As the aroma of sizzling meat fills the air on Tsiknopempti, or “Smoky Thursday,” Greeks everywhere prepare for a feast steeped in history. This annual celebration, held during the Greek Carnival season, is a time to indulge before the fasting of Lent begins. But the tradition of coming together over grilled meats goes back much further than modern street barbecues and your local souvlatzidiko (purveyors of the beloved meat on a skewer, souvlaki) – it reaches deep into the religious, social, and even athletic life of ancient Greece.

So, how did the Greeks of antiquity consume meat? Was it an everyday staple or a sacred luxury? And what would a Homeric hero, an Olympian wrestler, or a Pythagorean philosopher think of our modern-day feasting? Let’s take a journey through the rituals, banquets, and even fast-food culture of the ancient Greek world.

Feasting with the Gods

In ancient Greece, meat was more than just food – it was a divine gift, a conduit between mortals and the gods. One of the most common ways for a Greek, especially the poor, to eat meat was through religious sacrifice, known as “thysia.”

A typical sacrifice involved slaughtering an animal – often a cow, pig, sheep, or goat – and offering the gods their share. The process was meticulous: the animal was consecrated by a priest, its throat slit, and select bones, such as thigh bones and tail vertebrae, were wrapped in glistening fat and burned on the altar, sending up fragrant smoke (“knise”) to the heavens.

The epic poet Homer (8th century BC) describes these rituals in vivid detail. In Book I of the “Iliad” (458–472), the Achaeans honor Apollo with a sacrifice, burning the thigh-bones while a priest pours a libation of “gleaming wine over them.” The remaining meat is “cut into pieces and pierced with spits” and roasted and distributed among the men – an early version of souvlaki or kontosouvli (spit-roasted pork) as we know it today!

Another passage, this time in Book III of the “Odyssey” (5–66), describes the visit of Telemachus, Odysseus’ son, to king Nestor at Pylos, where the Pylians sacrifice bulls to Poseidon, roasting the meat before partaking in a communal feast.

These sacrificial feasts were more than just meals – they reinforced social bonds and hierarchies. Prime cuts reserved for elites or priests, while the rest was divided among the other participants. The historian Herodotus (c. 484–c. 425 BC) recounts that in Sparta, meat from sacrifices was allocated based on civic rank, ensuring that food distribution reflected societal structure:

“At all public sacrifices the kings first sit down to the banquet and are served first.” (Histories 6.57 ff)

But what about meat that wasn’t part of a sacrifice?

Beyond the Sacred

Although religious sacrifice was the most culturally significant way to eat meat in ancient Greece, it wasn’t the only one. Osteological evidence from various archaeological sites suggests that hunting provided another source of meat, particularly in rural settlements. Wild game such as deer, boar, rabbit, hare, and an array of birds – including pheasants, partridges, quails, thrushes, blackbirds, ducks, and geese – found their way to Greek tables.

Writing in the 4th century BC, Xenophon describes how wild boars, deer, “and all manner of beasts of the chase” were hunted at Artemis’ sanctuary in Skillous (Scillus), near Olympia in the northwest Peloponnese. These animals were later roasted and enjoyed during festivals (Anabasis 5.3.8 ff).

Beyond hunting, butchers in the agora (marketplace) also played a key role in meat consumption. The philosopher and naturalist Theophrastus (c. 371–c. 287 BC), in Characters (9.4), makes a humorous remark about dealing with a butcher, implying that if one cannot get a proper cut of meat, they should at least get “something for the broth.” This suggests that a commercial meat trade existed and that some ancient Greeks could buy and eat meat outside of religious contexts – though it remained far less common than in modern diets.

Another clue to the difference between sacred and secular meat lies in cooking methods. According to archaeologist and historian Gunnel Ekroth, meat in large-scale sacrificial feasts was often boiled in a cauldron, making it more tender and easier to distribute. This process also eliminated distinctions between different cuts of meat, which often included entrails, inner organs (offal), and occasionally meat from dogs, horses, and donkeys …!

While meat-eating in the Homeric epics is often linked to ritual sacrifice, there are instances where characters eat meat without offering it to the gods first. Perhaps the most striking example is the notorious “suitors” of Penelope, Odysseus’ long-suffering wife, who constantly gorge on the absent king’s livestock in Ithaca without making the proper sacrifices (Odyssey 1.106 ff, 17.332 ff). Their gluttonous and disrespectful behavior reinforces the idea that meat consumption should be accompanied by proper rituals.

