[303]Cf. Passow,Distich692; Pashley,Travels in Crete, vol.II.p. 233;Πανδώρα,XIV.p. 566; Bern. Schmidt,Das Volksleben, p. 104.[304]Cf. Bern. Schmidt,Das Volksleben, p. 105.[305]The latter is quoted by Bern. Schmidt,Das Volksleben, p. 106, from the dialect of Arachova near Delphi.[306]Cf. Bern. Schmidt,l. c.; Bybilakis,Neugriechisches Leben, p. 13.[307]Pind.Nem.V.36.[308]Hom.Od.13. 102 ff.[309]Cf. e.g. Passow,Popularia Carmina, Distichs 552–3.[310]Hahn,Griech. Märchen, vol.I.no. 15. ‘Ihre ganze Kraft steckt aber in den Kleidern, und wenn man ihnen die wegnimmt, so sind sie machtlos.’[311]To form a chain of dancers the leader, who occupies the extreme right, is linked to the second in the row by a kerchief, while the rest merely join hands. More freedom of motion is thus allowed to the chief performer.[312]Cf. also Hahn,Griech. Märchen, vol.II.no. 77.Ἀντ. Βάλληνδας, Κυθνιακά, p. 123.[313]The crowing of the third cock is more usually the signal for the departure of Nereids and their kind. It is commonly held that the white cock crows first, the red second, and the black third. The last is a sure saviour from the assaults of all manner of demons.[314]Similar transformations occur in a Cretan story, the forms assumed being those of dog, snake, camel, and fire.Χουρμούζης, Κρητικά, p. 69.[315]Cf. Apollodorus,III.13. 5.[316]Bern. Schmidt,Das Volksleben, p. 104, quoting Ritschl,Ino Leucothea, Pl. I., II. (1 and 2), III.; and referring to a sarcophagus in the Corsini Gallery at Rome, figured inMonum. Ined.vol.VI.Pl. XXVI.[317]Hom.Od.5. 346 sqq. and 459 sqq.[318]Ἀντ. Βάλληνδας, Κυθνιακά, p. 123.[319]The women of Scopelos on certain festal occasions wear a dress which may well be the same as the classicalὀρθοστάδιον, a loose pleated robe falling from the shoulders and widening as it falls, so that their figures resemble a fluted column too broad at the base and too tapering at the top.[320]Hahn,Griechische Märchen, vol.II.no. 83.Χουρμούζης, Κρητικά, p. 69.[321]Cf. a folk-song quoted by Ross,Reisen auf Inseln,III.p. 180,Σὲ μονοδένδριν μὴ ἀναιβῇς, ’στοὺς κάμπους μὴ καταίβῃς,καὶ ’στὸν ἀπάνω ποταμὸν μὴ παίζῃς τὸ περνιαῦλι,κῂ ἐρθοῦν καὶ μονομαζευθοῦν τοῦ ποταμοῦ ’νερᾷδες,‘Go not up to the solitary tree, go not down to the lowlands, beside the torrent above play not thy pipes, lest the Nereids of the stream come and swarm thick about thee.’[322]Lexicon, s.v.ῥάμνος, ἐν ταῖς γενέσεσι τῶν παιδίων χρίουσι (πίττῃ) τὰς οἰκίας εἰς ἀπέλασιν τῶν δαιμόνων.[323]Καμπούρογλου, Ἱστορία τῶν Ἀθηναίων,III.p. 32.[324]Cf. Welcker,Kleine Schriften, 3. 197–9; Rohde,Psyche,I.p. 360, note 1.[325]Cf. Hom.Od.XI.48 ff. and Eustathius,ad loc.[326]Ζ. Δ. Γαβαλᾶς, Ἡ νῆσος Φολέγανδρος, p. 29.[327]Reisen auf Inseln, etc.III.pp. 181–2.[328]C.I.G., no. 6201 (from Bern. Schmidt,Das Volksleben, etc. p. 122 note).Τοῖς πάρος οὖν μύθοις πιστεύσατε· παῖδα γὰρ ἐσθλὴν | ἥρπασαν ὡς τερπνὴν Ναΐδες, οὐ Θάνατος.[329]Ἐμ. Μανωλακάκης, Καρπαθιακά, p. 129. There are also compoundsἐξωπαρμένοςandἀλλοπαρμένοςwith the same meaning.[330]Plato,Phaedr.XV.(238D).[331]Ibid.229A,B; 230B; 242A; 279B.[332]Cf. Leo Allatius,De quor. Graec. opin.cap. xx. ‘potissimum si fluentis aquarum solum irrigetur.’[333]To this belief I attribute the origin of the phraseὥρα τὸν ηὗρε, ‘an (evil) hour overtook him’ (Leo Allatius,op. cit.xix.), employed euphemistically in reference to ‘seizure’ by the Nereids, and of the kindred imprecation,κακὴ ὥρα νά σ’ εὕρῃ, ‘may an evil hour overtake you’ (Bern. Schmidt,op. cit.p. 97), which gains in force and elegance by its reversal of an ordinary phrase of leave-taking,ὥρα καλή.[334]See above, p.79.[335]Leo Allatius,op. cit.xix.[336]From Epirus, Bern. Schmidt,op. cit.p. 120. See above, p.142, note 2.[337]Cf. Bern. Schmidt,op. cit.p. 120.[338]I.p. 473 (Migne,Patrolog. Graeco-Lat.vol.XCIV.p. 1604).[339]See above, p.13.[340]Cf. Hahn,Griech. Märchen, Vol.II.no. 80.[341]The Cyclades, p. 457.[342]Κωνστ. Κανελλάκης, Χιακὰ Ἀνάλεκτα, p. 369.[343]ἡ Λάμια τοῦ πελάγου.Cf. the periodicalΠαρνασσόςIV. p. 773, and Wachsmuth,Das alte Griechenland im Neuen, p. 30. See also below, pp.171ff.[344]Histoire de la Révolution grecque, p. 228 note.[345]Hor.Carm.III.28. 10.[346]Ἰ. Σαραντίδου Ἀρχελάου, Ἡ Σινασός, p. 90.[347]Εὐαγγελία Κ. Καπετανάκης, Λακωνικὰ Περίεργα, pp. 43 sqq.[348]Cf.Παρνασσός,IV.p. 669 (1880).[349]So according to Theodore Bent (Cyclades, p. 496) but perhaps inaccurately.[350]So Bern. Schmidt,op. cit.p. 101, followingΒάλληνδαςinἘφημερὶς τῶν Φιλομαθῶν, 1861, p. 1826; and Bent,loc. cit.[351]In this view Prof.Πολίτηςof Athens University, whom I consulted, concurs with me.[352]Cf.Παρνασσός,IV.p. 669,Πολίτης, Μελέτη κ.τ.λ.p. 97.[353]Cf. Bern. Schmidt,Das Volksleben, etc. p. 101.[354]Καμπούρογλου, Ἱστ. τῶν Ἀθηναίων,I.p. 223.[355]Travels in Crete,II.pp. 232–4.