Marathokampos of Samos

🏞️ Marathokampos – The Mountainous Gem of Samos

Marathokampos is located in the southwestern part of Samos. It stretches along the southern slopes of Mount Kerkis, near the edge of Fteria, at an altitude of approximately 400 meters above sea level. From this vantage point, it gazes south toward the Dodecanese, southwest toward the Fournoi Korseon, and directly across to Samiopoula island. The area of the municipality covers 48.09 km², which corresponds to almost 10% of the island's total area. Most of Marathokampos’ region is mountainous, rocky, and barren. Roughly four kilometers away lies the coastal settlement of Ormos.

🏘️ It is a traditional inland village built amphitheatrically, with arches and narrow alleys on the southern slopes of Mount Kerkis. It offers panoramic views of the bay, as well as of Patmos and Agathonisi islands. It is one of the fastest-developing tourist destinations in Samos, combining endless beaches, history, and a rich architectural heritage.

🧭 Today, the Municipal Unit of Marathokampos consists of the communities of Marathokampos, Koumeika, Skoureika, and Kallithea. Along with the Municipal Unit of Karlovasi, they form one of the two municipalities of the island: the Municipality of Western Samos. According to the 2011 census, Marathokampos has a population of 2,661 residents. Its settlements include Velanidia, Ormos Marathokampou, Votsalakia–Kampos, Limnionas Agia Kyriaki, Paliochori, and Isomata.

📏 Distances from major towns and villages:

• 13 km from Karlovasi

• 33 km from Kokkari

• 45 km from the town of Samos

• 32 km from Pythagoreio

• 31 km from Samos Airport

• 15 km from Karlovasi Port

🏛️ History and First Settlers

The history of Marathokampos dates back to the Byzantine era, during which the village played a significant role in the maritime and commercial activities of the empire. Monks from Mount Athos often arrived here to trade their products and, at the same time, to procure Samos’ renowned goods—chiefly olive oil and wine.

The earliest residential cores of Marathokampos, as indicated by place names and local traditions, trace their roots to ancient Samos. Due to the island’s proximity to Ionia, the Samian Civilization flourished mainly around the Heraion in Eastern Samos. However, little is known about Central and Western Samos from that period.

Nonetheless, the numerous and widely dispersed ruins of large settlements with fortifications and sanctuaries across the Municipality of Marathokampos, along with documented historical sources, confirm the intense development of southwestern Samos during Byzantine and especially post-Byzantine times. From its natural harbors, trade was conducted with the Dodecanese and the rest of Greece, while the Byzantine fleet used these coastal bases to control the central Aegean.

More specifically, the settlement of Marathokampos, according to Emmanouil Kritikidis (1869), was likely founded in 1715, when the Peloponnese fell to the Ottomans. There are references suggesting it began to be built by refugees from Marathonisi—ancient Gytheio in the Peloponnese—who fled after the Turkish conquest, and from whom the village took its name.

Other sources, however, claim that the name "Marathokampos" derives from the abundance of fennel (maratho) that grows in the area. Epameinondas Stamatiadis, in his work Samiaka, mentions that the Turks called the village “Aiontovali,” meaning “village of fennel,” confirming this etymology. Archbishop Iosif Georgirinis (1666–1671) also attributes the name to the local flora, stating: “due to the abundance of fennel growing around, it is called Marathokampos.” All historical evidence suggests that the village’s early settlers were from the Peloponnese, Chios, and Karpathos.

Even earlier, in 1632, according to historian Laiou (2002), Marathokampos appears in Ottoman tax records with 73 taxable households. Additionally, Manolis Vourliotis, writing in Antipelargisi (a journal by the Dimitrios Cultural Foundation), cites a testament dated March 27, 1624, by Theodosios, abbot of the Hozoviotissa Monastery, explicitly stating he was born in Marathokampos. Another document from 1607 records a donation by Michalis Roditis, a native of Marathokampos, of his house and two vineyards to the Patmos Monastery, witnessed by Father Ioannis of the local church of Agia Paraskevi.

These findings strongly support the idea that Marathokampos was likely founded much earlier, possibly shortly after the resettlement of Samos in the latter half of the 16th century, making it one of the island’s first post-desertion villages. The "desertion" refers to the depopulation of Samos around 1476 due to pirate raids, which forced its inhabitants to flee to Chios and Asia Minor.

Stamatiadis reports that the first settlement of Marathokampos was located lower down, at a site called Loukaika (pronounced “L’kaika” in the local dialect). Later, possibly for security reasons or proximity to water sources, or both, residents moved to its present location. The first houses were built around Louga Square and the church of Prophet Elias, stretching uphill toward Agia Triada and downhill toward Agia Paraskevi. The area lies between two ravines with multiple springs—Louga, Sgourou, Apliti, and higher up, Fleva—providing residents with a vital water supply. The steep banks of the ravines may have also offered a degree of protection.

