Athenian delicacy, very popular as a dessert and not unlikely to please the palate of those not to the manner born. The giaourti is a sort of “junket,” or thick curd of goat’s milk, possessing a sour or acid taste. It is best eaten with an equal quantity of sugar, which renders the taste far from disagreeable. As for the other common foods of the natives, doubtless the lamb comes nearest to being the chief national dish, while chickens and eggs are every-day features of many a table. Unless one is far from the congested haunts of men, the food problem is not a serious one. That a visitor would find it rather hard to live long on the ordinary native cookery, however, is no doubt true; but fortunately there is little need to make the experiment. One other native dish deserves mention, in passing, and that is the “pilaffi,” or “pilaff,” which is rice covered with a rich meat gravy, and which almost any foreigner will appreciate as a palatable article of food.
Of the ruins and museums of Athens, it is necessary to speak in detail in another chapter. Of the modern city and its many oddities, it is enough to deal here. Rambles through the town in any direction are sure to prove delightful, not only in the older quarter which we have been considering, but through the more pretentious modern streets as well, with their excellent shops, their pseudo-classic architecture, and their constant glimpses of gardens or of distant ruined temples. Occasionally the classic style of building rises to something really fine, as in the case of the university buildings, the polytechnic school, or the national museum itself. The local churches are by no means beautiful, however. Indeed the ordinary Greek church makes no pretension to outward attractiveness, such as the cathedrals and minor churches of the Roman faith possess. Perhaps the most striking of the Athenian houses of worship is the little brown structure which has been allowed to remain in the midst of Hermes Street, recalling the situation of St. Clement Danes, or St. Mary le Strand in London. It is a squat Byzantine edifice, not beautiful, but evidently old, and a familiar sight of the city. Within, the Greek churches are quite different in arrangement from the Roman. At the entrance to the altar space there is always a high screen, pierced by a door leading to the altar itself, and used only by the officiating priest. The altar screen, or “iconastasis,” is richly adorned as a rule with embossed work, and the “icons,” or holy pictures, are generally painted faces set in raised silver-gilt frames, which supply the figure and robes of the saints, only the facial features being in pigment. Images are not allowed in the Orthodox worship, but the relief employed to embellish the faces in the icons goes far to simulate imagery.
The residential architecture of the city finds its best exemplification in the splendid marble mansions of the princes of the royal house, which are really fine, and which are surrounded by attractive grounds and gardens. The palace of the king is far less attractive, being a huge and barn-like structure in the centre of the city, relieved from utter barrenness only by a very good classic portico. But nothing could be lovelier than the deep dells of the palace gardens, which form a magnificent park well deserving the classic name of a παράδεισος, with its jungle of flowers, shrubs, and magnificent trees—the latter a welcome sight in treeless Attica.
One cannot pass from the subject of modern Athens without mentioning the soldiery, for the soldiers are everywhere, in all degrees of rank and magnificence of dress, from the humble private to the glittering and altogether gorgeous generalissimo. The uniforms are of a variety that would put to blush the variegated equipment of the famous Ancient and Honorable Artillery Company of Boston. These manifold uniforms have their proper signification, however, and they are undeniably handsome. If the Greek soldiers could only fight as well as they look, what could restrain the modern Athenian empire? The army clothes are admirably designed with an eye to fit and color, and the men carry themselves with admirable military hauteur. Most picturesque of all are the king’s body-guard, with their magnificent physique and national dress. They are big, erect fellows, clad in the short fustanella skirts of the ancient régime, the tight-fitting leggings, the pomponed shoes, the dark over-jacket, and the fez. These are the only troops that wear the old-time garb of the Greek. But the dress is a familiar sight in the outside country districts, often worn by well-to-do peasants, and still regarded as the national dress despite the general prevalence of ordinary European clothes.
It remains to speak briefly of the national money, for that is a subject the visitor cannot avoid. The drachma, which corresponds to the franc, is a peculiar thing. If one means the metal drachma, of silver, it is simple enough. It circulates at par with the franc. But the paper drachma varies in value from day to day at the behest of private speculation, and is almost never at par. I have experienced variations of it from a value of fourteen cents to eighteen. In small transactions, when the paper drachma is high, the difference is negligible. When it is low in value, or in large amounts, it is highly appreciable. The fluctuation of this money is the reason for the pads and pencils in the shops, for it is only by constant multiplication or division that the merchant is able to translate prices from francs into drachmas or vice versa, as occasion requires. Naturally when the drachma is worth only fourteen cents, the unsuspecting visitor is liable to pay more than he should, if assuming that a franc and a drachma are synonymous terms. In such a case a paper bill requires a considerable addition of copper lepta to make it equal the metal drachma or the French franc. The difference in value from day to day may be learned from the newspapers. Most bargains are made in francs, and the French money, both gold and silver, is freely used. Nevertheless, the local paper money is very useful, and it merely requires a little care in the use. Particularly is it desirable to know the status of the drachma in securing cash on a letter of credit or on a traveler’s cheque, in order that one may obtain the proper amount and not content himself with an inferior sum in paper; for although the principal banks may be relied upon as a rule to be honest, individual clerks may not be proof against the temptation to impose upon the ignorant and pocket the difference. I would advise the use of the Ionian Bank as far as possible, rather than the tourist agencies, for the latter often extort money quite without warrant, on the plea of needful stamps or fees for “accommodation,” that the bank does not require. Little trouble will be found to exist in the way of false coin—far less than in Italy. The one difficulty is to follow the paper drachma up and down, and not be mulcted to a greater or less extent in the exchange of silver for paper. The copper coins, which are either the five or ten lepta pieces, occasion no trouble, being like the Italian centesimi or English pence and ha' pennies.
One not uncommon sight to be met with in Athenian streets is the funeral procession—a sight which is liable at first to give the unaccustomed witness a serious shock, because of the custom of carrying the dead uncoffined through the city. The coffin and its cover are borne at the head of the procession, as a rule, while the body of the deceased, in an open hearse, rides joltingly along in the middle of the cortège. To those not used to this method of honoring the dead, the exposure of the face to the sight of every passer-by must seem incongruous and revolting. But it is the custom of the place, and the passing of a funeral causes no apparent concern to those who calmly view the passing corpse from the chairs where they sip their coffee, or idly finger their strings of beads. The beads which are to be seen in the hand of nearly every native have no religious significance, as might be thought at first sight, but are simply one of the innocuous things that the Hellene finds for idle hands to do. They are large beads, of various colors, though the strings are generally uniform in themselves, and their sole function is to furnish something to toy with while talking, or while doing nothing in particular. There is a sufficiency of loose string to give some play to the beads, and they become a familiar sight.
Royalty in Greece is decidedly democratic in its attitude. King George and his sons are frequently to be seen riding about town, much like ordinary citizens. Quite characteristic was an encounter of recent date, in which an American gentleman accosted one whom he found walking in the palace gardens with the inquiry as to what hour would be the best for seeing the royal children. The question elicited mutual interest and the two conversed for some time, the American asking with much curiosity for particulars of the household, with which his interlocutor professed to be acquainted. “What of the queen?” he inquired. "She’s exceedingly well beloved," was the reply. “She is a woman of high character and fills her high station admirably.” “And the king?” "Oh, the king! I regret to say that he is no good. He has done nothing for the country. He tries to give no offense—but as a king the less said of him the better!" Needless to say, this oracle was the king himself. Nobody else would have passed