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THANASI VAYA: A TRANSLATION.1

ALTHOUGH the massacre of Gardiki in 1812 is an event well known
to all who have taken any interest in the history of Ali Pasha of
Joannina, yet as the name of Athanasius Vayas is little known in
the West of Europe, it may be necessary to explain that he was the
Christian whom Ali employed to do the deed, and that it is con-
stantly believed among the people of the land that even at the last
moment Ali would have relented, had not Vayas too eagerly obeyed
the order by which seven hundred men of Gardiki were treacherously
massacred in revenge for an outrage suffered there years before by
the Pasha's mother.

In the traditions of the peasantry the name of Vayas is handed
down with deeper hatred than that of Ali, because a hatred mingled
with contempt, and the people tell how, after bringing Vayas
himself to a miserable end, the vengeance of Heaven made him, as
a Vampire, the instrument of further punishment for himself and
family, and still pursued his wretched widow till she by death in
some sort expiated her husband's crime.

To extend in some degree the sphere of these local traditions, and to disburden his own conscience by casting a stone to heap the pile of the general anathema was the object which Mr. Aristotle Valaorites proposed to himself in publishing in the vulgar Greek dialect the short piece entitled "Thanasi Vaya," of which a translation is annexed.

ΘΑΝΑΣΗΣ ΒΑΓΙΑΣ.

A.

Ἡ ΦΤΩΧΗ.

Ἐλεημοσύνη, Χριστιανοὶ, κάμετ ̓ ἐλεημοσύνη·
Ετζι ὁ Θεὸς παρηγοριὰ κι' ἀγάπη νὰ σᾶς δίνῃ.
Ἐλεημοσύνη κάμετε στὴν ἔρημη τὴ χήρα!

Φτωχὴ γυναῖκα ἐφώναξε 'ς ἄλλης φτωχῆς τὴ θύρα.
—Ἡ νύχτα τ ̓ ἀστραπόβροντα, τὸ χιόνι δὲν μ' ἀφίνει
Νὰ πάγω ἐμπρός. Χριστιανοὶ, κάμετ ̓ ἐλεημοσύνη!
Ανοίξετέ μου, ἀπέθανα . . . Κ' ἐγὼ Θεὸ λατρεύω.
Ανοίξετέ μου Χριστιανοὶ, ἔμαθα νὰ νηστεύω,
Καὶ τὸ ψωμί σας δὲν ζητῶ, δὲν θέλω νὰ τὸ πάρω,
Φτωχὸς φτωχόνε συμπονεῖ· γλυτώστέ με ἀπ ̓ τὸ χάρο.
Μὲ φθάνουνε δυὸ κάρβουνα, μὲ φθάνει τὸ φυτύλι
Ποῦ κάθε βράδυ ἀνάφτετε, ποῦ καῖτε στὸ καντῆλι
Ἐμπρὸς στὴ μάνα τοῦ Θεοῦ, ἐμπρὸς εἰς τὴν Παρθένο. . . .

Ἐλεημοσύνη, λίγο φῶς . . . προφθάστε με πεθαίνω.

...

THANASI VAYA.

I.

THE POOR WOMAN.

"Have mercy, Christians, mercy on the poor,
So may God grant his love and consolation,
As ye befriend a widow's desolation."
Thus cried by night, at one poor woman's door,

Another poor one too. "The tempest's roar,
The darkness and the lightnings, and the snow,
Forbid my onward path. Good Christians, show
Your pity, else I die. I too adore

"The Lord our God. Open and let me in,
Good Christians, open! I seek no repast:

I would not take your bread-I've learned to fast;
The poor, in suffering, each to each are kin.

"Save me from death. I ask but for a coal
For warmth, or e'en the lamp which every night
Before the Mother of our God you light.
Have mercy-help me, help a dying soul."

(1) A veritably mournful interest is added to the following piece by the tragic fate which has just overtaken Mr. Herbert in Greece, and cut him off in the first flower of his days.

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Β.

-Μάνα μου, ξύπνα, δὲν ἀκοῦς; στὴ θύρα μας χτυπᾶνε. Αγέρας δέρνει τὰ κλαριὰ τοῦ λόγκου καὶ βογκᾶνε. —Σκιάζομαι, μάνα, σὰν πουλὶ φεύγει, πετά ̓ ἡ καρδιά μου —Εἶναι σκυλιὰ ποῦ ῥυάζονται· πέσε στὴν ἀγκαλιά μου· -Ακουσα κλάψαις καὶ φωναῖς.

—Θὰ τάεἶδες στὄνειρό σου,

Κοιμήσου γύρισ ̓ ἀπ ̓ ἐδῶ, καὶ κάμε το σταυρό σου.

