do you mean by not dying? You shall have room to lie; you can buy a coffin; and I myself will knead you a honey-cake at once[1].' From this passage it would appear that not only has the custom of providing food for the dead remained in force from very early days, but even the kind of food has not changed in more than two thousand years. The honey-cake, though no longer known as [Greek: melitoutta], in reference to its chief attraction, but [Greek: psychopêtta][2], 'soul-cake,' in reference to the occasion of its making, is still apparently prepared according to a classical recipe, and sweetness still gratifies the palate of the dead.
The dates subsequent to the funeral at which food is provided for the dead have already[3] been mentioned. Where the custom is most fully observed, these are the third, sixth, ninth, and fortieth days, the last days of the third, sixth, and ninth months, and three anniversaries, the last of the three being also usually the day for the exhumation of the bones. But in many villages the custom is less extended, and it is held sufficient to observe in this way the third, ninth, and fortieth days[4] and the first anniversary. This minimum of modern practice, it will be observed, is the exact tale of days recommended for observance by St Anastasius, and without doubt the sanction of the Church has helped to preserve the custom.
The Church likewise is wholly responsible for the name by which these days are known, [Greek: mnêmosyna] or 'memorial-feasts'; and it would be wrong to infer therefrom that the peasants attach no meaning to these rites save that which the name 'memorial-feast' suggests. Rather it would seem that the Church in permitting the continuance of a pagan custom tried to diminish its significance. The words of St Anastasius make it clear that such was his attitude. He bids that the anniversary be observed 'in memory of the dead, with gifts from his substance to the poor as a remembrance of him'; and the repetition contained in the phrase shows in what aspect he wished the custom to be viewed. But as a matter of fact the real purpose of the custom was not to keepor a word [Greek: psytsê] is used ([Greek: Kônst. Kanellakês, Chiaka Analekta], p. 337). The commoner form [Greek: psychopêtta] is that of Crete (cf. Bybilakis, op. cit. p. 69), Kasos, and other Asiatic islands ([Greek: Prôtodikos, peri tês par' hêmin taphês], p. 17) etc.], [Greek: enn[i(]amera], and [Greek: saranta].]
