The study of the history of literature in the Greek Ethnic Minority in Albania constitutes a multi-year research and scholarly commitment. Alongside the effort to structure the history of this literature, the study aims to provide answers to problems at the theoretical level and to concrete literary phenomena related to it.
Regarding the first part, the study seeks to achieve its goal by penetrating in depth, to the very origin of the literary-cultural phenomena of the broader region to which this minority belongs, or, with the new juridical terminology, the National Minority. The temporal depth in the treatment of these phenomena engages simultaneously with the overcoming of narrow territorial-geographic boundaries, as one of the main dimensions of the general values of this literature, seen as part of culture in the broadest sense. It begins from the natural environment of this space, the relationships that the human being who inhabits and lives in it establishes with it, in order to arrive at the traditional or cultivated cultural-literary product. Consequently, on the theoretical plane, the study undertakes the burden of a test to tread upon a virgin or little-treated terrain.
To achieve the most substantial results, alongside difficulties of an objective theoretical character, it was necessary to overcome traditional mentalities and judgments, conclusions with ideological, political, or nationalist slogans, which had consistently nurtured, even to the point of taboo, broader public opinion.
On the concrete plane, the study undertakes to study and analyse in a thorough and comparative manner the poetic work of the most representative voices of this contemporary literature, such as the poets Panos Tsoukas, Andreas Zarbalas, and Nikos Katsalidas. In parallel, it undertakes to make periodization, to conclude regarding terminology, naming, and exhaustive evaluations, while leaving space for open stances as well.
The territorial or geographic space discussed in this study bears primarily cultural-literary phenomena, the product of an intensive coexistence and communication among different ethnocultural factors in all times and forms. Located in space, they belong to the broader region historically known by the name Epirus. As a peculiarity, these products appear as an equation of efforts for the survival of the identity of this region. In reality, they constitute determinant contributions to development in many directions for a broader region. From this diachronic perspective, history reserved a particular role for this region. Through its services, it played a role, indeed a hegemonic one, in the military, economic, and cultural fields, at all moments when history required fundamental change and development (antiquity, the Middle Ages, modern times).
If we attempted to determine the essential elements of this role, we would conclude with the relationships that the human being of this region has established diachronically with nature, since, as is known, the harmony of these relationships determines the basic criterion for the orientation of a culture.
"A culture is first and foremost a natural environment" (in the sense of the place or territory inhabited), the well-known French anthropologist Fernand Braudel tells us. Altering this slightly, we might say that an environment is above all a culture, in the sense that within it is fixed, in a diachronic manner, the very way of organizing the life of the community, that is, its very culture. In this sense, the environment itself acquires an identity of its own, which stems from the permanent dialectical relationship between it and the human factor.
The fixing, or leaving of traces, in a certain environment of the basic characteristics of a culture, and the reverse, the appropriation of the natural elements of this environment and their transformation into parts of this culture, leads to the identification of the group, the community, with it and to the formation of its social, ethnic, and cultural identity. This dialectic of relationships corresponds to the historical-social conditions of every period of development. Consequently, it leads to the formation at different levels of this identity, but always inextricably linked to a geographic environment, even of small dimensions.
The product of the harmonious standing and evaluation of human relationships with nature is initially the aesthetic perception of nature by the human being.
It is from this relationship of interaction that the various myths originate. If we observe the relationships of the space we are discussing with mythology, we will note that this space is the cradle of the brilliant universe of ancient Greek mythology, the place of mythic heroes, and the environment where the structure of the activity of their cosmos was situated. Upon this reality, and with a direct artistic and aesthetic communication or transmission, ancient epic and ancient Greek literature grew.
As if this were not enough, unlike more prominent cultural spaces, the literary products in this space (the reference is to literary products of folk tradition) maintained a line of double development, but with unbroken ties to the ancient cultural site. In the medieval period and later, parallel to the heroic epic (as a general European characteristic inspired, as Çabej says, by the epic of Digenis Akritas) and ballads (as an actualization of the archetype of human dramas embodied in classical mythology and literature), a garland of myths was kept alive in the form of legends and folk tales, as a fragmented actualization of classical mythology with elements that served the ethical and aesthetic values of the time but above all functioned as diachronic codes determining the collective behaviour of the community under certain conditions.
