Antiparos

1. The Island and Grotto.

An island without a history

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ANTIPAROS may in one sense be said to be a lucky island — it is a place without a history. In classical times it was ignored, in mediaeval times it was deemed of no account; all we can say for certain about it is that, until lately, it was the hotbed of piracy — and its inhabitants are still anything but creditable members of society — and it has a very large cave.

The contempt of the Pariotes — The crows and the Swans

The Pariotes look down on their neighbours with supreme contempt and call them kouroúnai gr , or crows. I was puzzled at this appellation, for we certainly saw more crows at Paros than Antiparos, and asked my muleteer. ‘You must know, sir,’ he replied, ‘that of all men the Antipariotes are the most superstitious; and when I was young they were accustomed to take oracles from crows. If they saw a crow settle on a tree they would carefully observe on which side it was; if on the south side of the tree off they went in a hurry to shut the gates of their village, for this was an augury that corsairs were in the channel; if the bird settled on the north side all was safe, and they took no further heed: and so we always call them “crows.”’

Something strongly resembling the oracles taken from the Dodonian Oak, I thought, as I jogged along, and my interest was excited about the crows into whose nest we were about to deposit ourselves; but, as it turned out, we found our home for three weeks at Antiparos, not amongst the crows, but in the hospitable nest of the Swans — two English brothers, who work calamine mines on this island, and who not only assisted us in our digging operations, but gave us the rest that we much needed.

The pirates’ haunts — A lucky windfall

On the coast of Paros, just over against Antiparos, is a little church. When people want to be ferried across they leave the door of this church open as a signal for the rickety tub to come across and fetch them: this is all the means of communication the crows have with the outer world. The strait is very narrow, and between the two islands in former years the pirates built a wall in the sea, the passage through which was only known to themselves; so by this means they had an infallible escape from pursuit, and the honeycombed coast of Antiparos formed an excellent depository for their stolen goods. All the older inhabitants can tell wonderful stories of those days, when exciting chases after pirates passed before their very eyes. One story, which they are never tired of relating, and regretting that it will never happen again, runs as follows. A heavily laden merchant ship was hotly pursued by pirates, and, perceiving no chance of eventual escape, it ran into a bay of Antiparos, close to which is a large cave; here they deposited their goods and went away, hoping that the pirates would not find the things. The Antipariotes, however, were aware of this manoeuvre, and, after waiting for a little time, for fear of summary vengeance if the merchant returned and found his goods stolen, they one by one repaired to the cave, bringing back first one thing and then another until, as time wore on, and the merchants did not return, anybody who was in want of anything took a walk to the cave and helped himself.

The wretched town

A more wretched fever-stricken lot than the six hundred inhabitants of the one village of Antiparos I never saw; it is just one of the usual fortified Kastros of the islands, with the backs of the houses fitting close together, so as to form a circular wall. It has gates which are now never closed, and its streets are filthily dirty; and, as it lies low, in summer time it is a hotbed of fever.

The priest — The old wizards and their divinations

The priest, whom I afterwards learnt did not bear an excellent character, and who had narrowly escaped being unfrocked for his naughty ways, is the ruling spirit of the place, and seized upon us foreigners as his own particular prey. Where priestcraft is predominant, and more especially unscrupulous priestcraft, there is always unlimited superstition. And here in Antiparos we found it as our muleteer had prognosticated. They believe an old man and an old woman have the gift of prophesying death. The old man is especially clever at this, and goes hobbling about at midday, when the sun is at its meridian, to an old tower, in front of which is a little square; here, in an ecstasy, he says that he sees those dancing who are going to die.

‘Barba George,’ for they call old men Barba here, said the priest who informed me, ‘on this subject has very delicate feelings; he does not break the news to the doomed individual himself, but does it through a friend.’

People believe that these old wizards can never make a mistake — only once the old man was wrong. He saw three people dancing the syrtos in front of the tower, two of them had their hands joined after the usual fashion in the dance, the third had not; the two died, the third is alive to this day. In addition to this faculty of foreseeing the advent of the arch enemy, Death, Barba George and Kera Anna used to be adepts at foretelling the advent of pirates and at giving timely warning to the inhabitants, but this branch of their trade may be said now to be extinct; simple sheep-stealing, such as often occurs, is beneath their notice.

Dancing and song — Idleness

After a death no Antipariote will cross his threshold from sunset to sunrise, for three days at least, for fear of encountering the ghost. Taken altogether, we felt that these people were a degraded, superstitious lot, far behind many of their remoter contemporaries in civilisation and progress. It was St. Nicholas’ Day, properly so called, when we reached Antiparos. It is excessively convenient for these lazy Greeks — the eve of their many feast-days and the feast-day itself are both considered as holidays. Services were going on in all the churches and dances in many of the houses, for, being an almost exclusively seafaring lot, they deem it necessary to show St. Nicholas special honour. The people of Antiparos, after the custom of all Greek peasants, dance the syrtos and the orchos remarkably well: the latter is for two only, and has very graceful motions, after the fashion of a hornpipe: and as a very plain young man and a repulsively ugly girl danced it together the musicians played music for them on a lute and fiddle, and sang as they played, in a painfully hideous key, the praises of the young woman, who, we were told, was shortly to marry her partner, as follows:—

‘She with her attractive love and graceful air and beauty of face shall live with prudence, honour, and praise for long years with her loving spouse.’ In this strain sang the bard whilst the happy couple stepped the orchos together and looked as few English couples under similar circumstances could look — utterly unconcerned.

There is nothing attractive in the village of Antiparos; lots of octopodia were hanging up to dry in the sun in preparation for the Lenten feast; on balconies we saw red cakes drying, which are formed of the skins of grapes which have been pressed in the winepresses, and which, we were told, are sent to France to make claret with. We were soon ready to depart; but just as we mounted our mules the priest came out of his house and begged us to take dinner with him, but having already sufficiently refreshed ourselves we refused, whereupon he disappeared for a moment and came out with a morsel of fish on his fork, which I was obliged to eat, for not until we had tasted food could we drink of the excellent wine he wished to offer us to the success of our journey. And then, without regret, we started across the island to the more genial quarters of the English gentlemen who own the calamine mines here, to whose hospitality we were to be so greatly indebted.

