Ali Pasha of Ioannina

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Ali Pasha

Pasha of Yanina
In office
1788–1822
Personal details
1740
Born Beçisht, Ottoman Empire (now
Albania)
1822 (aged 81–82)
Died Ioannina, Ottoman Empire (now
Greece)
Parents Veli bey and Hanka
"Aslan" (Turkish: Lion)
Nickname(s)
"Lion of Yannina"

Ali Pasha (1740 – 24 January 1822), variously referred to as of Tepelena or of

Janina/Yannina/Ioannina, or the Lion of Yannina, was an Ottoman Albanian ruler who served
as pasha of a large part of western Rumelia, the Ottoman Empire's European territories, which
was referred to as the Pashalik of Yanina. His court was in Ioannina, and the territory he
governed incorporated most of Epirus and the western parts of Thessaly and Greek Macedonia.
Ali had three sons: Muhtar Pasha, who served in the 1809 war against the Russians, Veli Pasha,
who became Pasha of the Morea Eyalet and Salih Pasha, governor of Vlore.[1][2]

Ali first appears in historical accounts as the leader of a band of brigands who became involved
in many confrontations with Ottoman state officials in Albania and Epirus. He joined the
administrative-military apparatus of the Ottoman Empire, holding various posts until 1788 when
he was appointed pasha, ruler of the sanjak of Ioannina. His diplomatic and administrative skills,
his interest in modernist ideas and concepts, his popular piety, his religious neutrality, his
suppression of banditry, his vengefulness and harshness in imposing law and order, and his
looting practices towards persons and communities in order to increase his proceeds caused both
the admiration and the criticism of his contemporaries, as well as an ongoing controversy among
historians regarding his personality. Finally falling foul of the Ottoman central government, Ali
Pasha was declared a rebel in 1820, and was killed in 1822 at the age of 81 or 82.

Contents
 1 Name
 2 Early years
 3 Ali Pasha as ruler
o 3.1 Impact on modern Greek Enlightenment
o 3.2 Atrocities
 4 Downfall
 5 Religion
 6 Ali Pasha in literature
 7 See also
 8 Notes
 9 Sources
 10 Further reading
 11 External links

Name
His name in the local languages were: Albanian: Ali Pashë Tepelenjoti; Aromanian: Ali Pãshelu;
Greek: Αλή Πασάς Τεπελενλής Ali Pasas Tepelenlis or Αλή Πασάς των Ιωαννίνων Ali Pasas ton
Ioanninon (Ali Pasha of Ioannina); and Turkish: Tepedelenli Ali Paşa.

Early years
The statue of Ali Pasha in Tepelene

Ali was born in Tepelena[3] or in the adjacent village of Beçisht.[4]1744, His father, Veli bey, was
a local ruler of Tepelena.[4] According to George Bowen, Ali Pasha was part of the Lab tribe; as
this tribe was in disrepute among the other Albanians for their poverty and predatory habits, he
thought it proper to call himself after Tepelena, a town of the Tosks; no one dared to dispute this
until after his death.[5] Tradition holds that the family descended from a dervish named Nazif
who migrated from Asia Minor.[3] According to Ahmet Uzun this tradition is unfounded.[6]

His father was assassinated when he was nine or ten, and he was brought up by his mother,
Chamko(or Hanko).[3] In his early years, he distinguished himself as a bandit.[4] He affiliated
himself with the Bektashi.[4] The family lost much of its political and material status following
the murder of his father. In 1758, his mother, Hanko, a woman of extraordinary character,
thereupon herself formed and led a brigand band, and studied to inspire the boy with her own
fierce and indomitable temper, with a view to revenge and the recovery of their lost wealth.
According to Byron: "Ali inherited 6 dram and a musket after the death of his father... Ali
collected a few followers from among the retainers of his father, made himself master, first of
one village, then of another, amassed money, increased his power, and at last found himself at
the head of a considerable body of Albanians".[citation needed] Ali became a famous brigand leader
and attracted the attention of the Ottoman authorities. He was assigned to suppress brigandage
and fought for the "Sultan and Empire" with great bravery, particularly against the famous rebel
Pazvantoğlu. He aided the Pasha of Negroponte in putting down a rebellion at Shkodër, it was
during this period that he was introduced to the Janissary units and was inspired by their
discipline. In 1768 he married the daughter of the wealthy Pasha of Delvina, with whom he
entered an alliance.[citation needed]

In 1784 he seized Delvina, with the sultan's approval.[4] Ali was appointed mutasarrıf of
Ioanninna at the end of 1784 or beginning of 1785, but was soon dismissed.[7] His rise through
Ottoman ranks continued with his appointment as lieutenant to the Pasha of Rumelia. In 1787 he
was awarded the pashaluk of Trikala in reward for his services at Banat during the Austro-
Turkish War (1787–1791). In 1788 he seized control of Ioannina, and enlisted most of the
Brigands under his own banner. Ioannina would be his power base for the next 33 years. He took
advantage of a weak Ottoman government to expand his territory still further until he gained
control of most of Albania, western Greece and the Peloponnese.

