Letters from Athens

Celebrated by even the most secular of Greeks, Easter is for us the biggest holiday of the year. Yes, even bigger than Christmas. Everyone joins in the church rituals and there are lots of other traditions as well. To top it all, this year Greek Easter falls on the first of May, which is, in itself, another popular holiday.

I thought I’d begin by explaining why Easter is a ‘mobile’ holiday: the determination of the date of Easter is governed by a computation based on the vernal equinox (the point at which the ecliptic and the celestial equators intersect) and the phase of the moon. According to the ruling of the First Ecumenical Synod in 325, Easter should fall on the Sunday which follows the first full moon after the vernal equinox (invariably, March 21). If the full moon happens to fall on a Sunday, Easter is observed the following Sunday.

These complicated calculations do not always end up with the same Easter Sunday for all Christian churches, for the simple reason the churches use different calendars: Greek Orthodox use the Julian Calendar and western churches the Gregorian.

Easter preparations begin on Holy Thursday when the traditional Easter bread, τσουρέκι (tsoureki), is baked. Tsoureki is like a brioche or challah bread in the shape of a plait and is eaten all year round. Some people also bake Πασχαλινά κουλουράκια  (pashalina koulourakia – Easter cookies). Eggs are dyed red, to symbolize the color of life and the blood of Christ) and sometimes they are incorporated for decoration in the tsoureki. In the evening, church services include the reading of the 12 Gospels.

Holy Friday is a day or mourning. Traditionally, women and children take flowers to the church to decorate the symbolic bier of Christ, the Epitaphios. The Service of Lamentation mourns the death of Christ and the bier, lavishly adorned with flowers and bearing the image of Christ, is carried on the shoulders of the faithful in a procession through the community to the cemetery, and back. All the congregation follows, carrying candles and repeating the refrain of a beautiful Byzantine hymn. The candles on Holy Friday are yellow, made of natural beeswax.

On Holy Saturday, the Eternal Flame is brought to Greece by military jet from Jerusalem and is distributed to waiting priests who carry it to their local churches.

In the morning, preparations begin for next day’s Easter feast. Dishes that can be prepared in advance are made, and the traditional μαγειρίτσα (magiritsa) soup is prepared, which will be eaten after the midnight service, to break the Lenten fast.

At night everyone, including children, attends the midnight Service of the Resurrection, each holding a white candle. Traditionally, children are given the candle by their godparents, and many are lavishly decorated. Churches fill to overflowing and most people gather outside where the service is broadcast by loudspeaker. Anticipation mounts; shortly before midnight, all lights are extinguished and churches are lit only by the Eternal Flame on the altar. When midnight sounds, the Priest calls out “Christos Anesti” (Christ is risen), and passes the flame, the light of the Resurrection, to those nearest him. The flame is then passed from person to person, and soon the church and courtyard are filled with flickering candlelight. The night air is filled with the singing of the Byzantine Chant “Christos Anesti,” and kisses and wishes are exchanged. The traditional exchange is ‘Χριστός Ανεστη’ (Christos Anesti – Christ is risen) answered by ‘Αληθώς Ανέστη’ (Alithos Anesti – He is truly risen). As is the custom, as soon as “Christos Anesti” is called out, church bells ring joyously non-stop, ships in ports all over Greece sound their horns, floodlights are lit on large buildings, and great and small displays of fireworks and noisemakers are set off. Cars passing by on the road also honk loudly.

People then carry the Eternal Flame home. The sight of hundreds of candle flames moving from churches to homes on that night is beautiful, indeed.

Once home, the flame from the candle is used to make the sign of the cross on the top of the door frame in smoke. The mark is left there throughout the year, to symbolize that the light of the Resurrection has blessed the home. The candles are then put on the table for the midnight meal. Everyone gathers around the table to break the fast; the feast includes magiritsa soup, tsoureki, and the red eggs. But before the eggs are eaten, there’s a traditional game to be played: ‘τσούγκρισμα’ (tsougrisma) – holding your egg, you tap the end against the end of your opponent’s egg, trying to crack it. It’s a game enjoyed by children and adults alike. Eggs are often dyed in large quantities since the game continues on the next day with more friends and family. In large gatherings, someone can usually be found cheating with a wooden egg!