Antiparos is not a fair island to look upon — treeless and mountainous, but covered with a superabundance of low brushwood which in certain seasons is radiant with flowers. In the centre of the island it is fairly well cultivated and covered with vineyards, but the vines are all blighted, and the Antipariotes are but idle husbandmen, and so far they have found their incantations and priestly curses of but little avail in driving away this blight, which will remain with them, I fear, till they attack the evil with more energy than at present.

Visit to the grotto

Next day we visited the celebrated grotto, and as we approached it we were obliged to traverse a wilderness of stones. It was on his visit to this grotto that Tournefort’s mind was exercised by his favourite theory, the vegetation of stones. But though it is nearly two hundred years since his visit I fancy the stones have progressed but little in the vegetable direction — they are fearfully hard still and unpleasant to walk upon.

Appearance of mouth

The entrance to the grotto is about four miles from the village, and is a curious semicircular hole, about 100 feet long by 60 high, at the top of a hill, just under 1,000 feet above the sea-level; gigantic stalactites guard the entrance, lifelike and terrible. No wonder the natives look upon this cave — katafí gr, as they call it, a name common to most caves into which you descend (katafévgo gr) for refuge — with superstitious awe, and before entering it many think it advisable to let off a gun, so as to drive away any ghosts or hobgoblins that may be about. In one corner of the entrance is a little church, dedicated to St. John the Theologian, where they hold a panegyris once a year, and where shepherds sleep occasionally, and hear strange noises rising out of the cave, which terrify them exceedingly; for this, say they, is one of the entrances to Hades. A herdsman who chanced to be with us asserted that he and another man once passed the night in this church and heard great stones falling on the roof; they went out but saw nothing, yet all night the stones went on falling on the roof, so that they could get no sleep, and passed their time in crossing themselves and praying to St. John. Personally I felt much more as if I was about to enter the grotto of Thetis on the day of the marriage of Peleus; so much for associations — under different mental impressions they vary exceedingly.

Traces of antiquity

Just inside the entrance is a walled-off enclosure, where some hundred or so young kids were bleating and sporting. Just over the entrance wreaths of wild capers and other aromatic shrubs hung gracefully down. It is indeed a wild, enchanting spot; it must have been well known to the ancients, though no mention of it is made, for there is an incision on one of the stalactites from which a tablet has been removed, and on a rock to the left is an old inscription beginning thus: Epí Krítonos oíde ílthon gr, and then what appeared to be a list of names: this was all the trace of antiquity we could see. Inside there was none, and I should much doubt if any ancient Greek, unless he was one of the deities of Olympus, ever ventured to enter this yawning abyss.

Perils of the way — The illumination and effect — Popular dread — Curious belief

Now we were ready to descend; after going down a gentle slope for some thirty feet we reached an aperture four or five feet across, and here our difficulties began, and ropes had to be brought into requisition. It is not the pleasantest of all sensations to be dangling in the air over an abyss, the depth of which you cannot measure by the uncertain light of your torch, and to be solely dependent on your ability in holding a rope which is tied to a stalactite for your safety. Down, down we went, descending three difficult places by ropes and two by ladders until we were safely landed in a perfect sea of stalactites and stalagmites of dazzling beauty. We had brought with us a large quantity of dried brushwood (frígona gr) with which to kindle a light, and by this means we were able to penetrate with our eyes the labyrinth of sparkling chambers. No wonder the timorous Greek recognises in this cave the palace of his unearthly Nereids and deities belonging to another world; no wonder they tell stories of strange singings and dancings which are heard to be going on below: the shadows cast around us by our torches as we descended were enough to create all sorts of ideas in superstitious minds.

Here and there holes were pointed out to us which, said one of our men, no human being, to his knowledge, had ever penetrated, being too narrow; but a tradition exists that a goat put in here in about two hours’ time will turn up at a small church dedicated to the archangel Michael. We heard exactly the same story about the cave at Thermiá, so we did not give it credence, and certainly did not intend to test the veracity thereof.

The hall — Resemblance to a church — M. de Nointel’s Christmas mass

This vast hall, which we had now reached, right in the heart of the mountain, is seven hundred and twenty feet long, six hundred and seventy eight wide, and three hundred and sixty high, and resembles some lovely cathedral sparkling with gems, the dome of which is supported by elegant pillars of exquisite workmanship. Stalactites surround the edifice like statues of saints in niches, and stalactites in rows at one end remind one of an organ. It is not surprising that the idea of sanctity was suggested to the minds of the first modern travellers who descended here. At one end of this vast temple, screened off by stalactites, is a natural sanctuary with a ready-made altar, and at the end of it is a sort of pyramid which looks as if it were made of cauliflowers of marble. Two pillars in front of this were broken off by M. de Nointel to serve as a table for the celebration of his midnight mass in 1673; on the base of the pyramid are carved the following words:—

Hic ipse Christus adfuit
Ejus natali die mediâ nocte celebrato
MDCLXXIII.note

This huge stalagmite is twenty-four feet high and twenty feet in diameter at its base, and beside it are rows of smaller stalactites, white and sparkling in the fitful light.

His retinue

M. de Nointel was the French ambassador at the Porte, and a great archaeologist, who travelled about and enriched the Paris museums in days when priceless gems were to be had for the trouble of taking. Out of some strange caprice he chose to pass three Christmas holidays in this grotto, accompanied by five hundred persons — his domestics, merchants, corsairs, timid natives who were bribed by largesses — any, in fact, who were willing to follow him.

It must have been a most impressive sight, that midnight mass in the bowels of the earth. A hundred large torches of yellow wax and four hundred lamps burning night and day illuminated the place, and men posted in every available space, on stalactites and in crevices all the way to the entrance, gave notice by the waving of their handkerchiefs one to the other of the moment of the elevation of the host, and at the given signal explosives were let off at the entrance of the cavern, and trumpets sounded, to herald the event to the world.

Their names

M. de Nointel passed the three nights in a small chamber close to the altar, whilst his friends scattered themselves about The great difficulty was to provide food and water for so many individuals, as the indefatigable ambassador was determined to wait here for three whole days. Luckily for them a spring of fresh water was discovered inside the cavern; how they provided food for such a multitude we do not know. The suite doubtless found it exceedingly difficult to pass the time in this imprisonment, so we are not surprised to find that they amused themselves by writing their names on the walls and on the pillars with firebrands. It is curious to see how fresh and clear these names have remained after the lapse of more than two centuries.

King Otho again

A further but uninteresting descent of about eighty feet can be made beyond this hall, where all the most energetic travellers have penetrated and written their names, and amongst others Otho, the first king of the Hellenes.

