By Nina Henein

 

Before delving further into the traditions associated with celebrating Pascha, let’s find out more about the origin of the word.  

The word Pascha (Greek: Πάσχα) originates from the Aramaic pascha and Hebrew pesach, referring to the Jewish Passover (“to pass over”). It commemorates the Exodus of the Jewish population from Egypt under the leadership of the prophet Moses. Early Christians adopted the term to represent the resurrection of Jesus Christ, who is viewed as the fulfilment of the Passover. In short, it emphasises the passage from death to life and the saving of lives through Christ’s sacrifice.
In Greece, Pascha is not just a Christian church holiday; it is a deeply spiritual, cultural, and family-centred celebration that shapes the entire year.

 

Below is a simple guide to help you understand its meaning and traditions.

The main differences between Greek Orthodox Pascha and Catholic Easter are:

1. The Calendar

Pascha (Orthodox Easter) is determined by a specific formula established by the First Ecumenical Council in 325 A.D.: it is celebrated on the first Sunday after the first ecclesiastical full moon following the vernal or spring equinox, and it must occur after the Jewish Passover. Orthodox calculations use the Julian calendar to find the equinox (fixed at March 21) rather than the Gregorian calendar, causing it to differ from Western Easter.

2. The Spiritual Emphasis

Orthodox Christianity places strong emphasis on the spiritual aspects related to Lent. Each week during Lent has a specific theme derived from The Bible and teachings of Christ. It revolves around a very strict vegetarian diet to humble both the soul and the body. It aims at teaching the believers charity and self-control. 
The midnight Resurrection celebration service in Greek Orthodox tradition is particularly remarkable and central to the celebration, as we will see later on. 

3. Priorities / Optics

Catholics in celebration are prioritising the Birth of Jesus. The Orthodox emphasise the Death and the Resurrection (in most cases the Greek celebrate their Saints on the day of their martyr).

Important: In Greek, “Pascha” refers both to the specific day of Jesus’ Resurrection (which is always on Saturday) and to the entire preceding week, during which schools are usually closed, and shops remain open all day.

 

Lent fasting before Pascha:

The period of Lent lasts 40 days and begins on Clean Monday. Note: During the weekend before Clean Monday, people greet each other with Kali Sarakosti (literally, “Have a good 40-day period”), which means “Have a good Lent.” It does not mean “Clean your house,” as many newcomers sometimes assume.

The “days of Pascha” refer to the seven-day period that begins on the Saturday after Lent and continues for one week, known as the Great Week or Big Week (Megali Evdomada). Naturally, during this week people greet one another by saying Kalo Pascha (“Happy Easter”).

During the Great Lent and Pascha, many believers abstain from:

• Meat
• Dairy products
• Eggs
• Fish (with the exception of seafood like crustaceans, molluscs)
• Olive oil and wine (on stricter days)

As previously mentioned, Lent and fasting is not only about food; it is meant to be a period of prayer, repentance, humility, and spiritual cleansing.

 

The Holy Week/Great Week or Megali Evdomada (Μεγάλη Εβδομάδα) 

The week before Pascha (which is on Sunday) is also known as the Holy Week. Each day honours and describes events from the final days of Jesus Christ’s life and specific verses from the Bible are read. 

Important days include:

Palm Sunday: commentates Jesus entering Jerusalem 

Holy Thursday – Commemorates the Last Supper.

Holy Friday – Commemorates the Crucifixion.

Holy Saturday – Anticipates the Resurrection.

Church services during this week are solemn, emotional, and symbolic. Even the Greek radios play strictly slow or classical music, the TV stations avoid happy songs and most of the entertainment shows are put on hold -instead they play classic films about the Passions of Jesus (like “Jesus of Nazareth”), the same every year!

 

Good Friday, evening: The procession of the Epitaph takes place around the city center.
One of the most important moments in Orthodoxy, and one of the most deeply moving experiences you can have in Greece.

From around 7:00 p.m., people dress in their finest, take their lampada in hand, and head to church. Here in Chania, all attention turns to the Metropolitan Cathedral. It is already full inside, and soon the surrounding area will be completely packed as well. Military units stand in formation, officials line up in order, and people emerge from every alley, waiting.