During war-time, Ali Pasha could assemble an army of 50,000 men in a matter of two to three
days, and could double that number in two to three weeks. Leading these armed forces was the
Supreme Council.[8] The Commander-in-chief was the founder and financier, Ali Pasha. Council
members included Muftar Pasha, Veli Pasha, Celâleddin Bey, Abdullah Pashe Taushani[citation
needed]
and a number of his trusted men like Hasan Dervishi, Halil Patrona, Omar Vrioni, Meço
Bono, Ago Myhyrdari, Thanasis Vagias, Veli Gega (murdered by Antonis Katsantonis), and
Tahir Abazi.[8][9]

Ali Pasha as ruler

Fortifications built during Ali Pasha's reign in Butrint, southern Albania

A Firman issued by Ali Pasha in 1810, written in vernacular Greek. Ali used Greek for all his
courtly dealings.

Ali Pasha and his favorite mistress (or wife) Kira Vassiliki, by Paul Emil Jacobs
During the early days of his rule he was personally known for his alertness[clarification needed]. He
soon became a well-known Albanian Muslim figure. He also commanded one of the largest
battalions of Albanian Janissaries;[10] his servicemen also included men such as Samson Cerfberr
of Medelsheim. Ali Pasha was also known to have fasted during the month of Ramadan.[11]

As Pasha of Ioannina, he slowly laid the foundations to create an almost independent state,
which included a large part of Greece and Albania. During his rule, the town of Ioannina
developed into a major educational, cultural, political and economic hub. In order to achieve his
goals he allied with all religious and ethnic groups in his territory. At the same time he did not
hesitate to fiercely crush any opponent. He also developed relations with European powers.[citation
needed]

Ali's policy as ruler of Ioánnina was mostly governed by expediency; he operated as a semi-
independent despot and pragmatically allied himself with whoever offered the most advantage at
the time. In fact, it was Ali Pasha and his Albanian soldiers and mercenaries who subdued the
independent Souli.[12]

Ali Pasha wanted to establish in the Mediterranean a sea-power which should be a counterpart of
that of the Dey of Algiers, Ahmed ben Ali.[13] In order to gain a seaport on the Albanian coast
that was dominated by Venice, Ali Pasha formed an alliance with Napoleon I of France, who had
established François Pouqueville as his general consul in Ioannina, with the complete consent of
the Ottoman Sultan Selim III.

After the Treaty of Tilsit, where Napoleon granted[clarification needed] the Czar his plan to dismantle
the Ottoman Empire, Ali Pasha switched sides and allied with Britain in 1807; a detailed account
of his alliance with the British was written by Sir Richard Church. His actions were permitted by
the Ottoman government in Constantinople. Ali Pasha was very cautious and unappeased by the
emergence of the new Ottoman Sultan Mahmud II in the year 1808.

Lord Byron visited Ali's court in Ioánnina in 1809[14] and recorded the encounter in his work
Childe Harold. He evidently had mixed feelings about the despot, noting the splendour of Ali
Pasha's court and the Greek cultural revival that he had encouraged in Ioánnina, which Byron
described as being "superior in wealth, refinement and learning" to any other Greek town.

In a letter to his mother, however, Byron deplored Ali's cruelty: "His Highness is a remorseless
tyrant, guilty of the most horrible cruelties, very brave, so good a general that they call him the
Mahometan Buonaparte ... but as barbarous as he is successful, roasting rebels, etc, etc.."[15]

Different tales about his sexual proclivities emerged from western visitors to Pasha's court
(including Lord Byron, the Baron de Vaudoncourt,[16] and Frederick North, Earl of Guildford).
These documenters wrote that he kept a large harem of both women and men. Such accounts
may reflect the Orientalist imagination of Europe and underplay the historical role of Pasha
rather than telling us anything concrete about his sexuality.[17]

Ali Pasha, according to one opinion, "was a cruel and faithless tyrant; still he was not a Turk, but
an Albanian; he was a rebel against the Sultan (Mahmud II), and he was so far an indirect friend
of the Sultan's enemies".[18] Throughout his rule he is known to have maintained close relations
and corresponded with famous leaders such as Husein Gradaščević, Ibrahim Bushati, Mehmet
Ali Pasha and Ibrahim Pasha.[citation needed]

Though certainly no friend to the Greek Nationalists (he had personally ordered the painful
execution of the Klepht Katsantonis), his rule brought relative stability. It was only after his
forceful deposition that the people of Greece objected to the rule of the Sultan Mahmud II and
the newly appointed Hursid Pasha and thus began the Greek War of Independence.