The ascent

We spent so long in examining the place that our stock of brushwood was nearly extinguished, and we were nearly choked with the smoke; so it was considered time to retire. Moreover our guides, and old Zeppo in particular, of whom more anon, grew greatly alarmed at the denseness of the atmosphere, and prayed us to be gone. The ascent was no easy matter, but it was accomplished with the loss of a few buttons and the receipt of a few bruises, and then we were in a condition to enjoy immensely the excellent luncheon which was prepared for us at the top.

Our offering to St. John

The remains of our candles were burnt by our attendants in the chapel of St. John the Theologian, ‘because,’ said they, ‘he has to-day preserved us in the evil hour.’

NOTE. On the Prehistoric Remains of Antiparos.

On ascertaining the existence of extensive prehistoric remains at Antiparos I felt that it would be a satisfactory spot for making investigations — first, because during historic times we have hardly any reference to the existence of a population here; in fact, the only reference that I can find to Antiparos under its old name of Oliaros is in an obscure author, Stephanos Byzantinos, who tells us that ‘Oliaros, one of the Cyclades, about which Heraclides, of Pontius, in his description of the islands, says, “Oliaros, a Sidonian colony, is distant from Paros nine stadia.”’ This notice gives us a possible solution of the vexed question as to who these inhabitants were; they may have been early Phoenicians. The existence of calamine in this island may have been known to them, and have attracted large numbers. Only a few years ago calamine mines have been opened here; whether calamine and its properties were known to the Phoenicians it is impossible now to say. I could find no trace of any ancient works here, but they may have taken their mineral from near the surface and have left no trace of holes. Beyond a Venetian fortress and the present wretched village, the inhabitants of which are chiefly descended from reclaimed pirates, and a few houses near the above-mentioned mines, there are no traces of habitations on the islands at all; certainly nothing of Hellenic work.

Excavation and discoveries

Secondly, I was induced to dig at Antiparos because I was shown extensive graveyards there. Of these I visited no less than four on the island itself, and heard from natives of the existence of others in parts of the island I did not visit. A rock in the sea between Antiparos and the adjacent uninhabited island of Despotiko is covered with graves, and another islet is called Cemeteri, from the graves on it. The islands of Despotiko and Antiparos were once joined by a tongue of land, which was washed away by the encroachment of the sea on the northern side; and in the shallow water of the bay, between the islands, I was pointed out traces of ancient dwellings, and with the help of a telescope — that is to say, a can with a glass bottom, which the sponge fishermen use here to see the bottom of the sea — I was able to discern a well filled up with sand, an oven, and a small square house. It would be interesting to compare these with the prehistoric houses found at Therasia and Santorin by the French School at Athens and with that on Salamis. Unfortunately the ruins were too much covered with seaweed for me, with the rude appliances at hand, to form any opinion or take any measurements. A clever fisherman, who knows every inch of the bay, told me that pottery similar to that I found in the graves was very plentiful at the bottom of the sea near the houses.

It is on the slope of the mountain, about a mile above the spot where the houses were, that an extensive graveyard exists. It is not unlikely that the submerged houses form the town of which this was the necropolis.

Lastly, I was further induced by the fact that the adjacent island of Paros was a great centre for settlements in all ages, owing to the marble quarries, from various nations and languages; but Antiparos had the advantage over Paros for excavating, owing to the non-existence of historic remains, so that we could start with a fair supposition that the extensive graveyards belonged to a period prior to history.

During my stay at Antiparos I was assisted in everything by the kindness of my friends the Messrs. Swan, who conduct the calamine mines on the island, and with the aid of their workmen I opened some forty graves from two of the graveyards. One of these cemeteries — namely, the one over the submerged houses already referred to — was greatly inferior to the other, in the character of the graves themselves, and in the nature of the ‘finds’ therein, though they all belonged to the same class of workmanship.

First, we will speak of the graves themselves. Most of those in the poorer graveyard were very irregular in design, some oblong, some triangular, some square; they generally had three slabs to form the sides, the fourth being built up with stones and rubbish. There was always a slab on the top and sometimes at the bottom of the grave. They were on an average three feet long, two feet wide, and seldom more than two feet deep. In every grave on this western side we found bones, chiefly heaped together in confusion, so much so that it seems impossible that the bodies can have been buried even in a sitting posture; and most graves contained the bones of more bodies than one. In one very small grave, so small that to get the remains of two people in they must have cut up the limbs, we found two skulls so tightly wedged together between the side slabs that they could not be removed without smashing them; from this we may possibly infer that the flesh had been removed in some way before interment, differing essentially from what Dr. Schliemann found at Hissarlik, where, he says, ‘all prehistoric people who succeeded each other in the course of ages on the hills of Hissarlik used cremation of the dead.’ This at once argues a great difference between the prehistoric inhabitants of Hissarlik and Antiparos. In the graves in the cemetery to the south-east of the island I found only one body in each; they were considerably larger and better built; some of them had graves beneath, and in every case a slab or pillow on which the head was rested. One graveyard was essentially inferior to the other in point of wealth and advance in art, yet the nature of the ‘finds’ in each was the same.

I will, first, discuss the marble ‘finds’ in these graves. In the poorer graves I found the rudest representations of the human form in marble, which somewhat resemble a violin, both of which were in one grave and probably meant to represent man and wife. In one grave here I also found some flat round bits of marble, which I threw away as mere pebbles at the time, but after-consideration makes me inclined to believe that they were intended for the same purpose.

Secondly, the cemetery to the south-east. The representations of the human form were certainly better, and show considerable advance in artistic skill; they have apparently been made by rubbing the marble with stone, so as to leave the nose and eyes.

There is always special attention paid in the female figures to the vulva triangle, doubtless pointing to a worship of procreative power; and in one figure found here the idea of the sitting posture is cleverly given, and there is a successful attempt to give the roundness of the calves and limbs. Two similar figures I got from Paros, perhaps indicating a further advance; the one with pointed legs I take to be a man, by comparing him with a similar figure in the British Museum. From Amorgos I got a still more advanced specimen of these quaint figures, being a group of which only is left the trunk of a woman’s body, with the arm of another person round her back, probably a further representation of man and wife. In the museum at Athens there exists one of these figures of wonderfully advanced execution; it represents a man sitting in a chair playing a lyre, and is really a work of fair execution, but they have always the same curious pointed shape of the head, and unnaturally long neck; and it is puzzling to divine why, when they could round and finish off other parts of the body, the head was invariably pointed like the blade of a stone implement. In some graves I found marble legs all alone, in another a headless silver figure covered with so heavy an oxide that the form was almost destroyed; they probably must have had some religious purport, ex voto note or otherwise; and from the excess of female figures over male it is presumable that the people were worshippers, though not exclusively, of some female deity.