Γ.

̓Ακούω στὴ θύρα μας σὰ βογκητό,
Σὰν ψυχομάχημα· θὰ πάω νὰ ἰδῶ.
Σκόνεται ἡ δύστυχη καὶ πάει νὰ ἰδῇ
Στὸ χῶμα κοίτεται ἕνα κορμί.
̓Αχνὸ τὸ πρόσωπο καὶ τὰ μαλλιὰ
Ξήπλεγα σέρνονται στὴν τραχηλιὰ,
Τὰ χέρια κρούσταλλο, σιδερωμένα
Μέσα στον κόρφο της τάχει χωμένα.

—Παιδί μου, πρόφθασε, δός μου βοήθεια
Ἐκεῖνα πάκουσες ἦταν ἀλήθεια.

Στὰ χέρια γλήγορα τὴν ξένη πέρνουν
Καὶ στὸ κρεββάτι τους τὴν συνεφέρνουν.

-Σύρτε παιδάκια μου ν' ἀναπαυθῆτε.
Εἶναι μεσάνυχτα, θὰ κοιμηθῆτε.
—Καλό ξημέρωμα, καλὴ αὐγή·
Κοιμήσου ἥσυχη μαύρη φτωχή !
Αντάμα ἐπέσανε μάνα, παιδί,
Τὰ μάτια ἐκλείσανε 'ς ὕπνο βαθύ •

Ἡ ξένη ἡ δύστυχη δὲν κλεῖ τὸ μάτι·
Τί νὰ τὴν ηὕρηκε μὲς τὸ κρεββάτι;

II.

"Awake, mamma! Dost thou not hear They're knocking at our cottage door?" -"No! 'tis the wind that loves to stir The rustling branches o'er the moor." -"I'm frightened, mother, and my heart Is fluttering like a timid bird."

“Come to my arms, nor stay apart; "Twas but the bark of dogs we heard."

"No! 'twas a cry of wild unrest And pain I heard, oh mother mine!" -""Twas but a dream; lie on my breast, And sign thee with the holy sign."

-" Methinks, I hear the sound of moaning Right at our door. I go to see. Methinks, it is the awful groaning Of one in death's last agony."

III.

They hurried to the door, and found
A woman lying helpless there;
Her face was pale, and all around
Her neck fell long dishevelled hair.

Her hands like crystal, and as cold
As steel, lay buried in her dress;
""Twas true," she cries, "the tale I told;
Oh! help me in my sore distress.

Then quickly in their arms they take
And bear to bed their weary guest ;-
"For me no more my children wake!"
She says, “'tis midnight hour of rest.”

"God grant thee," they reply, "a morrow
More happy! May a good day dawn
To bring an end to all thy sorrow.
Here rest in peace, poor soul forlorn!"

And now once more in slumber deep
Together child and mother lie.
Why to the poor wanderer comes no sleep?
What phantom haunts her wakeful eye?

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IV.

THE VAMPIRE.

"Tell me, Thanasi, why thou standest here
Mute as a corpse just risen from the bier?
Why dost thou come at midnight hour to me?
Can yon dead world have no repose for thee?
In long succession have the years rolled by
Since deep down in the earth's dark cemetery
They buried thee. Have mercy now and fly;
Thou see'st what I'm become. Thy guilty deed
Weighs me too down; and in my utmost need
I'm shunned by all; nor is there one to give
Thy poor abandoned widow means to live.
Stand further off. Why dost thou me affright?
What have I done to tremble at thy sight?
How green thou art! Thou hast an earthy smel.
Why art thou not dissolved? What is the spel

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Μέσα στοῦ τάφου μου τὴ σκοτεινιὰ
Κλεισμένος ἤμουνα τέτοια νυχτιὰ,
Κ ̓ ἐκεῖ ποῦ ἔστεκα σαβανωμένος
Βαθειὰ στὸ μνῆμά μου συμμαζωμένος,
Εξαφνα ἐπάνω μου μιὰ κουκουβάγια
Ακούω που φώναζε— Θανάση Βάγια
Σήκου κ ̓ ἐπλάκωσαν χίλιοι νεκροὶ
Καὶ θὰ σὲ πάρουνε νὰ πᾶτ ̓ ἐκεῖ.”

Τὰ λόγια τἄκουσα καὶ τὤνομά μου.
Σκᾶνε καὶ τρίβονται τὰ κόκκαλά μου.
Κρύβομαι, χώνομαι ὅσο μπορῷ
Βαθειὰ στὸ λάκο μου, μὴ τοὺς ἰδῶ.
—Εβγα καὶ πρόβαλε, Θανάση Βάγια,
Ἔλα νὰ τρέξωμε πέρα στὰ πλάγια.
Εβγα, μὴ σκιάζεσαι, δὲν εἶναι λύκοι.
Το δρόμο δεῖξέ μας διὰ τὸ Γαρδίκι.