At dawn on Easter Sunday, spits are set to work, since all over the countryside, the menu of the day is whole spit-roasted lamb or kid, to represent the Lamb of God. Also on the spit is another delicacy, kokoretsi, seasoned lamb or goat organ meat, wrapped in caul fat and then in yards of cleaned intestines. This recipe originated from the need to use up all parts of the lamb that was slaughtered for Easter, and not let any go to waste (the rest being used in the magiritsa soup). Delicious to many people in the Balkans, but definitely an acquired taste…Some people prefer lamb or kid dishes grilled or baked in the oven, according to various local recipes. With these come all the trimmings, like roast potatoes and salads, with ouzo, beer and wine flowing freely. Preparations for the meal turn into festive celebrations even before the eating begins. These gatherings of family and friends often last all day and sometimes long into the night.

Many places in Greece have their own Easter traditions, such as the ‘rocket war’ of Chios, and special celebrations on Corfu, which are particularly impressive.  Easter in Corfu is a huge festival, in which various components come together harmoniously: the Orthodox Christian faith, pagan traditions, the powerful presence of Saint Spiridon, the Roman Catholic community, the Venetian influence, genuine Corfiot humor, the music of the philharmonic bands and of course, the spring atmosphere.

And finally, although I doubt many of you will attempt it but – just for the fun of it – here’s a recipe on how to roast a whole lamb on the spit. Greek Easter is not ideal for vegans, nor for the faint-hearted!

Some days ago Pope Francis made a surprise visit to the island of Lesvos.
The Pope was met at Mytilini airport by Greek Prime Minister Alexis Tsipras, Patriarch Bartholomew, the spiritual head of the world’s Orthodox Christians, and Archbishop of Athens Ieronymos.

The three religious leaders visited the refugee camp at Moria which holds around 3.000 people.

In his speech at the camp, Patriarch Bartholomew told the residents: “The world has not forgotten you. The world will be judged by the way it has treated you.” Archbishop Ieronymos decried “the bankruptcy of humanity and solidarity” that Europe has shown migrants lately. Pope Francis called on the international community to respond to the crisis “in a way worthy of our common humanity.”

The three religious leaders then signed a declaration urging the international community to protect human lives and extend temporary asylum to those in need.

In a symbolic gesture, the Pope took 12 refugees back with him to the Vatican.

In 2013, the Pope had made a similar trip to the island of Lampedusa, to visit the refugees arriving there from Libya.

Visits such as these serve to highlight this humanitarian disaster, as do visits from celebrities. They have no political clout; the Vatican was at pains to point out the Pope’s visit was “humanitarian and religious in nature.”

One question remains – why do Muslim leaders not feel the need to make similar gestures? After all, most of these refugees are Muslims who could derive a lot of comfort from such a visit.

The response of ordinary Muslims to the refugee crisis has been great. Surrounding countries host the bulk of the Syrian refugee population. Many of the neighbouring countries – Lebanon, Jordan, Turkey, Iraq and Egypt – have shown remarkable spirit in taking, altogether, millions of refugees. Unfortunately, some of the most affluent Muslim countries have not followed suit.

I also find it strange that Muslim leaders are not more concerned in showing the world that Muslims are not necessarily terrorists, a self-evident fact which is getting buried by the fear generated by the proliferation of Islamist terrorist attacks. Perhaps there is something here I don’t know – I would welcome any feedback anyone might have on the subject.

Emerging opera singer Marilena Chrisochoidi kindly took the time to answer questions about her life and career. She has lately appeared in the opera The Merry Widow in the role of Olga, and she stars in Andonis Karatzikis’s new opera, Eleni. She is also rehearsing for concerts featuring Vivaldi’s ‘Gloria’ and Charpentier’s ‘Te Deum’.

Tell us a little about yourself.

I was born in Athens but my family originates from Asia Minor. I’ve known since childhood that the only thing I wanted to do in my life was music and singing. I started playing the piano in primary school, then I went to a musical high school. I was taught the piano, the santur (a kind of zither) and the tambourás (a kind of traditional stringed instrument that developed into the bouzouki) both at school and at the Conservatory. My love for the piano and even more, the santur, contributed in winning prizes and scholarships. In high school I started taking voice lessons at the Conservatory, which led me to study opera. After school I exclusively studied monody (lessons in opera) and I watched every opera performance I could. My melodrama teacher at the Conservatory encouraged me to study theatre and so I graduated from the Karolos Koun Art Theatre Drama School, while at the same time getting my diploma in monody. Today I teach the zither and voice lessons in conservatories while taking my first steps as a soloist and an actor in opera and theatre.

What were the major difficulties you’ve faced in the last five years?

I’d say the main difficulties are of a financial nature, since in our discipline you know you have work for the current month but the following you’re unemployed and waiting for the next concert or performance. At the same time, taxation for freelancers is hard to bear.