Besides the figures there were a good many other marble things in the graves; large marble bowls, with vertical holes for suspension, are frequently found in similar graves in the Cyclades, and are called lichnária gr by the natives. One that I found in a grave at Antiparos had a collection of shells from the seashore at the bottom of it, evidently put in at the time of burial as an offering to the dead.

I found also several marble plates well rounded, and with an idea of ornamentation in the rim round the edge, another dish with bits of marble left on the edge for ornamentation, and a neatly made phial with a lip to pour out of. Marble, of course, is a speciality of the Cyclades, and especially so of the neighbouring island of Paros, and doubtless was an object of commerce to these very people; so we need not be surprised at the skill displayed in working it.

We will next discuss the obsidian implements which I found. In the poorer graves in the first cemetery there was not a trace of volcanic glass implements, whilst in the richer ones obsidian flakes or knives were very common; but here again I found no arrow-heads, which occur in great quantities in other places where obsidian implements are found in Greece. In Antiparos the inhabitants had their obsidian close at hand, for a hill about a mile from the south-eastern graveyard is covered with it. I take it that the graves must date from the very first introduction of the knowledge of making these instruments, as there were none in the poorer graves, and flakes only in the richer ones.

Obsidian, of course, is found in abundance in other parts of the world, and old graves on continental Greece produce many similar specimens. Obsidian cores come from Hungary, Mexico, Terra del Fuego, &c. Cerro de Navajos is an obsidian hill in Mexico, formerly the Sheffield of that country, where they made all their knives prior to the Spanish invasion. Quantities of obsidian implements are picked up now in the fields around there. When Cortes invaded Mexico he found the barbers of the Aztec capital shaving the natives with razors of precisely the same nature as the obsidian flakes I found at Antiparos.

The art of making them has perished, but the theory is plain; any maker of gun flints could do it. The Indians still have a plan of working obsidian by laying a bone wedge on the surface of a core and tapping it till the stone cracks; their productions are exactly similar to the flakes I found in Antiparos, as I have certified by comparing them in the British Museum.

In the next place I found a considerable number of metal ornaments in the graves at Antiparos. I have in my possession a narrow twisted torque of silver with a large percentage of copper, rings of silver with the same oxide on, as certain rings found in Etruria, which cuts like horn, a band of bronze with about seventy-five per cent of copper in it, and covered with an incrustation of red oxide and green carbonate of copper, and that little silver figure I mentioned above, with a thick incrustation of chloride of silver; thus giving us silver, copper, and bronze in use at the time of these graves.

Lastly, we will treat of the pottery, which, after all, is the most important item, and demands our chief attention. Pottery such as I found at Antiparos is now for the first time associated with the marble figures and marble household utensils, thus giving us some little further insight into the advance the people who fashioned these figures had made in domestic art. On none of this pottery is there the faintest trace of writing or inscriptions, thereby suggesting that the people were not Phoenicians or Sidonians, as the legend says, for most Phoenician remains have traces of inscriptions on them.

In the poorer graves we seldom found anything else but pottery: it is all of a rude character and frequently incised with rude patterns. The vase shaped like a sea urchin is covered with a sort of herringbone pattern, and stands about a foot high.

The pattern is common on very early Hellenic glass, and is the same as what we often see on ancient British vases. Most of the vases are very true, too much so to be hand-made, and consequently we may presume that many of them were turned on a potter’s wheel There is no trace, however, of a pattern from animal or vegetable life on these vases, all being herring-bone or criss-cross; this would place our pottery anterior to that of Hissarlik, on which we see attempts at the representations of eyes, noses, and breasts.

The clay is very poor and very slightly baked; much of it is black inside, as if the pots had been dried in a closed place, so that the smoke has penetrated the clay. Then, again, we have frequent specimens with bits of marble in the clay to prevent it contracting. As to shape, the specimens are very varied: there were lids without their bottoms, and frequent vases with a rim for a lid which was missing; most of them had vertical or horizontal holes, through which a string had been passed for suspension. noteOf course no importance can be attached to the following facts, but it is worthy of remark that in a cavern in Andalusia a fragment of a vase, now in the museum of St. Germain-en-Laye, was found with vertical tubular holes for suspension exactly like some I found at Antiparos. Similar ones have been found in Breton dolmens, and in the museum of Nordiske Oldsager there exists a vase found in a Danish barrow, covered with a lid, and having on each side corresponding perforations through which strings could be passed, exactly like one I found in the richest grave I opened in Antiparos. Curiously enough this grave was the only one I opened in which I found no trace of bones. I thought that perhaps traces of cremated bones might be found in the earth which filled the vase, but there were found to be none existing, and the earth had evidently made its way into and filled the pot through a crack in the side.

A vase in the British Museum from Forth Daforet, in Anglesea, has exactly the same pattern on it as one I have, and bits of marble, or quartz probably, in the clay to prevent contractions are very commonly found in ancient British vases. These points are merely speculations of course, and prove nothing, but still they are curious as prehistoric coincidences.

One further point with regard to this pottery I must mention, which perplexed me considerably at the time. About two hundred yards from the poorer graveyard I opened a small isolated grave, evidently that of a child; in it I found a lamp and a mug of much more recent date, probably at the most three centuries B.C. The grave was formed in exactly the same way as the others, and the only solution to the problem is this, that a child died on a boat which was storm-bound in the harbour, and was buried here, the materials and method for making the grave being taken from the neighbouring graveyard. Even now barques are frequently stormbound down there, and wait for weeks for a favourable wind to take them to their destination. With regard to a skull note I brought home from a grave in Antiparos I fear nothing can be proved from the study of an isolated specimen; suffice it to say that it is brachycephalic note, an unusual circumstance for skulls found in Greece; and in other ways this skull differs entirely from those hitherto found there. By comparing several of the skulls some conclusions might be arrived at, but, of course, this would present difficulties.

