by Eugenia Manolidou
The “Swallow Songs’“ and “Martis” (March bracelet) are two of the most characteristic spring customs in Greek folk culture, with roots dating back to antiquity. The Swallow Songs are known as the “Spring Carols,” songs sung by children on March 1st to welcome spring and the swallows. “Martis” is a bracelet made of red and white thread, worn throughout March as a protective amulet. Both customs are associated with wishes for prosperity, fertility, and protection, while simultaneously reflecting ancient notions about fertility and happiness.
The “Swallow Songs” are performed on the first day of Spring (traditionally on March 1st or March 21st). Groups of children go from house to house holding a so-called “swallow,” a wooden replica of a swallow decorated with greenery and ribbons, and sing announcing the arrival of spring. The housewife offers treats and gifts, and symbolically, the children give her a red and white thread – the “Martis” – for the girls of the household. This is yet another custom whose roots are lost in time. Already in the 2nd century AD, the scholar Athenaeus describes a swallow song in Rhodes with the characteristic song “ἦλθε, ἦλθε χελιδών…” (“here comes the swallow”), showing that the arrival of spring was celebrated with children’s songs already in late antiquity. The custom was maintained through Byzantine times and under Turkish rule and was recorded in more recent times by folklorists such as Claude Fauriel in his collection of Greek Folk Songs. In folklore, the swallow songs are characterized as an anablastic custom, meaning a custom that aims to rejuvenate nature and foster the growth of the earth. Indeed, archaeological findings such as a bronze replica of a swallow from the Early Iron Age in Aegae (Macedonia) show a striking resemblance to the wooden “swallows” used in more recent years, highlighting the historical continuity of the custom. Another finding, the amphora of Euphronios (image), proves the existence of the custom already in classical times.
The “Martis” or “martaki” is a small bracelet made from twisted red and white thread, worn by children (and many adults) from March 1st to March 31st. According to folk tradition, the Martis protects against the strong spring sun “so it does not burn” the faces of the children. This custom is found in many Balkan countries (Bulgaria – martenitsa, Romania – martisor, etc.) and is considered very ancient. Indeed, it is speculated that it dates back to the Eleusinian Mysteries where initiates tied a red thread, called “kroki”, on their right hand and left foot. This practice likely had an apotropaic character, for protection against the evil eye or misfortune, which continues in the modern use of the “Martis” as an amulet. In many places, once March ends, the bracelet is removed and placed in nature, signaling the beginning of fruit-bearing. Specifically, it is customary either to hang the “Martis” on the branches of trees (often fruit-bearing) so that the swallows can take it to build their nests, or to leave it under a stone and the next day to interpret the omen (if a worm is found next to it, it is considered a sign of a good year). These practices directly connect the “Martis” with the concept of fertility and fruitfulness: the red thread becomes a carrier of wishes for the flowering of trees and a good harvest, as well as for the health and protection of the children who wore it.
The custom of children singing wishes for prosperity and collecting gifts is not new, but it already appears in ancient Greece. A notable example is the “Eiresione”, a ceremonial branch of olive or laurel decorated with wool and fruits, carried by children with living parents during the festivals of Pyanepsia and Thargelia in Athens. The children would then sing the hymn of Eiresione, asking for prosperity and goods: “Εἰρεσιώνη, σῦκα φέρειν καὶ πίονας ἄρτους καὶ μέλι ἐν κοτύλῃ καὶ ἔλαιον ἀποψήσασθαι…” (“Eiresione brings figs and rich loaves of bread… and honey… and oil… and wine…”) After the procession, the branch was hung on the door as an amulet for the household’s wealth. The same form of the custom, children carrying symbols and singing asking for gifts while stating wishes, appears throughout the historical journey: from the ancient swallow songs and Eiresione to the Byzantine and more recent carols (e.g., Christmas and New Year’s carols). It is no coincidence that in ancient Rome, when the calendar was adjusted and New Year’s Day was set on January 1st, the New Year’s carols were moved then, but they continued to be said on the old New Year’s Day, March 1st. This explains how the swallow songs of March 1st essentially preserve an ancient custom of “prosperity” (εὐετηρίαν) on the same date, albeit with different content now.
The common denominator of the above customs is the pursuit of prosperity, meaning a good year, through symbolic fruitfulness and fertility. The swallow songs, as an anablastic custom, aim “to assist the vegetation of the earth” in the spring, driving away winter and welcoming swallows as harbingers of new fruitfulness. The “Martis”, with its intense red color, acts protectively for health (manifestation of well-being) and concurrently, through practices after the end of the month, literally “ties” plants and animals to the wish for fertility – either offering the thread to swallows to nest or tying it to trees to bear fruit. These traditions attest to an unbroken continuity of perceptions: from antiquity to today, people keep customs at the change of seasons hoping to ensure prosperity in nature and the community. In other words, customs like the Swallow Songs, Eiresione, and Martis serve as living evidence of how the Greek people, both in the ancient world and in more recent times, link spring with regeneration and strive, through tradition, to secure fruit-bearing, fertility, and happiness for all.
At “Elliniki Agogi – School of Ancient Greek”, the experiential teaching method is showcased as a powerful tool for imparting knowledge and engaging with cultural heritage through customs. Utilizing the Swallow Songs as a focal point, the teaching centers around the direct experiences of the students, providing them an opportunity to actively engage and understand the traditions that characterize Greek culture. This method encourages students to participate in activities such as constructing the “swallow,” learning and performing spring songs, and practicing the tradition of caroling, thus forging a vivid connection with history and customs.
The integration of the Ancient Greek language into these processes is crucial, as it offers a more comprehensive understanding of the texts and expressions traditionally used, further highlighting the rich linguistic heritage of Greece. The combination of language with practical actions and traditional ceremonies ensures that learning is simultaneously interactive and enriching, allowing students to become active participants in preserving and promoting cultural heritage.
This approach not only facilitates learning but also cultivates a deeper appreciation and understanding of ancient Greek heritage, providing students with a solid foundation for future studies and personal development. Through this experiential method, “Elliniki Agogi – School of Ancient Greek” not only teaches ancient Greek language and customs, but also revitalizes them, making ancient traditions accessible and relevant to students. This dynamic way of learning helps transform traditional education, making the study of ancient Greek language and traditions more accessible and enjoyable, and fostering a love for language and cultural heritage among students.