At around 8:30 p.m. (sometimes closer to 9:00 — the time may vary, so it’s best to arrive early), the Epitaph, accompanied by a large procession and chanting, exits the church and the procession begins. The solemn rhythm is set by a military band, alternating with the Municipal Philharmonic Orchestra. Fortunately, in Chania there is an excellent philharmonic band, well worth following throughout the entire route. It performs mournful pieces, including works such as the “Adagio” by Tomaso Albinoni, the “Marche Funèbre (Op. 35)” by Frédéric Chopin, the “Funeral March No. 1” by Johann Heinrich Walch, as well as compositions by Greek composers — the performance of “Dolore” is truly worth hearing.

The procession usually passes through Halidon Street, Kanevaro Street, Splantzia (1821 Square), and the waterfront / Venetian Harbor. Needless to say, all surrounding streets are closed at that time. The procession concludes when the Epitaph returns once again to the Metropolitan Cathedral. Τhe believers pass under it to get into church. 

 

Holy Saturday, just before midnight: Anastasi! 

Now we reach Holy Saturday where two main events occur: The first happens during the early afternoon, when the Holy light emits from Christ’s tomb in Jerusalem and it is carried in a great procession to a specific flight (the presidential airplane) to come to Greece. This light is distributed among churches throughout Greece, and other predominantly Orthodox countries.  

The second event happens at midnight signifying the new day. The believers gather in churches holding unlit specially decorated candles, called Labada (Λαμπάδα) -the children’s Lambada typically has toys on it, the adult ones a symbolic item. [Almost every shop in Chania decorates and sells their special mada Labada.] At exactly midnight, the priest announces:

“Christos Anesti!” (Christ is Risen!)

The congregation responds:

“Alithos Anesti!” (Truly He is Risen!)

That’s when the celebration really begins! And it starts with a big bang—or rather, many extremely loud bangs—from fireworks, sparklers, and other equally noisy recreational explosives. If you follow the news, you’ll see that every year at least a few people are injured, and sometimes even suffer amputations due to malfunctions. Still, if you want to see something truly spectacular, search on YouTube for videos from Chios, where local churches compete in a proper “rocket war” («Ρουκετοπόλεμος») 

Caution! Don’t bring your dogs to church or leave them unattended in yards. And if you leave them at home, make sure to close the windows and put on loud music. The fireworks can make them nervous for hours and every year there are incidents of missing dogs because they scared away during Anastasi.

 

Back to peaceful and respectful traditions... 

The Holy Light, received earlier from Jerusalem, is passed from candle to candle while wishing “Christos Anesti!”, filling the church and its courtyard with light. As the fireworks explode in the sky, the atmosphere changes from mourning to joy.

After the service, families return home to break the fast, holding their lambadas, struggling to keep the long-journeyed fire alive. They need it to “cross the house”- we’ll get to that.

The famous soup “Magiritsa” is the traditional soup eaten immediately after the midnight Resurrection mass. It gently prepares the stomach for eating meat after the long fasting period. 

 

Now let’s start celebrating Pascha! 

First at home, then later at a bar or club (most of the Greeks go to Buzukia places, but here in Crete we don’t have any -Thank God!). From Saturday night after the church midnight service and for 40 days, the common greeting used is “Christos Anesti”, and of course the reply is “Alithos Anesti”.  I am sure we all saw the shops full of red eggs, baked goods with red eggs, and of course packets of red dye.  

 

But why red eggs? 

Red-dyed eggs are one of the most famous Greek Pascha traditions. The eggs, traditionally, are boiled and then painted at home by the families on Holy Thursday in preparation for Saturday night. The red colour symbolises the blood of Christ, the egg itself is a symbol of the sealed tomb of Christ, and the cracking resembles his Resurrection.

Have you ever wondered about the cracking of the red eggs? The Greeks play a game called Tsougrisma, whereby two people tap their red eggs together. The person whose red egg doesn’t crack is considered lucky. It requires some skill and practice… and luck! 

 

Easter Sunday, early in the day. The party begins!

We have reached the big day: Easter Sunday. It is a day of great joy—celebrations, food, music, and family gatherings. Easter Sunday in Greek Orthodox Pascha starts when the night of Resurrection (Saturday) has passed and the first light of Sunday spreads softly across the hills and whitewashed villages of Greece, the day of Pascha begins not quietly, but triumphantly. The sorrow of the Crucifixion has dissolved; mourning has given way to radiance. This is not merely a feast day — it is the day life defeats death. The homes still carry the scent of candle smoke from midnight. On the doorways, faint black crosses remain, traced with the Holy Light the night before (“to cross the house”, remember?); a fragile but profound sign that Christ has entered the home.

