Chapter 48

[590]Polites backs up this meaning by derivingbaboutzicarios(on which see above, p.217) fromπαποῦτσι(Arabicbābouch) ‘a shoe,’ but reluctantly refuses to accept the identification ofκαλιοντζῆς(above, p.215) withγαλόντζης, a maker ofγαλόντσαςor ‘wooden shoes.’Παραδ.II.1253.[591]Their Greek character is strongly emphasized by Balsamon, pp. 230–1. (Vol. 137 of Migne,Patrol. Gr.-Lat.)[592]loc. cit.[593]Photius,Biblioth.254, pp. 468–9, ed. Bekker,μυσαρὰς καὶ μιαιφόνους τελετάς.[594]Ibid.δαιμονιώδης καὶ βδελυκτὴ ἑορτή.[595]Ibid.ὡς ἐνθέσμοις ἔργοις τοῖς ἀθεμίτοις καλλωπιζόμενοι.[596]Usener,Acta S. Timothei, p. 11 (Bonn).[597]Migne,Patrol. Gr.-Lat.Vol. 40, p. 220.[598]Edited by Cumont.[599]Balsamon,loc. cit.[600]Παραδόσεις,II.pp. 1273–4. To this work I am indebted for most of my instances of these celebrations during the ‘Twelve Days.’[601]Annual of the British School at Athens,VI.p. 125.[602]Abbott,Macedonian Folklore, p. 31.[603]R. M. Dawkins, inJournal of Hellenic Studies, Vol. 26, PartII.(1906), p. 193.[604]Dawkins,op. cit.p. 201, referring to a pamphlet,περὶ τῶν ἀναστεναρίων καὶ ἄλλων τινῶν παραδόξων ἐθίμων καὶ προλήψεων, ὑπὸ Ἀ. Χουρμουρζιάδου, Constantinople, 1873, p. 22.[605]Καμπούρογλου, Ἱστ. τῶν Ἀθ.III.p. 162.[606]loc. cit.[607]The word is certainly in my experience rare, and is not given in Skarlatos’ Lexicon. But it occurs e.g. in a popular tradition from Thessaly concerning the Callicantzari, inΠολίτης,Παραδόσεις,I.p. 356.[608]Λεξικὸν τῆς καθ’ ἡμᾶς Ἑλληνικῆς διαλέκτου, s.v.κατσιασμένος.[609]Plutarch,deεἰapud Delphos, 9 (p. 389).[610]Balsamon, p. 231 (Migne,Patrol. Gr.-Lat.Vol. 137).[611]Ulpian,ad Dem.p. 294. Cf. also Balsamon,loc. cit.[612]Müller and Donaldson,History of the Literature of Ancient Greece,I.p. 382.[613]Smith,Dictionary of Greek and Roman Antiquities, s.v.Dionysia.[614]See above, p.151.[615]I writedin the place of the Greekτ, which when followingνalways has the sound of Englishd.[616]It is probably formed fromτέντα, ‘a tent,’ which clearly comes from the Latin. Some however derive directly from the anc. Gkτιταίνω. The question of origin however does not affect my illustration of the later change ofτintoτσ.[617]Heard in Sciathos and kindly communicated to me by Mr A. J. B. Wace.[618]Pliny,Nat. Hist.xxv. 6; Dioscor. v. 45; Sophocles Byzant.Lexicon, s.v.ἀρκεύθινος οἶνος.[619]Marcellus Empir., cap. 20 (p. 139).[620]Prolegomena to the Study of Greek Religion, p. 380.[621]Lucian,Zeuxis, cap. 6.[622]Nonnus,Dionys.13. 44καὶ λασίων Σατύρων, Κενταυρίδος αἶμα γενέθλης. This reference I owe to Miss Harrison,l. c.[623]Iliad,II.743.[624]Lucian,Zeuxis, cap. 5.[625]Isaiah xxxiv. 14.[626]I cannot of course absolutely affirm that the word is extinct in every dialect even now; but the only suggestion of its use which I can find is in a story of Hahn’s collection (Alban. und Griech. Märch.II.189), where the German translation has the strange word ‘Wolfsmann.’[627]Pyth.III.1–4.[628]Ibid.IV.115.[629]Ibid.IV.119.[630]Ibid.III.45.[631]Pyth.II.29.[632]Pyth.II.42–48.[633]Hesiod,Shield of Heracl.178–188.[634]Hom.Il.I.262–8.[635]Hom.Il.II.743.[636]Il.XI.832.[637]Ibid.[638]Il.IV.219.[639]Hom.Od.XXI.303.[640]Prolegomena to the Study of Greek Religion, p. 382.[641]Early Age of Greece,I.pp. 173 ff.[642]Pyth.IV.80.[643]Pyth.III.45.[644]Early Age of Greece,I.pp. 175–6.[645]Ridgeway,Early Age of Greece,I.p. 178.[646]De bello Gothico,IV.20 (Niebuhr, 1833, p. 565).[647]Early Age of Greece,I.pp. 177–8.