Over time, the village expanded westward and southward, forming today’s layout. Each new group of settlers built their neighborhood adjacent to the existing ones. As is still common in traditional Greek villages, the homes shared walls, with most having a single façade and flat earthen rooftops. The streets were narrow and labyrinthine, often covered with arches to hinder bandits.

Among the earliest settlers were Chians—known as "Chios-Samians"—whose ancestors had followed the Genoese to Chios after leaving Samos in the 15th century. These settlers brought with them the icon of Saint Matrona of Chios, which remains in the church of Prophet Elias. They were followed by newcomers from the Peloponnese, Crete, Ikaria, the Dodecanese, and other regions—many of whom were revolutionaries or allies of the Venetians and Russians, fleeing Ottoman persecution. Samos offered them rare privileges at the time, granted by Kilic Ali Pasha, making it a safe haven.

The development of Marathokampos was especially prominent in post-Byzantine times, when Eastern Samos was largely abandoned due to pirate and Turkish raids. The rugged terrain, the resilient character of its people, and their maritime activity helped maintain a thriving social and economic life, even as much of the island suffered. At the harbor of Ormos Marathokampou—then called Spilia—sturdy ships were built using Kérkis’ superb timber. These vessels traveled the Mediterranean and the Black Sea, often clashing with pirates and Turks. Marathokampos’ seafarers also connected Western Samos with Hellenism in Ionia and mainland Greece.

Brave sailors from Marathokampos even joined Napoleon’s campaign in Egypt with their ships—many perished at the Battle of the Pyramids.

🧑‍🎓 Historical Figures

Marathokampos is the birthplace of prominent figures, such as Captain Stamatis Georgiadis, a commander in the Samian Revolution and hero of the Battle of Kavo Fonias, as well as Patriarch Damianos of Jerusalem. The village has produced many great individuals who excelled in literature, the arts, and commerce — thanks in part to the longstanding presence of its Gymnasium, a beacon of education in western Samos.

Captain Stamatis Georgiadis was born in Marathokampos. A military leader who fought under Napoleon, a member of the Carmagnoles, and a central figure in the Samian War of Independence, his crucial role at the Battle of Kavo Fonias led the Samian forces to victory. His entire family — siblings, in-laws, and cousins, including the poet Tyrtaios, Georgios Kleantis, and the revolutionary leader Lykourgos Logothetis — gave everything for the struggle, dying in exile in Euboea when Samos became an autonomous principality. His house still stands in Marathokampos and preserves his personal belongings. The bell that rang out on April 17, 1821, calling the village to rise up, is still kept in the Church of Saint Antonios, founded in 1904. There, one can also find the icon offered by the captains who joined him at the start of the revolution.

During the Principality and the Interwar years, Marathokampos was a flourishing municipality with a Court of First Instance, a Magistrate’s Court, a Rural Police Office, a City School, and a Girls’ School. These institutions were staffed by enlightened teachers who had studied in the great centers of learning of Ionia and Europe, including locals like Karatzas, Sfoinis, and Konstas.

In the movements led by Themistoklis Sofoulis, the Balkan Wars of 1912–13, and the Asia Minor Campaign, the people of Marathokampos took an active and determined part. Shortly after Samos’ union with the rest of Greece in 1912, four brothers from the village — the famous "Yagades" — felt marginalized and took to the mountains. With refuge in the rugged terrain and support from like-minded locals, their rebellion lasted for years, becoming a significant chapter in Marathokampos’ modern history.

During the Italian-German occupation (1941–1944), the people of Marathokampos played a vital role in the National Resistance. With their official organ, the underground newspaper Karmaniolos, they operated from the mountains against the occupying forces. Among the victims of the cowardly massacre in Kastania by the Italians were many residents of Marathokampos.

The village also gave birth to Patriarch Damianos of Jerusalem and Metropolitan Alexandros Dilanás. The renowned archaeologist Manolis Andronikos spent part of his childhood here. Graduates of the Marathokampos Gymnasium include writer Yiannis Chatzinis and the historian and author Alexis Sevastakis.

Among the notable historical figures is Father Charakas — the first to teach systematic olive cultivation in the area, especially pruning techniques. His guidance greatly contributed to the region's agricultural development.

📈 Population Development in the Region

Regarding the population development in the area of Marathokampos, according to Archbishop Joseph Georgirinis (1666–1671), his description of Samos notes that at the time, Marathokampos had 200 houses and two churches: Prophet Elias and Holy Trinity. Estimating an average of 4 to 5 people per household, the population at that time would have ranged between 800 and 1,000 residents — possibly more.

In the 1828 census, Marathokampos had 3,127 residents (quadrupling in 150 years), and by 1864 the number had increased to 3,630. Later censuses up until World War II showed the population remaining relatively stable at around 3,600 residents.

As noted in Emmanuel Kritikidis’ book “Topography: Ancient and Modern of Samos” (1869), Marathokampos included 790 houses, 7 churches (among them Saint Antonios, Prophet Elias, and Holy Trinity — the latter two of Byzantine style), the Holy Monastery of the Dormition of the Theotokos which housed 10 nuns, and 3 schools — one Greek school and two mutual-teaching schools. There was also a municipal building serving as the town hall and Magistrate’s Court, along with 6 olive presses.