Ali Pasha used Greek in his court, and over the gate of his castle in Yannina there was an
inscription in Greek claiming his descent from King Pyrrhus of Epirus. It is reported that he
conversed with foreigners in Greek.[19]

A long epic poem known as the Alipashiad consisting of more than 10,000 lines is dedicated to
the exploits of Ali Pasha. The Alipashiad was composed by Haxhi Shekreti, an Albanian Muslim
from Delvino and was written entirely in Greek.[20]

Impact on modern Greek Enlightenment

Although Ali Pasha's native language was Albanian he used Greek for all his courtly dealings[21]
since the population of the region of Epirus (now mainly in northwestern Greece) which he
controlled was predominantly Greek speaking.[22] As a consequence, a part of the local Greek
population showed sympathy towards his rule.[21] This also activated new educational
opportunities, with businessmen of the Greek diaspora, subsidizing a number of new educational
purposes. As historian Douglas Dakin notes:[22]

[Ali's] colourful career belongs to Greek as well as to Turkish history. His court was Greek and
had been the centre of a Greek renaissance.

Atrocities

"Ali Pasha hunting on the lake" by Louis Dupré (1825)

In 1808, Mühürdar a commanding Janissary of Ali Pasha captured one of his most renowned
opponents, the Greek klepht Katsantonis, who was executed in public by having his bones
broken with a sledgehammer.[23] One of Ali's notorious crimes was the mass murder of arbitrarily
chosen young Greek girls of Ioannina. They were unfoundedly sentenced as adulteresses, tied up
in sacks and drowned in Lake Pamvotis.[24] Oral Aromanian tradition (songs) tells about the
cruelty of Ali Pasha's troops.

In October 1798 Ali's troops attacked the coastal town of Preveza, which was defended by a
small garrison of 280 French grenadiers and local Greeks. When the town was finally conquered
a major slaughter occurred against the local people as retaliation for their resistance.[25] He also
tortured the French and Greek prisoners of war before their execution. A French officer
described the atrocities ordered by Ali Pasha and his cruel character:

"The chamber where Mr. Tissot had been locked, was facing to the place with the bloody
remainders of the French and Greeks killed in Preveza. The officer witnessed the cruel
death of several Prevezans whom Ali sacrificed to his rage, and the behavior of the
Pasha during executions: one hundred times more cruel than Nero, Ali was viewing with
sarcasm the torments of his victims. His bloody soul enjoyed with execrable pleasure his
indiscribable vengeance, and meditated still more atrocities.

Every French captive was given a razor with which he was forced to skin the severed heads of
his compatriots. Those who refused were beaten on the head with clubs. After the heads were
skinned, the masks were salted and put in cloth bags. When the operation was finished, the
French were driven back into the hangar, and they were warned to prepare for death.

"Soon after they brought the unfortunate Prevezans, whose hands had been tied behind
their back by the Albanians. They piled them in large boats and drove to Salagora (a
small island in the gulf of Arta), where a legion of executioners were waiting. Ali did a
hecatomb of these four hundred misfortunes. Their heads were carried in a triumph
offered soon in Ioannina, a spectacle worthy of his ferocity".[26]

In the early nineteenth century his troops completed the destruction of the once prosperous
cultural center of Moscopole, in modern southeastern Albania, and forced its Aromanian
population to flee from the region.[27]

Downfall
In 1819, Halet Efendi brought to the attention of Sultan Mahmud II issues conspicuously related
to Ali Pasha; Halet Efendi accused Ali Pasha of grabbing power and influence in Ottoman
Rumelia away from the Sublime Porte. In 1820, Ali Pasha, after long tensions with the Turkish
Reforms, allegedly ordered the assassination of Gaskho Bey, a political opponent in
Constantinople; Sultan Mahmud II, who sought to restore the authority of the Sublime Porte,
took this as a major opportunity to move against Ali Pasha by ordering his immediate deposition.
Ali Pasha's head being presented to the Ottoman Sultan Mahmud II

Ali Pasha's tomb in Ioannina

Ali Pasha refused to resign his official post and put up a fierce resistance to the Sultan's troop
movements, as some 20,000 Turkish troops led by Hursid Pasha were fighting Ali Pasha's small
but formidable army. Most of his followers abandoned him without fighting and fled, including
Androutsos and his sons Veli and Muhtar, or passed to the Ottoman army, such as Omer Vrioni
and Alexis Noutsos, who went unopposed to Ioannina, which was besieged from September
1820.