[356]I cannot vouch for the accuracy of my translation of this word, which I have never seen or heard elsewhere.[357]Cf. Leo Allatius,op. cit.cap. xix.[358]Cf.Ἰον. Ἀνθολογία,III.p. 509. Hahn,Griech. Märchen, vol.II.no. 81.[359]C.I.G.no. 997 (from Bern. Schmidt,op. cit.p. 122 note).[360]Παρνασσός,IV.p. 765. The origin of the second part of the compound is unknown.[361]Ἀρχαιολογικὴ Ἐφημερίς, 1852, p. 647.[362]Cf.Καμπούρογλου, Ἱστορία τῶν Ἀθηναίων,III.p. 156.[363]Theotokis,Détails sur Corfou, p. 123.[364]Theocr.Id.v. 53–4 and 58–9.[365]Kindly communicated to me by Mr Abbott, author ofMacedonian Folklore.[366]Hom.Od.XIII. 105–6.[367]See Miss Harrison,Prolegomena to the study of Greek Religion, p. 423.[368]Οἰκονόμος, Περὶ προφορᾶς, p. 768.[369]Ἀντ. Βάλληνδας,Κυθνιακά, p. 131 andΣκαρλάτος,Λεξικὸν τῆς καθ’ ἡμᾶς Ἑλληνικῆς γλῶσσης, s.v.δρίμαις.[370]Σκορδίλης, inΠάνδωρα,XI. p. 472; cf. Bern. Schmidt,op. cit.p. 130.[371]Cited by Bern. Schmidt,ibid.fromΒρετός,Ἐθν. Ἡμερολ.1863, p. 55. This reference I have been unable to verify.[372]In Macedonia.[373]Κωνστ. Κανελλάκης,Χιακὰ Ἀνάλεκτα, p. 359.[374]Wachsmuth inRhein. Mus.1872.[375]Orph. Hymns, 36 (35), 12.[376]Alexis,Fragm. Fab. Incert.69.[377]Verg.Georg.IV. 336.[378]Tzetzes,Lycophron, 536.[379]ibid.522.[380]Ἰ. Σ. Ἀρχέλαος,Ἡ Σινασός, p. 85.[381]Ἐμ. Μανωλακάκης,Καρπαθιακά, p. 189. In Carpathos however the three middle and three last days of August are added.[382]Ἀντ. Βάλληνδας,Κυθνιακά, p. 131.[383]Σακελλάριος,Κυπριακά, vol.I. p. 710.[384]Theodore Bent (Cyclades, p. 174) says that the wordδρύμαιςis used in Sikinos to mean actually the sores on limbs, and in other islands the holes in linen caused by washing during Aug. 1–6. But as he appears to have been unaware thatδρύμαιςusually means the days themselves, I question the accuracy of his statement.[385]Σακελλάριος,Κυπριακά,I. p. 710, who derives the word fromκακὸςandΑ(ὔγ)ουστος.[386]Anthol. Palat.VI. 189.[387]Verg.Georg.IV. 383.[388]Σκορδίλης, inΠανδώρα,XI. p. 472.[389]I give both these words as I received them, but cannot account for the abnormal accents.Ἄλουστοςand eitherἈλουστιναίςorἈλούστιναιςwould be usual. As regards the whole formἈλούστος, it cannot I think be a dialectic change ofΑὔγουστος, but is probably a pun upon it with reference to the custom of not washing during the first days of the month.[390]Σκαρλάτος,Λεξικόν, s.v.δρίμαις.[391]Modernπρινάρι, ancientπρῖνος.[392]Hesiod,Fragm. apudPlutarch.De Orac. Defect.p. 415.[393]Cf. also Schol.adApoll. Rhod.II.479, where Mnesimachus is quoted for the same opinion.[394]O. T.1099.[395]Nat. Hist.IX.cap. 5.[396]Lycophron, 480.[397]Hom. Hymns,III.256 sqq.[398]ἑστᾶσ’ ἠλίβατοι· τεμένη δέ ἑ κικλήσκουσινἀθάνατων· τὰς δ’ οὔτι βροτοὶ κείρουσι σιδήρῳ.These two lines (267–8) have fallen under suspicion because, it is urged, the wordἀθανάτωνis in direct contradiction of what has been said as to the intermediate position of nymphs between mortals and immortals. This criticism is due to careless reading. The lines do not mean that each tree is called theτέμενοςof an immortal nymph, but that a number of trees, each inhabited by a nymph, often form together theτέμενοςof an immortal god. A sanctuary of Artemis, for example, might well be surrounded by trees which each harboured one of her attendant nymphs.[399]Hahn,Griech. Märchen,II.no. 84. Cf. also no. 58.[400]Χουρμούζης, Κρητικά, pp. 69, 70.[401]This belief however is not universal in Greece; in some few districts a Nereid now, like a wolf in ancient times, is safer seen first than seeing first.[402]Apoll. Rhod.Argon.II.477 sqq.[403]i.e. past participle passive ofξεραίνω(anc.ξηραίνω).[404]Hom.Od.XIII.103–4.[405]De quorumdam Graec. opinat.cap. xix.[406]Id.XIII.39 sqq.[407]So I translateχελιδόνιονon the authority of a muleteer whom I hired at Olympia; the modern form isχελιδόνι. It may be added that in Greece the cuckoo-flower is often of a dark enough shade to justify the epithetκυάνεον.[408]Artem.Oneirocr.II.27.[409]Cf. Bern. Schmidt,op. cit.p. 102.Χουρμούζης, Κρητικά, p. 69.Δελτίον τῆς Ἱιστορ. καὶ Ἐθνολ. Ἑταιρίας τῆς Ἑλλάδος,II.p. 122.[410]Inscription on rock at entrance now barely legible. Cf. Paus.X.32. 5, StraboIX.3, Aesch.Eum.22.[411]Cf. Ulrichs,Reisen und Forschungen in Griechenland,I.p. 119, Bern. Schmidt,op. cit.p. 103.[412]Heuzey,Le mont Olympe et l’Acarnanie, pp. 204–5.[413]Hom.Od.VI.105.[414]Bern. Schmidt,Das Volksleben, p. 107. The titleἡ μεγάλη κυράmust not be confused with the titleἡ κυρὰ τοῦ κόσμου(see above p.89), which belongs to Demeter.[415]Ibid.[416]Cf. Paus.VIII.35. 8, whence it appears probable that the nymphΚαλλιστώwas once identical with Artemis; see Preller,Griech. Mythol.p. 304.[417]Καμπούρογλου, Ἱστ. τῶν Ἀθην.I.p. 227.[418]Apoll. Rhod.III.877. Callim.Hymn to Artemis, 15.