The total population in 1869 was 3,471 inhabitants, the majority of whom were involved in agriculture, small-scale industry, trade, and shipping, while a small portion were priests and teachers. Later, as soap-making developed in the region, many locals entered the industry. Marathokampos soap-makers were known to travel across Samos selling their products.

By 1920, the population of Marathokampos was estimated at 3,967 residents, of which 1,779 were men. This number also included the surrounding settlements: Ormos Marathokampou with 220 residents, Sakouleika with 122, and Sevasteika with 40.

In the postwar period, there was a significant decline in population. Specifically, in the most recent 2011 census, the Municipal Unit of Marathokampos recorded 1,931 inhabitants spread across eight settlements — most of them new, due to the growing tourism industry.

🌄 Location – Terrain – Climate

Marathokampos is amphitheatrically built on the western slopes of Mount Fteria. To the west lies Mount Kerkis, while to the east are the villages of Koumeika, Skoureika, and Spatharaioi. To the south spreads the fertile plain of Velanidia, along with Marathokampos’ seafront settlement, Ormos.

Most of the region of Marathokampos is mountainous, yet richly covered with olive trees. The area is embraced by the mountains of Kerkis and Fteria. The lowland area near the coast is the plain of Velanidia, planted with vineyards, olive groves, and orchards. There are also cultivated fields used for growing wheat and legumes. Further west lies another smooth stretch of land known as Makria Pounta — entirely covered in olive trees — extending as far as the settlement of Agia Kyriaki and even beyond.

Marathokampos experiences cold winters due to its unfriendly neighbor, Mount Kerkis. In the summer, the village suffers again, as the bald peaks of Kerkis absorb heat during the day and release it at night. This trapped heat often causes damage to the region’s olive trees — especially during droughts, when it further worsens the situation. It’s a clear example of the value of forests: Mount Kerkis was not always barren; once, it was covered in forests that provided shade, coolness, and fertility.

🏘️ Neighborhoods – Settlements – Local Place Names

The neighborhoods of Marathokampos are as many as its parishes. In addition to those, the following local names are also noted:

• "Alounák": Small threshing floor

• Ambarákia: Small granaries or storage houses

• "An’ ki Kat’ Roúa": Upper and Lower Street

• "Vatikiótka": Vathikiotika (neighborhood of people from Vathi)

• "Gýrsma": Turn or bend in the path

• "Koutrón": Rocky place

• "Loúnga": Square with a fountain

• "Louviárka": Loviárika (possibly derived from "louví" – black-eyed peas or narrow area)

• "Mouraitouhór’" or "Mouraitiá": Neighborhood of people from the Peloponnese

• "Parliariá": Parliaria (origin unclear, perhaps a family name)

• "Prinári": Prinary – named after a local plant or tree

• "Skoutarí" or "Gyftariá": Possibly named after leather craftsmen or Romani communities

🏘️ Settlements of Marathokampos

• Agia Kyriaki

• Votsalákia

• Ormos Marathokampou – formerly known as Spiliá (Cave)

• Paliouhór’: Old Village

• Sevasteika: Sevasteika (likely named after a founding family)

🗺️ Place Names (Toponyms)

• Agia Kyriaki: From a small chapel with the same name

• Agiapoustol’: Agioi Apostoloi – from a chapel dedicated to the Holy Apostles

• Ai-Giannis Iliimounas: From a chapel with the same name

• Ai-Giannis Katskas: From a chapel where shepherds would sacrifice goats during its feast day

• Ai-Dimitris: From a chapel dedicated to Saint Demetrios

• Ai-Koustantinos: From a chapel dedicated to Saints Constantine and Helen

• Ai-Lias: From the chapel of Prophet Elias

• Agrilionas: Area filled with wild olive trees

• Vdísmata: Landslide zones; also called Ftísmata (fallen earth)

• Velandia: Region abundant in oak trees

• Vourkaria: Marshland

• Voutsalákia: Settlement with a beach full of pebbles

• Grava / Trypa tou Panarit’: A deep chasm in Mount Kerkis, named after a monk called Papapanaretos who died there under tragic circumstances during a local celebration

• Thialorima: Muddy stream

• Isiómata: Flatlands, usually on elevated ground

• Kaila: Dry and infertile land

• Kakés Petris: Dangerous rocky path

• Kakouperatou: Narrow path on steep slopes leading to the chapel of Panagia Kakouperatiani

• Kamarítsa: Small spring with an arched recess

• Kantíl’: Cliffy side of Kerkis where a mysterious flickering light was seen during storms

• Kapetan-Stamatis: Named after the local revolutionary hero of 1821

• Kastrí: From a small medieval castle that once stood there

• Katskas (Ai-Giannis): Where shepherds once held feasts and sacrificed goats

• Kapsália: Woodland area

• Kerkis (Kerketevs): The tallest mountain in western Samos. Possible meanings: "thunderous", "curved", or "hawk mountain"