Ετζι φωνάζοντας σὰ λυσσασμένοι
Πέφτουν ἐπάνω μου οἱ πεθαμμένοι.
Καὶ μὲ τὰ νύχια τους καὶ μὲ τὸ στόμα
Πετάνε, σκάφτουνε τὸ μαῦρο χώμα.

Καὶ σὰν μ' εὑρήκανε ὅλοι μὲ μιὰ
Ἔξω ἀπ ̓ τοῦ τάφου μου τὴν ἐρημιά,
Γελῶντας, σκούζοντας, ἄγρια μὲ σέρνουν,
Κ ̓ ἐκεῖ ποὺ μοῦ εἴπανε μὲ συνεπέρνουν.

Πετάμε, τρέχομε· φυσσομανάει,
Τὸ πέρασμά μας κόσμο χαλάει.
Τὸ μαῦρο σύγνεφο, ὅθε διαβῇ,
Οἱ βράχοι τρέμουνε, ἀνάφτ ̓ ἡ γῆ.

μας.

Φουσκόνει ὁ ἄνεμος τὰ σάβανά μας
Σὰν ν ̓ ἁρμενίζαμε μὲ τὰ πανιά
Πέφτουν στο δρόμο μας, καὶ ξεκολλᾶνε
Τὰ κούφια κόκκαλα στὴ γῆ σκορπᾶνε.
Ἐμπρὸς μᾶς ἔσερνε ἡ κουκουβάγια
Πάντα φωνάζοντας—“ Θανάση Βάγια
Ἔτζι ἐφθάσαμε 'ς ἐκειὰ τὰ μέρη
Ποῦ τόσους ἔσφαξα μ' αὐτὸ τὸ χέρι.
Ω τί μαρτύρια! Ω τί τρομάραις !
Πόσαις μοῦ ῥίξανε σκληραῖς κατάρας!
Μοῦ δῶκαν κ ̓ ἔπια αἷμα πημένο.
Γιὰ ἰδὲς τὸ στόμα μου τὤχω βαμμένο.

Κ ̓ ἐν ᾧ με σέρνουνε καὶ μὲ πατοῦνε

Κάποιος ἐφώναξε . . . στέκουν κι' ἀκοῦνε . . .

Καλῶς σ' εὑρήκαμε, Βιζίρη Αλή

Ἐδῶθε μπένουνε μὲς τὴν Αὐλή.

Πέφτουν ἐπάνω του οἱ πεθαμμένοι, Μὲ παραιτήσανε, κανεὶς δὲν μένει, Κρυφὰ τοὺς ἔφυγα, καὶ τρέχω ἐδῶ Μὲ σὲ γυναῖκά μου νὰ κοιμηθῶ.

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"List, while I tell thee how this very night,
Deprived alike of liberty and light,

I stood in my dark tomb, deep undergound,
With grave-clothes round my body tightly wound;
When suddenly I heard a screech-owl's cries
Shouting above, Thanasi Vaya, rise !

Rise quick; for thousands of the dead below
Have come to take thee there-there must thou go.'
And as I heard these words and heard my name,
My bones did crack and rattle through my frame;
I strove to hide myself, in hope I might
Deep in the tomb escape that awful sight.
"Twas vain. I heard them shout in accents shrill-
'Thanasi Vaya, lead us to the hill!

Go on; fear not; no wolves our course impede ;
Lead thou the way;-on to Gardiki lead!'
With maniac shouts upon me fell the dead,
Tearing away the black earth o'er my head
With nails and teeth; and as by inspiration
Of some wild fury, from the desolation

Of my lone tomb, with shrieks and laughter, bore
Me toward that place of which they spoke before.
As through the air in rapid flight we went,
By furious tempest's blast the earth was rent,
And trembling rocks and burning fields could
show

The track our black cloud followed from below.
Our grave-clothes, all inflated by the breeze,
Bore us along like ships across the seas;
And as we flew, down fell our hollow bones,
Scattered to earth and rattled 'gainst the stones.
And as she led us on the screech-owl's cry,
'Thanasi Vaya,' rang unceasingly,

Till of that fatal spot we came in view
Where I with mine own hand so many slew.
Oh! what a moment that of fear and pain !
On me were showered the curses of the slain;
They gave me curdled blood; I drank it too;-
Still on my lips thou see'st its dreadful hue.
While thus on me they wrought their ruthless will,
A voice cried out-all listened and were still-
'Tis well, Ali, that we have found thee here!
This is the entrance to thy court, Vizier.'
On him then rushed the dead; and I alone
Was left, for in an instant all were gone;
Then stealing off, I hurried to thy side
To rest awhile with thee, my own dear bride."