This complex reality of relationships has an active reflection in the literature of the Greek Ethnic Minority, especially before and after the Second World War.
Secondly, the harmony of human-nature relationships is perceived also as an ethical value, as a determinant of morality and the timeless collective behaviour.
Finally, the human being here considers nature a paradise on earth that provides everything needed to live as well as possible. As such, it is considered something sacred and, as a rule, is deified. To be effective in respecting this sacredness, the human being transforms the most prominent natural elements into symbols of the identity of its culture, which, even if they do not have or have lost a direct practical function, possess in a timeless manner values or metaphysical functions.
An important fact remains that the stronger and more stable this relationship is, the more resistant the cultural identity of the community, the region that bears it, remains to any pressure from other identities of an ethnic-national or state character.
The region we are discussing embodied these values in the Oracle of Dodona, which is nothing other than a tree. However, world cultural consciousness has not forgotten to underline that at the Oracle of Dodona lie the origins of the Olympian gods in ancient Greece and all of its culture that illuminated the world. The tree remained for the region we are discussing the natural element that still today marks the starting point for the organization of the structure of traditional societies within it. (Initially there is the tree, mainly the plane tree, the oak, or even the valanidhea, then the object of cult. Later in time, in the center of the environmental settlement, artisanal activity objects were placed, and subsequently schools. In the communist period, collective cultural centres were added.)
Another element that stigmatizes this space is of social origin, but it is the product of these very relationships with nature. The reference is to the 3-4 voice polyphonic song. All sources confirm that we are dealing with the social element of a diachronic cultural identity with a temporal origin in ancient myths. This characteristic runs parallel with the natural emblem of the cultural identity of this region, the tree, of which we have just spoken. For the case of polyphonic song, the important fact is that relationships with the environment influenced directly the formation of the identity of this manner of singing. It was created by appropriating in aesthetic form elements and structures of the natural environment in which it was born, inherited, and developed. The pentatonic anhemitonic musical scale in which the "a cappella" (vocal) manner of interpreting polyphonic song develops, the rhetorical character of the melodic line, have their source in the influence of the anhemitonic rhythms of the ancient Dorians or Phrygians. But these very rhythms are of onomatopoeic origin from the wild and rugged nature of this region, where these tribes remained for an exceedingly long time in their dream toward the south and toward the sea.
But, unlike the tree, the Oracle, which, after being created by the human being, served only as a giver of messages (ties with it today are preserved within the relationships of the human being with myth and the function of the ordinary tree in the organization of traditional social structures), polyphonic song functioned and continues to function as a living organism, as a timeless aesthetic value, as a biosynthesis of the human being and the environment, as a dialectical, evolutionary, and diachronic symbiosis of tradition with reality, with borrowings, influences, and anti-borrowings, where in every present of this manner of singing the centuries-old past is encountered.
In the form of a test, we are permitted to say that, just as the Hellenic gods have their origin at the Oracle of Dodona, so too do the choruses of Hellenic tragedies have their origin in this immortal knitting of polyphony in the infant phase of social civilization.
A broader and deeper scientific analysis permits us also to say that these two elements have a diachronic influence on the cultural, and consequently literary, behaviour of the region we are discussing. Thus, we may say that the timeless contribution of this region is the product of a reality equated over centuries, not simply from an administrative viewpoint, but more as the result of a common cultural substrate, but with essential values in the foundations of the universe of its civilization. It is precisely this reality that allowed, as a unity of opposites, the coexistence and intensive, unprejudiced communication of communities differentiated from the linguistic, ethnic, or religious viewpoint within this space.
This deduction gives us cause to see that these comprehensive relationships created the possibility for this region to gain a protagonist role in the Enlightenment movement of the 18th-19th centuries of the two most important communities in the region, the Greek and the Albanian peoples, for their respective ethnogenesis determinations and the restructuring of national identity under the conditions of the formation of nation-states and liberation from the Ottoman Empire.
