Χρήστης:Kourbetlis

Marathokampos Samos

Marathokampos Samos is located in the southwestern part of the island. It stretches on the southern slope of Kerkis, on the outskirts of Fteria with an altitude of about 400 meters from the sea and "gazes" south at the Dodecanese, southwest at Fourni Korseon and opposite Samiopoula. The area of ​​its region is 48.09 sq.km., which corresponds to almost 10% of the total area of ​​the island. Most of the area of ​​Marathokampos is mountainous, rocky and barren. At almost four kilometers from Marathokampos is the settlement of Ormos.

Marathokampos was founded in the second half of the 16th century, with the re-colonization of Samos by Kilic Ali Pasha. Then people from different parts of Greece sought asylum on the island, due to the privileges given by the Gate.

Today, the Municipal Unit of Marathokampos consists of the Community of Marathokampos, the Community of Koumaikos, Skouraikos and Kallithea and together with the Municipal Unit of Karlovassos constitute one of the two municipalities of the island, the Municipality of Western Samos. The population of Marathokampos according to the last census of 2011 is 2,661 inhabitants. Its settlements are Velanidia, OrmosMarathokampos, Votsalakia - Kampos, LimnionasAgia - Kyriaki, Paleochori, Isomata.

In Marathokampos there is a kindergarten, a kindergarten, a six-seat primary school, a high school, a lyceum, a post office and a rural doctor's office.

The  distances from the main cities and villages are:

·      13 km from the town of Karlovasi,

·      33 km from the village of Kokkari

·      45 km from the city of Samos

·      32 km from the city of Pythagorion.

·      31 km from Samos Airport

·      15 km from the Port of Karlovasi

History and first inhabitants

The residential nuclei of Marathokampos, as evidenced by various place names and traditions, have their origin in ancient Samos. At that time, due to its proximity to Ionia, the Samian Civilization flourished mainly around the Sanctuary of Hera in Eastern Samos, while little is known about Central and Western Samos.

However, the numerous and widely scattered ruins of large settlements with walls and sanctuaries in the area of ​​the Municipality of Marathokampos, as well as documentary evidence confirm the strong development of Southwestern Samos during the Byzantine and mainly during the Post-Byzantine times. Commercial transactions with the Dodecanese and the rest of Greece took place from the natural ports, while from here the Byzantine fleet controlled the central Aegean moored at these natural bases.

More specifically, the settlement of Marathokampos according to Emmanuel Kritikidis (1869) was probably created in 1715 when the Peloponnese was conquered by the Ottomans. There are reports that it started to be built by residents who came as fugitives from Marathonisi, the ancient Gythio of the Peloponnese, when the Turks conquered the Peloponnese, from where it took its name.

Other sources say that Marathokampos was named after the many fennel trees that grow in the area. According to reports by EpameinondasStamatiadis in Samiaka, the Turks named the village Aiontovali, which translates as a village with fennel, confirming the origin of the name. Also, Archbishop Joseph Georgirinis (1666-1671), in the description of Samos, justifies the origin of the name of the area, saying that "for the abundance of fennel growing around it, it is called Marathokampos". However, all the historical data contribute that the first inhabitants of Marathokampos were Peloponnesians, Chians and Carpathians.

However, even earlier, in 1632, according to Laiou (2002), Marathokampos refers to a settlement of the taxable persons with 73 centers. Also, ManolisVourliotis, in his publication in "Antipelargisi" of the Dimitriou Spiritual Foundation, writes: And below states that in 1607 the Marathokambitis Michalis Roditis donated the house and his two vines in the monastery of Patmos and as a witness is signed by the pastor of AgiaParaskevi Papa-Ioannis.

All these data therefore contribute to the fact that the creation of Marathokampos probably had started much earlier, almost immediately with the beginning of the settlement of Samos in the second half of the 16th century and Marathokampos is one of the first villages of the island created after the so-called desolation. The desolation is estimated to have taken place around 1476 when, due to pirate raids, the Samians migrated to Chios and Asia Minor.

EpamineondasStamatiadis mentions that Marathokampos began to be created lower, in the place Loukaika, L’kaika in the Marathokambitiki dialect. But later, perhaps for greater security or possibly because of the springs or even for other reasons, the inhabitants set up their homes in its current location. Initially, the houses were developed around the square of Luga and the Prophet Elias, reaching as far as AgiaTriada and below AgiaParaskevi. This space is located between two torrents where the springs of the luga, the curly, the unwashed and higher up of the vein, which provided them with water as the main good. Also, the steep streams of the torrents may have provided the inhabitants with some extra security. Over the years the village expanded to the west and south and occupied its current area.