ΣΤ.

Θανάση, σ' ἄκουσα, τραβήξου τώρα.
Μέσα στὸ μνῆμά σου νὰ πᾶς εἶν ̓ ὥρα.
—Μέσα στὸ μνῆμά μου γιὰ συντροφιὰ
Θέλω ἀπ' τὸ στόμα σου τρία φιλιά.
—Όταν σου ρίξανε λάδι καὶ χῶμα
Ἦλθα σ' ἐφίλησα κρυφὰ στὸ στόμα.
-Τώρα περάσανε χρόνοι πολλοί ...
Μοῦ πῆρε ἡ κόλασι κειὸ τὸ φιλί.

Φεύγα καὶ σκιάζομαι τ' ἄγριά σου μάτια,
Το σάπιο κρέας σου πέφτει κομμάτια,
Τραβήξου. κρύψε τα, κεῖνα τὰ χέρια,
Απ' τὴν ἀχάμια τους λὲς κ ̓ εἶν ̓ μαχαίρια.
-Έλα γυναικά μου, δὲν εἶμ' ἐγὼ
Κεῖνος ποὺ ἀγάπησες ένα καιρό;
Μὴ μὲ σιχαίνεσαι, εἶμ ̓ ὁ Θανάσης.
—Φεῦγ ̓ ἀπ' τὰ μάτια μου, θὰ μὲ κολάσῃς.
Ρίχνετ ̓ ἐπάνω της καὶ τήνε πιάνει
Μέσα στὸ στόμα της τὰ χείλη βάνει.
Στὰ ἔρμα στήθια της τὰ ῥοῦχ ̓ ἀρχίζει
Ποῦ τὴ σκεπάζουνε νὰ τὰ ξεσχίζῃ.

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Ξύπνα παιδί μου, κ' ἡ αὐγὴ ἀπ' τὸ βουνὶ προβαίνει.
Ξύπνα ν' ἀνάψωμε φωτιὰ κ' ἡ ξένη μᾶς προσμένει.
-Καλή σου μέρα, μάνα μας· ἡσύχασες κομμάτι ;

- Λίγο κοιμῶμαι ἡ δύστυχη, δὲν ἔκλεισα τὸ μάτι.
Εχετε γειά, ἔχετε γειὰ, πρέπει νὰ σᾶς ἀφήσω,
Εἶναι μακρὺς ὁ δρόμος μου, καὶ πότε θὰ κινήσω;
—Γιατί δὲν μᾶς ἐξύπνησες κ ̓ ἔμεινες μοναχή σου;
Σύρε, μανούλα, στὸ καλὸ καὶ δός μας τὴν εὐχή σου.
—Γιὰ τὸ καλὸ ποῦ κάμετε, γιὰ τὴν ἐλεημοσύνη,
Ὕπνο γλυκὸν ὁ Κύριος κ' ἥσυχο νὰ σᾶς δίνῃ·
*Αλλο καλὸ νὰ σᾶς φχηθῶ στὸν κόσμο μας δὲν ξεύρω,
Νύχτα καὶ μέρα τὸ ζητῶ καὶ δὲν μπορῶ νὰ τὸ εὕρω.
—Μάνα κ' ἡ φτώχια είναι κακὴ γιατ ̓ ἔχει κατηφρόνια.
—Τὰ πλούτη τὰ ἐδοκίμασα, περᾶσαν μὲ τὰ χρόνια.
—Μέσα στὸ λόγκο οἱ δύστυχοι ζοῦμε κ ̓ ἡμεῖς σὰν λύκοι,
̓Απ' τὸν καιρὸ ποῦ χάλασε τὸ ἔρμο τὸ Γαρδίκι.
—"Ω δυστυχιά μου! ὤ δυστυχιά! Ὁ κόσμος θὰ χαλάσῃ!
Καὶ ποιὸν ἐμελετήσανε; Τὸ Βάγια τὸ Θανάση.
Κ' ἐγὼ εἶμ' ἡ γυναῖκά του. Κάμετε το σταυρό σας.
Πάρτε λιβάνι, κάψετε, νὰ διῶξτε τὸν ἐχθρό σας.
Ἐψὲς τὴ νύχτα ἐμπῆκ ̓ ἐδῶ, ἐστάθηκε σιμά μου ...
Σχωρέστε τόνε, Χριστιανοὶ, κλᾶψτε τὴ συμφορά μου.
Πέρνει τὸ λόγκο. Τὸ παιδὶ κ' ἡ μάν' ἀνατριχιάζουν,
Καὶ τὸ σταυρό τους κάμνοντας τρέμουν ποῦ τὴν κυττάζουν.