On December 4, 1820, Ali Pasha and the Souliotes formed an anti-Ottoman coalition, to which
the Souliotes contributed 3,000 soldiers. Ali Pasha gained the support of the Souliotes mainly
because he offered to allow the return of the Souliotes to their land, and partly by appeal to their
perceived Albanian origin.[28][29] 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, it was terminated.[30]

Ali's rebellion against the Sublime Porte increased the value of the Greek military element since
their services were sought by the Porte as well. He is said to have contracted the services of the
Klephts and Souliots in exile in the Ionian Islands as well as the armatoles under his
command.[31] However he feared that the Klephts might rout him before the arrival of the
Ottoman Turks.

His separatist actions constitute a great example of the institutional corruption and dividing
trends prevailing in the Ottoman Empire at the time. His effort to become an independent ruler
finally caused the reaction of the Sublime Porte, which sent the army against him. After about
two years of fighting, in January 1822, Ottoman forces had taken most of the fortifications of
Ioannina except the fortified palace inside the kastro. Ali Pasha opened negotiations. Deceived
with offers of a full pardon, he was persuaded to leave the fortress and settle in the Monastery of
St Panteleimon on the island in Lake Pamvotis, previously taken by the Ottoman army during the
siege. When asked to surrender for beheading, he famously proclaimed:

"My head ... will not be surrendered like the head of a slave,"[32] and kept fighting till the end
and was shot through the floor of his room and his head cut off to be sent to the Sultan. Ali Pasha
of Tepelena died in 1822.

Hursid Pasha, to whom it was presented on a large dish of silver plate, rose to receive it, bowed
three times before it, and respectfully kissed the beard, expressing aloud his wish that he himself
might deserve a similar end. To such an extent did the admiration with which Ali's bravery
inspired these men efface the memory of his crimes.[32]

Ali Pasha was buried with full honors in a mausoleum next to the Fethiye Mosque, which still
stands. Despite his brutal rule, villagers paid their last respect to Ali: "Never was seen greater
mourning than that of the warlike Epirotes."[32]

The former monastery in which Ali Pasha was killed is today a popular tourist attraction. The
holes made by the bullets can still be seen, and the monastery has a museum dedicated to him,
which includes a number of his personal possessions.[33]

Religion
Ali Pasha was born into a Muslim family.[34] Regardless, the struggle for power and the political
turmoils within the Empire required for him to support non-Muslim or heterodox preachers,
beliefs, and orders. One of the spiritual figures which influenced him was St. Cosmas. Ali
ordered and supervised the construction of the monastery dedicated to him.[35][36]
He strongly supported the Sufi orders, well spread in Rumelia at those time. Ali was close to the
dominant Sufi orders as Naqshbandi, Halveti, Sâdîyye, or even Alevi.[35] Specifically the famous
Sufi shrines in Yanina and Parga were Naqshbandi.[37] The order that was mostly supported by
him was Bektashi and he is accepted today to have been a Bektashi follower, initiated by Baba
Shemin of Fushë-Krujë.[38] Through his patronage, Bektashism spread in Thessaly, Epirus, South
Albania, and in Kruja.[37][39][40][41][42] Ali's tomb headstone was capped by the crown (taj) of the
Bektashi order.[43] Nasibi Tahir Babai, a Bektashi saint, is regarded as one of three spiritual
advisers of Ali Pasha.[44]

Ali Pasha in literature

Ali Pasha's mace, now at the National Historical Museum of Athens

In early 19th century, Ali's personal balladeer, Haxhi Shekreti,[45] composed the poem
Alipashiad. The poem was written in Greek language, since the author considered it a more
prestigious language in which to praise his master.[46] Alipashiad bears the unusual feature to be
written from the Muslim point of view of that time.[47] He is the title character of the 1828
German singspiel Ali Pascha von Janina by Albert Lortzing.