Did anyone in particular inspire you or help you?

The work and the collaborations within it are in themselves a source of inspiration, while the rhythm of performances helps you escape from the difficulties of reality and the problems of daily life. It’s important that the arts continue to evolve in difficult times and that we promote culture and civilization.

What are your hopes/plans for the future?

My aim is to continue doing what I love and to keep improving, with the objective not only to be emotionally uplifted by my art but also to contribute to its safeguard and development.

What are your hopes for Greece? What changes do you hope to see happen?

The difficulties of the Greek situation are clear to me. However, I hope the Greek people will manage to resurrect themselves from the ashes as they so well know how, so that there will be space for a cultural renaissance beyond the improvement of daily life, and so that as a country we can prove worthy of our cultural inheritance. I also wish for the refugees who arrive on our shores a rapid end to the agonizing struggle for survival they experience daily. I hope that Greece will prove to have been an aid in their future lives.

Have you considered leaving? If so, where would you like to go, and why?

I have not decided to leave Greece permanently. However, international activities promote the career and development of an artist. Therefore, I too try to find collaborations in countries where opera is flourishing.

Are you actively doing anything to help with the situation? Is there something you would like to do?

All contemporary artists in Greece are contributing in concrete ways to the continuity of art, by investing emotionally and practically, given the low level and erratic frequency of compensation. I consider the organization of an increasing number of charitable performances and concerts all over the country of extreme importance, both for the support of the vulnerable and for the diffusion of art in general.

How do you see Greece in 5, 10 years?

The truth is that the future seems difficult. But it is up to us to reverse this trend with hard work, humanitarian and cultural education, solidarity and fundamental change. Our people must regain the sense of pride they had in the past and stop trying to be a pale copy of western civilization. Greece is a country full of treasures from coast to coast. I consider it imperative to exploit our material riches (products and foods with controlled designation of origin) as well as our cultural riches (theatre, education, archaeological heritage). Surely this would make for a strong start.

How do you cope with obstacles and frustrations in your everyday life ?

I try not to let the difficulties I meet be an obstacle to my objectives. I prefer to focus on pleasant events from which I draw joy and strength to go on.

What are the positive sides of living in Greece? Have you had any good experiences lately?

Greeks continue to fight at all levels, showing exemplary patience and faith. Despite the difficulties due to the drop in living standards, there’s always a spark of optimism. That is the positive side of life in Greece. In And in my own discipline, we also remain active while keeping our standards high.

One of our main national celebrations in Greece is March 25, which commemorates the start of the 1821 Greek Revolution against the Ottoman Empire, a revolt whose motto was the cry “Freedom or death.”

Following the fall of Constantinople in 1453, Greece remained under Turkish occupation for four centuries. After a number of unsuccessful attempts at revolt, the War of Independence started in 1821. Despite many reversals, this would lead to the establishment of a Greek sovereign state with the London Protocol of 1830, signed by England, France and Russia – the allies who intervened to help win the war. The Greek struggle had elicited strong sympathy in Europe, and many leading intellectuals had promoted the Greek cause, including the English poet Lord Byron. At the naval Battle of Navarino, the combined British, French, and Russian forces destroyed the Ottoman-Egyptian fleet.

In 1838 King Otto, the first king of the new state, declared the beginning of the revolution was to be commemorated each year on March 25th with a national holiday; celebrations were held in the presence of the heroes of the revolution, who were eulogized by the crowds. Fires were lit on the Acropolis, a service was held in the church of Saint Irene and a flaming cross placed on mount Lycabettus.

The day was chosen to coincide with the Greek Orthodox Church’s celebration of the Annunciation to the Theotokos (Mother of God), when the Archangel Gabriel appeared to the Virgin Mary and told her that she would bear the son of God.

On this day, towns and villages throughout Greece hold a school flag parade, during which schoolchildren march in traditional Greek costume and carry Greek flags. There is also an armed forces parade in Athens.
In folk tradition, the day also marks the beginning of spring and the return of the swallows. And of course, there is a special dish to go with all this: μπακαλιάρος σκορδαλιά (bakaliaros skordalia), cod fried in a beer batter and accompanied by a garlic sauce, made with potato, olive oil and sometimes walnuts. During Lent, fish is only allowed twice, on March 25th and on Palm Sunday. On the islands people cook fresh cod, but elsewhere it is usually the custom to use salt cod, which was introduced in Greece in the 15th century. You will find a recipe here, and I can vouch it is delicious.