• Klima: From a lone grapevine (klima) once found there

• Koukknovrachos: Named after a rock with a dark color (like a raven)

• Kórtzis: Area filled with wild pear trees (kortzes)

• Koutrónia: Rocky hills

• Limnionas: Small bay or inlet

• Lóggos: Dense forest

• Louviárdis: A place where people with leprosy were once isolated

• Mávrou Stifán’: A dark "crown" or ring of steep rocks dividing higher and lower elevations

• Mourtirí: Area rich in myrtle trees

• Patniótis: From the people of Patnos (likely a dialectal version of Patmos)

• Pláka: Small settlement

• Prinías: Likely named after the local bush "prinaria" (evergreen oak)

• Rémata: Area with streams

• Sarantaskaliotissa: Hillside on Mount Kerkis with 40 hand-carved steps leading to the Virgin Mary’s chapel

• Skótouma: Place where a murder or fatal accident occurred

• Spilia tou Pythagóra: Cave where Pythagoras is said to have hidden from the soldiers of Polycrates

• Stám’ i Rach’: The ridge of Stamatis

• Stavrós: Named after a small countryside chapel of the Cross

• Stifána: Steep ring of sharp rocks (natural amphitheater or cliff)

• Ftirias: Slope of Kerkis filled with fern plants

• Psilí Ammou: Beach known for its particularly fine sand

🧑‍🌾 Characteristics of the Inhabitants

Marathokampos was once one of the most thriving regions of Samos, with a vibrant commercial life, strongly supported by maritime activity. The village was home to various public institutions, including a district court, a justice of the peace, a boys’ school (scholarchio), and a girls’ school (parthenagogeio).

The people of Marathokampos traditionally worked in agriculture and seafaring. Due to the mountainous landscape, the locals were known to be tall, robust, brave, and long-lived. According to Manolis Margaronis (1966), olive oil production was the village’s main product. In the 1960s, in addition to olive oil, residents also cultivated onions, grapes, cereals, and legumes. Many were also engaged in livestock farming and fishing. Moreover, the area had a relatively developed industrial sector with numerous olive presses scattered throughout the region.

In fact, in the port of Marathokampos (Ormos), a soap factory has been operating continuously since 1924. There were also shipyards (known as tarsanades), where skilled craftsmen built wooden vessels, boats, and traditional kaikia (Greek fishing boats).

Even today, the people of Marathokampos are distinguished by their industriousness, resilience, and strong sense of community. It’s a tight-knit society, raised with deep-rooted values and principles that have stood the test of time. The women, strong and central to family life, cared for the household and raised the children, while also assisting in agricultural work—or patiently awaited the return of their husbands from long sea voyages, as many were seamen by trade.

🏛️ Architecture

The village of Marathokampos displays a remarkable architectural variety, shaped by craftsmen and builders who arrived from various regions of Greece. As a result, one can find houses bearing traits of both mainland and Peloponnesian architecture. The older homes in the village follow a free, organic layout—few had gardens, and most were built directly adjacent to one another, some single-storey and others two-storey. Flat rooftops with stone eaves and arches rise above the cobbled alleys, tightly interwoven with stone-built, tiled-roof structures.

The village streets—called kalderimia—are stone-paved with a shallow central gutter, which helped both with water drainage and the passage of pack animals. Each neighborhood was traditionally whitewashed and adorned with flowers, creating a charming and harmonious image. Marathokampos is further embellished with its elegant churches, public fountains, old washing basins, and neoclassical buildings—all of which add to the village’s picturesque charm and leave a lasting impression on visitors.

A true gem of architecture is the current primary school, known as Kentourios School, built in 1920 by renowned stone masons of Marathokampos using local stones and a unique binding material made with porcelain. It stands as a fine example of local craftsmanship and remains a significant monument of cultural heritage.

💧 Fountains and Washhouses

The village’s main water spring still flows today through a beautifully crafted fountain, built in 1881 under ancient plane trees in the central square known as Louga.

At the lower end of the village lies the Laka Fountain, built in 1891, as marked by the inscription on its stonework. The water is still used for drinking.

Another notable fountain is the Sgourou Fountain, constructed in the late 19th century—though its exact date remains unknown. Its water, sourced from a spring located some distance from the village, is still drinkable to this day.

At the upper end of the village, near the area of Agia Triada, stands the Apliti Fountain. Once part of a communal washhouse where locals washed their clothes, only the fountain remains today. It takes its name from its benefactor, who renovated it in 1847.

The Kouroublis Fountain, built by Ioannis Vouroudis in 1930, is a distinctive mosaic structure resembling an ancient column.

In the area of Agios Athanasios, visitors can find restored washhouses, originally built around 1900 to serve the daily laundry needs of the villagers. However, the most impressive washhouses are located in the Vryses area. Built at the end of the 19th century from hewn stone, they are now considered architectural landmarks of the region.

