishop Demetrios, Geron of America, and the officers of the Executive Committee of the Archdiocesan Council learned that the Archdiocese faced a severe and complex financial deficit that had been building for several years.” 

As TNH has revealed, the deficit is $8.5 million.

Tuesday, October 17, 2017

Believing in the Evil Eye is to Recognize the Hidden Harm of Praise


BELIEVING IN THE EVIL EYE IS TO RECOGNIZE THE HIDDEN HARM OF PRAISE
By Katherine Kizilos
The Age

Published in The National Herald, June 3, 2006  

------------------------------




I am excited to announce that The National Herald has given Hellenic Genealogy Geek the right to reprint articles that may be of interest to our group. 

------------------------------

You do not expect to see a display of metaphysics in your local milk bar, but I think that's what I witnessed when I watched a man curse a woman who carelessly leaned across him while pointing to an item in the dairy counter. The woman looked sad and preoccupied, and when she bumped against the man, she apologized. He responded with a deliberate, softly spoken curse. 

The woman drew herself up and looked down at the man. He was a small man. "What did you say?" she asked, not raising her voice. 

"You heard," he replied. 

What happened next is hard to describe. She continued to look at the man, but he couldn't hold her gaze. After a long moment he turned his head and left the shop. 

Later I asked her what had taken place. She said she didn't know exactly, but thought she might have given the man the evil eye. 

The woman was Greek. Her grandmother believed in the evil eye, and it surprised her that this old knowledge, which she did not know she shared, should have risen in her. 

One does not hear about the evil eye much in Australia, but years ago in Greece, I made a game of asking people whether or not they believed in it. 

At the time, I was living in a mountain village in the Peloponnese, a remote, wild and beautiful place. Most of the villagers were old people who believed in magic and spirits. Living with them, one could sense how such a landscape, with its deep valleys, its hidden gullies, its majesty and isolation could influence a person's sense of what was real and what was not. 

My neighbor, Antioni, for instance, liked to tell the story of her childhood encounter with a water nymph. She was a schoolgirl walking through the fields with my Uncle Nick when they saw the nymph - or Nereid - combing her hair by a stream. Nick, who was a big strong boy, ran away in fright because everybody knew nereids bring bad luck with them. But Antioni said she had not been frightened; she thought the water nymph was beautiful. 

Then again, it may have been that she was not frightened because the nymph had not been there for her. Soon afterwards, Nick was thrown from his horse as he rode past the stream where he had seen the nereid and died. And from that day, his mother - my grandmother Katerina - believed she had been cursed by the evil eye. 

STRANGE LOGIC AT WORK HERE 

There is a strange logic at work here. According to traditional belief, the evil eye is most likely to afflict the handsome, the strong and the fortunate - those who are blessed attract a curse. To believe in the evil eye is to recognize that flattering praise may conceal a dark wish to inflict harm. 

That is why a Greek person might spit upon a healthy, bonny baby or a lovely young bride. The purpose of these polite, false little spits - they sound more like tootoos (“ptou-ptou, mi to matiaso,” i.e., let me not give it the evil eye) - is to avert the possibility of an envious curse and the harm it might do. 

People who have been so cursed (or who believe they have) will complain of the sudden onset of nausea, dizziness, headache and cold sweats. To discover if the evil eye is the cause, it is necessary to place some drops of olive oil in a glass of water. If the oil dissolves in the water, then the evil eye is at work (or so it is said). 

When I lived in Greece, my cousin Dina would often complain of being afflicted with the evil eye. Out came the water and the olive oil; sighs and tears would follow if the oil dissolved. The remedy was to find a woman, usually an old woman, who had the power to say a counter-curse and nullify the effect of the evil eye. This could be done over the phone if necessary. 

One afternoon, as Dina was performing this routine, I asked her to check if I was also under the influence of the evil eye. 

"Why, how do you feel," she asked? "I'm fine," I answered. 

We watched together as the olive oil dissolved in the water. 

"You see? It's rubbish. I should be suffering but I'm perfectly okay," I said. "All this proves is that it doesn't affect you if you don't believe in it." 

The counter-curse, more accurately, is a prayer of protection. In Greece, I was taught some versions by my neighbors, who believed that mothers ought to share this knowledge. Each woman taught a different prayer. My favorite called upon the spirits of the mountains and the forests, as though all of nature could be called upon in this battle with evil. 