Difficulty of assigning date

Nothing can be decided without the aid of geology as to the dates of these graves; but with the aid of geology something might possibly be done, and it would turn on two points. First, as to the time of the submersion of the houses at Antiparos by the encroachment of the sea, which has evidently been brought about by the wearing through of the narrow slip of land between Antiparos and Despotiko; and secondly, as to the date of the first great convulsion of nature which changed Santorin from a lovely island, called i Kallisti gr, into a mass of pumice.

Argument from analogy of remains at Santorin

No tradition or allusion to this stupendous event is made by Herodotus or other writers, and Herodotus gives us the traditions of Santorin as far back as, the sixteenth century B.C. M. Fouqué, the French geologist who went to Santorin to study the recent eruption, stated it as his opinion that the first convulsion took place twenty centuries B.C. Tradition, by its silence, and geology, by its surmises, combine in placing this eruption before the sixteenth century, and the ‘finds’ of the French School in Santorin and Therasia were of a date prior to this eruption, for the prehistoric villages were covered with the layer of pumice which resulted from that eruption, which in its magnitude must have equalled the recent calamity in the Sunda Straits.

Now, with the one exception of marble, my ‘finds’ at Antiparos are inferior in artistic merit to both those of Santorin or Hissarlik, and hence doubtless anterior, for it can hardly be supposed that a knowledge of making superior pottery existed on one island and was unknown on another so close to it as Antiparos is to Santorin, especially as M. Fouqué proves that there existed considerable commercial intercourse between these islands.

By the contemplation of the vast population which inhabited the islands of the Aegean Sea, we are carried back into the remotest antiquity; and a vast population it must have been, for every island is full of these graves. In our travels we found many of the marble figures and bowls in the peasants’ houses, which they had found whilst digging in their fields; but from observation I may state that the great centre of this population was Paros, for the eastern side of the island is a perfect necropolis, whereas the richest ‘finds’ and the best designed figures have come from Amorgos, and the rudest ones I have seen are those I found at Antiparos. I am convinced that a further study of this subject under a more vigorous system of excavation than I was able to bestow on it would result in many interesting facts becoming known about this primitive race of mankind.

2. Zeppo’s Story.

Fishing in Greek waters

I had been opening the graves of the prehistoric inhabitants of the island of Antiparos for some days, and was getting weary of this sexton-like kind of life; accordingly, when St. Simeon’s Day broke fine and cloudless, as February days will do in these parts, and when my grave-diggers refused to work, it being a saint’s day, I determined to spend my compulsory holiday on the sea.

A day’s fishing here amongst the Greek islands has many novel charms; new species of fish, new methods of catching them. And then the mongrel companion of my sport was exceedingly novel, too. Zeppo was his name, and Zeppo had a wonderful story to tell, the substance of which I already knew, but my friends told me to get Zeppo to tell it himself, and they assured me that I should never forget it.

Zeppo’s appearance

He was a handsome man, somewhat over fifty, with grizzled hair, and wore the wide, blue, baggy trousers of the Greek islanders, which wabble between their legs like the stomach of a goose; he wore on his head a red fez with a long blue tassel, and as he sat at the stern, holding the sail in one hand and the rudder in the other, I wished I had been a portrait painter, his appearance was so quaint. I knew his character well, for he had been our factotum for days past, knowing, as he did, every inch of the island. He had guided us to the graveyards where treasures were to be found; he had carried a pick and probed the ground for the gravestones, but when these were removed he invariably decamped, for he admitted to a dread of skulls and bones. Then he would light a fire of brushwood at a respectful distance and smoke a cigarette; nothing would induce him to come near the grave again. Zeppo was essentially lazy, highly superstitious, and not ashamed to admit his fear. He told me his father had been a pirate, but when the profession grew precarious he had wisely given it up, and settled at Antiparos as a vendor of foreign goods (principally smuggled) at exorbitant prices to the peasants, which trade his son and heir carried on with equal success. On his mother’s side Zeppo boasted of Turkish extraction; his name is Italian, as is often the case with the Greek islanders, so Zeppo is in every sense of the word a mongrel — a cringing coward, very cunning, and highly amusing. His great forte is fishing, and in his capacity of fisherman he is looked up to and consulted by all his neighbours.

Explanation of locality

To understand the following narrative it will be necessary to look at the map to see exactly the lay of the land, or rather the water, in these parts. Antiparos is the small island to the west of Paros, from which it is separated only by a narrow strait. It is a wild, barren island which knows no law. Even now, if the profession of piracy is virtually extinct, marauding is not, as the goatherds know full well, to their cost.

Despotiko and Strongylo

On the opposite side of the island to the village of Antiparos, about two hours on muleback over the mountains, are a few scattered houses gathered round the calamine mines. Here we were staying, close to our graveyard, and here Zeppo has his store and dispenses his goods to the miners. Separated from Antiparos by another narrow strait, which swells out into an excellent harbour just below these houses, is another island, Despotiko by name. This is four miles across, very hilly, and covered with brushwood, being let to two herdsmen for eighty okes of cheese and one kid apiece per annum, that is to say, about £8 sterling. Beyond this island of Despotiko yet again there is another small round island, called Strongylo (Stróngylo gr) separated again by a narrow strait, and only visited in the summer by a stray goatherd in search of pasturage for his flocks. We sailed past it one day with Zeppo, who trembled like an aspen leaf at the sight of it, for his recollections of it were gruesome. Thus we have a chain of islands before us — Paros, Antiparos, Despotiko, and Strongylo. The two latter islands are fair specimens of the numerous rocks in the Aegean Sea which nowadays are never visited except by shepherds. Yet Despotiko had its inhabitants in ancient days, for there are tombs thereon, and I excavated the foundations of a temple on the north-east corner.

On Despotiko live two brothers, Andronico and Stefano; they have a mandra or hut, where they look after their flocks. They are the sole occupants of this island, and the only other building besides their hut is a little Byzantine church, the remains of a monastery which at one time was kept up by the women of Antiparos, who went across in turns to sweep and garnish it; but since Zeppo’s adventure a year ago none will go near it, and it is fast falling into ruins.