[419]From Onorio Belli,Descrizione dell’ isola di Candia, in Museum of Classical Antiqu., vol.II.p. 271. Cf. B. Schmidt,op. cit.p. 108. Spratt,Trav. in Crete,I.p. 146.[420]Du Cange,Gloss. med. et infim. Latin.s.v.Diana.[421]Above, p.119.[422]Orph. Hymn36 (35)ad fin.[423]De quor. Graec. opinat.cap. xx.[424]For these two names see above, p.21.[425]For theCallicantzarisee below, p.190.[426]ForBurcolakesorVrykolakessee below, cap.IV.[427]pulcras dominas, a translation of the Nereids’ titleκαλὰς ἀρχόντισσας,ibid.cap.XIX.[428]The title-page of this exceedingly rare work runs asfollows:—La description et histoire de l’isle de Scios ou ChiosparJerosme JustinianGentil’homme ordinaire de la chambre du Roy Tres-Chrestien, fils de Seigneur Vincent Justinian, l’un des Seigneurs de la dite Isle, Chevalier de l’ordre de sa Majesté, Conseiller en son Conseil d’Estat et Privé, et Ambassadeur extraordinaire du Roy, auprez de Sultan Selin, Grand Seigneur de Constantinople.M.D.VI.In the copy formerly belonging to the historian Finlay and now in the possession of the British School of Archaeology at Athens is found a note by Finlay as follows:—‘Joh. Wilh. Zinkeisen in Geschichte des osmanischen Reiches in Europa (Gotha, 1854), vol. ii. p. 90, note 2, mentions a second printed copy as existing in the Mazarine Library at Paris, and a manuscript copy in possession of Justiniani family at Genoa. The date according to Zinkeisen should be not MDVI but MDCVI.’ There is no designation of the press or place from which the volume issued.[429]op. cit.bk vi. p. 59.[430]See above, p.140.[431]Das Volksleben der Neugriechen, pp. 107 and 123.[432]CompareMärchen, etc. Song 56 and Stories 7, 19, withDas Volksleben, p. 123.[433]Bern. Schmidt,Das Volksleben, p. 129.[434]See above, p.121.[435]Also in one wordκαλλικυρᾶδεςorκαλοκυρᾶδες.[436]Cf.Πολίτης, Μελέτη κ.τ.λ.p. 227; Pouqueville,Voyage en Grèce,VI.p. 160; and above, p.125.[437]Reisen auf dem griech. Inseln,III.pp. 45 and 182.[438]InἘφημ. Ἀρχαιολογική, 1852, p. 648.[439]Passow,Pop. Carm. Graec. Recent.no. 524.[440]Bern. Schmidt,op. cit.p. 130.[441]Curt. Wachsmuth,Das alte Griechenland im Neuen, p. 31. Cf. alsoΠαρνασσός,IV.p. 773 (1880).[442]Cf. Theodore Bent,The Cyclades, p. 144, who mentions also the custom of shooting at the waterspout as a precaution.[443]Curt. Wachsmuth,op. cit.p. 30.
[303]Cf. Passow,Distich692; Pashley,Travels in Crete, vol.II.p. 233;Πανδώρα,XIV.p. 566; Bern. Schmidt,Das Volksleben, p. 104.
[303]Cf. Passow,Distich692; Pashley,Travels in Crete, vol.II.p. 233;Πανδώρα,XIV.p. 566; Bern. Schmidt,Das Volksleben, p. 104.
[304]Cf. Bern. Schmidt,Das Volksleben, p. 105.
[304]Cf. Bern. Schmidt,Das Volksleben, p. 105.
[305]The latter is quoted by Bern. Schmidt,Das Volksleben, p. 106, from the dialect of Arachova near Delphi.
[305]The latter is quoted by Bern. Schmidt,Das Volksleben, p. 106, from the dialect of Arachova near Delphi.
[306]Cf. Bern. Schmidt,l. c.; Bybilakis,Neugriechisches Leben, p. 13.
[306]Cf. Bern. Schmidt,l. c.; Bybilakis,Neugriechisches Leben, p. 13.
[307]Pind.Nem.V.36.
[307]Pind.Nem.V.36.
[308]Hom.Od.13. 102 ff.
[308]Hom.Od.13. 102 ff.
[309]Cf. e.g. Passow,Popularia Carmina, Distichs 552–3.
[309]Cf. e.g. Passow,Popularia Carmina, Distichs 552–3.
[310]Hahn,Griech. Märchen, vol.I.no. 15. ‘Ihre ganze Kraft steckt aber in den Kleidern, und wenn man ihnen die wegnimmt, so sind sie machtlos.’
[310]Hahn,Griech. Märchen, vol.I.no. 15. ‘Ihre ganze Kraft steckt aber in den Kleidern, und wenn man ihnen die wegnimmt, so sind sie machtlos.’
[311]To form a chain of dancers the leader, who occupies the extreme right, is linked to the second in the row by a kerchief, while the rest merely join hands. More freedom of motion is thus allowed to the chief performer.
[311]To form a chain of dancers the leader, who occupies the extreme right, is linked to the second in the row by a kerchief, while the rest merely join hands. More freedom of motion is thus allowed to the chief performer.
[312]Cf. also Hahn,Griech. Märchen, vol.II.no. 77.Ἀντ. Βάλληνδας, Κυθνιακά, p. 123.
[312]Cf. also Hahn,Griech. Märchen, vol.II.no. 77.Ἀντ. Βάλληνδας, Κυθνιακά, p. 123.
[313]The crowing of the third cock is more usually the signal for the departure of Nereids and their kind. It is commonly held that the white cock crows first, the red second, and the black third. The last is a sure saviour from the assaults of all manner of demons.
[313]The crowing of the third cock is more usually the signal for the departure of Nereids and their kind. It is commonly held that the white cock crows first, the red second, and the black third. The last is a sure saviour from the assaults of all manner of demons.
[314]Similar transformations occur in a Cretan story, the forms assumed being those of dog, snake, camel, and fire.Χουρμούζης, Κρητικά, p. 69.