Meat as Fuel

Meat wasn’t just for religious or communal feasts – it also played a crucial role in athletic training and military life.

According to some sources, early Greek athletes followed mostly vegetarian diets, relying on figs, cheese, and barley. But by the 6th century BC, meat had become a key component of an Olympian’s nutrition plan. Wrestlers and boxers, in particular, consumed large quantities of meat and bread to build muscle, a practice known as “forced nutrition.”

Perhaps no one embodied this meat-heavy diet more than Milo of Croton (fl. 540–511 BC), a legendary six-time Olympic champion from Magna Graecia. Ancient sources claim he ate 20 pounds of meat per day, washed down with copious amounts of wine. Writing in the 1st century BC, Diodorus Siculus describes how Milo wore a lion’s skin and carried a club, mimicking Heracles himself.

The Spartans, famed for their warrior society, also valued meat as a source of strength. Their diet included the infamous “black soup,” a dish made from pigs’ legs and blood. Another staple, made with pork, salt, vinegar, and blood, was often served with “maza” (barley flour dumplings), along with figs and cheese – a meal designed to sustain hardened warriors in battle and training.

However, not everyone approved of such meat-heavy diets. Writing centuries later, the Greek physician and philosopher Galen (129–c. 216 AD) criticized excessive meat consumption, believing it could be detrimental to health.

Despite the debate, the connection between meat, strength, and endurance was firmly established, shaping Greek views on nutrition, athleticism, and warfare for generations.

Vegetarians, Philosophers, and Meat Abstinence

Not all Greeks embraced meat consumption. Indeed, certain religious and philosophical movements promoted vegetarianism, viewing it as a purer way of life.

The Orphics and Pythagoreans, for example, saw meat-eating as spiritually impure. Pythagoras, the 6th-century BC philosopher, famously condemned eating animals, equating it with cannibalism:

“Oh, ponder a moment such a monstrous crime – vitals in vitals gorged, one greedy body fattening with plunder of another’s flesh, a living being fed on another’s life!” (Ovid, Metamorphoses 15.60 ff)

He and his followers instead promoted a diet of fruits, grains, and legumes, believing that all living beings possessed souls. Though not widespread, such ideas planted the seeds of ethical vegetarianism, which would re-emerge in later historical periods.

For more on the topic of meat abstinence in ancient Greece, click here.

Souvlaki and Sausages on the Go

If you think fast food is a modern invention, think again – the ancient Greeks also enjoyed quick, handheld meat snacks.

At the Bronze Age settlement of Akrotiri on Santorini, archaeologists discovered grilling racks and a firebox with a flat griddle, evidence of souvlaki-style skewers and pita dating back some 3,700 years.

Homer even describes a dish eerily similar to a modern sausage, comparing Odysseus’ restless sleep to a paunch filled with fat and blood, roasting over a fire:

“…And as when a man before a great blazing fire turns swiftly this way and that a paunch full of fat and blood… eager to have it roasted quickly, so Odysseus tossed from side to side…” (Odyssey 20.25–30)

Whether in a taverna, a marketplace, or at a sacred feast, it seems Greeks have always loved their grilled meat.

For more on the earliest evidence for Greece’s most beloved street food, click here.

Tsiknopempti: A Modern Echo of Ancient Traditions

Fast forward to today, and Tsiknopempti continues Greece’s long love affair with grilled meats.

Eleven days before Clean Monday, which marks the start of Lent, Greeks gather to feast on meat before the fasting period begins. Streets, tavernas, and homes fill with the smoky aromas of souvlaki, sausages, and steaks. In fact, the name “Tsiknopempti” comes from “tsikna,” meaning the savory smell of roasting meat, and “Pempti,” meaning Thursday.

In some regions, Tsiknopempti has its own unique customs. In Serres, for instance, men leap over barbecue flames once the meat is cooked – a practice believed to bring good luck. On the island of Corfu, locals gather in town squares for lively gossip sessions, playfully parodying public figures in a tradition of lighthearted satire.

Despite the millennia of change, one thing remains the same: meat feasting is a time for community, celebration, and tradition.

So, as you take a bite of juicy souvlaki this Tsiknopempti, remember – you’re not just enjoying a meal. You’re partaking in a tradition that stretches back to Homeric feasts, Olympic champions, and the smoky altars of the gods themselves.