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VI.

“Enough! I've heard thee, now, Thanasi, go; Thy grave awaits thee; 'tis thy hour below."

"But with me to my tomb for friendship's sake Three kisses, dear one, from thy lips I'll

take."

-"No! when they threw the oil and dust on thee I came and kissed thy dead mouth secretly." -"But many years have rolled by since that day ;

The fire of hell has scorched that kiss away." "I fear the wildness of thy eyes. Begone! Thy rotten flesh falls crumbling from the bone. Those hands! Go hide them, hide them from thy wife,

So thin they are and sharp as blades of knife." "Not so, my friend, bethink thee, am not I The man thou lovedst in the days gone by? Loathe not thine own Thanasi."

166

"Go, I pray, Thou art my curse! Go, from my sight, away!" Then with one bound he has her in his grip, His mouth on hers he fastens, lip on lip; Rending her dress in passionate despair, His hand he buries in her bosom bare;— But now his chattering jaws in terror quake, Like marble stands he fixed; cold as a snakeWolf-like he howls, as aspen leaf he quivers; His hand has met the Holy Cross-and shivers. Thus is she saved by her prized relic's grace: There seems to rise a mist before her face; And now she hears the screech-owl's angry shout Calling Thanasi Vaya from without.

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-“ I know no rest; my eyes I have not closed. Peace, peace be with you. Now 'tis time we part ; Long lies the road before me-let me start."

"Why didst thou choose all night alone to bide? Oh, why not wake and call us to thy side ? Go, mother, may all good attend thy way! Go! But for us from heaven a blessing pray." -"Yes! For your pity shown to the distressed May God accord to you sweet sleep and rest: I know no good on earth save rest from pain; And day and night I seek it; but in vain.” -"Yet poverty's an evil fraught with scorn." -"Ah! wealth I've known. By time 'twas

from me torn."

"We live in misery here like wolves in a wood, Since fell Gardiki in her people's blood."

“Oh, sorrow! Endless woe's for me decreed. Can none forget Thanasi Vaya's deed? And I'm his widow. Cross yourselves, and go. Seek incense, burn it, to drive out your foe. He stood beside me here but yester eve: Forgive him, Christians. For my misery grieve."

Then hastes she to the forest; while the child
And mother stand aghast in terror wild;
And as they watch her passing on her way,
They cross themselves in trembling and dismay.
EDWARD HERBERT.

ATHENS, 1st October, 1869.

THE ELECTORAL DISABILITIES OF WOMEN.

THE question of women's suffrage will in a few days again be brought before Parliament. The present, therefore, seems an appropriate time to enumerate as briefly as possible some of the principal objections urged against it, together with what appear to be satisfactory answers to these objections.

It can hardly be too often repeated that the removal of the electoral disabilities of women is not exclusively a woman's question; above all it is not one in which the interests of men and women are opposed. If the extension of political power to women is in accordance with reason and justice, both sexes are equally bound to support the claims of women to the suffrage. If it is in opposition to these, both sexes are equally interested in the withholding of electoral power from women.

It is frequently said that women are sufficiently represented under the present system, and that their interests have always been jealously protected by the legislature. This argument must be very familiar to all who took part in, or remember the great reform agitation which preceded the Reform Bill of 1867. Those who were opposed to an extension of the suffrage were never weary of repeating that working men were quite well represented; that there was no need to give them votes, for their interests were watched over with the most anxious solicitude by noblemen and gentlemen who knew far better than the artisans themselves what was good for the working classes. It is well known that this opinion was not shared by working men. They pointed to the inequality of the law relating to masters and servants, and to the efforts which legislation had made to suppress trade societies. They said, "these laws are unequal and unjust, and they will not be amended until we have some hand in choosing the law-makers." Beside this they said, "we bear a large portion of the taxation of the country; for every pound of tea and sugar we consume we contribute so much to the national revenue, and in common justice we ought to be allowed to exercise a corresponding control over the national expenditure." Every one knows that the struggle for an extension of the suffrage at length terminated; all obstacles were surmounted, and the rights of working men to citizenship were fully recognised. Surely working men, and all who took their part in the great reform agitation, will not cast aside and repudiate the very arguments which they found so useful during that struggle. Let them apply the same arguments to the question of women's suffrage. Are women sufficiently represented? Are there no laws

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