Each group of settlers who came built their own neighborhood next to each other, and as it happens to this day, the houses were continuously with communicable walls, with the result that most of them had only a facade and earthen roofs. The streets were narrow and winding with enough arches to make it difficult for the robbers to cross.

As it is mentioned, among the first inhabitants were the Chians, the so-called Chiosamians whose ancestors had followed the Genoese in Chios when they left Samos in the 15th century. They also brought the icon of AgiaMatrona, AgiaChiotissa, located in the church of ProfitisIlias. This was followed by Peloponnesians, Cretans, Kariotes, Dodecanese and from other areas, most of the revolutionaries and comrades-in-arms of the Venetians and the Russians, chased by the Turks, who found refuge in Samos with the privileges given to it by the Kilic Ali.

The development of the Municipality of Marathokampos, however, seems important during the post-Byzantine times, when eastern Samos was deserted for fear of Turkish and pirate raids. The morphology of the soil and the temperament of the inhabitants of Marathokampos and their maritime activity, explain the maintenance of a prosperous social and economic life in the area during the time mentioned by historians as the desolation of the rest of Samos. In the port of OrmosMarathokampos - then called Spilia, they were built with the wonderful timber of Kerkis strong sailing. The merchant ships of Marathokampos crossed the entire Mediterranean and the Black Sea, defeating the pirates and the Turks, and formed the bridge of Western Samos with the Hellenism of Ionia and central Greece. Psychotic sailors from Marathokampos took part in the expedition of Napoleon in Egypt with their boats and many of them were lost in the battle of the Pyramids.

Historical personalities of Marathokampos

Marathokampos is the homeland of the chieftain of the Samian revolution and hero of Kavos - Fonia Captain Stamatis Georgiadis, and the Patriarch of Jerusalem Damianos. Marathokampos has emerged as great men who excelled in letters, arts and trade. The fact of the long existence of the Gymnasium, this spiritual lighthouse of western Samos, also contributed to this.

Marathokampos was the birthplace of Captain Stamatis Georgiadis, Napoleon's warlord, a member of the Carmanioli and a hero of the Samian polygenesis whose catalytic presence in the battle of Cape Fonia gave victory to the Samian weapons. The family of Captain Stamatis, his brothers, sisters, and sons-in-law (the poet of Samos Tyrtaeus, George Cleanthis and the leader of the Samian revolution Lycurgus Logothetis), gave everything for the struggle and died in the land of exile Evia, when Samos became a hegemony. His house is still preserved in Marathokampos, where the personal belongings of the fighter are kept. In the church of Agios Antonios, founded in 1904, is kept the bell that rang in Marathokampos on April 17, 1821, calling the village for the great uprising. In this church is kept the image given as a curse by the captains who followed Captain-Stamatis at the beginning of the revolution.

In the years of hegemony and the interwar period, Marathokampos was a Municipality with a Court of First Instance, a Magistrate's Court, an Agricultural Court, a Civic School and a Girl's School. Enlightened teachers who studied in the schools of Ionia and Europe such as the villagers Karatzas, Sfoini and Konstas taught in these schools.

In the movements of Th. Sofoulis, in the liberation struggles of 12-13 and in the Asia Minor campaign, the Marathokampites gave a militant presence. Immediately after the unification of Samos with the rest of Greece (1912) four brothers from Marathokampos, the famous "Giagades", feeling marginalized, went out illegally. With the mountains taking refuge and the support of like-minded people, their rebellion lasted several years. Thus, the rebellion of the Giagades occupies a large part of the Marathokambitiki History.

During the years of Italian-German occupation (1941-1944) the Marathokampites had a great activity in the National Resistance. With their official organ the newspaper "Karmaniolos" they acted in the mountains against the conquerors. Among the dead in Kastania who were cowardly murdered by the Italians, were many Marathokampites. Marathokampos gave birth to the Patriarch of Jerusalem Damianos and the Metropolitan Alexandros Dilanas. The great archaeologist ManolisAndronikos lived part of his childhood in Marathokampos. The writer Giannis Hatzinis and the writer and historian Alexis Sevastakis graduated from Marathokampos High School.

It is worth mentioning the Papa-Harakas among the historical personalities of Marathokampos. Papa - Harakas was the first to teach the inhabitants of the area the systematic cultivation of olives and especially pruning. In this way he helped greatly in the progress of the region.

