The fasts, too, of the Greek Church produce an ill effect upon the character of the people, for they are not a mere farce, but are carried to such an extent as to bring about a real mortification of the flesh; the febrile irritation of the frame operating in conjunction with the depression of the spirits occasioned by abstinence, will so far answer the objects of the rite, as to engender some religious excitement, but this is of a morbid and gloomy character, and it seems to be certain, that along with the increase of sanctity, there comes a fiercer desire for the perpetration of dark crimes.  The number of murders committed during Lent is greater, I am told, than at any other time of the year.  A man under the influence of a bean dietary (for this is the principal food of the Greeks during their fasts) will be in an apt humour for enriching the shrine of his saint, and passing a knife through his next-door neighbour.  The moneys deposited upon the shrines are appropriated by priests; the priests are married men, and have families to provide for; they “take the good with the bad,” and continue to recommend fasts.

Then, too, the Greek Church enjoins her followers to keep holy such a vast number of saints’ days as practically to shorten the lives of the people very materially.  I believe that one-third out of the number of days in the year are “kept holy,” or rather, kept stupid, in honour of the saints; no great portion of the time thus set apart is spent in religious exercises, and the people don’t betake themselves to any such animating pastimes as might serve to strengthen the frame, or invigorate the mind, or exalt the taste.  On the contrary, the saints’ days of the Greeks in Smyrna are passed in the same manner as the Sabbaths of well-behaved Protestant housemaids in London—­that is to say, in a steady and serious contemplation of street scenery.  The men perform this duty at the doors of their houses, the women at the windows, which the custom of Greek towns has so decidedly appropriated to them as the proper station of their sex, that a man would be looked upon as utterly effeminate if he ventured to choose that situation for the keeping of the saints’ days.  I was present one day at a treaty for the hire of some apartments at Smyrna, which was carried on between Carrigaholt and the Greek woman to whom the rooms belonged.  Carrigaholt objected that the windows commanded no view of the street.  Immediately the brow of the majestic matron was clouded, and with all the scorn of a Spartan mother she coolly asked Carrigaholt, and said, “Art thou a tender damsel that thou wouldst sit and gaze from windows?” The man whom she addressed, however, had not gone to Greece with any intention of placing himself under the laws of Lycurgus, and was not to be diverted from his views by a Spartan rebuke, so he took care to find himself windows after his own heart, and there, I believe, for many a month, he kept the saints’ days, and all the days intervening, after the fashion of Grecian women.