[648]Prolegomena to the Study of Greek Religion, p. 382.[649]Ridgeway,Early Age of Greece,I.p. 174. The vase in question is figured by Colvin inJourn. of Hellenic Studies, Vol.I.p. 131, Pl. 2, and by Miss Harrison,Prolegomenaetc. p. 384.[650]Pind.Pyth.III.45 ff. (transl. Myers).[651]Pind.Pyth.IX.31 ff.[652]Primitive Culture, Vol.I.p. 308. For a mass of instances, see pp. 308–315.[653]Op. cit.I.p. 312.[654]Verg.Ecl.VIII.95.[655]Hesiod,Shield of Heracles, 178 ff. Cf. also the namesἌγριοςandἜλατος(suggestingἐλάτη, the fir-tree from which their weapons were made) in Apollodor.II.5. 4. The nameἌσβολοςin Hesiod, meaning ‘soot,’ I cannot interpret; for it is hard to suppose that the ancient Centaurs, like the Callicantzari, came down the chimney. But the word is possibly corrupt; for Ovid (Met.XII.307) refers to an augur Astylus among the Centaurs.[656]Cf. Miss J. Harrison,Prolegomena to the Study of Greek Religion, pp. 383–4.[657]Paus.VIII.42. 1–4. Cf.VIII.25. 5.[658]Apollodorus,II.5. 4.[659]Πολίτης,Παραδόσεις,I.p. 339.[660]Stories of their coming to cook frogs etc. at the hearths of men occur, but only confirm the general belief that they have no fires of their own at which to cook, and are in general afraid of fire.[661]Πολίτης,Παραδόσεις,II.pp. 1297 and 1337.[662]The shift of accent is due to the synizesis of the syllables-ει-α, pronounced now as -yá.[663]Du Cange, s.v.στοιχεῖον.[664]Coloss.ii. 3 and 20;Galat.iv. 3 and 9.[665]Galat.iv. 9.[666]Passow,Popul. Carm.no. 524. According toΣκαρλάτος(Λεξικόν, s.v.)στοιχειόνis sometimes a term of abuse; on that statement I base my interpretation of the folk-song.[667]Du Cange, s.v.[668]Du Cange, s.v.[669]Georg. Cedrenus (circ. 1050)Historiarum Compendium, p. 197 (edit. Paris).[670]Cedrenus,ibid.[671]στοιχεῖονpro eo quodτέλεσμα(whence by Arabic corruption our ‘talisman’) vocant Graeci, usurpant alii. Du Cange,ibid.[672]Codinus (15th century),de Originibus Constantinop.p. 30 (edit. Paris) § 63.[673]Codinus,ibid.p. 20. § 39.[674]De quor. Graec. opinat.cap.XXI.[675]The active of the verb also survives in a special sense, for which see below, p.267. The modern form isστοιχειόνω: cf.δηλόνωforδηλόω, etc.[676]See above, p.69.[677]Verg.Aen.V.84 ff.[678]Homeric Hymn to Aphrodite, 272. Cf. above, p.156.[679]De quor. Graec. opinat.cap.XXI.[680]B. Schmidt,Das Volksleben, p. 185.[681]i.e.οἰκοκύριος, with initialνattached (first in the accusative) from the article (τὸν) preceding. This is the ordinary word for ‘the master of a house.’[682]i.e.δαίμων τοῦ τόπου. The word is used in Cythnos and Cyprus. Cf.Βάλληνδας,Κυθνιακά, p. 124.Σακελλάριος,Κυπριακά,III.p. 286.[683]For detailed stories in point, see Leo Allatius,l. c., B. Schmidt,op. cit.pp. 186, 187.[684]Char.16.[685]Suidas, s.vv.οἰωνιστικήandΞενοκράτης.[686]s.v.ὄφιν οἰκουρόν.[687]VIII.41.[688]Cf. Passow,Popul. Carm., Index, s.v.στοιχεῖον.[689]Πολίτης,Μελέτη, p. 134.[690]Πολίτης,l. c.[691]Καμπούρογλου, Ἱστ. τῶν Ἀθην.III.p. 155.[692]Καμπούρογλου,op. cit.I.226.[693]e.g. Passow,Popul. Carm.nos. 511, 512.[694]Ἀντωνιάδης,Κρητηΐς, p. 247 (fromΠολίτης,op. cit.p. 141).[695]Πολίτης,ibid.[696]Ἰατρίδης,Συλλογὴ δημοτ. ἀσμάτων, pp. 28–30 (Πολίτης,ibid.).[697]W. H. D. Rouse inFolklore, June, 1899 (Vol. x. no. 2), pp. 182 ff.[698]Passow, no. 511, andΖαμπέλιος,Ἄσματα δημοτικὰ τῆς Ἑλλάδος, p. 757.[699]So Bern. Schmidt,Das Volksleben, p. 196.Ἰατρίδης,Συλλογὴ δημοτ. ἀσμάτων, p. 93, mentions also a dog.