[314]Similar transformations occur in a Cretan story, the forms assumed being those of dog, snake, camel, and fire.Χουρμούζης, Κρητικά, p. 69.
[315]Cf. Apollodorus,III.13. 5.
[315]Cf. Apollodorus,III.13. 5.
[316]Bern. Schmidt,Das Volksleben, p. 104, quoting Ritschl,Ino Leucothea, Pl. I., II. (1 and 2), III.; and referring to a sarcophagus in the Corsini Gallery at Rome, figured inMonum. Ined.vol.VI.Pl. XXVI.
[316]Bern. Schmidt,Das Volksleben, p. 104, quoting Ritschl,Ino Leucothea, Pl. I., II. (1 and 2), III.; and referring to a sarcophagus in the Corsini Gallery at Rome, figured inMonum. Ined.vol.VI.Pl. XXVI.
[317]Hom.Od.5. 346 sqq. and 459 sqq.
[317]Hom.Od.5. 346 sqq. and 459 sqq.
[318]Ἀντ. Βάλληνδας, Κυθνιακά, p. 123.
[318]Ἀντ. Βάλληνδας, Κυθνιακά, p. 123.
[319]The women of Scopelos on certain festal occasions wear a dress which may well be the same as the classicalὀρθοστάδιον, a loose pleated robe falling from the shoulders and widening as it falls, so that their figures resemble a fluted column too broad at the base and too tapering at the top.
[319]The women of Scopelos on certain festal occasions wear a dress which may well be the same as the classicalὀρθοστάδιον, a loose pleated robe falling from the shoulders and widening as it falls, so that their figures resemble a fluted column too broad at the base and too tapering at the top.
[320]Hahn,Griechische Märchen, vol.II.no. 83.Χουρμούζης, Κρητικά, p. 69.
[320]Hahn,Griechische Märchen, vol.II.no. 83.Χουρμούζης, Κρητικά, p. 69.
[321]Cf. a folk-song quoted by Ross,Reisen auf Inseln,III.p. 180,Σὲ μονοδένδριν μὴ ἀναιβῇς, ’στοὺς κάμπους μὴ καταίβῃς,καὶ ’στὸν ἀπάνω ποταμὸν μὴ παίζῃς τὸ περνιαῦλι,κῂ ἐρθοῦν καὶ μονομαζευθοῦν τοῦ ποταμοῦ ’νερᾷδες,‘Go not up to the solitary tree, go not down to the lowlands, beside the torrent above play not thy pipes, lest the Nereids of the stream come and swarm thick about thee.’
[321]Cf. a folk-song quoted by Ross,Reisen auf Inseln,III.p. 180,
Σὲ μονοδένδριν μὴ ἀναιβῇς, ’στοὺς κάμπους μὴ καταίβῃς,καὶ ’στὸν ἀπάνω ποταμὸν μὴ παίζῃς τὸ περνιαῦλι,κῂ ἐρθοῦν καὶ μονομαζευθοῦν τοῦ ποταμοῦ ’νερᾷδες,
Σὲ μονοδένδριν μὴ ἀναιβῇς, ’στοὺς κάμπους μὴ καταίβῃς,καὶ ’στὸν ἀπάνω ποταμὸν μὴ παίζῃς τὸ περνιαῦλι,κῂ ἐρθοῦν καὶ μονομαζευθοῦν τοῦ ποταμοῦ ’νερᾷδες,
Σὲ μονοδένδριν μὴ ἀναιβῇς, ’στοὺς κάμπους μὴ καταίβῃς,καὶ ’στὸν ἀπάνω ποταμὸν μὴ παίζῃς τὸ περνιαῦλι,κῂ ἐρθοῦν καὶ μονομαζευθοῦν τοῦ ποταμοῦ ’νερᾷδες,
Σὲ μονοδένδριν μὴ ἀναιβῇς, ’στοὺς κάμπους μὴ καταίβῃς,
καὶ ’στὸν ἀπάνω ποταμὸν μὴ παίζῃς τὸ περνιαῦλι,
κῂ ἐρθοῦν καὶ μονομαζευθοῦν τοῦ ποταμοῦ ’νερᾷδες,
‘Go not up to the solitary tree, go not down to the lowlands, beside the torrent above play not thy pipes, lest the Nereids of the stream come and swarm thick about thee.’
[322]Lexicon, s.v.ῥάμνος, ἐν ταῖς γενέσεσι τῶν παιδίων χρίουσι (πίττῃ) τὰς οἰκίας εἰς ἀπέλασιν τῶν δαιμόνων.
[322]Lexicon, s.v.ῥάμνος, ἐν ταῖς γενέσεσι τῶν παιδίων χρίουσι (πίττῃ) τὰς οἰκίας εἰς ἀπέλασιν τῶν δαιμόνων.
[323]Καμπούρογλου, Ἱστορία τῶν Ἀθηναίων,III.p. 32.
[323]Καμπούρογλου, Ἱστορία τῶν Ἀθηναίων,III.p. 32.
[324]Cf. Welcker,Kleine Schriften, 3. 197–9; Rohde,Psyche,I.p. 360, note 1.
[324]Cf. Welcker,Kleine Schriften, 3. 197–9; Rohde,Psyche,I.p. 360, note 1.
[325]Cf. Hom.Od.XI.48 ff. and Eustathius,ad loc.
[325]Cf. Hom.Od.XI.48 ff. and Eustathius,ad loc.
[326]Ζ. Δ. Γαβαλᾶς, Ἡ νῆσος Φολέγανδρος, p. 29.
[326]Ζ. Δ. Γαβαλᾶς, Ἡ νῆσος Φολέγανδρος, p. 29.
[327]Reisen auf Inseln, etc.III.pp. 181–2.
[327]Reisen auf Inseln, etc.III.pp. 181–2.
[328]C.I.G., no. 6201 (from Bern. Schmidt,Das Volksleben, etc. p. 122 note).Τοῖς πάρος οὖν μύθοις πιστεύσατε· παῖδα γὰρ ἐσθλὴν | ἥρπασαν ὡς τερπνὴν Ναΐδες, οὐ Θάνατος.
[328]C.I.G., no. 6201 (from Bern. Schmidt,Das Volksleben, etc. p. 122 note).Τοῖς πάρος οὖν μύθοις πιστεύσατε· παῖδα γὰρ ἐσθλὴν | ἥρπασαν ὡς τερπνὴν Ναΐδες, οὐ Θάνατος.
[329]Ἐμ. Μανωλακάκης, Καρπαθιακά, p. 129. There are also compoundsἐξωπαρμένοςandἀλλοπαρμένοςwith the same meaning.