The ancient authors link the Oracle of Dodona and the Mother Goddess of Olympus with the Pelasgians. The Albanian Renaissance figures of the 19th century, with origins precisely from this geographic space, in all of their ideological, intellectual, and literary production sought the ethnogenesis of the Albanian nation precisely in the Pelasgians, to conclude with the role and symbol of Skanderbeg.
The very national hero of the Albanians, Skanderbeg, created and used symbols that lead precisely to these infant beginnings of culture and civilization of humankind. On his helmet he had placed a goat's head, the emblem of the ancient tribes of Epirus, prince of which Skanderbeg declared himself to be. His official cape was decorated, among other things, with leaves and fruits of the valanidhea of the Oracle of Dodona, "imitating" in his own way Pyrrhus of Epirus and Alexander the Great.
In our own times, I. Kadare, through his literary and essayistic work, attempts to shift Albanian ethnogenesis from the period of Skanderbeg to ancient Greek mythology. Meanwhile, P. Zhei, in his work “The Albanian Language and Sanskrit”, will seek the vitality of the Albanian language and its ability to understand Sanskrit in the linguistic relationships of Albanian with the world of the Pelasgians.
In Greece, the processors of the ideology of the Modern Greek Enlightenment, who belong to the same space, Epirus, insisted strongly on establishing direct links of the Greek people with the glory of the ancient Greeks, to present it as the continuator and inheritor of this civilization.
In any case, the study avoids approaching this multi-planed reality in its diachrony with the same care and commitment. As stated, it emphasizes some aspects of the cultural phenomena resulting from human-nature relationships in this region, in order to demonstrate more broadly and deeply the literary phenomenon related to the Greek Ethnic Minority in Albania, in relation to place and the specific relationships that this literature creates with Albanian literature, but also with Greek literature, with nature and its elements, with folk creativity, etc. The study takes care to avoid stances in the service of political or ideological interests that have distorted or sidelined the real cultural values of this region. In any case, in the concrete instance, the obligation for a historical approach to the literary phenomena in this region has occurred before the pressure of recently created realities. The historical reality knows literature and letters in the Greek language with much broader boundaries than the limited geographic and ethnic reality imposed mainly after the creation of the Albanian state and especially during the communist period. Objectively, it must be acknowledged that the terrain presents difficulties that create problems and misinterpretations for the present reality. Objectively, it must be said that literature in the Greek language has been written by several categories that remain outside the object of this study. First, there are creative authorities within the movement of Albanianism and those who accepted Greek culture as a cultural expressive reality also for Albanians. Second, there are creators of Greek origin who gradually were assimilated and relinquished this origin. Third, there are creators of ethnic Greek belonging in origin, but also in consciousness, who do not belong to the geographic territory known in an arbitrary manner as the Greek Ethnic Minority. The reference is, for example, to creators from Voskopoja, Korça, Himara, but also from Gjirokastër, Saranda, Delvina, Lunxheria, Zagoria, etc.
We may view this as a deficiency of our work in this study. At the same time, it is a need for a separate treatment that requires much work and broader scholarly commitment
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Primary Sources: Works by Authors of the Greek Minority
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Barkas, P. N. (2022a). 300 apofthegmata [300 aphorisms].
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Bolis, P. (2019). Nostalgjia çapitet në rrugët me kalldrem [Nostalgia strolls on cobblestone streets: Poetry].
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Çatis, J. (1995b). Zëra nga sketerra [Voices from hell: Poetry].
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Çatis, J. (1997). Mimozat e zemrës [Mimosas of the heart: Verses].
Çatis, J. (1998). Në skaj të ëndrrës pret një vajzë [At the edge of the dream waits a girl: Lyrics].
Çatis, J. (1999). Mbjell mes jush një sekond [I plant among you a second: Poetry].
Çatis, J. (2000a). Ëndërrvrasësit [Dream killers: Poem].
Çatis, J. (2000b). Mërmërimë mes gurgullimash [Murmur among gurgles: Poetry].
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Çatis, J. (2003). Puhi pas duhisë [Puff after longing: Poetry].
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Çerkezis, P. (1987). Dridhet pala e fustanellës [The fold of the kilt trembles].