Soon, courtyards awaken. Tables are carried outside. Charcoal is prepared. The metallic rhythm of the spit being assembled echoes through neighbourhoods. Men gather around the lamb, seasoning it with salt, oregano, lemon, and garlic. The lamb, whole and gleaming, is carefully fastened to the spit, a silent symbol of sacrifice transformed into celebration.

Now the coals are ready.

Slowly and patiently, the lamb begins its long rotation above glowing coals -Trigger Warning: not a pleasant sight for animal lovers. The air fills with smoke, fragrant with herbs and fat, rising like incense into the spring sky.

Easter Sunday is abundance after restraint. After forty-eight days of fasting and discipline, the table overflows. There is roast lamb, kokoretsi (lamb or goat intestines wrapped around seasoned offal, including sweetbreads, hearts, lungs, or kidneys, typically grilled), crisp potatoes shimmering with lemon, fresh salads bright with feta, parsley and dill, loaves of braided bread, and bottles of wine uncorked without hesitation. The red eggs — symbols of Resurrection — reappear, now part of the joyful table rather than solemn ritual. Laughter accompanies the cracking of eggshells. The game of tsougrisma continues, playful and competitive. Children run through gardens. Elders sit in shaded corners recounting Paschas of decades past. Music begins —sometimes from a radio, sometimes from a clarinet or violin brought out for the occasion. In villages especially, traditional dances form circles, hands linked, steps measured yet spirited.

Let's dive in the details: From early morning, preparations begin outdoors. Courtyards, gardens, and village squares fill with the aroma of charcoal and herbs as the main centerpiece of the feast—arni sti souvla (lamb on the spit)—is carefully mounted and slowly rotated over an open fire. This method of cooking is far from rushed; it is a ritual in itself—it can take four hours or more! Usually, there is one main roaster assigned—the “leventis”—who endures the heat to keep the lamb in constant rotation. (Some mechanical gadgets are available, but most people prefer the manual way!) So he, with the help of others, is always adjusting the height and ensuring the lamb roasts evenly to achieve that perfect balance of crispy skin and tender meat. The seasoning is simple yet powerful: salt, pepper, lemon, oregano—ingredients that highlight the natural richness of the lamb rather than overpower it. If you come across such a souvla—although the sight can be rather grotesque—ask to taste the “petsa” (the skin)!

Nearby, another beloved delicacy is prepared: kokoretsi. This traditional dish, made from seasoned offal wrapped in intestines, is also roasted on a spit. Though it may sound unusual to those unfamiliar with it, kokoretsi is cherished for its bold flavor and unique texture. It is often the first dish to come off the fire, sliced and served as an appetizer while the lamb continues to roast. It is salty and crisp on the outside, extremely tender in the center. For many, that first bite of kokoretsi marks the true beginning of the Easter feast.

 

Note: The EU, for safety reasons, has considered restrictions on serving intestines in restaurants, but the tradition in Greece still prevails.

 

As the day unfolds, tables are set with an abundance of dishes. Fresh salads, all kinds of potatoes, tzatziki, crusty bread, beers, sodas, and local wine complement the main meats. Red-dyed eggs, symbolising life and rebirth, are cracked in friendly competitions, adding a playful touch to the gathering. Don’t expect it to be quiet—and don’t be annoyed: really loud music, laughter, and children playing fill the air (everywhere!).

As for Greek traditional folk songs: Greeks seem to truly enjoy their own kind of music. It is a blend of eastern amanedes, oriental influences, and pop elements, with the predominance of bouzouki and clarinet. The songs are often about love and heartbreak, struggle and resilience, or migration and nostalgia—yet somehow they still carry a sense of joy. But that goes for Greece in general. This is Chania. Crete has its own distinct musical tradition.