[329]Ἐμ. Μανωλακάκης, Καρπαθιακά, p. 129. There are also compoundsἐξωπαρμένοςandἀλλοπαρμένοςwith the same meaning.
[330]Plato,Phaedr.XV.(238D).
[330]Plato,Phaedr.XV.(238D).
[331]Ibid.229A,B; 230B; 242A; 279B.
[331]Ibid.229A,B; 230B; 242A; 279B.
[332]Cf. Leo Allatius,De quor. Graec. opin.cap. xx. ‘potissimum si fluentis aquarum solum irrigetur.’
[332]Cf. Leo Allatius,De quor. Graec. opin.cap. xx. ‘potissimum si fluentis aquarum solum irrigetur.’
[333]To this belief I attribute the origin of the phraseὥρα τὸν ηὗρε, ‘an (evil) hour overtook him’ (Leo Allatius,op. cit.xix.), employed euphemistically in reference to ‘seizure’ by the Nereids, and of the kindred imprecation,κακὴ ὥρα νά σ’ εὕρῃ, ‘may an evil hour overtake you’ (Bern. Schmidt,op. cit.p. 97), which gains in force and elegance by its reversal of an ordinary phrase of leave-taking,ὥρα καλή.
[333]To this belief I attribute the origin of the phraseὥρα τὸν ηὗρε, ‘an (evil) hour overtook him’ (Leo Allatius,op. cit.xix.), employed euphemistically in reference to ‘seizure’ by the Nereids, and of the kindred imprecation,κακὴ ὥρα νά σ’ εὕρῃ, ‘may an evil hour overtake you’ (Bern. Schmidt,op. cit.p. 97), which gains in force and elegance by its reversal of an ordinary phrase of leave-taking,ὥρα καλή.
[334]See above, p.79.
[334]See above, p.79.
[335]Leo Allatius,op. cit.xix.
[335]Leo Allatius,op. cit.xix.
[336]From Epirus, Bern. Schmidt,op. cit.p. 120. See above, p.142, note 2.
[336]From Epirus, Bern. Schmidt,op. cit.p. 120. See above, p.142, note 2.
[337]Cf. Bern. Schmidt,op. cit.p. 120.
[337]Cf. Bern. Schmidt,op. cit.p. 120.
[338]I.p. 473 (Migne,Patrolog. Graeco-Lat.vol.XCIV.p. 1604).
[338]I.p. 473 (Migne,Patrolog. Graeco-Lat.vol.XCIV.p. 1604).
[339]See above, p.13.
[339]See above, p.13.
[340]Cf. Hahn,Griech. Märchen, Vol.II.no. 80.
[340]Cf. Hahn,Griech. Märchen, Vol.II.no. 80.
[341]The Cyclades, p. 457.
[341]The Cyclades, p. 457.
[342]Κωνστ. Κανελλάκης, Χιακὰ Ἀνάλεκτα, p. 369.
[342]Κωνστ. Κανελλάκης, Χιακὰ Ἀνάλεκτα, p. 369.
[343]ἡ Λάμια τοῦ πελάγου.Cf. the periodicalΠαρνασσόςIV. p. 773, and Wachsmuth,Das alte Griechenland im Neuen, p. 30. See also below, pp.171ff.
[343]ἡ Λάμια τοῦ πελάγου.Cf. the periodicalΠαρνασσόςIV. p. 773, and Wachsmuth,Das alte Griechenland im Neuen, p. 30. See also below, pp.171ff.
[344]Histoire de la Révolution grecque, p. 228 note.
[344]Histoire de la Révolution grecque, p. 228 note.
[345]Hor.Carm.III.28. 10.
[345]Hor.Carm.III.28. 10.
[346]Ἰ. Σαραντίδου Ἀρχελάου, Ἡ Σινασός, p. 90.
[346]Ἰ. Σαραντίδου Ἀρχελάου, Ἡ Σινασός, p. 90.
[347]Εὐαγγελία Κ. Καπετανάκης, Λακωνικὰ Περίεργα, pp. 43 sqq.
[347]Εὐαγγελία Κ. Καπετανάκης, Λακωνικὰ Περίεργα, pp. 43 sqq.
[348]Cf.Παρνασσός,IV.p. 669 (1880).
[348]Cf.Παρνασσός,IV.p. 669 (1880).
[349]So according to Theodore Bent (Cyclades, p. 496) but perhaps inaccurately.
[349]So according to Theodore Bent (Cyclades, p. 496) but perhaps inaccurately.
[350]So Bern. Schmidt,op. cit.p. 101, followingΒάλληνδαςinἘφημερὶς τῶν Φιλομαθῶν, 1861, p. 1826; and Bent,loc. cit.
[350]So Bern. Schmidt,op. cit.p. 101, followingΒάλληνδαςinἘφημερὶς τῶν Φιλομαθῶν, 1861, p. 1826; and Bent,loc. cit.
[351]In this view Prof.Πολίτηςof Athens University, whom I consulted, concurs with me.
[351]In this view Prof.Πολίτηςof Athens University, whom I consulted, concurs with me.
[352]Cf.Παρνασσός,IV.p. 669,Πολίτης, Μελέτη κ.τ.λ.p. 97.
[352]Cf.Παρνασσός,IV.p. 669,Πολίτης, Μελέτη κ.τ.λ.p. 97.
[353]Cf. Bern. Schmidt,Das Volksleben, etc. p. 101.
[353]Cf. Bern. Schmidt,Das Volksleben, etc. p. 101.
[354]Καμπούρογλου, Ἱστ. τῶν Ἀθηναίων,I.p. 223.
[354]Καμπούρογλου, Ἱστ. τῶν Ἀθηναίων,I.p. 223.
[355]Travels in Crete,II.pp. 232–4.
[355]Travels in Crete,II.pp. 232–4.
[356]I cannot vouch for the accuracy of my translation of this word, which I have never seen or heard elsewhere.
[356]I cannot vouch for the accuracy of my translation of this word, which I have never seen or heard elsewhere.
[357]Cf. Leo Allatius,op. cit.cap. xix.
[357]Cf. Leo Allatius,op. cit.cap. xix.
[358]Cf.Ἰον. Ἀνθολογία,III.p. 509. Hahn,Griech. Märchen, vol.II.no. 81.
[358]Cf.Ἰον. Ἀνθολογία,III.p. 509. Hahn,Griech. Märchen, vol.II.no. 81.
[359]C.I.G.no. 997 (from Bern. Schmidt,op. cit.p. 122 note).