In my private survey, I asked an uncle who ran a nightclub about the evil eye because he appeared to be more cynical and detached than most people. 

"Everyone believes in the evil eye," he told me. "Even the people who say they don't believe in it, believe in it." He described how, at his club, young blades would come in clutching their stomachs or their heads in pain, searching for the woman who worked at the bar because she was said to be handy with the counter-curse. My uncle rolled his eyes and dragged on his cigarette. 

"And what about you? Do you believe in it," I asked? 

"No. But I don't believe in anything. I don't believe in Heaven or hell, and I believe that, when we die, we rot in the ground," he said. 

Materialism is uncompromising: The ineffable is either everywhere or nowhere. Looked at another way, a belief in spirits, good and bad, could also be a source of meaning and hope. 

Back in Melbourne, my neighbor wondered if the man she had cursed would come to harm. "Maybe you didn't curse him, at all," I suggested. "Maybe you just turned his curse away." 

She smiled, relieved and satisfied. "That's what my grandmother used to do," she said. 

The Age published the above on May 27. The original headline is, “Evil in the eye of the Culture in Greece: To believe in the evil eye is to recognize that flattering praise may conceal a dark wish to inflict harm.”


Monday, October 16, 2017

Tracing the Facts about Greek Immigration




TRACING THE FACTS ABOUT GREEK IMMIGRATION
By Stratos Boudouridis
Special to The National Herald

Published in The National Herald, March 4, 2006  

------------------------------




I am excited to announce that The National Herald has given Hellenic Genealogy Geek the right to reprint articles that may be of interest to our group. 

------------------------------

NEW YORK - President Lyndon Johnson's immigration legislation reforms in 1965 played a very important role in the life and development of all immigrant communities in the United States. By extension, the Greek American community was no exception. 

According to relevant prior laws, Northern Europeans had priority over residents from other countries. The same legislation, which was created in 1920, limited the immigration of residents from many countries in Latin America. It is estimated that, until the Johnson immigration law reforms, 90 percent of U.S. immigrants emanated from Europe. 

The immigration reforms adopted in 1965 opened America's doors to millions of immigrants from Asian and Latin American countries, inviting them to participate in the “American Dream.” Twenty years later, only the 10 percent of this country's immigrants came from Europe. The overwhelming majority of “new immigrants” were from Mexico, Cuba and the Philippines. 

During this period and until the 1970's, when the Johnson laws were fully applied, Greece experienced the second largest immigration wave after the one marking in the dawn of 20th Century. Roughly 160,000 Greeks crossed the Atlantic Ocean searching for better life after 1965. 

Historically, more than 700,000 Greeks are recorded as emigrating from Greece to the United States from the time of the first waves of Greek immigration. 

According to statistics cited by Elizabeth Corwin, Press Counselor at the American Embassy in Greece, Greeks were generally less inclined to emigrate from their homeland during the postwar period, and there has been a marked decrease in the number of Greek immigrants as compared to the prewar period. One important difference is the fact that, before the World War II, the U.S. Embassy used to issue thousands of visas to Greeks who wished to immigrate to America. This is stark contrast to the current immigration climate, in which the number of visas issued to Greeks has dropped to less than 500 annually, and the half of those are issued to non-Greeks who live in Greece (e.g., Albanians). Statistics from the U.S. Embassy in Athens show precisely how many Greeks attempted to immigrate to the United States from 1820 to 1998: In the decade of 1821-30, 20 Greeks crossed the Atlantic Ocean; in 1831-40, 49 did so; in 1841-50, 16; in… 
1851-60 . . . . . . . . . . . . . . . . . . . . . . . 31 
1861-70 . . . . . . . . . . . . . . . . . . . . . . . 72 
1871-80 . . . . . . . . . . . . . . . . . . . . . . 210 
1881-90. . . . . . . . . . . . . . . . . . . . . 2,308 
1891-1900 . . . . . . . . . . . . . . . . . 15,979 
1901-10 . . . . . . . . . . . . . . . . . . 167,519 
1911-20 . . . . . . . . . . . . . . . . . . 184,201 
1921-30 . . . . . . . . . . . . . . . . . . . 51,084 
1931-40. . . . . . . . . . . . . . . . . . . . . 9,119 
1941-50. . . . . . . . . . . . . . . . . . . . . 8,973 
1951-60 . . . . . . . . . . . . . . . . . . . 47,608 
1961-70 . . . . . . . . . . . . . . . . . . . 85,969 
1971-80 . . . . . . . . . . . . . . . . . . . 92,369 
1981-90 . . . . . . . . . . . . . . . . . . . 38,377 
1991-93 . . . . . . . . . . . . . . . . . . . 10,096

According to the U.S. Embassy, 2,539 visas were issued to Greeks in 1994; 2,404 in 1995; 2,394 in 1996; 1,483 in 1997; and 1,183 in 1998. 

