custom defective and misinterpreted in one important detail is open to suspicion in others. So far therefore as Chios is concerned, no great importance attaches to the fact that there the chamber of death is the place where the remnants of the custom are observed.
But there are other parts of Greece in which the death-chamber is the place for the 'unsleeping lamp,' and where the lamp still deserves that designation inasmuch as it is kept burning both day and night until the fortieth day after the funeral, and is not, as in Chios, lighted afresh each night. In such districts, I believe, the custom has long ceased to bear any meaning, and being on the wane has for convenience undergone a change. It is still felt to be obligatory to keep the flame that is lighted as soon as death has occurred burning constantly for forty days, but the work of tending it has been found to be more conveniently performed at home than in the grave-yard. The necessity to transmit the flame to the grave, to keep it continuously in close proximity to the dead, is no longer felt. This form of the custom can then be accounted for as a relaxation of that which I have put forward as the old and correct form; whereas on the other hand if the room where death occurred had originally been the proper place for maintaining the 'unsleeping lamp,' it would be impossible to account for the transference of the custom to the grave-side, where special shelters or receptacles must be made for the protection of the flame and where more trouble is needed to feed and to trim the lamps day by day. Aráchova and Leonídi where most pains are taken in the observance of the custom—and that not for forty days only but for three years—have the best claim to be regarded as the true exponents of the old custom. The proper place for the 'unsleeping lamp' is the grave-side.
But there is a variation also, as I have said, in the period of time during which this custom is kept up in different districts. In some it is a period of forty days, in others a period of three years; and in this respect there is a divergence between the usages even of those places which in other details have been shown to adhere faithfully to the old custom; for at Aráchova and Leonídi the longer period is customary, in Aegina the shorter. It is in this very variation that we find a clue to the meaning and purpose of the custom. In the earlier part of this chapter I showed, by quotation from a popular dirge and by the consideration of various customs