Octopus-fishing

Zeppo had now lowered the sail and was eager for the fray. We were to begin by catching an octopus or two, at which sport Zeppo is unusually clever. He stood in the bow of the boat in a round hole prepared for the purpose, with a tin can with a glass bottom in his hand; this he inserted into the sea, so as to be just below the ripple, and thereby got an excellent view of all that was going on at the bottom. He knew well the haunts, or houses, as he called them, of the octopodia note, and as soon as he saw one through his glass he lowered his bait, and induced the monster to leave his lair. When it was sufficiently clear of the bottom not to be able to make use of its feelers, Zeppo let it have the bait, and soon the wriggling, writhing creature was landed in the boat. Zeppo was delighted. He took his prize in his hands, bit it on the neck, and out gushed a black stream of disgusting matter like that which comes from the cuttlefish, and gets for it its Italian name of the ‘inkpot.’

The octopus writhed and wriggled for hours at the bottom of the boat; it changed colour, like a chameleon, from brown to red, and red to blue, and died exceedingly hard.

‘Panagía mou!’ note gr said Zeppo when he saw my surprise, ‘if you put a dried octopus into water a year after its death the muscles would wriggle again.’

In Lent everyone eats octopodia in the Greek islands. It would be Lent soon, and as we drew octopus after octopus into the boat Zeppo’s spirits grew high.

Zeppo begins his story

I thought my time for probing him about his story was come; like his octopus, I had got him clear away from the bottom, so I held out to him a bait.

‘Zeppo mou gr good thing there are no pirates here nowadays,’ I began.

Zeppo whistled a little, and then broke off into the favourite boatman’s song in these parts about a wounded partridge, as if he had not heard me. So I repeated my remark. Zeppo was now busily preparing an iron ring to fix at the end of his trident (kámax gr) for pinna-fishing; he looked up stealthily, and remarked slowly and with emphasis:—

‘Don’t believe them if they say there are no pirates now.’

I laughed him to scorn, and suggested how the British ship ‘Cygnet’ had cleared these waters of such vermin ten years ago, and thereby I made him clench the bait.

Efféndi,’ note he exclaimed eagerly, ‘I’ll tell you what happened to me last year over there in Strongylo, and then tell me if you think our shores are free.’

Zeppo was now wriggling at the end of my line.

‘Let’s catch a few pinnas first,’ I said, not wishing to appear too eager. So Zeppo rowed us to a shallow part he knew of as a good arena for this sport, and after scraping the bottom with his iron ring at the end of the trident he soon brought up several of the long, red pinna shells, the contents of which made us an excellent scallop that evening for dinner.

‘Well,’ said Zeppo, now volunteering his story, ‘last year, about this time, I went across to Despotiko to shoot a few partridges, and I walked up the hill yonder with my gun. After some sport I met the herdsman Andronico, and had a chat with him, so that it was getting late when I returned to the shore, and, as bad luck would have it, a heavy northern gale had set in, and I dare not cross to Antiparos that night.’

Andronico’s mandra and the church

I laughed a little, and assured Zeppo that if there was a ripple on the water he would be alarmed, and then I hoped that he passed a good night in Andronico’s mandra.

‘No,’ said Zeppo, ‘unluckily I didn’t; the mandra is small enough, and both the brothers were at home that night. So I thought I would pass the night in the church by the sea yonder’ — with this he pointed to the church I mentioned above, and I applauded his choice, for certainly the interior of Andronico’s mandra is anything but an inviting resting-place. There is a bed in the corner, consisting of a cloak, or goat’s skin chlamys, thrown over some sticks; the floor is mud, there is no door or window, the wind whistles through the stones, and you cannot stand up straight for fear of getting mixed up with the articles of husbandry that are concealed in the roof. Outside is an oval enclosure for the flocks, and the stench is insupportable. I have been threatened with a night in a Greek mandra myself, but, like Zeppo, I have preferred a church. The church in question is close to the shore, and is surrounded by ruined cells from which the monks have long been driven; inside it is very mean, having a mud floor, no seats, and a wooden screen covered with a few sacred pictures of the Greek ritual, behind which is the bema, or holy of holies, where the priest celebrates those mysteries which must be veiled from the eye of the people.

‘It was growing dark,’ continued Zeppo, ‘when I entered the church. I lit a light in the oil lamp before St. Michael’s picture, I said a prayer to the archangel to protect me, and then lay down to rest.’

Zeppo, huddled up in a corner, with a stone for his pillow, could sleep very well, I knew, so as yet I felt no pity for him.

Zeppo’s night therein

‘Not long after sunset,’ continued Zeppo, now warming to his subject, glowing with excitement, and using his hands and arms to express his earnestness when words failed him — ‘not long after sunset I heard men’s voices from the seashore,’ and he pointed to the spot, which was not twenty yards from the church, ‘and I became aware that a boat was being drawn up on the beach; then I distinctly heard men coming towards the church, laughing and talking loudly, for they little thought anyone was within earshot. I began now to wonder what sort of men could be coming to deserted Despotiko at this time of night, and, fearing their object could not be a good one, I extinguished the light and crept behind the wooden screen, so as to be out of sight. Presently three men entered the church; they were Naxiotes — I could tell by their accent — and all the world knows that the men of Naxos are thieves. A horrible dread seized me. “They have come to steal some of Andronico’s goats; if they find me I am lost.”’

Here poor Zeppo manifested such great agitation at the recollection of his terror that he trembled from head to foot, crossed himself violently, and lit a cigarette. My companion had all the cunning of a periodical about him, which doles out its stories in instalments by the month and leaves its readers in suspense.

We fish with dynamite

‘We must fish a bit now; I will tell you the rest afterwards,’ he said. ‘Let us try dynamite.’

I involuntarily started at this suggestion; but knowing the habits of these lawless Antipariotes I merely suggested —

‘Dynamite indeed! Why, what would the demarch say?’

‘The demarch is miles away, effendi; and if he was here would enjoy the sport as much as ourselves.’

I afterwards found this was true enough, and, being curious, I allowed Zeppo to continue his nefarious sport. We rowed quietly into a little bay with steep cliffs rising sheer out of the water. Zeppo landed; he cautiously watched his opportunity for some time, and then threw in his dynamite cartridge, which forthwith exploded, and the sea glittered with the corpses of small fish. We gathered them in with our appliances — Zeppo’s was merely a piece of brushwood at the end of a long reed, mine was a hand net fixed on to a forked vine-tendril. With these we soon collected a basketful of small fry, like whitebait, and Zeppo chewed some of them and threw the bits into the sea, promising to return in the evening and kill larger fish with dynamite, which would then have collected to feast on the remains of their lesser brethren.

Zeppo and the robbers

‘Well, Zeppo, how about your friends in the church?’ I now suggested. ‘I suppose your fears were groundless?’