In 1995, a new law was created which permitted the issuance of migratory visas for two categories of immigrants: those who are entitled to an unlimited number of visas per year, and those who are only eligible for a restricted number of visas per year. 

The first category includes people who have a primary relationship to American citizens (e.g., spouses, parents and children under the age of 18). 

In the second category, no more than 675 thousand visas (total) are issued per year, and those are divided into three sub-categories:

1. 480,000 visas for persons who maintain family bonds with U.S. citizens, who may sponsor them. 

2. 140,000 visas are granted in the form of work permits for both skilled and unskilled individuals. Educators, artists, scientists and specialists in business and the sports industry are given priority. 

3. 55,000 for those with a higher education, as well as workers with at least two years of experience, and to no more than 10,000 unskilled laborers. 

According to recent statistics in the 2000 U.S. Census, 1,153,295 people of Greek heritage and 7,663 people of Cypriot heritage live and work in the United States, and constitute the 0.4 percent of its population. In the previous decade, the influx of Greek immigrants increased by 43,003 or 3.9 percent, rendering it the smallest increase from the time of the first mass migration in the late 19th Century.

Unofficially, community sources estimate the number of Greek Americans at more than 2.5 million. Almost 500 thousand of them live in the New York City area; 400 thousand in the Chicago area; 250 thousand in greater Boston; and a significant number in California, Philadelphia and Washington, DC. There are also substantial Greek communities in the states of Florida and Texas. 

Other large Greek immigration centers are Australia, which numbers, roughly 700 thousand Greeks; Germany, with some 316 thousand; and Canada, with 300 thousand. 

According to historians, the first Greek immigrant who came to America was a Cretan by the name Theodore, 36 years after Christopher Columbus discovered the Western Hemisphere. Theodore was a member of Spanish explorer Pafilio de Narfaeth's crew when his boat anchored at what is today known as the city of Pensacola, Florida. In January of 2005, a bronze statue of Theodore, the first Greek immigrant to the New World was erected in Tampa (an initiative undertaken by the Federation of Hellenic Societies of Florida).

The second official Greek immigrant in America is also of Cretan origin: one Konopios by name, who lived New England. According to recorded accounts, he owned and operated a coffee shop. 

In 1692, the Greek explorer Juan de Fuca (Yannis Phokas of Cepalonia) discovered the strait bearing his name, which separates the state of Washington from British Columbia. 

The first group immigration of Greeks took place in 1768, when almost 500 Greek immigrants colonized the Saint Augustine, Florida area. A little later, the first Greek Orthodox Church in America was built in New Orleans.

The first Greek student was Ioannis Paradisos (John Paradise), who came to the United States at the invitation of the great American statesmen and founding fathers, Benjamin Franklin and Thomas Jefferson. 

One of the early Greek immigrants was also the famous artist, Constantino Brumidi, who decorated the dome of Capitol building in Washington. Even though the first biographical accounts describe him as Italian, because he was born in Rome, in his autobiography,Brumidi reports that he is the son of Stavros Broumides from Filiatra of Arcadia in the Peloponnese.

The first mass immigrations of Greeks to the America began at the end of 19th Century and were completed by 1980. The primary motivation for most all Greek immigrants was the search for improved socioeconomic conditions. It is estimated that more than 650 thousands Greeks crossed the Atlantic Ocean by 1980. Many of them endured racist discrimination not only from members of other ethnic groups, but also from government officials.

Professor Charles Moskos, in his book, “Greek-Americans: Struggle and Success,” writes that the main reason for Greek immigrant success was their professional and public activity, “and the need for escape from misery and unequal treatment.” 

Many Greeks also felt the need to Americanize, in many cases changing their Greek names (if it wasn't already changed for them at Ellis Island) and adopting Anglicized versions of their original names to “fit in better” with American society and the American way of life. Many of them remained deeply Greek, however, in spite of this external impact on their Hellenic identity.