[700]So also in Zacynthos and Cephalonia. Bern. Schmidt,op. cit.p. 196.[701]e.g. in Cimolus, Bent,The Cyclades, p. 45.[702]Cf. Ricaut,Hist. de l’église grecque, pp. 369–70.[703]Καμπούρογλου, Ἱστ. τῶν Ἀθην.III.p. 148.[704]The Cyclades, p. 132.[705]Πολίτης,Μελέτη, p. 138.[706]Ricaut,Hist. de l’église grecque, p. 367 (fromΠολίτης,ibid.).[707]Ἰατρίδης,Συλλογὴ δημοτ. ἀσμάτων, p. 28.[708]Das Volksleben, p. 196, note 2.[709]Since this was written, a new work of Prof. Polites (Μελέται περὶ τοῦ βίου καὶ τῆς γλώσσης τοῦ Ἑλληνικοῦ λαοῦ, Παραδόσεις) has come into my hands, and I find that he has modified his views. Cf. below, pp.272-3, where I insert a suggestion made by Polites,op. cit.II.p. 1089.[710]Suidas,Λεξικόν, s.v.Μάμας. The statement is corroborated by Codinus,περὶ θεαμάτων, p. 30, who adds to the human victims ‘multitudes of sheep and oxen and fowls.’ FromΠολίτης,Μελέτη, p. 141, note 1.[711]Hom.Il.VII.442 ff.[712]Hom.Il.XII.3–33.[713]See below, p.273.[714]Agam.214.[715]Agam.1418.[716]IV.9. 1–5.[717]VI.20. 2–5.[718]Porphyrius,De abstinentia,II.56. Plutarch,Themistocles, 13.[719]This view of the story I take fromΠολίτης,Παραδόσεις,II.p. 1089.[720]V.4. 4.[721]Pausanias’ Description of Greece,III.p. 468.[722]Pausanias,I.26. 1.[723]Schol. ad Aristoph.Nubes, 508.[724]Miss Jane Harrison,Prolegomena to the Study of Greek Religion, p. 327 ff.[725]See Roscher,Lexicon d. Mythol.I.2468 ff.[726]Lucian,Alexander vel Pseudomantis, cap.XIV.[727]See Miss Jane Harrison,Prolegomena to the Study of Greek Religion, pp. 17–20, where the two reliefs in question are reproduced.[728]For ballads dealing with this theme, seeΠολίτης, Μελέτη, p. 133, andᾹραβάντινος, Συλλογὴ δημωδῶν ἀσμάτων τῆς Ἠπείρου, no. 451.[729]Bern. Schmidt,Das Volksleben, p. 197.[730]Ibid.p. 198.[731]He used a neuter form,τὰ ἀράπια, which I have not found elsewhere.[732]A similar method of layingvrykólakesis reported from Samos byΠολίτης(Παραδόσεις,I.580). In this case a wizard ‘took three calves born at one birth and drove them three times round the churchyard, saying some magic words.’[733]ὁ βῳδοκέφαλας.The story as I give it is not a verbatim report of what I heard; as usual, I had to rely on my memory at the time and make notes afterwards.[734]This is the form which I heard used constantly in the island instead of the more commonποτάμι(τὸ).[735]This however must have been prior to the middle of the 17th century; for a history of the island published in 1657 says, ‘cette Isle ... n’est arrousée d’aucun ruisseau ou fontaine.’ Père François Richard,Relation de ce qui s’est passé à Santorini, p. 35.[736]Soph.Trach.10 ff.[737]Formed from the ancientδράκωνasΧάροςandΧάρονταςfromΧάρων. Cf. above, p.98. There is a feminineδρακόντισσαorδράκισσα.[738]Cf. Philostr.Vit. Apollon.III.8. Aelian,de natur. anim.XVI.39. Bern. Schmidt,Das Volksleben, p. 191.[739]Only one variety of dragon, theχαμοδράκιor ‘ground-dragon,’ is often harmless. It is of pastoral tastes and consorts with the ewes and she-goats, and is more noted among the shepherds for its lasciviousness than for any other quality.[740]Artem.Oneirocr.II.13 (p. 101). Cf. Festus, 67, 13.[741]Lucian,Philopseudes, cap.XXXII.Zenobius,Cent.II.1. The same punishment is in one story inflicted by a Callicantzaros on a midwife who had deceived him into believing that his newborn child was male. After sending her away with a sackful of gold, he discovered her deceit, and on her arrival at home the gold had turned to ashes. See above, p.199.