Population development in the area

Regarding the population development in the area of ​​Marathokampos, according to Archbishop Joseph Georgirinis (1666-1671), in the description of Samos he mentions that in his time Marathokampos numbered 200 houses and two churches of the Prophet Elias and the Holy Trinity. Estimating the population, 4 to 5 people per family, at that time Marathokampos should have numbered 800 to 1000 inhabitants, possibly more,

According to the census of 1828, Marathokampos had 3,127 inhabitants (quadrupled in 150 years), in 1864 it had 3630, while in later censuses until the Second World War, the population was around 3600 inhabitants.

As noted in the book of Emmanuel Kritikidis "Topography: Ancient and modern Samos", 1869, Marathokampos included 790 houses, 7 temples of Agios Antonios, ProfitisIlias and AgiaTriada where it is of Byzantine style, Holy Monastery of the Assumption Theotokou where 10 nuns lived, 3 schools, one of which was Greek and 2 mutual schools. There was also a municipal store which served as a town hall and Magistrates' Court as well as 6 olive mills.

The total population of Marathokampos in 1869 was 3471 inhabitants, the majority of whom were engaged in agriculture, industry, trade, and shipping while a small percentage were priests and teachers. Later, with the development of the soap factory in the area, many residents became involved in the industry. Almost all over Samos, Marathokampites soap bars went and sold the soap.

During the post-war period there was a great decrease in population. More specifically, during the last census of 2011, the Municipal Unit of Marathokampos had 1931 inhabitants distributed in eight settlements, most of them young due to the tourist activity. Analytically, according to the last census of 2011, the population of the municipal unit of Marathokampos was as follows:

Location - Soil - Climate

Marathokampos is amphitheatrically built on the West side of Fteria. In the West is Kerkis, in the East are Koumeika, Skoureika and Spatharei. To the south lies the fertile plain of Velanidia with the port of Marathokampos, Ormos.

Most of the area of ​​Marathokampos is mountainous but overgrown with olive trees. Kerkis and Fterias accompany him. Plain to the sea is the plain of Velanidia, planted with vines, olives and orchards. There are also estates for sowing wheat and legumes. To the west stretches another smooth area of ​​MakriaPounta. Planted all over with olives that reaches the settlement of AgiaKyriaki and even further.

Marathokampos has a cold winter having a bad neighbor Kerkis. Summer hurts him again because his bald peaks gather heat during the day and leave it at night. This heat also causes great damage to the olive trees in the area. Especially in a period of drought it completes the disaster. Here the value of the forest is clear, Kerkis was not always naked, he had forests that gave coolness and euphoria.

Characteristics of residents

Marathokampos was one of the most prosperous areas of the island and had a commercial activity with ally shipping. In Marathokampos there were public and municipal stores, such as the court of first instance, the justice of the peace, the school and the girls' school.

The inhabitants of Marathokampos were engaged in agriculture and shipping. Because the place is mountainous, the Marathokampites were big, strong and brave as well as long-lived. According to ManolisMargaronis (1966), the production of olive oil was the main product of the village. In the 1960s, in addition, the inhabitants produced onions, grapes, cereals and legumes. He was also involved in livestock and fishing. In addition, there was a relatively developed industry with the existence of many olive mills in various areas.

In fact, in OrmosMarathokampos, from 1924 until today, there is a soap factory. We should also add that in Ormos there were shipyards (tarsanades) that built wooden boats, boats and small boats.

To this day, they are distinguished by their hard work, fighting spirit and willingness to offer to their fellow human beings. A knit society, nurtured by values and principles that remain unaffected by time. The strong and dominant women, in the sense of caring for the household and raising the children, gave their daily struggle while helping their husbands in agricultural work or stoically pushing their return from a trip since many were busy with the sea.

Architecture

The architecture of the village presents a variety of buildings due to the arrival of craftsmen and builders from various parts of Greece. Thus, one encounters houses with traces of continental and Peloponnesian architecture. The old houses of the village are distinguished by a free residential plan, and few had a garden. Most glued next to each other, ground floors and two floors. Terraces with cornices and arches above the paved alleys, are tightly embraced with stone-built tiled buildings.

The cobbled streets - alleys paved with stone with a groove in the middle that facilitated the end of the animals and the escape of rainwater. Each neighborhood is whitewashed and decorated with flowers. However, the ornaments of the village, its churches, the fountains, the laundries and the neoclassical buildings are not missing. All these are ornaments that emphasize the picturesqueness of the village and impress the visitor.