In the novel The Count of Monte Cristo by Alexandre Dumas, père, Ali Pasha's downfall is
revealed to have been brought about by French Army officer Fernand Mondego. Unaware of
Mondego's collusion with the Sultan's forces, Pasha is described as having entrusted his wife,
Kyra Vassiliki, and daughter, Haydée, to Mondego, who sold them into slavery. Mondego then
personally murdered Ali Pasha and returned to France with a fortune. The novel's protagonist,
Edmond Dantés, subsequently locates Haydée, buys her freedom, and helps her avenge her
parents by testifying at Mondego's court martial in Paris. Mondego is found guilty of "felony,
treason, and dishonor", abandoned by his wife and son, and later commits suicide.

Alexandre Dumas, père wrote a history, Ali Pacha, part of his eight-volume series Celebrated
Crimes (1839–40).

Ali Pasha is also a major character in the 1854 Mór Jókai's Hungarian novel Janicsárok
végnapjai ("The Last Days of the Janissaries"), translated into English by R. Nisbet Bain, 1897,
under the title The Lion of Janina.

Ali Pasha and Hursid Pasha are the main characters in Ismail Kadare's historic novel The Niche
of Shame (original title "Kamarja e turpit").

Ali Pasha provokes the bey Mustapha (a fictional character) in The Ionian Mission by Patrick
O'Brian to come out fighting on his own account, when the British navy is in the area seeking an
ally to push the French off Corfu. The Turkish expert for the British Navy visits him to learn this
tangled story, which puts Captain Aubrey out to sea to take Mustapha in battle.

Many of the conflicting versions about the origin of the "Spoonmaker's Diamond", a major
treasure of the Topkapi Palace in Istanbul, link it with Ali Pasha – though their historical
authenticity is doubtful.[citation needed]
Loretta Chase's 1992 historical romance novel The Lion's Daughter includes Ali Pasha and a
possible revolt against him by a cousin, Ismal.

See also
 Dimitrios Deligeorgis, a secretary to Ali Pasha
 Greek War of Independence
 History of Albania
 History of Ottoman Albania

Notes
1.