🛍️ Trade & Local Products

Marathokampos began as a traditional agricultural settlement, with olive oil production being a major component of its economy—a status it still holds today. The area is particularly favorable for olive cultivation, and in 1956, there were 16 olive presses operating in the wider region, highlighting the scale of production at the time.

Today, the number of olive mills is lower, but they are technologically advanced and serve the needs of local olive farmers efficiently. In the Velanidia area, the agricultural heart of Marathokampos, beyond olive trees, the land yields sweet, red onions, potatoes, and various fruits and vegetables.

In the past, the local economy also thrived on timber harvesting—thanks to the exceptional wood of the black pine trees of Mount Kerkis—charcoal production from traditional kilns, and stone quarrying of the famous "Marathokampos stone" (similar to the Santorini type). The village also held a key position in trade, as the port of Ormos connected Samos with the Dodecanese, Cyclades, the coast of Asia Minor, and even the northern shores of Cyprus and Africa.

🔨 Since the 18th century, the shipyards (tarsanades) of Ormos were renowned for constructing wooden boats, operating until around 1970.

🧼 The production of high-quality soap still continues today, with local olive-based products reaching international markets.

Besides agriculture, a portion of the population engages in livestock farming and beekeeping. The honey produced in the region is exceptionally aromatic and flavorful, highly regarded across the island.

🌊 Maritime tradition is deeply rooted in Marathokampos. For decades, the village was home to more than 800 active seafarers with registered sailor IDs. Many young people continue this path today, drawn by both heritage and economic necessity, especially in times of crisis.

🏖️ Over the last three decades, locals have increasingly turned to tourism. The area of Kambos, a coastal resort at the foothills of Mount Kerkis, has developed into a beautiful tourist destination. It boasts modern accommodations, restaurants, entertainment venues, and various businesses, offering an ideal blend of mountain and sea, and showcasing the unmatched beauty of the area. The residents continue to invest in the local tourism industry with dedication and pride.

🍲 Traditional Dishes of Marathokampos

Marathokampos is known for its rich and hearty cuisine, passed down through generations. Typical dishes include:

• 🥣 Fasolada (bean soup) with carrots

• 🌾 Trachanas (fermented wheat porridge)

• 🥞 Fried pancakes (tiganites)

• 🌿 Lachanodolmades and Kremmydodolmades (stuffed cabbage and onion rolls)

• 🥧 Sweet pumpkin pies (kolokithopites)

• 🥒 Sarakostiano boureki (Lenten zucchini pie)

• 🐐 Lamb stuffed for Easter

• 🍳 Avrounies (wild asparagus) with tomato sauce or eggs

• 🌼 Kolokythoanthoi (stuffed zucchini blossoms)

🍬 Traditional Sweets

The region also delights with homemade desserts, such as:

• 🍪 Koskinades (traditional sesame biscuits)

• 🍯 Baklava

• 🥄 Spoon sweets like quince, bitter orange, walnut, fig, and grape

⛪ Churches and Chapels of Marathokampos

🕍 Saint Athanasios of Marathokampos

Saint Athanasios is located within the village of Marathokampos, on its lower southeastern edge. It used to be a parish church in earlier times. According to an inscription above the southern entrance, the church dates back to August 1795. The northern aisle is dedicated to Saint Barbara.

It belongs to the architectural type of a simple, twin-aisled church, with vaulted naves. What sets this church apart from other similar buildings is the remarkable symmetry between its two aisles—in both size and structural features—suggesting a unified construction rather than separate additions.

The communication between the two aisles is through three small, unequal arches carved into the dividing wall. Their disproportionate spacing indicates a stronger emphasis on the autonomy of each space rather than their integration.

The vaults are slightly pointed and exhibit the same curvature in both aisles. At the base, they're separated from the walls with a slight protrusion of surface.

The eastern wall of both aisles features a triple apse arrangement: a central sanctuary apse flanked symmetrically by smaller apses for the prothesis and diaconicon. The external view shows a three-sided projection, flat and well-defined. This layout is mirrored on the side walls, where two additional small apses and two windows are placed symmetrically near the eastern ends.

The western walls of the aisles are also nearly identical, each with two windows symmetrically placed beside their respective entrances. Inside, the flooring is made of regular stone slabs, combined with sections of pebble mosaic. The iconostasis in both aisles is wooden, carved in a lightly ornate folk style, and shares the same design.

However, the uniformity does not extend to the northwest corner of the northern aisle. Due to an apparent limitation in plot size, the walls here are oblique, with the western wall slightly pushed forward. The vault is replaced by a simple sloped wooden roof, tiled with ceramic shingles. This area may have once served as a women’s gallery (gynaikonitis).

Another difference is the third entrance on the southern wall of the southern aisle, opening into a small courtyard created by adjacent streets. Above this door, there is a small arched bell tower, modest but charming. Overall, the building’s exterior impresses with its symmetry and balance, highlighted by the well-laid stone tiles that cover the vaults.