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Çerkezis, P. (1999). Në bregun e kohës së vrarë [On the shore of slain time: Poetry].
Çerkezis, P. (2003). Panteoni i dashurive të flijuara [The pantheon of sacrificed loves: Poetic prose].
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Çerkezis, P. (2017). Pemët dhe vdekja [Trees and death: Prose].
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Gjizelis, V. (1993b). Puthja Blu [The blue kiss: Poetry].
Gjizelis, V. (1994a). Ekzistoj [I exist: Poetry].
Gjizelis, V. (1994b). Pusho se thëni [Stop saying it: Poetry].
Gjizelis, V. (1997a). Balkaniada [Balkaniad: Poetry].
Gjizelis, V. (1997b). Në rreth të gjakosur [In a bloody circle: Poetry].
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Hristu, S. (2015). Në kthesën tjetër [At the next turn: Short stories].
Hristu, S. (2016). Gjëmat e kohrave [The signs of the times: Short stories].
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Hristu, V. (2020). Këngët e Elenit [The songs of Helen: Novel].
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Ikonomidhis, A. (n.d.-b). Dy miqtë [The two friends: Drama].
Ikonomidhis, A. (n.d.-c). Gështenja e nusës [The bride's chestnut: Short story].
Ikonomidhis, A. (n.d.-d). Imazhe epirotase [Epirote images: Memories of feminine age: Short stories].
Ikonomidhis, A. (n.d.-e). Michail Angelos Komninos [Michael Angelus Comnenus: Drama].
Ikonomidhis, A. (n.d.-f). Vrikollaku [The vampire: Short story].
Ikonomidhis, M. (1914). Eikonografimeno Ipirotiko Imerologio [Illustrated Epirote calendar: Magazine].
Ikonomidhis, M. (1915). Eikonografimeno Ipirotiko Imerologio II [Illustrated Epirote calendar II: Magazine].
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Ikonomidhis, M. (n.d.). Istories apo tin Ipiro mou [Stories from my Epirus: Unpublished short stories].
Kacalidas, N. (1971). Fjalët e thëna në pranverë [Words spoken in spring: Poetry].
Kacalidas, N. (1975). Flugeri [Fluger: Poetry].
Kacalidas, N. (1982a). Shtëpitë tona në Jug [Our houses in the South: Poetry].
Kacalidas, N. (1982b). Shtrati i lumit tim [The riverbed of my river: Poetry].
Kacalidas, N. (1985). Lirikë Diellore [Sunlight lyric: Poetry].
Kacalidas, N. (1989a). Anedet [Anedes: Poetry].
Kacalidas, N. (1989b). Refleksione [Reflections: Poetry].
Kacalidas, N. (1989c). Zërat e vendlindjes sime [The voices of my birthplace: Poetry].
Kacalidas, N. (1990). Kor tragjik i përgjakur [Bloody tragic chorus: Poetry].
Kacalidas, N. (1991a). Bibla e të vrarëve [Bible of the slain: Poetry].
Kacalidas, N. (1991b). Shtëpia e erërave [The house of winds: Poetry].
Kacalidas, N. (1992). Rrënjët e pemëve [The roots of trees: Poetry].
Kacalidas, N. (1993). Baladë e fundme e përzishme [Last mournful ballad: Poetry].
Kacalidas, N. (1994). Vaji i malit të vrenjtur [The lament of the gloomy mountain: Poetry].
Kacalidas, N. (1995a). Anija e Qipros dhe limonat e hidhura [The ship of Cyprus and the bitter lemons: Poetry].
Kacalidas, N. (1995b). Dhe sfinksi foli [And the sphinx spoke: Poetry].
Kacalidas, N. (1997a). Ambrozia e gurit [The ambrosia of stone: Poetry].
Kacalidas, N. (1997b). Këtë dikton gjaku im [This my blood dictates: Poetry].
Kacalidas, N. (1997c). Njëqind, njëqindgjethet e Arushës së Madhe [One hundred, one hundred leaves of the Great Bear: Poetry].
Kacalidas, N. (1998a). Loti i ciklaminit [The tear of the cyclamen: Poetry].