It is worth mentioning a masterpiece of architecture, the current primary school otherwise known as Kentourios School which was built in 1920 by famous Marathokampites stone craftsmen with local stones and porcelain binder. It is a fine example of architecture that is an important monument of cultural heritage.

Taps and laundry

The main source of the village flows to this day through an ornate fountain which was built in 1881 under age-old plane trees in Luga Square.

The fountain of Laka at the bottom of the village was built in 1891, as its inscription states. Residents use water for drinking.

Also, characteristic is the Sgourou fountain which was built at the end of the 19th century, not knowing the exact date. Its water is still drinkable today, although its source is far from the village.

At the top of the village, around of ​​Agia-Triada, is the fountain of Aplyti. It used to be a laundry for cleaning clothes, but now there is only a tap. It took its name from its donor, who renovated it in 1847.

The Kouroubli fountain is made of mosaic and looks like an ancient column which was built by IoannisVouroudis in 1930.

In the area of ​​Agios Athanasios the visitor can see the renovated laundries which were originally built in 1900 to serve the residents in washing clothes. However, the largest laundries can be found around of ​​Vrises. Built at the end of the 19th century from hewn stone, they are an architectural monument of the area.

Trade - Products

Rural settlement in the beginning Marathokampos, with a large production of oil until today since their production thrives in the area. In 1956 it is reported that in the wider area there were 16 olive mills, a sample of this large production.

Today they are clearly less but technologically advanced to serve the olive growers. Also, in the area of ​​Velanidia, the predominantly rural area of ​​Marathokampos, in addition to the olive trees, dried onions are grown that stand out for their red color and sweetness, potatoes and various other fruits and vegetables.

In the past it is worth emphasizing that logging flourished (thanks to the wonderful timber of the black pine of Kerkis), the production of coal from kilns made by the locals and the extraction of fennel ("santournisas") stone and of course its trade It connected the island with the ports of the Dodecanese and the Cyclades but also with the coasts of Asia Minor, and the northern coasts of Cyprus and Africa.

Also, in the bay operated famous carnagas from the 18th which were maintained until 1970.

The production of quality soap continues to this day with olive products traveling around the world.

Apart from agriculture, a small portion is engaged in animal husbandry but also in beekeeping. It is worth mentioning that the honey produced is of excellent quality and stands out in aroma and taste.

The residents of Marathokampos have noted and continue to have a remarkable course in shipping. Data are available for 800 active seafarers' brochures for decades. The occupation of the inhabitants with the sea continues to this day with many young children following the profession due to tradition and the economic crisis.

It is worth noting that the inhabitants of Marathokampos have been actively involved in tourism for three decades. Kampos, a tourist area of ​​Marathokampos is a beautiful tourist resort at the foot of Kerkis with excellent tourist infrastructure that meets the requirements of all visitors, combining mountain and sea giving images of unparalleled beauty. Residents have set up units, accommodation, restaurants and entertainment and various other businesses constantly investing in the tourist product of the place.

Traditional food

Traditional fennel dishes are the bean soup with carrots, the trachanas, the pancakes, the cabbage stuffing and the onion stuffing, the pumpkin pies with sweet pumpkin, the Lent's patty, the stuffed gingerbread with goats.

The sweets of the area are the sieves, baklava, and the sweets of the spoon such as quince, nerazzi, walnut, sykalaki and grape.

Churches and Chapels of Marathokampos, Samos

Saint Athanasios of Marathokampos

Agios Athanasios Marathokampos is in the settlement of Marathokampos, towards its lower southeastern tip and used to be a parish. Indicative of its dating is the date 1795 (August) in an inscription engraved above the southern entrance. Its northern aisle is dedicated to St. Barbara.

It also belongs to the type of a simple two-aisled church with a vaulted alley. What mainly characterizes it in relation to the other churches of the same type is the great similarity of the two aisles, both in terms of size and in terms of the configuration of the individual elements -except for the western end of the northern aisle- which leads effortlessly to the conclusion that it is a single construction.

The communication between the aisles is done with three arches opened in their partition wall. These are somewhat dissimilar, relatively small, and unequally distributed, which suggests a greater emphasis on the autonomy of the two spaces than on their unification.

The domes of the aisles are slightly pointed, of the same curvature, and at the grooves are separated from the walls by a slight protrusion of their surfaces.