[359]C.I.G.no. 997 (from Bern. Schmidt,op. cit.p. 122 note).
[360]Παρνασσός,IV.p. 765. The origin of the second part of the compound is unknown.
[360]Παρνασσός,IV.p. 765. The origin of the second part of the compound is unknown.
[361]Ἀρχαιολογικὴ Ἐφημερίς, 1852, p. 647.
[361]Ἀρχαιολογικὴ Ἐφημερίς, 1852, p. 647.
[362]Cf.Καμπούρογλου, Ἱστορία τῶν Ἀθηναίων,III.p. 156.
[362]Cf.Καμπούρογλου, Ἱστορία τῶν Ἀθηναίων,III.p. 156.
[363]Theotokis,Détails sur Corfou, p. 123.
[363]Theotokis,Détails sur Corfou, p. 123.
[364]Theocr.Id.v. 53–4 and 58–9.
[364]Theocr.Id.v. 53–4 and 58–9.
[365]Kindly communicated to me by Mr Abbott, author ofMacedonian Folklore.
[365]Kindly communicated to me by Mr Abbott, author ofMacedonian Folklore.
[366]Hom.Od.XIII. 105–6.
[366]Hom.Od.XIII. 105–6.
[367]See Miss Harrison,Prolegomena to the study of Greek Religion, p. 423.
[367]See Miss Harrison,Prolegomena to the study of Greek Religion, p. 423.
[368]Οἰκονόμος, Περὶ προφορᾶς, p. 768.
[368]Οἰκονόμος, Περὶ προφορᾶς, p. 768.
[369]Ἀντ. Βάλληνδας,Κυθνιακά, p. 131 andΣκαρλάτος,Λεξικὸν τῆς καθ’ ἡμᾶς Ἑλληνικῆς γλῶσσης, s.v.δρίμαις.
[369]Ἀντ. Βάλληνδας,Κυθνιακά, p. 131 andΣκαρλάτος,Λεξικὸν τῆς καθ’ ἡμᾶς Ἑλληνικῆς γλῶσσης, s.v.δρίμαις.
[370]Σκορδίλης, inΠάνδωρα,XI. p. 472; cf. Bern. Schmidt,op. cit.p. 130.
[370]Σκορδίλης, inΠάνδωρα,XI. p. 472; cf. Bern. Schmidt,op. cit.p. 130.
[371]Cited by Bern. Schmidt,ibid.fromΒρετός,Ἐθν. Ἡμερολ.1863, p. 55. This reference I have been unable to verify.
[371]Cited by Bern. Schmidt,ibid.fromΒρετός,Ἐθν. Ἡμερολ.1863, p. 55. This reference I have been unable to verify.
[372]In Macedonia.
[372]In Macedonia.
[373]Κωνστ. Κανελλάκης,Χιακὰ Ἀνάλεκτα, p. 359.
[373]Κωνστ. Κανελλάκης,Χιακὰ Ἀνάλεκτα, p. 359.
[374]Wachsmuth inRhein. Mus.1872.
[374]Wachsmuth inRhein. Mus.1872.
[375]Orph. Hymns, 36 (35), 12.
[375]Orph. Hymns, 36 (35), 12.
[376]Alexis,Fragm. Fab. Incert.69.
[376]Alexis,Fragm. Fab. Incert.69.
[377]Verg.Georg.IV. 336.
[377]Verg.Georg.IV. 336.
[378]Tzetzes,Lycophron, 536.
[378]Tzetzes,Lycophron, 536.
[379]ibid.522.
[379]ibid.522.
[380]Ἰ. Σ. Ἀρχέλαος,Ἡ Σινασός, p. 85.
[380]Ἰ. Σ. Ἀρχέλαος,Ἡ Σινασός, p. 85.
[381]Ἐμ. Μανωλακάκης,Καρπαθιακά, p. 189. In Carpathos however the three middle and three last days of August are added.
[381]Ἐμ. Μανωλακάκης,Καρπαθιακά, p. 189. In Carpathos however the three middle and three last days of August are added.
[382]Ἀντ. Βάλληνδας,Κυθνιακά, p. 131.
[382]Ἀντ. Βάλληνδας,Κυθνιακά, p. 131.
[383]Σακελλάριος,Κυπριακά, vol.I. p. 710.
[383]Σακελλάριος,Κυπριακά, vol.I. p. 710.
[384]Theodore Bent (Cyclades, p. 174) says that the wordδρύμαιςis used in Sikinos to mean actually the sores on limbs, and in other islands the holes in linen caused by washing during Aug. 1–6. But as he appears to have been unaware thatδρύμαιςusually means the days themselves, I question the accuracy of his statement.
[384]Theodore Bent (Cyclades, p. 174) says that the wordδρύμαιςis used in Sikinos to mean actually the sores on limbs, and in other islands the holes in linen caused by washing during Aug. 1–6. But as he appears to have been unaware thatδρύμαιςusually means the days themselves, I question the accuracy of his statement.
[385]Σακελλάριος,Κυπριακά,I. p. 710, who derives the word fromκακὸςandΑ(ὔγ)ουστος.
[385]Σακελλάριος,Κυπριακά,I. p. 710, who derives the word fromκακὸςandΑ(ὔγ)ουστος.
[386]Anthol. Palat.VI. 189.
[386]Anthol. Palat.VI. 189.
[387]Verg.Georg.IV. 383.
[387]Verg.Georg.IV. 383.
[388]Σκορδίλης, inΠανδώρα,XI. p. 472.
[388]Σκορδίλης, inΠανδώρα,XI. p. 472.
[389]I give both these words as I received them, but cannot account for the abnormal accents.Ἄλουστοςand eitherἈλουστιναίςorἈλούστιναιςwould be usual. As regards the whole formἈλούστος, it cannot I think be a dialectic change ofΑὔγουστος, but is probably a pun upon it with reference to the custom of not washing during the first days of the month.
[389]I give both these words as I received them, but cannot account for the abnormal accents.Ἄλουστοςand eitherἈλουστιναίςorἈλούστιναιςwould be usual. As regards the whole formἈλούστος, it cannot I think be a dialectic change ofΑὔγουστος, but is probably a pun upon it with reference to the custom of not washing during the first days of the month.
[390]Σκαρλάτος,Λεξικόν, s.v.δρίμαις.
[390]Σκαρλάτος,Λεξικόν, s.v.δρίμαις.
[391]Modernπρινάρι, ancientπρῖνος.
[391]Modernπρινάρι, ancientπρῖνος.
[392]Hesiod,Fragm. apudPlutarch.De Orac. Defect.p. 415.