Cretan music sounds ancient, intense, and very alive. It’s the kind of music that feels like it comes straight out of the mountains and history of the island. It’s not polished or overly produced—instead, it’s raw, emotional, and deeply expressive. The main sound comes from the lyra—perhaps one of the most ancient instruments—whose sharp, almost crying tone is combined with the laouto, which keeps a steady rhythm. Together, they create music that can suddenly shift from slow and soulful to fast and almost wild. One could loosely compare it to a mix of folk violin music and Middle Eastern influences, but with a strong, proud character of its own. It often builds intensity gradually, pulling people in until they feel compelled to dance. Cretan music isn’t just something you listen to—it’s something you feel and participate in. That’s where dancing comes in…

Eventually, spontaneous dancing begins, and the feast gradually turns into a lively festivity that can last well into the night. It is not uncommon for neighbours and friends to join in, reinforcing the communal spirit that defines Greek Easter.

Beyond the flavors and festivities, the Easter Sunday feast carries a deeper meaning. It represents continuity—traditions passed down through generations, recipes preserved with care, and bonds strengthened through shared experience. In a fast-changing world, this annual gathering offers a sense of grounding, a reminder of where one comes from and the importance of staying connected.

In the end, Easter Sunday is not just about the food—though the food is unforgettable. It is about the people around the fire, the patience of slow cooking, the joy of reunion, and the celebration of life itself.

 

In Summary: Greek Orthodox Pascha 

A 48-day journey of fasting and spiritual preparation to celebrate the Resurrection of Christ,  Pascha is a feast of family, tradition, reflection and joy. It is not just a religious holiday; it is the most powerful expression of faith and cultural identity in Greece.  If you experience Pascha in Greece, you will see that it is not only celebrated, but also rather felt.

 

The Greeting That Defines the Day

All day long, people greet one another with the words proclaimed at midnight:

“Christos Anesti!”

“Christ is Risen!”

And the reply comes, warm and certain:

“Alithos Anesti!”

“Truly He is Risen!”

This exchange is not a mere phrase; it is a confession of faith, repeated again and again until it becomes breath itself. If this is too hard to remember, a mere “Chronia Polla” (basically wishing someone to live for many years) will do the job.

Easter Sunday in the Greek Orthodox tradition is luminous with paradox. It carries theological depth yet feels utterly human. It is sacred but not solemn. It is reverent yet exuberant. There is something profoundly communal about it. Doors remain open. Plates are shared freely. No one is meant to be alone. Even strangers are offered food, wine, and a place at the table. The lamb turns slowly. Glasses rise. Songs grow louder. Afternoon leans gently toward evening, but the celebration does not fade quickly. It lingers, as though time itself hesitates to move forward from such fullness.

 

More Than a Feast

Easter Sunday is not simply the end of fasting. It is the embodiment of Resurrection — tangible, edible, audible. It is theology expressed through fire, bread, and wine. Through embrace and laughter. In that sunlit courtyard, beneath the Greek blue sky, faith becomes celebration, and celebration becomes a testimony:

Life has conquered death.

Light has shattered darkness.

And joy, at last, is complete.

It is a message of hope.

It is after all the Feast of Joy.

 

On Monday After Pascha shops are closed!

(Box to be translated)

Beautiful Epitaphios

Chryssopigi Monastery (Women’s convent) 

EΠITAΦIOΣ KOPAKIEΣ MONH KAΛOΓPIΩN 

AΓIA TPIAΔA 

ΓOYBEPNETOY 

AΓIΩN ANAPΓYPΩN KAI AΓIOY NIKOΛAOY ΣTH ΣΠΛANTZIA ΠOY MΠOPEI NA KATΣEI KANEIΣ KAI ΣTHN ΠΛATEIA NA TA ΔEI 

KAI TPIMAPTIPHΣ 

[Boxes]

Recipe for Kokoretsi

Ingredients:
grams (g.)

• 2 1/2 kilos lamb pluck
• 1 kilo caul fat, optionally
• 3 kilos intestines
• 100 g vinegar, of white wine
• 1 tablespoon(s) salt
• For the marinade
• 5-6 sprig(s) rosemary
• 30 g salt
• 5-6 g pepper
• 1-4 clove(s) of garlic
• lemon zest, of 2 lemons
• 50 g olive oil
• To assemble
• 3 tablespoon(s) olive oil
• 70 g butter
• 3-4 sprig(s) rosemary

 

The cooking

1. Firstly, we have to wash the lamb intestines very well. Tie a knot on the one edge, take a straw, and press it right under the knot. In that way, you will turn the outer part of the intestine inwards, and the inner part outwards.