Efféndi gr !’ cried my companion with vehemence; ‘that night was nearly the death of me; there I sat shivering in a corner of the bema, and listened to their plans. As soon as it was dawn they were going to dress themselves in long black coats, black masks, and horns on their heads. Thus disguised they were going to terrify Andronico or his brother — whoever was tending the flocks — seize as many of their goats as they could, and sail back to Naxos. Meanwhile they lay down to sleep, and I peered out from my retreat, hoping to make my escape and warn Andronico, for no one knew better than I how easily terrified he would be by this device — there is not a goatherd in all the islands who sees more Nereids and hobgoblins than he; but my courage failed me, and I thought it best to remain where I was, and then they might go without observing me. But oh, what a night I spent! No sleep, no rest, nothing but a vague dread of the morning and the coming light. The three men slept for some hours, and I prayed hard to the Panagia, and St. Michael, and all the saints to protect me. At length they awoke, and prepared to put on their disguise. I heard in the distance the tinkling of the bells on the goats, and I heard, too, Andronico playing his bagpipe, which sounded prophetically mournful this morning. Yet still I hoped that my danger would soon be over; whilst they were stealing the goats I would hurry to my boat and be off. Imagine my horror, effendi, when one of the men suggested looking behind the tempelon to see if the priest had left anything worth stealing. I crouched down to look as if I was a bundle of clothes. I buried my head in my knees, but all in vain; the fellows saw me, and dragged me out more dead than alive into the body of the church, and sat down to decide on what to do with me. I swore by all that was holy not to betray them — I even swore in my terror to aid them if they would only spare my life; but the wretches merely laughed and kicked me, calling me a spy, a traitor, and horrible names which made my blood run cold. Two of them voted for despatching me at once, saying that “dead men tell no tales,” but the third, a more humane man, opposed them, and said that “murdered men brought fellows to the gallows.” So they quarrelled for a while, and

I-----' here Zeppo’s voice forsook him, and he fell to trembling again, and found it necessary to light another cigarette.

We have our lunch

We felt hungry by this, so suggested that we should land and have our meal, and then I would hear the rest afterwards. Meanwhile I got my valiant companion to spear me with his trident some specimens of the sponges which cover the bottom of the sea here; they are like lumps of coal adhering to the rocks, and oh, how they stink! We felt as if we could never again wash with one; slimy horrid things, out of the pores of which oozes a putrid-smelling liquid. The sponge-fishers jump on them on the rocks to rid them of this horrid substance, and then cleanse them thoroughly before drying them and sending them off to Europe. Zeppo is an excellent hand at spearing sponges with his kámax gr, and sea urchins, too, with a long split reed, which he fixes with great precision into the animal and brings him up. Fishing in Greek waters requires great practice and skill; fly fishing, I thought, would be tame after it.

Armed with sea urchins, whitebait, and a basket of provisions, we put into a little cove, where the volcanic rocks had formed fantastic arches, and where we were sheltered from the wind. Zeppo lit a fire with sticks, threaded a lot of whitebait on to a bit of reed, and proceeded to fry them on the ashes; but when fried he insisted on dipping them into the sea to cool them and give them a relish, of which we did not approve. We ate, drank, and smoked well, and thus fortified, I thought Zeppo would be better able to continue his story.

What they did with Zeppo

‘So they did not kill you after all?’ I remarked.

‘Kill me, effendi! better that than what they did.’

‘Good gracious, Zeppo! I should have thought they could not have treated you worse than to cut your throat.’

‘Listen, effendi,’ rejoined he with eagerness; ‘they bound my hands and feet so that I could not move, and then went out of the church to consult on my fate.’ The recollection of the suspense of this moment nearly overcame Zeppo again, but after a moment or two of silence and the formation of another cigarette he recovered himself and continued:—

‘They came back very soon, and two of them leisurely put on their horns’ — Zeppo shuddered as he recollected this horrible fact — ‘and the third, pistol in hand, was left to guard me in the church. “If you utter a sound I will blow your brains out,” he said, and you may be sure I was quiet enough. Presently I heard a shriek of wild terror, and I knew well that Andronico had rushed away from the horrible phantasms. Then there came the piteous cry of kids being carried from their mothers by the ruffians down to the boat. They were half an hour away at least, and then, having got as many animals as they could carry, they returned to the church, and I fell to trembling again, believing that now certainly my last moments had come. The diabolical fellows with their horns seemed to me to have come up straight from Hades. I am sure when I see Charon himself I shall feel less terrified. I could not answer them when they asked me from whence I was and how I had come here. I simply indicated where my boat was with a nod of my head, and they had already appropriated my gun. Naturally they were in a hurry to be off, and so they dragged me after them in an agony of terror. They drank a glass of raki all round, and then threw me into the boat. Of course I now felt sure they were going to drown me out at sea, where my body would tell no tales, and I hardly noticed them as they tied my poor little boat behind their caïque. I never saw it again after that day,’ he sighed, ‘and it was twice as smart a boat as this one,’ and he looked disparagingly at the clumsy tub which was riding quietly at the end of the painter a few yards from us.

‘On reaching the caïque they threw me down amongst the kids, and there I lay for a couple of hours, hardly aware that we were sailing rapidly through the water. I thought of all my misdeeds, and I prayed the Panagia to intercede for me. I thought of my old wife, and how she would tear her hair and beat her breast at the lamentations that she would hold to commemorate my decease.’

We find some seals

This was too much for Zeppo; he wept copiously at the recollection of his peril. Though sorry for the man, I could hardly restrain a smile, but wishing to hear him to the end I refrained, and suggested a temporary diversion in favour of fishing. We gathered up our crumbs and got into the boat, this time directing our course to a deep cave or grotto, up which the sea runs nearly 100 feet deep into the volcanic rock. The passage was very narrow, only just room for the boat to pass. The colouring was lovely, reminding me of the blue grotto at Capri, and just below the water line the rocks were covered with gaudy sea lichens, red sponges, and corals of rich beauty. Presently we heard a noise from the upper end of the cave, and Zeppo whispered, ‘Seals.’ He stood in the bows with a dynamite cartridge in his hand ready for execution, but the seals heard us too soon and came snorting and dashing past us before Zeppo had time to ignite the fuse. We went up to the end of the grotto and found their bed on the shingle still warm, and the smell horrible. I could not help thinking how kind that goddess must have been who brought Menelaus and his men ‘sweet smelling ambrosia’ and put it under their noses when they were lying in ambush in fresh seal-skins.