 http://dergiler.ankara.edu.tr/dergiler/18/24/106.pdf
  Sellheim, R. (1992). Oriens. BRILL. p. 303. ISBN 978-90-04-09651-6. Retrieved 21 October
2010.
  H. T. Norris (1993). Islam in the Balkans: Religion and Society Between Europe and the
Arab World. C. Hurst & Co. Publishers. pp. 231–. ISBN 978-1-85065-167-3.
  Robert Elsie (24 December 2012). A Biographical Dictionary of Albanian History.
I.B.Tauris. pp. 7–8. ISBN 978-1-78076-431-3.
  George Bowen (1852), Mount Athos, Thessaly and Epirus: A diary of a Journey, Francis &
John Rivington, London, p. 192, cited in Hart Laurie Kain (1999)Culture, civilization and
demarcation at the northwest borders of Greece, American Ethnologist, 26(1), pp. 196–220,
footnote 19.
  Ahmet Uzun. Ο Αλή Πασάς ο Τεπελενλής και η περιουσία του.. [Ali Pasha from Tepeleni
and his fortune] (Greek), p. 3: "Εξαιτίας της μοναδικότητας του ονόματος μιας οικογένειας που
μετανάστευσε από την Ανατολία στη Ρούμελη και εγκαταστάθηκε στο Τεπελένι, υπάρχουν
ισχυρισμοί που τον θέλουν Τούρκο. Εντούτοις οι ισχυρισμοί αυτοί είναι αβάσιμοι αφού στην
πραγματικότητα είναι αποδεδειγμένο ότι καταγόταν από τη νότια Αλβανία."
  Elevating and Safeguarding Culture Using Tools of the Information Society: Dusty traces of
the Muslim culture. Earthlab. pp. 364–. ISBN 978-960-233-187-3.
  Historia e Popullit Shqipetar. Tirana, Albania: Shtepia Botuese Toena. 2002.
  Universiteti Shtetëror i Tiranës; Instituti i Historisë (1987). "Studime Historike". 41: 140.
Retrieved 17 August 2010.
  [1]
  [2]
  Sakellariou pp. 250–251
  "Archived copy". Archived from the original on July 31, 2011. Retrieved August 25, 2010.
  Lord Byron's Correspondence; John Murray, editor.
  Rowland E. Prothero, ed., The Works of Lord Byron: Letters and Journals, Vol. 1, 1898,
"mahometan+buonaparte" p. 252 (letter dated Prevesa, 12 November 1809)
  Vaudoncourt, Guillaume de Memoirs on the Ionian Islands ... : including the life and
character of Ali Pasha. London: Baldwin, Cradock and Joy, 1816
  Murray, Stephen O. & Roscoe, Will (1997) Islamic Homosexualities: culture, history, and
literature, NYU Press
  The Ottoman Power in Europe by Edward Augustus Freeman
  Holland Henry, Travels in the Ionian Isles, Albania, Thessaly, Macedonia &c. during the
years 1812 and 1813. London 1815, p. 126.
  Wace A.J.B. and Thompson M. S. (1914) The nomads of the Balkans: An account of life
and customs among the Vlachs of Northern Pindus, Methuen & Co., Ltd., p. 192.
  Fleming (1999): p. 63.
  Fleming (1999): p. 64.
  Merry, Bruce. Encyclopedia of Modern Greek Literature. Greenwood Publishing Group,
2004. ISBN 978-0-313-30813-0, p. 231.
  Fleming (1999): p. 168.
  Fleming (1999): p. 99.
  Bellaire, J.P., Précis des opérations générales de la division Française du Levant, Chargée,
pendant les années V,VI et VII de la défense des îles et possessions ex-vénitiennes de la mer
Ionienne, formant\naujourd' hui la République des Sept-Isles. Paris, 1805. pp. 418–420
  Winnifrith, Tom. Vlachs: the history of a Balkan people. Duckworth, 1987, ISBN 978-0-
7156-2135-6, p. 130.
  Fleming, Katherine Elizabeth (1999). The Muslim Bonaparte: diplomacy and orientalism in
Ali Pasha's Greece. Princeton University Press. p. 59. ISBN 978-0-691-00194-4. Retrieved 19
October 2010.
  Fleming, Katherine Elizabeth (1999). The Muslim Bonaparte: diplomacy and orientalism in
Ali Pasha's Greece. Princeton University Press. p. 63. ISBN 978-0-691-00194-4. Retrieved 19
October 2010.
  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 978-0-313-31949-5
  John S. Koliopoulos Brigands with a Cause, p. 40
  Ali Pacha: Celebrated Crimes by Alexandre Dumas, père
  Νήσος Ιωαννίνων. (2009). Μουσεία (in Greek). Archived from the original on November 3,
2009. Retrieved 12 November 2009.
  K. E. Fleming (1999), The Muslim Bonaparte: Diplomacy and Orientalism in Ali Pasha's
Greece, Princeton University Press, p. 32, ISBN 9780691001944, OCLC 39539333, Sources
agree he was born into an aristocratic Muslim Albanian family in the Albanian village of
Tebelen
  Pierre Savard, Brunello Vigezzi (Commission of History of International Relations) (1999),
Le Multiculturalisme Et L'histoire Des Relations Internationales Du XVIIIe Siècle À Nos Jours,
Milano: Edizioni Unicopli, p. 68, ISBN 9788840005355, OCLC 43280624, Tepedelenli Ali Pasa,
governor of Yanya (Yannina) who was an Alevi-Bektashi and who also had great love for the
Saint.
  Geōrgios K Giakoumēs; Grēgorēs Vlassas; D. A. Hardy (1996), Monuments of Orthodoxy
in Albania, Athens: Doukas School, p. 68, ISBN 9789607203090, OCLC 41487098,
KOLIKONTASI Monastery....thirty-four years after his tragic end, on the orders of 'his highness
the Vizier Ali Pasha from Tepeleni'
  Natalie Clayer (2002), "III", in Stephanie Schwandner-Sievers; Bernd Jürgen Fischer,
Albanian Identities: Myth and History, Indiana University Press, p. 130, ISBN 9780253341891,
OCLC 49663291, ...he seemed to have been closer to the Sadiyye, the Halvetiyye or even the
Nakshibendiyye (the tekke of Parga was Nakshibendi, as well as a well-kbown tekke of
Ioannina)....
Ali Pasha was considered to be 'responsible for the propagation of Bektashism' in Thessaly, in
South Albania and in Kruja...
  Miranda Vickers (1999), The Albanians: A Modern History, London: I.B. Tauris, p. 22,
ISBN 9781441645005, Around that time, Ali was converted to Bektashism by Baba Shemin of
Kruja...
  Robert Elsie (2004), Historical Dictionary of Albania, European historical dictionaries
(42), Scarecrow Press, p. 40, ISBN 9780810848726, OCLC 52347600, Most of the Southern
Albania and Epirus converted to Bektashism, initially under the influence of Ali Pasha Tepelena,
"the Lion of Janina", who was himself a follower of the order.
  Vassilis Nitsiakos (2010), On the Border: Transborder Mobility, Ethnic Groups and
Boundaries along the Albanian-Greek Frontier (Balkan Border Crossings- Contributions to
Balkan Ethnography), Balkan border crossings (1), Berlin: Lit, p. 216, ISBN 9783643107930,
OCLC 705271971, Bektashism was widespread during the reign of Ali Pasha, a Bektashi
himself,...
  Gerlachlus Duijzings (2010), Religion and the Politics of Identity in Kosovo, New York:
Columbia University Press, p. 82, ISBN 9780231120982, OCLC 43513230, The most illustrious
among them was Ali Pasha (1740-1822), who exploited the organisation and religious doctrine...
  Stavro Skendi (1980), Balkan Cultural Studies, East European monographs (72), Boulder,
p. 161, ISBN 9780914710660, OCLC 7058414, The great expandion of Bektashism in southern
Albania took place during the time of Ali Pasha Tepelena, who is believed to have been a
Bektashi himself
  H.T.Norris (2006), Popular Sufism in Eastern Europe: Sufi Brotherhoods and the Dialogue
with Christianity and 'Heterodoxy', Routledge Sufi series (20), Routledge, p. 79,
ISBN 9780203961223, OCLC 85481562, ...and the tomb of Ali himself. Its headstone was
capped by the crown (taj) of the Bektashi order.
  H.T.Norris (1993), Islam in the Balkans: Religion and Society Between Europe and the
Arab World, University of South Carolina Press, pp. 73, 76, 162, ISBN 9780872499775,
OCLC 28067651
  Ruches, Pyrrhus J., ed. (1967). Albanian Historical Folksongs, 1716–1943: a survey of oral
epic poetry from southern Albania, with original texts. Chicago: Argonaut. p. 123.
  Tziovas, Dēmētrēs (2003). Greece and the Balkans: identities, perceptions and cultural
encounters since the Enlightenment. Ashgate Publishing, Ltd. p. 5. ISBN 978-0-7546-0998-8.