The configuration of the east wall appears in both aisles identical to the central arch of the sanctuary, built at the bottom, symmetrically framed by the smaller niches of the intention and the deacon and with the countryside facing out three-sided, flattened. The typical repetition of this configuration proceeds to the side walls of the two aisles, with the appearance of two additional small niches at their eastern ends (symmetrical to the dividing wall) and two more windows in the middle of their length, also symmetrical.

And the similarity proceeds to the configuration of the western walls of the aisles with the appearance in both same standard shape of the two windows, symmetrically opened with respect to the entrances there. The same applies to the interior with the flooring from relatively normal slabs in simple layouts, complemented by sections of pebbles, but also with the iconostasis, which are of the same design, wood carvings and slightly elaborate folk style.

Of course, as mentioned above, the similarity of the two aisles does not apply to the western end of the northern aisle. There, apparently due to a local section of the plot, the walls become sloping, the western one even shifts slightly forward, and the dome is interrupted and replaced by a simple, wooden, single-pitched, tiled roof. In this section there was probably an older woman.

Another point in which the two aisles differ, is the existence of a third entrance at the front end of the south wall, which opens into the small side courtyard formed by the roads. Above this entrance, on the roof, rises a small, simple, arched bell tower. However, what makes the most impression on the exterior of the building is the obvious uniformity of the volumes of the two aisles, in combination with the well-laid -from square slabs- overlaps of the domes.

Saint George of Marathokampos

Agios Georgios in Marathokampos, is located in a promenade of Kerkis, at a distance of 7-8 kilometers southwest of the settlement of Marathokampos. It was a church of an old "monidri" -whose wall and some cells are preserved- that belonged to the monastery of Patmos and is mentioned by Georgirinis around the middle of the 17th century. Stamatiadis, however, states that the church was built in 1766.

It belongs to the type of the triangular temple. In most of its features it does not differ from the other buildings of the type, except for the way the corners of the transitional square are formed under the dome, where we find again the peculiarity of using semicircles -or, rather, spherical niches- instead of spherical triangles, such as and in the cases of the churches of Evangelistria and Panagia Makrini in Kalambachtasi.

An additional peculiarity - unique in fact for this type on the island - can also be considered the appearance here of small, shallow blind arches on the inner surfaces of the side walls, in their parts before and after the side niches. Otherwise, the dome is relatively low, the niche of the sanctuary is large, but built at the bottom, with symmetrical on its sides the smaller niches of the intention and the deacon, and externally three-sided, and the lateral niches of the dances are externally curved.

The floor has a regular paving, in combination with parts of pebbles on the roofs, the characteristic coating of slate is maintained in a neat layout and the existing iconostasis is newer, built. Finally, in front of the west side of the building, there is now the addition of a newer wooden roof narthex with a twin tiled roof, above the entrance of which a relatively simple two-arched bell tower is built.

Evangelist of Kerkis or Saint Basil

The monastery of Evangelistria or Agios Vassilios or Skala is located on the south side of Kerkis, west of Marathokampos at an altitude of 700 meters. It is considered one of the oldest churches of Samos since its foundation dates to the 10th century.

It is a part of the Holy Sepulcher. Asceticism and monasticism flourished in the surrounding area for many years. Around 1945 two nuns, Magdalene and Theonymfi settled in the monastery. A few years later, the nuns Maria, Salomi and Nektaria also dedicated themselves to the Virgin Mary. The nuns with hard work and worship to the house of God literally turned the monastery into a paradise, always offering visitors a wonderful hospitality.

Unfortunately, in the monastery today the visitor does not meet anyone since the remaining nuns have moved the newly established monastery just outside the village of Marathokampos. However, it is an attraction for climbers and the faithful as it offers an amazing view and is a station on the way to the church of Prophet Elias at an altitude of 1,180 meters and the top of Mount Kerkis, Vigla at an altitude of 1,444 meters which is the highest in the Aegean.

Holy Trinity Church

The parish of AgiaTriados is located at the highest point of the village and has an amphitheater view. According to the inscription on the lintel of its entrance, it was erected in 1798 and was one of the first churches in the village where the neighborhoods of Upper Rouga developed around it.

The church has two aisles and includes the nave of Saint Christodoulos. The parish gathers many believers, who with zeal and abundance of love take care of it and take care to revive the festival on the eve of the Holy Spirit to celebrate it around the area of ​​Aplyti.