Kacalidas, N. (1998b). Porta e erreve të veriut [The gate of the northern winds: Poetry].
Kacalidas, N. (1998c). Profecia e drurëve [Prophecy of trees: Poetry].
Kacalidas, N. (1999). Një mijë guacka deti [A thousand seashells: Poetry].
Kacalidas, N. (2001). Bashi i yjeve [The prow of stars: Poetry].
Kacalidas, N. (2003). Fati i Amarandos [The fate of Amarantos: Poetry].
Kacalidas, N. (2004). Parmenda e hënës [The plow of the moon: Novel].
Kacalidas, N. (2006a). Mekate nate [Night sins: Short stories and novellas].
Kacalidas, N. (2006b). Pagëzimi i zogjve [The baptism of birds: Poetry].
Kacalidas, N. (2008a). Heraldikët e Kihlit [The heraldry of the thrush: Poetry].
Kacalidas, N. (2008b). Shala e hënës [The saddle of the moon: Poetry].
Kacalidas, N. (2013). Gjarpër i shtëpisë [House snake: Poetry].
Kacalidas, N. (2014). Lutja e perendimit të diellit [The prayer of the sunset: Poetry].
Kacalidas, N. (2015). Lumë prej dafine [River of laurel: Poetry].
Kacalidas, N. (2018). Rreth Omonias dhe demonëve të tjerë [About Omonia and other demons: Novel].
Kacalidas, N. (2019). Niktoparoriti [Night wanderer: Novel].
Kacalidas, N. (2020). Zgjimi i syve të fjetur [The awakening of sleeping eyes: Poetry].
Kacalidas, N. (2021). Marshimi i borës [The march of snow: Prose].
Kacalidas, N. (n.d.). Eliksiri i gurit [The elixir of stone: Poetry].
Kallaxhi, M. (2020). Ichne kai perasmata [Traces and passages].
Karaxha, K. (2018). Nimmata kai aisthimata [Threads and feelings].
Karaxha, K. (2021). To vals tis penas [The waltz of the pen].
Koças, T. (1991). Ngjarje në mesnatë [Incident at midnight: Short stories].
Koças, T. (1995). Kanarini i fundit [The last canary: Novella].
Koças, T. (1998a). Kënga e asaj nate [The song of that night: Short stories].
Koças, T. (1998b). Shiu mbi varr [Rain on the grave: Short stories].
Koças, T. (2003). Të shtatë dritarët [The seven windows: Novel].
Koças, T. (2004). Tri breza amerikanë [Three generations of Americans].
Koças, T. (2007). Argument pafajësie [Proof of innocence].
Koças, T. (2011). Në bregun matanë [On the opposite shore].
Koças, T. (2012). Vallja e nusës [The bride's dance].
Koças, T. (2013). Kodi i nderit [The code of honor].
Koças, T. (2015). Dinosaurët e Athinës, udhëtim në vend të gabuar [The dinosaurs of Athens, journey to the wrong country].
Koças, T. (2022). Në merinë e luftës së ftohtë [In the vortex of the Cold War].
Koças, T. (n.d.). Bojë Kine [Chinese ink].
Koças, V. (1961a). Përshëndetje [Hello: Poetry].
Koças, V. (1961b). Vargje satirike [Satirical verses].
Koças, V. (1965). Këngët e stinës [Songs of the season: Poetry].
Koças, V. (1968). Bjeruni dhe stypini [Beat them and squash them: Poetry].
Koças, V. (1969). Drita komuniste [Communist lights: Poetry].
Koças, V. (1970). Foleja e shqiponjës [The eagle's nest: Poetry].
Koças, V. (1973a). Bisedë me gruan time [Conversation with my wife: Poetry].
Koças, V. (1973b). Mirë se erdhe prill [Welcome April: Poetry].
Koças, V. (1974). Motive shtegtuese [Travel motifs: Poetry].
Koças, V. (1977). Ishe ndonjëherë në Dropull [Have you ever been in Dropull: Poetry].
Koças, V. (1986). Poezi [Poems].
Kokaveshis, D. (2004). Stalakmites [Stalactites].
Kokaveshis, D. (2009). Fati i dritës [The fate of light].