[591]Their Greek character is strongly emphasized by Balsamon, pp. 230–1. (Vol. 137 of Migne,Patrol. Gr.-Lat.)

[592]loc. cit.

[593]Photius,Biblioth.254, pp. 468–9, ed. Bekker,μυσαρὰς καὶ μιαιφόνους τελετάς.

[594]Ibid.δαιμονιώδης καὶ βδελυκτὴ ἑορτή.

[595]Ibid.ὡς ἐνθέσμοις ἔργοις τοῖς ἀθεμίτοις καλλωπιζόμενοι.

[596]Usener,Acta S. Timothei, p. 11 (Bonn).

[597]Migne,Patrol. Gr.-Lat.Vol. 40, p. 220.

[598]Edited by Cumont.

[599]Balsamon,loc. cit.

[600]Παραδόσεις,II.pp. 1273–4. To this work I am indebted for most of my instances of these celebrations during the ‘Twelve Days.’

[601]Annual of the British School at Athens,VI.p. 125.

[602]Abbott,Macedonian Folklore, p. 31.

[603]R. M. Dawkins, inJournal of Hellenic Studies, Vol. 26, PartII.(1906), p. 193.

[604]Dawkins,op. cit.p. 201, referring to a pamphlet,περὶ τῶν ἀναστεναρίων καὶ ἄλλων τινῶν παραδόξων ἐθίμων καὶ προλήψεων, ὑπὸ Ἀ. Χουρμουρζιάδου, Constantinople, 1873, p. 22.

[605]Καμπούρογλου, Ἱστ. τῶν Ἀθ.III.p. 162.

[606]loc. cit.