Holy Temple of Saint Anthony

The church of the church is a three-aisled basilica with a dome of Byzantine style. The history of the church of Agios Antonios begins around the beginning of the 20th century AD. Its construction began in 1904 by a contractor who with passion and a lot of faith for the construction of the church managed to complete the majestic church around 1914. Its location dominates in the middle of Marathokampos where it gave the name of the square. In the past, the parish cemetery existed at this point, as defined by the legislation of the time, but today it does not exist.

For the construction of the church all the craftsmen (stonemasons, builders, carpenters) of the village were recruited who in collaboration with the parishioners of the church and weapon of all their deep faith. managed to build this ornate church. Women and children, women and men joined forces to build the temple, carrying the stones literally by hand, which came in small boats to the port of Ormos and then through a path brought them to Marathokampos.

The original form of the temple was different from the current one that the visitor encounters. Inside the floor was paved with gravel and chandeliers were decorated with candles. The inner staircase leading to the bell tower was wooden while outside the temple on its south side, there was a small cave that then served as a storage room for firewood of the furnace that was adjacent.

Today the church is paved with tiles, its inner staircase has been replaced with marble, hagiographies adorn the walls and in combination with the sweet lighting of the chandeliers create a special atmosphere of devotion for the faithful.

It is worth mentioning that the church is an important part of history since on the Sunday of Thomas, on April 17, 1821, the bell of the then old bell tower rang for the beginning of the Revolution. At the sound of the bell, the square was filled with people. Priests, captains, and the inhabitants gathered and hearing the proclamation of the revolution of Alexandros Ypsilantis through the mouths of G. Dimitriadis and Captain Stamatis Georgiadis, took the great oath for the liberation of the homeland, embracing the image of the Brigadiers.

This icon was later silver around 1826 by the captains of Marathokampos. In 1831, the inhabitants, wanting to honor the heroically fallen in the struggle, made a fundraiser and assigned to the Holy Temple of Agios Antonios the image of the Holy Forerunner for the rest of these souls (Costas Kampouris, Chronicle of Samos, volume B).

Note that the church celebrates three times a year:

1) On January 17, on the feast of Saint Anthony

2) On March 25 on the feast of the Annunciation of the Virgin.

3) On November 8, on the feast of the Brigadiers, who is the patron saint of the village and at the same time a local holiday.

Holy Temple of OsiaParaskevi

The church of OsiaParaskeviMarathokamposis located in the southern part of Marathokampos. It was the core for the development of the village since according to historians around the church begins its development. The church is made of stone, three-aisled in the style of a basilica with a dome. It is one of the largest and most beautiful temples of the village with elegant interior decoration. In the past, one of the most beautiful festivals was held on the eve of the church celebration, where today the inhabitants are trying to revive.

Holy Temple of Prophet Elias

In the center of Marathokampos rises the majestic metropolitan church with four aisles, old icons and rich decoration. The building of the temple but also its well-preserved courtyard with its whitewashed steps and flowers enchants the visitor. Every summer a festival is organized by local associations on the eve of the celebration after the end of the evening in the traditional square of Luga.

Monastery of KoimiseosTheotokoyMarathokampou

It is located on the outskirts of the village of Marathokampos with the year of foundation in 1887. It is a small nunnery dedicated to the Assumption of the Blessed Virgin Mary.

According to church sources, monks from Mount Sinai (a group of Kollyvades) due to disputes that had broken out on Mount Athos settled in the village where their worship and spiritual devotion to the face of Panaretos attracted some women who later embraced monasticism with refuge. the monastery of the temple. These nuns essentially founded the monastery which they maintained by selling various handicrafts that they made and sold to save money.

Initially, the building that housed the nuns was used as a charity but also as a nursing home where many elderly people found warmth and care as the locals supported the work of the monks with many donations. The church was built before the monastery was created in 1769 and was completely renovated in 1819.

Until 1998, two nuns lived in the monastery. After their death, the monastery was deserted, and the image of the monastery buildings showed the abandonment and wear and tear of time. In 2010, however, a nun settled and at the same time began the reconstruction of the monastery and the construction of new buildings.

Today the Monastery can be visited, and the works have been completed. It celebrates on the 8th of September.

Panagia Sarantaskaliotissa or cave of Pythagoras

Continuing the uphill road from the turn KondiliMarathokampos and at a distance of 4.5 km we meet the church of Panagia Sarantaskaliotissa at an altitude of 320 meters in the ravine of Kiourka. Going up forty carvings on rocky stairs, the visitor meets the church built by Saint Luke the Latrinos and his followers in the 10th century which is literally built inside a cave.