Kokaveshis, D. (n.d.). Meteoritet [Meteorites].
Kommatas, A. A. (1972). Hasan Odysseas o Argyrokastritis [Hasan Odysseus the Gjirokastrit: Novel].
Kurtis, P. (2009). Luiza, vajza që s'di të qeshë [Louisa, the girl who does not know how to laugh: Novel].
Kurtis, P. (2011). Unaza e gjakosur [The bloody ring: Novel].
Kurtis, P. (2012). Dashuri dhe lot [Love and tears: Novel].
Kurtis, P. (2019). Goditje çekiçi [Hammer blows: Poetry].
Kurtis, P. (n.d.-a). Bileta nga sketera [Ticket from hell: Novel].
Kurtis, P. (n.d.-b). Brutalitete [Brutalities].
Kurtis, P. (n.d.-c). Do të jetë vonë [It will be late].
Kurtis, P. (n.d.-d). Duke numëruar valet [Counting the waves: Poetry].
Kurtis, P. (n.d.-e). Kalorës i zi [Black knight].
Kurtis, P. (n.d.-f). Klithma pas gojës së mbyllur [Scream behind the gagged mouth].
Kurtis, P. (n.d.-g). Martha mos ik [Martha, do not go].
Kurtis, P. (n.d.-h). Meandhria [Meanderia].
Kurtis, P. (n.d.-i). Muza e fshatit tim [The muse of my village: Novel].
Kurtis, P. (n.d.-j). Në krahët e Pegasos [On the wings of Pegasus: Poetry].
Kurtis, P. (n.d.-k). Një penë bërtet [A pen screams].
Kurtis, P. (n.d.-l). Unë me gjuhë të prerë [I with cut tongue].
Lekkas, M. (n.d.-a). Fylakismena tragoudia [Imprisoned songs].
Lekkas, M. (n.d.-b). Gefyres [Bridges].
Lekkas, M. (n.d.-c). Margaritaria [Pearls].
Lekkas, M. (n.d.-d). Tis Athinas ta paraxena [The strange things of Athens].
Lilis, J. (1945a). I Liountzi tou Argyrokastrou [Lunxheria of Gjirokastër: History-folklore].
Lilis, J. (1945b). Pnigmenoi kaimoi [Drowned sorrows: Poetry].
Lilis, J. (1946). Methysmena Valkania [Drunken Balkans].
Lilis, J. (1947a). Perigrafikes entyposeis [Descriptive impressions].
Lilis, J. (1947b). Voreioipirotikes selides [Pages from Northern Epirus].
Lilis, J. (1953). To kalampoki tou aga [The aga's corn].
Lilis, J. (1955). Xerizomeni genia [Uprooted generation: Novel].
Lilis, J. (n.d.). SS Partizanka: Xerizomeni genia [SS Partizanka: Uprooted generation: Poetry] [Unpublished manuscript].
Nushas, K. (n.d.). Thryliki symfonia [Legendary symphony].
Papa, A. (2020). Amaranta taxidia [Amaranth journeys].
Papa, A. (2021). Abyssos psychis [Abyss of the soul].
Papa, K. (1935). Sti sykaminia apo kato [Under the mulberry tree and other stories].
Papa, K. (1948). An allazan ola [If everything changed].
Papa, K. (1960). S' ena gymnasio thileon [In a girls' high school].
Papa, K. (1963). Poiimata [Poems].
Papa, K. (1967). O xenos [The stranger: Drama].
Papa, K. (n.d.-a). I allilografia tis me ton Grigori Xenopoulo kai ton Dimitrio Kampouroglou [Her correspondence with Grigoris Xenopoulos and Dimitrios Kampouroglou].
Papa, K. (n.d.-b). I filosofia tis technis stin Ellada [The philosophy of art in Greece].
Papa, K. (n.d.-c). I ithiki kai to theatro [Ethics and theater: Study].
Papa, K. (n.d.-d). I ithiki ton archaion Ellinon [The morality of the ancient Greeks: Study].