2. Cut the knots, remove the straw, add the intestines into a strainer, and rinse thoroughly under cold running water.

3. Transfer them into a bowl and add the vinegar, 1 tablespoon salt, and mix. Refrigerate for 1-2 hours. Drain, rinse, and set aside.

4. Divide the lamb pluck per organ, cut them into 2-3 cm pieces, and add them into a bowl. Add the rosemary leaves, salt, and pepper.

5. In a blender add the garlic finely chopped, the lemon zest, the olive oil, and beat until there is a paste. Add the paste into the bowl with the lamb pluck, mix, and refrigerate for 1-2 hours.

6. Thread the pieces of the lamb pluck alternately onto the skewer. Ideally, you should start with the heart as it is harder and it will help stabilize your kokoretsi on the skewer.

7. Optionally, wrap with the caul fat.

8. Tie the edge of the intestines onto the skewer and, firstly, wrap them lengthwise so that so that they will not go between the lamb pluck pieces.

9. Wrap the remaining intestines vertically onto the skewer, until the whole lamb pluck is covered and there are no more intestines. 

10. Spread some aluminum foil and parchment paper onto your working surface, and place the kokoretsi on top.

11. Add the olive oil, the butter into pieces, salt, pepper, rosemary, and wrap it well.

12. Roast for 2 ½ hours, uncover, and roast for 1 ½ hours on the low position of the rotisserie.

13. Cut into portions and serve!

______

 

Greek Easter soup - Magiritsa

Ingredients
grams (g.)

• 1 kilo lamb pluck, lamb
• 100 g round grain rice
• 1 lettuce
• 2 slices lemon
• 2 bay leaves
• 10-15 peppercorns
• 4-5 tablespoon(s) olive oil
• 1 onion
• 1 clove(s) of garlic
• 2 sprig(s) rosemary
• 50 g white wine
• 1 chicken bouillon cube
• 1 1/2 liter water
• 5-6 spring onions
• 1/4 bunch dill
• salt
• For the egg-lemon sauce
• lemon zest, of 2 lemons
• lemon juice, of 2 lemons
• 2 eggs, medium
• salt
• pepper
  
  

To serve

• pepper
• dill
• spring onion
• olive oil

The cooking

1. Place a pot with water over high heat until it boils.

2. Add the lamb pluck, lemon slices, bay leaves, salt, peppercorns, and boil for 10-15 minutes.

3. Regularly skim the foam. Drain and throw the water away.

4. Place the pot over high heat again, and add the olive oil.

5. Finely chop the onion and the garlic, and add them to the pot. Add the rosemary and sauté.

6. Cut the lamb pluck into small pieces, add them to the pot, and sauté for 8-10 minutes.

7. Deglaze with the wine, add the bouillon cube, the water, seal with the lid, and boil at medium heat for 30-40 minutes.

8. Then, cut the spring onions into rounds, the lettuce and the dill into large pieces, and add them to the pot. Keep the green part of the spring onions and 1 tablespoon of the dill. 

9. Add the rice, seal with the lid and boil at medium heat for 15-20 minutes.

For the egg lemon sauce

1. In a bowl add the lemon zest and juice, the eggs, salt and pepper and mix with a hand whisk.

2. Slowly add 5-6 ladlefuls of the magiritsa’s stock, by stirring continuously.

3. Transfer the mixture into the pot again, mix for a few seconds by shaking the pot, and remove from the heat.

4. Add the dill into the pot, the green part of the spring onions, salt and pepper and mix.

5. Serve with olive oil, dill, lemon wedges and pepper.

You can order Mageiritsa at Marmaritsakis and Kokoretsi in most Greek taverns, certainly at “Apokoronas” (Apokoronou 48) and “Koumpes” (Panagouli 1).

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Bio

Nina is one of our contributing writers. Her multicultural roots; Greek, Egyptian, Lebanese and Armenian, shape her deep fascination and passion with Mediterranean history, food and culture. A former banker and Advertising Creative, she brings a rare blend of analytical rigour and imaginative insight to her writing. Drawing on both business acumen and artistic sensibility, Nina crafts colourful and engaging perspectives that connect traditions with contemporary life. Her voice reflects curiosity, passion and a respect for heritage.