Zeppo’s equilibrium was again restored. So I ventured to question him further about his terrible sail with the kids, in momentary expectation of being thrown overboard.

‘It must have been over two hours,’ he continued, ‘before we ran under a cliff, and they hauled me out of the bottom of the caïque, trembling and more scared than ever. They undid my cords and lowered a boat, into which two of them jumped, calling upon me to follow; but, what with being tied so tight and what with fear, my legs refused to carry me, and the captain gave me a kick behind, which hurt me very much, but had the effect of sending me into the boat; then they rowed me to shore, and I soon discovered that they were taking me to Strongylo. “By the holy Panagia!” thought I, “what are they going to do with me here? kill me and leave my remains on the shore, where, perhaps, nobody will find them for months? I may never get buried at all,” I thought, “and my spirit will wander about and drive my wife out of her wits,”’ and here Zeppo again shed tears at the prospect he once had of becoming a ghost.

‘But no, this was not their intention. They almost threw me on shore in their hurry to be off, and hurled a loaf of bread after me, saying, as they did so, “Good day, brother! we shall be far enough before anyone comes to release you from Strongylo.”’

‘I sat down on the beach, dazed and bewildered; I saw the caïque unfurl her sails and round the corner of Despotiko, with my boat in tow, and through thankfulness at being rid of my tyrants I did not realise that my position was anything but an enviable one. I was alone on Strongylo, without a boat, without a gun, without any means of communication with a human being. It was winter still; Andronico might not come with his flocks for weeks. I could not swim across to Despotiko — it was too far, and I knew the current was very rapid here. I knew every inch of Strongylo well, and knew that it was exceedingly barren, and at that time of the year scarcely any herbs worth eating grew there. Moreover there is not a mandra or a church on the island, and I vowed there and then to try and get a church erected to the Panagia if she would relieve me from this plight.

‘I don’t know how long I sat in this reverie — it might have been hours. But at length I was aroused from it by a downpour of rain; the north wind had given place to a Grego Levante note; and my only consolation was that my pirate friends would experience great difficulty in getting back to Naxos with their ill-gotten gains. I picked up my loaf and retired to a cave I knew of, where I had often rested when in search of quails at the season of the quail flight — in fact, I had often spent nights in Strongylo. But then it was August, and I knew that my boat was waiting for me on the shore.’

‘I remained a week on Strongylo without anything of importance occurring; every day I ate a bit of my bread, and found sea urchins, limpets, and other shell fish amongst the rocks, enough to stave off hunger, and, furthermore, it was the great Forty Days note then, so I could not wish for more. I knew, too, of a spring up on the side of the mountain, so I did not feel any discomfort on this point, and hoped now to be able to support myself till spring came and Andronico should come to my release. Every night when it was dry I lit a fire of brushwood, striking a light with two flintstones on the highest point of Strongylo, hoping to attract attention by it; but I had little hopes of this, as Strongylo is much lower than Despotiko, and Andronico’s mandra was on the other side.

‘Well, the days went by slowly enough; some bitterly cold, some wet, and none warm, and, as you see, effendi, I am not so young as I was. Twenty years ago I could have slept all night through in that cave and taken no harm; but now I began to feel suspicious pains in my limbs, and shivering fits came over me. No one can ever know how sad I felt at these times. I felt sure my wife would consider that I had been drowned; my boat would be missing, and Andronico would suggest that I had tried to cross over on that stormy night and been lost in the attempt, or else he would tell them that I had fallen a victim to those demons who had scared him so and robbed him of his kids. Each shivering fit left me weaker and more miserable; I felt sure now that I should die before rescue could come. Next day my fever grew worse; I had no bread left; I had not even strength to drag myself to the rocks to look for shell fish; and then followed a time about which my memory is hazy, and about which I would rather not speak.’

Thus Zeppo ended abruptly, and looked terribly solemn. He did not cry this time or light a cigarette; he seemed too much overcome for emotions of any kind. I felt now truly sorry for the man, and had not the heart to question him further on the subject.

Zeppo on Strongylo line-fishing — The scaros and its gallantry — Tunny-fishing

‘Let us do some more fishing,’ I suggested after a long pause, trying to rouse him from his reverie; and mechanically he gathered himself together to prepare his line, a plummet at the end, with three hooks for bait about a foot above one another. With these we caught some red mullet and other brilliant-scaled fish common to these parts, and with the effort Zeppo’s spirits somewhat returned: he told me how expert he was in fishing for the scaros, and described the same method in use now that Oppian sang of in his poem on fishing note. The scaros is a most affectionate fish, and will risk anything to save a female friend. Consequently the expert Zeppo, when he can secure a female specimen, dead or alive, of this species, fastens her to a line, and, if dead, artfully bobs her up and down so as to assume the appearance of life. The male scari rush in shoals to the rescue, and Zeppo’s companion catches these gallant fish in a net. Zeppo promised me that next time he got hold of a female scaros he would preserve her for my special benefit, but the time never came. In the mysteries of tunny fishing, as carried on in Greece, Zeppo likewise enlightened me. May is the month for this sport, hence they are called magiatiká gr, and they use for it nets with large openings and thick string. They choose a bay, and a convenient promontory, from a post on which they fasten their nets while they row out to a rock in the sea, leave a man on this rock, and return to shore by a roundabout route, carrying a string with them, by which they can pull in their net as soon as the man on the rock announces the arrival of the fish; this is the plan alluded to by Aristotle (perí zóon gr). If the market is overstocked they drive the fish into a creek by stones, and fasten up this creek with brambles, where they remain ten or fifteen days, till they are wanted.

It was too late now to go and try the dynamite again, so Zeppo just set his nets for the morrow — long ones fastened on to corks to float them, and gourds to mark their whereabouts, and we returned home.

The sequel of the story from Mrs. Zeppo

That very evening I walked on quickly whilst Zeppo was attending to his boat, and found his wife alone. She told me the sequel to his story: delirium had come on with the fever — fearful visions of horrid monsters and horrible deaths haunted his dreams. How long this lasted no one knew, but Andronico found him one day, more dead than alive, and brought him home to his sorrowing wife, who had, as she told me, indulged in the poignant grief of a Greek widow.

Mrs. Zeppo had gone through a lamentation ceremony in honour of her husband’s memory, a fearful, heartrending exodiós thrínos gr, and it had all been in vain.