Papa, K. (n.d.-e). Kritikes kai aisthitikes meletes gyro apo to ergo tou Konstantinou Theotoki, tou Grigoriou Xenopoulou, tou Antoni Travlantoni kai tou Alexandrou Delmouzou [Critical and aesthetic studies on the work of K. Theotokis, G. Xenopoulos, A. Travlantonis, and A. Delmouzos].
Papa, K. (n.d.-f). Meleti gia ta gamilia ethima tis Voreiou Ipeirou [Study on the wedding customs of Northern Epirus].
Papa, K. (n.d.-g). O Grigorios Xenopoulos os paidagogos [Grigoris Xenopoulos as pedagogue: Monograph].
Papa, K. (n.d.-h). Ta pros eaytous kathikonta [Duties to oneself: Study].
Papadhopollos, M. (n.d.-a). Meropi [Meropi: Poetry].
Papadhopollos, M. (n.d.-b). O komitis [The comet: Comedy].
Papadhopollos, M. (n.d.-c). O pseftogiatros [The fake doctor: Comedy].
Papadhopollos, M. (n.d.-d). To pougki tou Filargyrou [The miser purse: Comedy].
Papadhopullos, J. V. (1930). Thlimmena tragoudia [Sad songs: Poetry].
Papadhopullos, J. V. (1936). Avres kai thyelles [Breezes and storms: Poetry].
Papadhopullos, J. V. (1937). Tragoudia tis siopis [Songs of silence: Poetry].
Papadhopullos, J. V. (1943). To paraxeno paidi [The strange child: Novel].
Papadhopullos, J. V. (1946). I thyella [The storm: Children's novel].
Papadhopullos, J. V. (1979). I thyella [The storm: Children's novel; 1979 edition].
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Paputsis, S. (2015). Ajo që i shkon Andrea Martinut [What befits Andreas Martinos: Biography].
Paputsis, S. (2018). Dhimitris Stefos, njeriu, shkencëtari, i përndjekuri heleni [Dimitris Stefos, the man, the scientist, the persecuted Greek: Biography].
Paputsis, S. (2020). Të qash e të qeshësh [To cry and to laugh].
Paputsis, S. (n.d.-a). Dehje e pashmangshme [Inevitable intoxication: Poetry].
Paputsis, S. (n.d.-b). Enagones prosdokies [Agonizing expectations: Short stories].
Paputsis, S. (n.d.-c). Në tokën e ndarë të Epirit [On the divided land of Epirus].
Paputsis, S. (n.d.-d). Përmbi një shekull [Over a century: Poetry].
Paputsis, S. (n.d.-e). Tespihët e shpresë [The beads of hope].
Qiriazatis, F. (1961). Fluturimet e para [First flights: Poetry].
Qiriazatis, F. (1971). Hapat [Steps: Poetry].
Qiriazatis, F. (1979). Rruga drejt burimeve [The road toward the sources: Poetry].
Qiriazatis, F. (1991). Bertitje në mesnatë [Midnight shout: Short stories].
Qiriazatis, F. (1998). Dëgjo ç'të thotë era [Listen to what the wind tells you: Novel].
Qiriazatis, F. (2001a). Duke ndjekur bukurinë [Pursuing beauty: Novel].
Qiriazatis, F. (2001b). Vajza e poetit [The poet's daughter: Novel].
Qiriazatis, F. (2004). Luledrite [Lightflowers: Poetry].
Qiriazatis, F. (2007). Poezi 1966-1991 [Poetry 1966-1991].
Qiriazatis, F. (2017). Gjethe jete [Leaves of life: Poetry].
Qiriazatis, F. (2018). Pallati mitik [The mythic palace: Novel].
Qiriazatis, F. (n.d.). Kur buçiste Bistrica [When Bistrica roared: Poetry].
Shukuras, J. (n.d.). I thlimmeni neraida [The sad fairy: Short stories].
Shuris, P. (1955). Fyelli im [My flute: Poetry].
Shuris, P. (1965). Me lirën dhe thumbin [With the lyre and the sting: Poetry].
Shuris, P. (1983). Kontribute [Contributions: Poetry].
Sterjopullos, T. (1997). Helenizmi i panjohur [The unknown Hellenism: Essay].