🏞️ Saint George of Marathokampos

Saint George is located on a foothill of Mount Kerkis, about 7–8 kilometers southwest of the village. It was once the church of a small monastic cell (monidri)—remains of which, including the surrounding wall and some monk cells, are still visible. The church is referenced in the mid-17th century by Archbishop Georgirenes and was reportedly built in 1766, according to Stamatialis.

The church follows the triconch plan, a relatively rare architectural type. Its overall structure is similar to others of the same type, except for one distinctive feature: the use of semiconical or spherical niches instead of pendentives at the corners under the dome—an unusual technique also seen in the churches of Evangelistria and Panagia Makrini in Kalampachtasi.

Another rare feature (perhaps unique on the island) is the presence of shallow blind apses built into the interior surfaces of the side walls, both before and after the lateral apses.

The dome is relatively low, while the main sanctuary apse is large and three-sided externally. Flanking it symmetrically are the smaller apses for the prothesis and diaconicon. The lateral apses of the choir are curved on the outside.

The floor is paved with regular stone slabs and complemented with pebble mosaic patterns. The roof is covered with well-laid slate tiles, a traditional and elegant choice. The iconostasis is newer and made of masonry.

At the western façade, a newer wooden narthex with a tiled gabled roof has been added. Above its entrance stands a double-arched bell tower, simple in form but adding a touch of grandeur to the otherwise austere structure.

🏞️ Evangelistria of Kerkis (or Saint Basil)

The Monastery of Evangelistria, also known as Saint Basil or "of Skala", is located on the southern side of Mount Kerkis, west of Marathokampos, at an altitude of 700 meters. It is considered one of the oldest churches on Samos, as its founding is dated around the 10th century.

The monastery is a dependency of the Holy Sepulchre. The surrounding area thrived for many years as a place of asceticism and monasticism. Around 1945, two nuns—Magdalene and Theonymphi—settled in the monastery. A few years later, they were joined by Maria, Salome, and Nektaria, who dedicated their lives to the Virgin Mary. With tireless work and devotion to God's house, the nuns transformed the monastery into a true paradise, known for its warm hospitality.

Today, the monastery is no longer inhabited, as the remaining nuns have moved to a newly founded monastery just outside the village of Marathokampos. Still, it remains a popular destination for both hikers and pilgrims, as it offers breathtaking views and serves as a resting point on the path leading to the chapel of Prophet Elias at 1,180 meters, and ultimately to Vigla, the summit of Mount Kerkis at 1,444 meters—the highest peak in the Aegean.

⛪ Church of the Holy Trinity

The parish of the Holy Trinity is located at the highest point of the village, offering a panoramic view. According to the inscription above the entrance, it was built in 1798, making it one of the earliest churches in Marathokampos. Neighborhoods began forming around it in the area known as “Pano Rouga” (Upper Street).

The church is two-aisled and includes within it a small chapel (naidrio) dedicated to Saint Christodoulos. The parish attracts many faithful, who lovingly take care of the church and continue to celebrate its feast day, especially during the Eve of the Holy Spirit, in the area surrounding Aplyti.

⛪ Church of Saint Anthony (Osios Antonios)

The Church of Saint Anthony is a three-aisled basilica with a Byzantine-style dome. Its history begins in the early 20th century. Construction started in 1904, led by a passionate contractor who, with deep faith, managed to complete the magnificent structure around 1914. It is centrally located in the village of Marathokampos, giving its name to the main square. In earlier times, this spot was also the parish cemetery, as dictated by the law of the time—though nothing remains of it today.

All the local craftsmen—stonemasons, builders, carpenters—were mobilized to build the church, working alongside the villagers. Men, women, and children carried the stones by hand from the harbor of Ormos up to the village along a narrow path.

Originally, the church looked quite different. The floor was covered with gravel, and candles adorned the chandeliers. A wooden staircase led to the bell tower, and on the southern exterior side, a small cave served as a wood storage area for the nearby communal oven.

Today, the floor is covered with stone slabs, the staircase is made of marble, the walls are adorned with iconography, and the warm glow of the chandeliers creates a deeply spiritual atmosphere for worshippers.

Notably, the church holds a special place in history: on April 17, 1821, the bell rang to announce the start of the Greek War of Independence. As people gathered in the square, priests, captains, and villagers took an oath for freedom after hearing the proclamation of Alexander Ypsilantis, read aloud by G. Dimitriadis and Captain Stamatis Georgiadis. They kissed the icon of the Archangels to seal their vow.

That icon was later silver-plated around 1826 by local captains. In 1831, the villagers held a fundraiser to commission an icon of Saint John the Baptist in honor of the fallen heroes, entrusting it to the church of Saint Anthony (source: Kostas Kampouris, Chronicle of Samos, Vol. II).

The church celebrates its feast on three occasions each year:

1. January 17 – Feast of Saint Anthony

2. March 25 – Annunciation of the Virgin Mary

3. November 8 – Feast of the Archangels (patron saints of the village and a local public holiday)

🙏 Church of Saint Paraskevi (Osia Paraskevi)

The Church of Saint Paraskevi is located in the southern part of Marathokampos and is considered the starting point of the village’s development. According to historians, the first neighborhoods began to form around this church.