47.  Merry, Bruce (2004). Encyclopedia of modern Greek literature. Greenwood

Publishing Group. p. 12. ISBN 978-0-313-30813-0.

Sources
 "Ali Pasa Tepelenë." Encyclopædia Britannica (2005)
 "Ali Pasha (1744? – 1822)". The Columbia Encyclopedia (2004).
  Ellingham et al. Rough Guide to Greece, (2000)
 Fleming, Katherine Elizabeth. The Muslim Bonaparte: diplomacy and orientalism in Ali
Pasha's Greece. Princeton University Press, 1999. ISBN 978-0-691-00194-4.
 Koliopoulos, John S. (1987) Brigands with a Cause, Brigandage and Irredentism in
Modern Greece 1821–1912. Clarendon Press, Oxford. ISBN 0-19-822863-5
 Sakellariou, M. V. (1997). Epirus: 4000 Years of Greek History and Civilization.
Ekdotike Athenon. ISBN 960-213-371-6.
 S. Aravantinos, Istoria Ali Pasa tou Tepelenli, [the history of Ali Pasha Tepelenli based
on the unpublished texts by Panagiotis Arantinos] Athens 1895, (photographic reprint,
Athens 1979).
 Gr. Lars, I Albania kai I Epiros sta teli tou IG’ kai stis arches tou IH’ aion. Ta
Dytikovalkanika Pasalikia tis Othomanikis Autokratorias [Albania and Epirus I the late
18th and early 19th centuries, the Ottoman Eyalets of Western Balkans, transl. A. Dialla,
publ. Gutenberg, Athens 1994, pp. 144–173.
 G. Siorokas, I eksoteriki politiki tou Ali pasa ton Ioanninon. Apo to Tilsit sti Vienni [the
internal affairs policy of Ali Pasha. From Tilsit to Vienna] (1807-1815), Ioannina, 1999.
 D. Skiotis, “Apo listis pasas. Ta prota vimata stin anodo tou Ali pasa ton Ioanninon
[From bandit to Pasha. The early years of Ali Pasha], (1750-1784)”, Thisaurimata 6
(1969), pp. 257–290
 Dim. A. Zotos, I dikaiosyni eis to kratos tou Ali pasa [Justice in the state of Ali Pasha],
Athens, 1938.
 Vaso D. Psimouli, Souli kai Souliotes, Athens 1998
 Ali Pasha Archives, 2007, I. Chotzi collection, Gennadius Library, Ed. – Cpmmentary –
Index: V. Panagiotopoulos with collaboration of D. Dimitropoulou, P. Michailari, Vol. 4
 A. Papastavros, Ali Pasas, apo listarchos igemonas [Ali Pasha, from bandit to leader],
publ. Apeirotan, 2013.
 W. M. Leake, Travels in northern Greece, Α.Μ.Ηakkert-Publisher, (photographic reprint
Amsterdam 1967). Vol. 1, pp. 295,Vol. 4, pp. 260
 I. Lampridis, “Malakasiaka”, Epirotika Meletimata [Epirote Studies] 5 (1888), publ. 2.
Society for Epirote Studies. (EHM), Ioannina 1993, p. 25
 Ali Pasha Archives, I. Chotzi collection, Gennadius Library, Ed. – Commentary – Index:
V. Panagiotopoulos with the collaboration of D. Dimitropoulou, P. Michailari, 2007, Vol.
B’, pp. 672–674 (doc. 851), 676-677, (doc. 855), 806-807 (doc. 943).
 G. Plataris, Kodikas Choras Metsovou ton eton 1708-1907 [Chora Metsovou Log of the
years 1708-1907], Athens 1982, pp. 105, 120.
 V. Skafidas, “Istoria tou Metsovou” [History of Metsovo], Epirotiki Estia 11/121, 122
(1962), p. 387.
 M. Tritos, “Ta sozomena firmania ton pronomion tou Metsovou” [The surviving firmans
about the privileges granted to Metsovo], Minutes of the 1st Conference of Metsovite
Studies, Athens 1993, pp. 404.