Towards the bottom of the cave, we can enjoy stalactites but also an abyss with a depth that is breathtaking. It is said that the cave was the refuge, the sanctuary and the meditation place of the great mathematician and philosopher Pythagoras during his stay in Samos and before the emigration to the Western world since it had water, it was isolated and difficult to find because of intense vegetation around.

The small church celebrates the birthday of the Virgin Mary on September 8 and is a pole of attraction for tourists as it combines history with excellent views.

Panagia Myrtidiotissa

This is a chapel which in the past was the cemetery church of Marathokampos since today the cemetery has been moved. It is located near the Gymnasium and Lyceum of Marathokampos. It is celebrated on September 23 in memory of a miracle of the discovery in Kythira 500 years ago of the holy image of the Virgin Mary with myrtles.

Traditional festivals and celebrations

Traditional festivals and celebrations that take place in the area are the following:

• Holy Trinity Festival, Eve of the Holy Spirit with live island music, food, and dance - Marathokampos headquarters
• Feast of Ai Giannos of Klidonas with fires and opening of the klidonas for the prediction of the future husband. It takes place in OrmosMarathokampos on June 23 on the eve, where the dance is opened by the dance departments of the Cultural Association and the party continues with food, wine, and a lot of fun.
• Feast of AgiaKyriaki on the eve of AgiaKyriaki July 6 with live island music, food, and dance in the homonymous settlement shortly after LimnionMarathokampos
• ProfitisIlias Festival, Eve of the celebration of the Saint is organized in the traditional square of LugaMarathokampos in the heart of the village in island sounds, with food and dance until morning.
• Wine festival in the Bay of Marathokampos with plenty of free wine for visitors and dancing until dawn in the port of the village.
• Marathokampos Bay Fishermen’s Festival usually takes place at the end of July or the beginning of August where excellent seafood delicacies and delicacies are offered accompanied by local wine or ouzo. The evening has live music and dancing throughout.

Traditions and customs

Custom of loaves - Halloween

The local "carnival" of Marathokampos, with the name "Fratzolia" has deep roots that go back centuries. The term "Frazzolia" (or "Franzolia") is used to describe both the meaning of masquerades in Marathokampos and the custom of masquerading in the village of Marathokampos during the period of Halloween, an activity that culminates on the second Sunday of Halloween.

The "loaves", then, are masquerades with strange and funny attire. In essence, these are groups of men and women of all ages, who disguise themselves and roam the village of Marathokampos "from Ai-Doniou and beyond", according to popular tradition, on the nights of the Carnival period to cause unrest, surprise but also cheerful mood to the locals, dancing and singing traditional carnival songs. The procession also includes visits to the homes of residents, who are usually willing to open their doors to the "loaves", kiss them, dance with them, and accept their caustic satire and obscene - often - gestures and gestures. them. At this point it should be emphasized that the noisy, bizarre, and provocative behavior of the "loaves", which in other cases would be annoying or even misunderstood, is accepted by the residents as pleasant, since it is considered that in the "loaves" everything is allowed! In fact, it is considered that the whole behavior of the masquerades but also their interaction with the inhabitants involves the element of self-sarcasm, the shaking off of all seriousness and the crumpling of the social image. It is a process of criticizing political events and social stereotypes that frees for a while participants and spectators.

To understand how bizarre and unusual these masquerades are, special mention must be made of what their disguise involves. The "loaves" do not choose a beautiful costume but dress in clothes that they already have in their closet or have found, collected, and kept for this reason. Clothes are often old, worn or dirty and the face is always covered. Their clothing usually does not follow a theme but consists of clothes, underwear and accessories which are worn on top of each other in a paradoxical way, to create a ridiculous, eccentric and even tasteless look.

The same goes for the disguise of the face which is always covered (not necessarily with a mask). The aim is to hide the identity of the participant, so masks are usually used, which as a rule are not related to the rest of the costume but capture funny or savage expressions. Scarves or wigs are used to cover the rest of the head and hair.

Other parts of the body that may betray the identity of the mascara, such as the hands or neck, are also carefully covered. Finally, the shoes that are chosen are also worn, old or completely out of place in relation to the rest of the outfit. In general, when the "loaves" choose any material of their disguise they follow the logic "the more inappropriate the more appropriate".