Built of stone, the church is a three-aisled basilica with a dome, and is one of the largest and most beautiful in the village. Its interior features elegant decorative elements, with careful attention to aesthetic detail.

In earlier times, one of the most vibrant local festivals was held here on the eve of the church’s feast day—a tradition the community now strives to revive.

⛪ Church of Prophet Elias (Profitis Ilias)

At the heart of Marathokampos rises the majestic metropolitan church of Prophet Elias, featuring four aisles, ancient icons, and rich decoration. The building, along with its beautifully maintained courtyard, whitewashed stairs, and blooming flowers, enchants every visitor. 🌸✨

Each summer, a local festival is organized by cultural associations on the eve of the feast day, following the evening vespers. The celebration takes place in the traditional square of Louga, filling the village with music and joy. 🎶🕊️

🏵️ Monastery of the Dormition of the Virgin Mary

Located on the outskirts of Marathokampos, this small women’s monastery is dedicated to the Dormition of the Most Holy Theotokos and was officially founded in 1887.

According to ecclesiastical sources, monks from Mount Sinai (members of the Kollyvades movement) settled in the village after disputes erupted in Mount Athos. Their devotion and spiritual presence inspired local women to embrace monastic life, using the small chapel as a refuge. These women eventually founded the monastery, supporting it by selling handcrafted items for income.

Originally, the building housing the nuns also served as a charitable foundation and nursing home for the elderly, supported by the generosity of local donors. The church itself predates the monastery, having been built in 1769, with a major restoration completed in 1819.

Until 1998, two nuns lived in the monastery. After their passing, the site fell into neglect. However, in 2010, a new nun took residence and restoration works began, including new buildings.

Today, the monastery is open to visitors, and the renovations are complete. It celebrates its feast on September 8, the Nativity of the Virgin Mary. 🌿🙏

🕯️ Panagia Sarantaskaliotissa – The Cave of Pythagoras

Following the steep path from the Kondylis turn in Marathokampos, about 4.5 km up, visitors reach the chapel of Panagia Sarantaskaliotissa at 320 meters altitude, nestled in the Kyourkas gorge.

After climbing forty stone-carved steps, one encounters this 10th-century chapel—literally built inside a cave—established by Saint Loukas the Latrinos and his followers.

Inside the cave, one can marvel at stalactites and a chasm so deep it takes your breath away. According to tradition, this cave served as the refuge, hermitage, and meditative sanctuary of the famous philosopher and mathematician Pythagoras, during his final years in Samos before departing westward. Its secluded location, natural water, and dense vegetation made it a perfect hiding place. 🌄🔭

The chapel celebrates on September 8, the Nativity of the Virgin Mary, and attracts visitors for its unique combination of history, spirituality, and breathtaking views.

🙏 Panagia Myrtidiotissa

This small chapel once served as the cemetery church of Marathokampos, although the cemetery has since been relocated. It is located near the Marathokampos Gymnasium and High School. The chapel is celebrated on September 23rd, in commemoration of the miraculous discovery of the icon of the Virgin Mary in Kythera, said to have appeared among myrtle bushes 500 years ago. 🌿📿

🎉 Traditional Festivals and Celebrations

Marathokampos is alive with vibrant cultural traditions, hosting several beloved festivals throughout the year:

🕊️ Feast of the Holy Trinity

Held on Pentecost Eve in Marathokampos, this celebration features live island music, traditional food, and dancing in the village square.

🔥 Saint John’s “Klidonas” Festival – June 23

Celebrated in Ormos Marathokampou, the night before Saint John’s Day, with bonfires and the ancient custom of "Klidonas" – where young people seek to divine their future spouse. Traditional dance groups open the festivities, followed by a night of food, wine, and joyful revelry.

🙌 Saint Kyriaki Festival – July 6

Held on the eve of Saint Kyriaki’s feast day in the settlement of Agia Kyriaki, just past Limnionas, this festival includes live island music, food, and dancing under the summer sky.

⛰️ Prophet Elias Festival

Held in the central square of Louga, at the heart of Marathokampos, on the eve of the feast of Prophet Elias. Island-style music, traditional dishes, and dancing go on until dawn.

🍷 Wine Festival – Ormos Marathokampou

A beloved event where local wine flows freely for visitors at the port of Ormos. The celebration features music, dancing, and a bustling party atmosphere lasting all night long.

🎣 Fishermen’s Festival – Ormos Marathokampou

Typically held in late July or early August, this event honors the village’s fishing heritage. Attendees enjoy fresh seafood meze, local wine and ouzo, along with live music and dancing throughout the night.