[607]The word is certainly in my experience rare, and is not given in Skarlatos’ Lexicon. But it occurs e.g. in a popular tradition from Thessaly concerning the Callicantzari, inΠολίτης,Παραδόσεις,I.p. 356.

[608]Λεξικὸν τῆς καθ’ ἡμᾶς Ἑλληνικῆς διαλέκτου, s.v.κατσιασμένος.

[609]Plutarch,deεἰapud Delphos, 9 (p. 389).

[610]Balsamon, p. 231 (Migne,Patrol. Gr.-Lat.Vol. 137).

[611]Ulpian,ad Dem.p. 294. Cf. also Balsamon,loc. cit.

[612]Müller and Donaldson,History of the Literature of Ancient Greece,I.p. 382.

[613]Smith,Dictionary of Greek and Roman Antiquities, s.v.Dionysia.

[614]See above, p.151.

[615]I writedin the place of the Greekτ, which when followingνalways has the sound of Englishd.

[616]It is probably formed fromτέντα, ‘a tent,’ which clearly comes from the Latin. Some however derive directly from the anc. Gkτιταίνω. The question of origin however does not affect my illustration of the later change ofτintoτσ.

[617]Heard in Sciathos and kindly communicated to me by Mr A. J. B. Wace.

[618]Pliny,Nat. Hist.xxv. 6; Dioscor. v. 45; Sophocles Byzant.Lexicon, s.v.ἀρκεύθινος οἶνος.

[619]Marcellus Empir., cap. 20 (p. 139).

[620]Prolegomena to the Study of Greek Religion, p. 380.

[621]Lucian,Zeuxis, cap. 6.

[622]Nonnus,Dionys.13. 44καὶ λασίων Σατύρων, Κενταυρίδος αἶμα γενέθλης. This reference I owe to Miss Harrison,l. c.

[623]Iliad,II.743.

[624]Lucian,Zeuxis, cap. 5.

[625]Isaiah xxxiv. 14.

[626]I cannot of course absolutely affirm that the word is extinct in every dialect even now; but the only suggestion of its use which I can find is in a story of Hahn’s collection (Alban. und Griech. Märch.II.189), where the German translation has the strange word ‘Wolfsmann.’

[627]Pyth.III.1–4.

[628]Ibid.IV.115.

[629]Ibid.IV.119.

[630]Ibid.III.45.

[631]Pyth.II.29.

[632]Pyth.II.42–48.

[633]Hesiod,Shield of Heracl.178–188.

[634]Hom.Il.I.262–8.

[635]Hom.Il.II.743.

[636]Il.XI.832.

[637]Ibid.

[638]Il.IV.219.

[639]Hom.Od.XXI.303.

[640]Prolegomena to the Study of Greek Religion, p. 382.

[641]Early Age of Greece,I.pp. 173 ff.

[642]Pyth.IV.80.

[643]Pyth.III.45.

[644]Early Age of Greece,I.pp. 175–6.

[645]Ridgeway,Early Age of Greece,I.p. 178.

[646]De bello Gothico,IV.20 (Niebuhr, 1833, p. 565).

[647]Early Age of Greece,I.pp. 177–8.

[648]Prolegomena to the Study of Greek Religion, p. 382.

[649]Ridgeway,Early Age of Greece,I.p. 174. The vase in question is figured by Colvin inJourn. of Hellenic Studies, Vol.I.p. 131, Pl. 2, and by Miss Harrison,Prolegomenaetc. p. 384.

[650]Pind.Pyth.III.45 ff. (transl. Myers).

[651]Pind.Pyth.IX.31 ff.

[652]Primitive Culture, Vol.I.p. 308. For a mass of instances, see pp. 308–315.

[653]Op. cit.I.p. 312.

[654]Verg.Ecl.VIII.95.

[655]Hesiod,Shield of Heracles, 178 ff. Cf. also the namesἌγριοςandἜλατος(suggestingἐλάτη, the fir-tree from which their weapons were made) in Apollodor.II.5. 4. The nameἌσβολοςin Hesiod, meaning ‘soot,’ I cannot interpret; for it is hard to suppose that the ancient Centaurs, like the Callicantzari, came down the chimney. But the word is possibly corrupt; for Ovid (Met.XII.307) refers to an augur Astylus among the Centaurs.