Sterjopullos, T. (2004). Njerëz në kufi [People at the border: Short stories].
Sterjopullos, T. (2010). Vdekja e Kosta Tabanit [The death of Kosta Tabani: Short stories].
Sterjopullos, T. (2012). Të shkruara në tokë [Written in the earth: Short stories].
Sterjopullos, T. (2014). Vizitë nate dhe tregime të tjera [Night visit and other stories: Short stories].
Sterjopullos, T. (2017). Kujtime nga Hio [Souvenirs from Chios: Poetry].
Sterjopullos, T. (2019). Njerëz [People: Portraits].
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Vidhuris, T. (1916). Jeniçeri [The Janissary: Drama].
Vidhuris, T. (1938). Tregime [Short stories].
Vidhuris, T. (n.d.). Ilisia [Ilisia: Poetry].
Vitos, M. (1946). Sta dichtya tou erota [In the nets of love: Short stories].
Vitos, M. (1951). O gamos tou ftochou [The poor man's wedding: Short stories].
Vitos, M. (1953). O polemos [The war: Short stories].
Vitos, M. (1957). O arostimenos [The sick man: Short stories].
Vitos, M. (1961). Efimeri eftychia [Ephemeral happiness: Short stories].
Vitos, M. (1965). Maties sti zoi mou [Glances at my life: Short stories].
Vitos, M. (1973). To spiti [The house: Short stories].
Vitos, M. (1975). Diigimata [Short stories].
Vitos, M. (1978). O viopalestis [The struggler: Short stories].
Xhas, S. (1949). Kënga e lirisë [The song of peace: Novella].
Xhas, S. (1953a). Mbrojtësat e demokracisë [The guardians of democracy: Short stories].
Xhas, S. (1953b). Përkundruell Murganës [Opposite Murgana: Novella].
Xhas, S. (1956). Pesë letra, një histori e vërtetë [Five letters, a true story: Novella].
Xhas, S. (1958). Akti i fundit [The final act: Drama]. Nëntori, (1).
Xhas, S. (1962). Dashuri cingane [Gypsy love: Novella].
Xhas, S. (1966a). Kur ndërtonim hidrocentralin [When we were building the hydroelectric station: Novella].
Xhas, S. (1966b). Llampa e minatorit ndrit [The miner's lamp shines: Novella].
Xhas, S. (1966c). Qyteti i ri [The new city: Novel].
Xhas, S. (1966d). Spitali partizan [The partisan hospital: Novel].
Xhas, S. (1970a). Lefter Talo [Lefter Talo: Monograph].
Xhas, S. (1970b). Thanas Ziko [Thanas Ziko: Monograph].
Xhas, S. (1989). Kronikë Dropullite [Chronicle of Dropull: Novel].
Zafiratis, V. (2002). Loti i gurit [The tear of stone].
Zafiratis, V. (n.d.-a). Borzilok gjethedredhur [Curly-leaf basil].
Zafiratis, V. (n.d.-b). E zeza është e bardhë [Black is white].
Zafiratis, V. (n.d.-c). Gurë dhe det [Stones and sea].
Zafiratis, V. (n.d.-d). Qyteti i larë në diell [The city washed in sunlight].
Zafiratis, V. (n.d.-e). Vetmia e gurit [The loneliness of stone: Essay].
Zarballas, A. (1981). Këmbëngulim [We insist: Poetry].
Zarballas, A. (1985). Udhëtim në vendin tim [Journey to my land: Journalism].
Zarballas, A. (1989). Djemtë e Diellit [The children of the Sun: Poetry].
Zarballas, A. (1992). 101 poezi për një grusht tokë [101 poems for a handful of earth: Poetry].
Zarballas, A. (2004). Harta tjetër [The other map: Study].
Zarballas, A. (2008a). Fati i Alkinos [The fate of Alcinous: Short stories].
Zarballas, A. (2008b). Gjaku i së dashurës [The blood of love: Essay].
Zarballas, A. (2009). Fallhedhësi me shkop [The diviner with the rod: Poetry].
Zarballas, A. (2016). Balada e shtamnës [The ballad of the jug: Poetry].
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