Special mention should be made of these masquerades in their attempt to highlight or satirize the elements of gender and sexuality. For this reason, the costume often includes underwear and objects that refer to male or female genitals. And these are of course worn in a paradoxical way, on top of other clothes or hung on various parts of the body. In most of these cases, men disguise themselves as women and vice versa.

In case the disguise obeys a theme, then usually the mascara's intention is to impersonate a specific person, usually from the political scene, or some other recognizable person who has occupied the news. His wish, of course, in this case too, is satire aimed at criticism.

In recent years, more organized groups have been satirizing the most current "hot" local issues as well as current issues such as the "Band of the Municipality", the "Shooting Fields", the "Karagiozis" of Pol. Association, the "Poultry Disease", the local elections, the "Eurovision" etc. - Of course, in any of these representations the "loaves" always introduce the element of exaggeration and ridicule, in order to make it glare and in perfect to touch it. All this activity of the "loaves" culminates on the second Sunday of Carnival, when all the individual groups - groups or individuals are disguised and gathered in the hall of the Cultural Association of Marathokampos. It is the point from which the procession to the village begins, this time more massively and organized, to remind of a peculiar carnival. It is worth noting that the groups or individuals disguise themselves and take part spontaneously, without any prior direction from the Association regarding the theme of their disguise or their behavior during the procession. The Association "accepts" the "loaves" as it is, offering an organizational line that concerns only the space and time of gathering and the start of the procession.

Starting from the hall of the Cultural Association, they begin their "parade" in the alleys of the village in a crazy mood and unexpectedly giving their performance in neighborhoods, squares, and cafes while many people watch and participate in the events. The "parade" of "loaves" is usually accompanied by popular organ players with traditional instruments, such as the tsambouna. After the "parade" in the alleys of the village they end up in the hall of the Association where there is a party with traditional live music, the so-called "shameless" carnival songs that no one blushes listening to, with dancing, appetizers, and plenty of wine until morning.

Custom Ovidon

The custom of shelling that takes place in the village of southwestern Samos has its roots deep in time. This is a custom whose beginning is speculated from the Age of Turkish Occupation.

On Easter Sunday, for almost 200 years, thousands of shells have been falling, creating an extremely impressive audiovisual spectacle. The inhabitants of Marathokampos used to celebrate the Resurrection of the Lord by making some improvised explosives which they threw under the tolerance of the Ottomans.

Because the custom is quite demanding, the appropriate preparation is needed almost all the time to last in fact a little time. Initially, the villagers, depending on the parish in which their home is located, begin to raise money for the purchase of gunpowder but also for the construction of new missiles. Once they manage to raise the money, the planning and coordination of the tap begins.

It is worth emphasizing that each parish has its own storage area, its own "Tabani", ie the space - hill around the village where it will place them and of course its own method of filling the cups and firing them. The work required before their rupture is time consuming and requires hard manual work by the local parish groups consisting exclusively of men.

In recent years the spectacle has become even more impressive since they are placed in such a way that during the eruption the smoke creates in the atmosphere shapes of smoke of different colors. Each parish starts throwing its batteries (rains) at the time when the resurrected banner of its parish passes through a specific part of the village. The sound and the image in combination with the procession of the resurrected banners creates an emotion to the spectators who from early in the morning are gathered in elevated alleys of the village to enjoy the spectacle.

After the disposal of the batteries, the report is made as well as the comparison for which parish stood out in relation to the others. This issue is the subject of discussion days after and since it is a matter of prestige for the participants but also for all the parishioners giving the praises of ability and youth.

Marathokampos Walking Route

1. Starting point - Start of the route

2. Tourist Kiosk

3. Kentourios School - Primary School

4. Monument to the victims of World War II

5. Square - Church of Agios Antonios

6. High Schools of Marathokampos

7. Church of Panagia Myrtidiotissa

8. Lakka Square

9. Traditional Laundry of Lakka

10. House of the Patriarch of Jerusalem Damianos

11. Αrchitectural arch «Rina»

12.Αrchitectural arch «Soulou»

13. Αrchitectural arch Alexiou Kiassou

14. Church of Saint Barbara

15. Αrchitectural arch Psoma

16. Church of AgiaParaskevi

17. House of Captain Stamatis - hero of the revolution 1821

18. Traditional Sgourou Fountain

19. Traditional laundry

20. Old carpentry

21. Building of the old community of Marathokampos

22. Lugas Square

23. Old cinema building

24. Statue of captain Stamatis Georgiadis

References

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