[656]Cf. Miss J. Harrison,Prolegomena to the Study of Greek Religion, pp. 383–4.

[657]Paus.VIII.42. 1–4. Cf.VIII.25. 5.

[658]Apollodorus,II.5. 4.

[659]Πολίτης,Παραδόσεις,I.p. 339.

[660]Stories of their coming to cook frogs etc. at the hearths of men occur, but only confirm the general belief that they have no fires of their own at which to cook, and are in general afraid of fire.

[661]Πολίτης,Παραδόσεις,II.pp. 1297 and 1337.

[662]The shift of accent is due to the synizesis of the syllables-ει-α, pronounced now as -yá.

[663]Du Cange, s.v.στοιχεῖον.

[664]Coloss.ii. 3 and 20;Galat.iv. 3 and 9.

[665]Galat.iv. 9.

[666]Passow,Popul. Carm.no. 524. According toΣκαρλάτος(Λεξικόν, s.v.)στοιχειόνis sometimes a term of abuse; on that statement I base my interpretation of the folk-song.

[667]Du Cange, s.v.

[668]Du Cange, s.v.

[669]Georg. Cedrenus (circ. 1050)Historiarum Compendium, p. 197 (edit. Paris).

[670]Cedrenus,ibid.

[671]στοιχεῖονpro eo quodτέλεσμα(whence by Arabic corruption our ‘talisman’) vocant Graeci, usurpant alii. Du Cange,ibid.

[672]Codinus (15th century),de Originibus Constantinop.p. 30 (edit. Paris) § 63.

[673]Codinus,ibid.p. 20. § 39.

[674]De quor. Graec. opinat.cap.XXI.

[675]The active of the verb also survives in a special sense, for which see below, p.267. The modern form isστοιχειόνω: cf.δηλόνωforδηλόω, etc.

[676]See above, p.69.

[677]Verg.Aen.V.84 ff.

[678]Homeric Hymn to Aphrodite, 272. Cf. above, p.156.

[679]De quor. Graec. opinat.cap.XXI.

[680]B. Schmidt,Das Volksleben, p. 185.

[681]i.e.οἰκοκύριος, with initialνattached (first in the accusative) from the article (τὸν) preceding. This is the ordinary word for ‘the master of a house.’

[682]i.e.δαίμων τοῦ τόπου. The word is used in Cythnos and Cyprus. Cf.Βάλληνδας,Κυθνιακά, p. 124.Σακελλάριος,Κυπριακά,III.p. 286.

[683]For detailed stories in point, see Leo Allatius,l. c., B. Schmidt,op. cit.pp. 186, 187.

[684]Char.16.

[685]Suidas, s.vv.οἰωνιστικήandΞενοκράτης.

[686]s.v.ὄφιν οἰκουρόν.

[687]VIII.41.

[688]Cf. Passow,Popul. Carm., Index, s.v.στοιχεῖον.

[689]Πολίτης,Μελέτη, p. 134.

[690]Πολίτης,l. c.

[691]Καμπούρογλου, Ἱστ. τῶν Ἀθην.III.p. 155.

[692]Καμπούρογλου,op. cit.I.226.

[693]e.g. Passow,Popul. Carm.nos. 511, 512.

[694]Ἀντωνιάδης,Κρητηΐς, p. 247 (fromΠολίτης,op. cit.p. 141).

[695]Πολίτης,ibid.

[696]Ἰατρίδης,Συλλογὴ δημοτ. ἀσμάτων, pp. 28–30 (Πολίτης,ibid.).

[697]W. H. D. Rouse inFolklore, June, 1899 (Vol. x. no. 2), pp. 182 ff.

[698]Passow, no. 511, andΖαμπέλιος,Ἄσματα δημοτικὰ τῆς Ἑλλάδος, p. 757.