[392]Hesiod,Fragm. apudPlutarch.De Orac. Defect.p. 415.
[393]Cf. also Schol.adApoll. Rhod.II.479, where Mnesimachus is quoted for the same opinion.
[393]Cf. also Schol.adApoll. Rhod.II.479, where Mnesimachus is quoted for the same opinion.
[394]O. T.1099.
[394]O. T.1099.
[395]Nat. Hist.IX.cap. 5.
[395]Nat. Hist.IX.cap. 5.
[396]Lycophron, 480.
[396]Lycophron, 480.
[397]Hom. Hymns,III.256 sqq.
[397]Hom. Hymns,III.256 sqq.
[398]ἑστᾶσ’ ἠλίβατοι· τεμένη δέ ἑ κικλήσκουσινἀθάνατων· τὰς δ’ οὔτι βροτοὶ κείρουσι σιδήρῳ.These two lines (267–8) have fallen under suspicion because, it is urged, the wordἀθανάτωνis in direct contradiction of what has been said as to the intermediate position of nymphs between mortals and immortals. This criticism is due to careless reading. The lines do not mean that each tree is called theτέμενοςof an immortal nymph, but that a number of trees, each inhabited by a nymph, often form together theτέμενοςof an immortal god. A sanctuary of Artemis, for example, might well be surrounded by trees which each harboured one of her attendant nymphs.
[398]
ἑστᾶσ’ ἠλίβατοι· τεμένη δέ ἑ κικλήσκουσινἀθάνατων· τὰς δ’ οὔτι βροτοὶ κείρουσι σιδήρῳ.
ἑστᾶσ’ ἠλίβατοι· τεμένη δέ ἑ κικλήσκουσινἀθάνατων· τὰς δ’ οὔτι βροτοὶ κείρουσι σιδήρῳ.
ἑστᾶσ’ ἠλίβατοι· τεμένη δέ ἑ κικλήσκουσινἀθάνατων· τὰς δ’ οὔτι βροτοὶ κείρουσι σιδήρῳ.
ἑστᾶσ’ ἠλίβατοι· τεμένη δέ ἑ κικλήσκουσιν
ἀθάνατων· τὰς δ’ οὔτι βροτοὶ κείρουσι σιδήρῳ.
These two lines (267–8) have fallen under suspicion because, it is urged, the wordἀθανάτωνis in direct contradiction of what has been said as to the intermediate position of nymphs between mortals and immortals. This criticism is due to careless reading. The lines do not mean that each tree is called theτέμενοςof an immortal nymph, but that a number of trees, each inhabited by a nymph, often form together theτέμενοςof an immortal god. A sanctuary of Artemis, for example, might well be surrounded by trees which each harboured one of her attendant nymphs.
[399]Hahn,Griech. Märchen,II.no. 84. Cf. also no. 58.
[399]Hahn,Griech. Märchen,II.no. 84. Cf. also no. 58.
[400]Χουρμούζης, Κρητικά, pp. 69, 70.
[400]Χουρμούζης, Κρητικά, pp. 69, 70.
[401]This belief however is not universal in Greece; in some few districts a Nereid now, like a wolf in ancient times, is safer seen first than seeing first.
[401]This belief however is not universal in Greece; in some few districts a Nereid now, like a wolf in ancient times, is safer seen first than seeing first.
[402]Apoll. Rhod.Argon.II.477 sqq.
[402]Apoll. Rhod.Argon.II.477 sqq.
[403]i.e. past participle passive ofξεραίνω(anc.ξηραίνω).
[403]i.e. past participle passive ofξεραίνω(anc.ξηραίνω).
[404]Hom.Od.XIII.103–4.
[404]Hom.Od.XIII.103–4.
[405]De quorumdam Graec. opinat.cap. xix.
[405]De quorumdam Graec. opinat.cap. xix.
[406]Id.XIII.39 sqq.
[406]Id.XIII.39 sqq.
[407]So I translateχελιδόνιονon the authority of a muleteer whom I hired at Olympia; the modern form isχελιδόνι. It may be added that in Greece the cuckoo-flower is often of a dark enough shade to justify the epithetκυάνεον.
[407]So I translateχελιδόνιονon the authority of a muleteer whom I hired at Olympia; the modern form isχελιδόνι. It may be added that in Greece the cuckoo-flower is often of a dark enough shade to justify the epithetκυάνεον.
[408]Artem.Oneirocr.II.27.
[408]Artem.Oneirocr.II.27.
[409]Cf. Bern. Schmidt,op. cit.p. 102.Χουρμούζης, Κρητικά, p. 69.Δελτίον τῆς Ἱιστορ. καὶ Ἐθνολ. Ἑταιρίας τῆς Ἑλλάδος,II.p. 122.
[409]Cf. Bern. Schmidt,op. cit.p. 102.Χουρμούζης, Κρητικά, p. 69.Δελτίον τῆς Ἱιστορ. καὶ Ἐθνολ. Ἑταιρίας τῆς Ἑλλάδος,II.p. 122.
[410]Inscription on rock at entrance now barely legible. Cf. Paus.X.32. 5, StraboIX.3, Aesch.Eum.22.
[410]Inscription on rock at entrance now barely legible. Cf. Paus.X.32. 5, StraboIX.3, Aesch.Eum.22.
[411]Cf. Ulrichs,Reisen und Forschungen in Griechenland,I.p. 119, Bern. Schmidt,op. cit.p. 103.
[411]Cf. Ulrichs,Reisen und Forschungen in Griechenland,I.p. 119, Bern. Schmidt,op. cit.p. 103.
[412]Heuzey,Le mont Olympe et l’Acarnanie, pp. 204–5.
[412]Heuzey,Le mont Olympe et l’Acarnanie, pp. 204–5.
[413]Hom.Od.VI.105.
[413]Hom.Od.VI.105.
[414]Bern. Schmidt,Das Volksleben, p. 107. The titleἡ μεγάλη κυράmust not be confused with the titleἡ κυρὰ τοῦ κόσμου(see above p.89), which belongs to Demeter.
[414]Bern. Schmidt,Das Volksleben, p. 107. The titleἡ μεγάλη κυράmust not be confused with the titleἡ κυρὰ τοῦ κόσμου(see above p.89), which belongs to Demeter.
[415]Ibid.
[415]Ibid.
[416]Cf. Paus.VIII.35. 8, whence it appears probable that the nymphΚαλλιστώwas once identical with Artemis; see Preller,Griech. Mythol.p. 304.
[416]Cf. Paus.VIII.35. 8, whence it appears probable that the nymphΚαλλιστώwas once identical with Artemis; see Preller,Griech. Mythol.p. 304.