In 1959, a well-known study by Bernard Rosen revealed that Greek immigrants enjoyed the greatest degree of professional and educational success in the United States, compared to other ethnic groups in America. The 1960 Census showed that second generation Greek Americans possess a higher level of education among all other nationalities in the U.S., and only the Jews exceeded the Greeks in average income. The same was also confirmed in the 1970 census ten years later.


Friday, October 13, 2017

1871 - Village of KALYVIA, Municipality of Karyoupoleos, Region of Gythio, Greece - FREE Translation of 1871 General Election List



The digital collections of the Greek State Archives offer a wealth of information to those of us interested in Greek genealogy.  As part of their online collection is the "Election Material From the Collection of Vlachoyiannis" .  This includes "General Election Lists" for each Municipality; recorded by community (city, village, settlement, etc.).

You can view a scanned copy of each list, printed in the Greek language.  This is a GREAT resource, but very difficult to navigate for those who do not read Greek.  Each row includes:  Line # -  Given Name, Surname - Father's Name -  Age - Occupation.

I have translated these pages and made them available in both Greek and English, doing my best to transcribe the information accurately.  I would always recommend viewing the original scanned copies (link below).  

- To the best of my knowledge, these lists include all Males who were eligible to vote in the elections.  

- Names are in alphabetical order by Given name (First name), many times recorded as an abbreviaton.  Example:  Panag = Panagiotis.

- Since the names are in order by Given name you will have to look at the entire community to find multiple members of the family in the same village.  Many times a father is still alive and you will be able to find him in these electoral lists.  This can help advance you family history research back to the early 1800's.  Example:  Year of Election List is 1872.  Father's age is 65.  Birth year would be calculated as 1807.

-----
If you wish to share any of the translated information, please give appropriate credit and reference Hellenic Genealogy Geek at http://www.hellenicgenealogygeek.com along with my name (Georgia Stryker Keilman).  Thanks so much.
-----


VILLAGE OF KALYVIA
in the
Municipality of Karyoupoleos

For your further reference, 
below is the Greek link to the online copies of the 
1871 Greek Electoral Rolls for this community
----------