Further reading
 Brøndsted, Peter Oluf, Interviews with Ali Pacha; edited by Jacob Isager, (Athens, 1998)
 Davenport, Richard, The Life of Ali Pasha, Late Vizier of Jannina; Surnamed Aslan, Or
the Lion, (2nd ed, Relfe, London, 1822)
  Dumas père, Alexandre, Ali Pacha, Celebrated Crimes
 Fauriel, Claude Charles: Die Sulioten und ihre Kriege mit Ali Pascha von Janina,
(Breslau, 1834)
 Glenny, Misha The Balkans 1804-1999 Granta Books, London 1999.
 Jóka, Mór: Janicsárok végnapjai, Pest, 1854. (in English: Maurus Jókai: The Lion of
Janina, translated by R. Nisbet Bain, 1897). [3]
 Manzour, Ibrahim, Mémoires sur la Grèce et l'Albanie pendant le gouvernement d'Ali
Pacha, (Paris, 1827)
 Plomer, William The Diamond of Jannina: Ali Pasha 1741-1822 (New York, Taplinger,
1970)
 Pouqueville, François, Voyage en Morée, à Constantinople, en Albanie, et dans plusieurs
autres parties de l'Empire Ottoman (Paris, 1805, 3 vol. in-8°), translated in English,
German, Greek, Italian, Swedish, etc. available on line at Gallica
 Pouqueville, François, Travels in Epirus, Albania, Macedonia, and Thessaly (London:
printed for Sir Richard Phillips and Co, 1820), an English denatured and truncated edition
available on line
 Pouqueville, François, Voyage en Grèce (Paris, 1820–1822, 5 vol. in-8° ; 20 édit., 1826–
1827, 6 vol. in-8°), his capital work
 Pouqueville, François, Histoire de la régénération de la Grèce (Paris, 1824, 4 vol. in-8°),
translated in many languages. French original edition available on Google books [4]
 Pouqueville, François, Notice sur la fin tragique d’Ali-Tébélen (Paris 1822, in-8°)
 Skiotis, Dennis N., "From Bandit to Pasha: first steps in the rise to power of Ali of
Tepelen, 1750–1784", International Journal of Middle East Studies 2: 3: 219–244 (July
1971) (JSTOR)
 Vaudoncourt, Guillaume de Memoirs on the Ionian Islands ... : including the life and
character of Ali Pacha. London: Baldwin, Cradock and Joy, 1816

External links
 Media related to Tepedelenli Ali Paşa at Wikimedia Commons

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Greek War of Independence (1821–29)

 WorldCat Identities
 BNF: cb125520166 (data)
 GND: 119375117
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 ISNI: 0000 0001 2277 6211
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Categories:

 1740 births
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 People from Tepelenë
 Albanian Muslims
 Pashas
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 Albanian nobility
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