[417]Καμπούρογλου, Ἱστ. τῶν Ἀθην.I.p. 227.
[417]Καμπούρογλου, Ἱστ. τῶν Ἀθην.I.p. 227.
[418]Apoll. Rhod.III.877. Callim.Hymn to Artemis, 15.
[418]Apoll. Rhod.III.877. Callim.Hymn to Artemis, 15.
[419]From Onorio Belli,Descrizione dell’ isola di Candia, in Museum of Classical Antiqu., vol.II.p. 271. Cf. B. Schmidt,op. cit.p. 108. Spratt,Trav. in Crete,I.p. 146.
[419]From Onorio Belli,Descrizione dell’ isola di Candia, in Museum of Classical Antiqu., vol.II.p. 271. Cf. B. Schmidt,op. cit.p. 108. Spratt,Trav. in Crete,I.p. 146.
[420]Du Cange,Gloss. med. et infim. Latin.s.v.Diana.
[420]Du Cange,Gloss. med. et infim. Latin.s.v.Diana.
[421]Above, p.119.
[421]Above, p.119.
[422]Orph. Hymn36 (35)ad fin.
[422]Orph. Hymn36 (35)ad fin.
[423]De quor. Graec. opinat.cap. xx.
[423]De quor. Graec. opinat.cap. xx.
[424]For these two names see above, p.21.
[424]For these two names see above, p.21.
[425]For theCallicantzarisee below, p.190.
[425]For theCallicantzarisee below, p.190.
[426]ForBurcolakesorVrykolakessee below, cap.IV.
[426]ForBurcolakesorVrykolakessee below, cap.IV.
[427]pulcras dominas, a translation of the Nereids’ titleκαλὰς ἀρχόντισσας,ibid.cap.XIX.
[427]pulcras dominas, a translation of the Nereids’ titleκαλὰς ἀρχόντισσας,ibid.cap.XIX.
[428]The title-page of this exceedingly rare work runs asfollows:—La description et histoire de l’isle de Scios ou ChiosparJerosme JustinianGentil’homme ordinaire de la chambre du Roy Tres-Chrestien, fils de Seigneur Vincent Justinian, l’un des Seigneurs de la dite Isle, Chevalier de l’ordre de sa Majesté, Conseiller en son Conseil d’Estat et Privé, et Ambassadeur extraordinaire du Roy, auprez de Sultan Selin, Grand Seigneur de Constantinople.M.D.VI.In the copy formerly belonging to the historian Finlay and now in the possession of the British School of Archaeology at Athens is found a note by Finlay as follows:—‘Joh. Wilh. Zinkeisen in Geschichte des osmanischen Reiches in Europa (Gotha, 1854), vol. ii. p. 90, note 2, mentions a second printed copy as existing in the Mazarine Library at Paris, and a manuscript copy in possession of Justiniani family at Genoa. The date according to Zinkeisen should be not MDVI but MDCVI.’ There is no designation of the press or place from which the volume issued.
[428]The title-page of this exceedingly rare work runs asfollows:—
La description et histoire de l’isle de Scios ou ChiosparJerosme Justinian
Gentil’homme ordinaire de la chambre du Roy Tres-Chrestien, fils de Seigneur Vincent Justinian, l’un des Seigneurs de la dite Isle, Chevalier de l’ordre de sa Majesté, Conseiller en son Conseil d’Estat et Privé, et Ambassadeur extraordinaire du Roy, auprez de Sultan Selin, Grand Seigneur de Constantinople.
M.D.VI.
In the copy formerly belonging to the historian Finlay and now in the possession of the British School of Archaeology at Athens is found a note by Finlay as follows:—‘Joh. Wilh. Zinkeisen in Geschichte des osmanischen Reiches in Europa (Gotha, 1854), vol. ii. p. 90, note 2, mentions a second printed copy as existing in the Mazarine Library at Paris, and a manuscript copy in possession of Justiniani family at Genoa. The date according to Zinkeisen should be not MDVI but MDCVI.’ There is no designation of the press or place from which the volume issued.
[429]op. cit.bk vi. p. 59.
[429]op. cit.bk vi. p. 59.
[430]See above, p.140.
[430]See above, p.140.
[431]Das Volksleben der Neugriechen, pp. 107 and 123.
[431]Das Volksleben der Neugriechen, pp. 107 and 123.
[432]CompareMärchen, etc. Song 56 and Stories 7, 19, withDas Volksleben, p. 123.
[432]CompareMärchen, etc. Song 56 and Stories 7, 19, withDas Volksleben, p. 123.
[433]Bern. Schmidt,Das Volksleben, p. 129.
[433]Bern. Schmidt,Das Volksleben, p. 129.
[434]See above, p.121.
[434]See above, p.121.
[435]Also in one wordκαλλικυρᾶδεςorκαλοκυρᾶδες.
[435]Also in one wordκαλλικυρᾶδεςorκαλοκυρᾶδες.
[436]Cf.Πολίτης, Μελέτη κ.τ.λ.p. 227; Pouqueville,Voyage en Grèce,VI.p. 160; and above, p.125.
[436]Cf.Πολίτης, Μελέτη κ.τ.λ.p. 227; Pouqueville,Voyage en Grèce,VI.p. 160; and above, p.125.
[437]Reisen auf dem griech. Inseln,III.pp. 45 and 182.
[437]Reisen auf dem griech. Inseln,III.pp. 45 and 182.
[438]InἘφημ. Ἀρχαιολογική, 1852, p. 648.
[438]InἘφημ. Ἀρχαιολογική, 1852, p. 648.
[439]Passow,Pop. Carm. Graec. Recent.no. 524.
[439]Passow,Pop. Carm. Graec. Recent.no. 524.
[440]Bern. Schmidt,op. cit.p. 130.
[440]Bern. Schmidt,op. cit.p. 130.
[441]Curt. Wachsmuth,Das alte Griechenland im Neuen, p. 31. Cf. alsoΠαρνασσός,IV.p. 773 (1880).
[441]Curt. Wachsmuth,Das alte Griechenland im Neuen, p. 31. Cf. alsoΠαρνασσός,IV.p. 773 (1880).
[442]Cf. Theodore Bent,The Cyclades, p. 144, who mentions also the custom of shooting at the waterspout as a precaution.
[442]Cf. Theodore Bent,The Cyclades, p. 144, who mentions also the custom of shooting at the waterspout as a precaution.
[443]Curt. Wachsmuth,op. cit.p. 30.
[443]Curt. Wachsmuth,op. cit.p. 30.