🎭 The "Frantzolia" Tradition – Carnival Time in Marathokampos

The local “Frantzolia” Carnival of Marathokampos is a centuries-old tradition, deeply rooted in the village’s cultural identity. The term “Frantzolia” refers both to the masked revelers and the custom itself, which involves a lively parade of masqueraders through the village during the Carnival season—particularly reaching its peak on the second Sunday of Carnival.

These "Frantzolia" are merrymakers dressed in bizarre, humorous costumes. They form groups of men and women of all ages, who wander through the streets of Marathokampos—from "Saint Anthony’s and beyond", as the locals say—especially during the Carnival nights. Their aim is to stir mischief, surprise, and joy, by singing, dancing, and performing traditional satirical Carnival songs.

The parade also includes house visits, where residents warmly welcome the Frantzolia, offer them treats, dance with them, and become targets of their biting satire, often expressed with provocative gestures and cheeky antics. While such behavior would normally be considered inappropriate, during the Frantzolia, everything is allowed! It’s a moment of social release, of mocking authority, and letting go of rigid identities through self-deprecation and absurdity.

What sets the Frantzolia apart is the intentionally ridiculous and mismatched attire. These aren’t store-bought costumes—participants dress in old, tattered, or mismatched clothes they've saved for years. Garments are layered randomly, often including underwear, scarves, hats, socks, and accessories, all clashing in style and color to create a deliberately grotesque appearance.

As for their faces, they’re always covered, but not necessarily with masks. Participants may use handkerchiefs, wigs, or painted rags, and the masks they do wear tend to depict goofy or fierce expressions, without necessarily matching the rest of the outfit. Even hands and necks are carefully covered, so as not to reveal any identifying traits. The shoes, too, are often odd, worn-out, or completely unrelated to the rest of the costume.

In general, the rule of thumb for a proper Frantzolia is:
👉 The more mismatched and ridiculous the disguise, the more perfect it is!

🏳️‍🌈 Gender Satire & Social Commentary in the "Frantzolia" Tradition

A particularly bold and defining feature of the Frantzolia tradition is its frequent use of gender and sexuality as objects of satire and performance. Costumes often include underwear or props that mimic male or female genitalia, sometimes worn over clothes or hung in absurd positions on the body. These elements, though provocative, are part of the established Carnival code where everything is allowed. It's common to see men dressing as women and vice versa, with exaggerated gestures and voices that push the performance to the edge of absurdity.

When the masquerade takes on a specific theme, the goal is often to impersonate a well-known political figure or celebrity, typically to deliver sharp satire or critique. Political scandals, local gossip, national controversies, even international events—nothing is safe from the Frantzolia’s irreverent humor.

In recent years, more organized groups have embraced this satirical function, creating parody acts that mock everything from the municipal brass band to military firing ranges, or poke fun at the cultural association’s shadow puppets, the avian flu, local elections, and even the Eurovision Song Contest. Whatever the topic, the Frantzolia tradition amplifies, distorts, and exaggerates—not just for laughter, but for commentary.

The entire celebration culminates on the second Sunday of Carnival, when all the various troupes—friends, families, even solo performers—gather at the local Cultural Association hall. This marks the official launch of the grand Frantzolia parade, more organized but still delightfully chaotic.

The Cultural Association plays no role in directing the themes or behavior of the performers. It merely provides the time and space for the gathering and launch. From there, the Frantzolia launch their parade into the streets, weaving through alleyways, squares, and cafés, spreading laughter and mischief at every stop.

🎶 Traditional instruments such as the tsampouna (Greek bagpipe) accompany the parade, enhancing the joyful chaos.

After the procession, everyone returns to the Association hall for a raucous after-party, featuring live traditional music, shameless Carnival songs full of innuendo, dancing, local meze, and endless wine—often lasting until dawn.

💣 The "Obides" Custom – Easter Sunday Explosions

Another deep-rooted tradition of Marathokampos is the "Obides" (Shells) Custom, held every Easter Sunday at noon. This explosive celebration dates back nearly 200 years, possibly to the Ottoman era, and is one of the most spectacular visual and auditory displays in the region.

According to local lore, villagers began setting off makeshift explosives to celebrate Christ’s Resurrection—initially tolerated by Ottoman authorities. Over time, this evolved into a highly organized tradition, with each parish (enoria) preparing its own shells and choosing its own hillside spot—called a "Tambani"—from where to launch them.

💥 The preparation takes months, with male-only teams collecting funds, purchasing gunpowder, crafting custom metal casings, and organizing the manual loading and firing of the shells. Each parish has its own technique and firing style, which adds a sense of rivalry and pride.

In recent years, the spectacle has become even more mesmerizing, with colored smoke trails forming dramatic shapes in the sky. As the Resurrection banners of each parish pass through specific village routes, their salvo of shells erupts, turning the skies into a theater of thunder and smoke.

Locals and visitors gather early in the day at viewing points around the village, eager for the show. After the shelling, the community reflects and debates:
👉 Which parish had the best display?
👉 Which team showed the most skill, courage, and style?

This "post-battle" analysis isn’t just for fun—it’s a matter of honor and legacy, deeply embedded in the village’s spirit.