Line # - Given Name - Surname - Father's Name - Age - Occupation

674 – Αντων Σκανδαλα?ακος? – Γεωργιος – 35 – γεωργος

674 – Anton Skandala?akos? – Georgios – 35 - farmer

-----

675 – Αντων Μου?ηακος – Μαρκος – 30 – γεωργος

675 – Anton Mou?iakos – Markos – 30 - farmer

-----

676 – Αντων Λαζαρακος – γρηγοριος – 21 – γεωργος

676 – Anton Lazarakos – Grigorios – 21 – farmer

-----

677 – Βασιλ Καββακος – Θωμας – 22 – γεωργος

677 – Vasil Kavvakos – Thomas – 22 - farmer

-----

678 – Γεωρ Καλαββακος – Δημητριος – 26 – γεωργος

678 – Geor Kalavvakos – Dimitrios – 26 - farmer

-----

679 – Γεωρ Μοκομος? – Παναγιωτης – 43 – γεωργος

679 – Geor Mokomos? – Panagiotis – 43 - farmer

-----

680 – Γεωρ Λαζαρακος – Θωμας – 25 – γεωργος

680 – Geor Lazarakos – Thomas – 25 - farmer

-----

681 – Γεωρ Κομακουβελακος – Μιχαηλ – 25 – γεωργος

681 – Geor Komakouvelakos – Michail – 25 - farmer

-----

682 – Γεωρ Κοτσιρεκος – Πετρος – 24 – γεωργος

682 – Geor Kotsirekos – Petros – 24 - farmer

-----

683 – Γεωρ Καρακος – Παναγιωτης – 23 – κτηματιας

683 – Geor Karakos – Panagiotis – 23 - landowner

-----

684 – Γρηγορ Λιζαρακος? – Θωμας – 44 – γεωργος

684 – Grigor Lizarakos? – Thomas – 44 - farmer

-----

685 – γεωρ Καβακος – Θωμας – 26 – γεωργος

685 – Geor Kavakos – Thomas – 26 - farmer

-----

686 – Για?ουζ Καρακος – Παναγιωτης – 23 – γεωργος

686 – Gia?ouz Karakos – Panagiotis – 23 - farmer

-----

687 - Γεωρ Καββακος – Ευσταθιος – 22 – γεωργος

687 – Geor Kavvakos – Efstathios – 22 - farmer

-----

688 – Δημητ Γρηγορακος ? – Γρηγοριος – 44 – γεωργος

688 – Dimit Grigorakos ? – Grigorios – 44 - farmer

-----

689 – Δημητ Υωκακος – Γεωργιος – 59 – γεωργος

689 – Dimit Yokakos ? Georgios – 59  - farmer

-----

690 – Δημητ Κυριακουλακος – Κυριακουλης – 51 – γεωργος

690 – Dimit Kyriakoulakos – Kyriakoulis – 51 - farmer

-----

691 – Δημ. Κουτσομβιτης ? – Νικολαος – 24 ? – γεωργος

691 – Dim Koutomvitis ? – Nikolaos – 24 ? - farmer

-----

692 – Ευσταθ Καββακος – Γεωργιος – 33 – γεωργος

692 – Efstath Kavvakos – Georgios – 33 - farmer

-----

693 – Ηλιας Κουλουβαρης – Δημητριος – 42 – γεωργος

693 – Ilias Koulouvaris – Dimitrios – 42 - farmer

-----

694 – Ηλ Μουρτσινακος – Γεωργιος – 55 – γεωργος

694 – Il Mourtsinakos Georgios – 55 - farmer

-----

695 – Θωμας Λαζαρακος – Γρηγοριος – 22 – γεωργος

695 – Thomas Lazarakos Grigorios – 22 - farmer

-----

696 – Θωμας Καββακος – Γεωργιος – 50 – γεωργος

696 – Thomas Kavvakos Georgios – 50 - farmer

-----

697 – Ιωαν. Σπυριδακος – Δημητριος – 30 – γεωργος

697 – Ioan. Spyridakos – Dimitrios – 30 - farmer

-----

698 – Ιωαν Ζαβαλακος – Ευσταθιος – 40 – γεωργος

698 – Ioan Zavalakos Efstathios – 40 - farmer

-----

699 – Ιωαν. Βοζδακος ? – Βοηδης – 36 – γεωργος

699 – Ioan Vozdakos ? – Voidis – 36 - farmer

-----

700 – Ιωαν Μουρτσινακος – Ηλιας – 30 ? – γεωργος

700 – Ioan Mourtsinakos – Ilias – 30 ? - farmer

-----

701 – Μαρκ Κοβαντσακος – Δημητριος – 45 – γεωργος

701 – Mark Kovantsakos – Dimitrios – 45 - farmer

-----

702 – Μιχαηλ Κασκαβελκηος ? – Γεωργιος – 46 – γεωρος

702 – Michail Kaskavelkios ? – Georgios – 46 - farmer

-----

703 – Μιχ Κομηνδιος ? – Ιωαννης – 42 – γεωργος

703 – Mich Komindios ? – Ioannis – 42 - farmer

-----

704 – Μιχ. Σπυριδακος – Δημητριος – 37 – γεωργος

704 – Mich Spyridakos – Dimitrios – 37 - farmer

-----

705 – Νικολ Κουτσο?ωιτης ? – Δημητριος – 41 – γεωργος

705 – Nikol Koutso?oitis ? – Dimitrios – 41 - farmer

-----

706 – Νικολ Κοτσιφακος – Πιετος ? – 33 – γεωργος

706 – Nikol Kotsifakos Pietos ? – 33 - farmer

-----

707 – Νικολ Κομινατος – Δημητριος – 25 – γεωργος

707 – Nikol Kominatos – Dimitrios – 25 - farmer

-----

708 – Παναγ Μπακογιαννης – Ιωαννης – 38 – γεωργος

708 – Panag Bakogiannis – Ioannis – 38 - farmer

-----

709 – Πετρ Νικολακος – Νικολαος – 26 – γεωργος

709 – Petr Nikolakos Nikolaos – 26 - farmer

-----

710 – Παναγ Καλουβαρης – Ηλιας – 22 – γεωργος

710 – Panag Kalouvaris Ilias – 22 - farmer

-----

711 – Χρηστ Πετρακος – Πετρος – 24 – γεωργος

711 – Christ Petrakos Petros – 24 - farmer

-----