[699]So Bern. Schmidt,Das Volksleben, p. 196.Ἰατρίδης,Συλλογὴ δημοτ. ἀσμάτων, p. 93, mentions also a dog.

[700]So also in Zacynthos and Cephalonia. Bern. Schmidt,op. cit.p. 196.

[701]e.g. in Cimolus, Bent,The Cyclades, p. 45.

[702]Cf. Ricaut,Hist. de l’église grecque, pp. 369–70.

[703]Καμπούρογλου, Ἱστ. τῶν Ἀθην.III.p. 148.

[704]The Cyclades, p. 132.

[705]Πολίτης,Μελέτη, p. 138.

[706]Ricaut,Hist. de l’église grecque, p. 367 (fromΠολίτης,ibid.).

[707]Ἰατρίδης,Συλλογὴ δημοτ. ἀσμάτων, p. 28.

[708]Das Volksleben, p. 196, note 2.

[709]Since this was written, a new work of Prof. Polites (Μελέται περὶ τοῦ βίου καὶ τῆς γλώσσης τοῦ Ἑλληνικοῦ λαοῦ, Παραδόσεις) has come into my hands, and I find that he has modified his views. Cf. below, pp.272-3, where I insert a suggestion made by Polites,op. cit.II.p. 1089.

[710]Suidas,Λεξικόν, s.v.Μάμας. The statement is corroborated by Codinus,περὶ θεαμάτων, p. 30, who adds to the human victims ‘multitudes of sheep and oxen and fowls.’ FromΠολίτης,Μελέτη, p. 141, note 1.

[711]Hom.Il.VII.442 ff.

[712]Hom.Il.XII.3–33.

[713]See below, p.273.

[714]Agam.214.

[715]Agam.1418.

[716]IV.9. 1–5.

[717]VI.20. 2–5.

[718]Porphyrius,De abstinentia,II.56. Plutarch,Themistocles, 13.

[719]This view of the story I take fromΠολίτης,Παραδόσεις,II.p. 1089.

[720]V.4. 4.

[721]Pausanias’ Description of Greece,III.p. 468.

[722]Pausanias,I.26. 1.

[723]Schol. ad Aristoph.Nubes, 508.

[724]Miss Jane Harrison,Prolegomena to the Study of Greek Religion, p. 327 ff.

[725]See Roscher,Lexicon d. Mythol.I.2468 ff.

[726]Lucian,Alexander vel Pseudomantis, cap.XIV.

[727]See Miss Jane Harrison,Prolegomena to the Study of Greek Religion, pp. 17–20, where the two reliefs in question are reproduced.

[728]For ballads dealing with this theme, seeΠολίτης, Μελέτη, p. 133, andᾹραβάντινος, Συλλογὴ δημωδῶν ἀσμάτων τῆς Ἠπείρου, no. 451.

[729]Bern. Schmidt,Das Volksleben, p. 197.

[730]Ibid.p. 198.

[731]He used a neuter form,τὰ ἀράπια, which I have not found elsewhere.

[732]A similar method of layingvrykólakesis reported from Samos byΠολίτης(Παραδόσεις,I.580). In this case a wizard ‘took three calves born at one birth and drove them three times round the churchyard, saying some magic words.’

[733]ὁ βῳδοκέφαλας.The story as I give it is not a verbatim report of what I heard; as usual, I had to rely on my memory at the time and make notes afterwards.

[734]This is the form which I heard used constantly in the island instead of the more commonποτάμι(τὸ).

[735]This however must have been prior to the middle of the 17th century; for a history of the island published in 1657 says, ‘cette Isle ... n’est arrousée d’aucun ruisseau ou fontaine.’ Père François Richard,Relation de ce qui s’est passé à Santorini, p. 35.

[736]Soph.Trach.10 ff.

[737]Formed from the ancientδράκωνasΧάροςandΧάρονταςfromΧάρων. Cf. above, p.98. There is a feminineδρακόντισσαorδράκισσα.

[738]Cf. Philostr.Vit. Apollon.III.8. Aelian,de natur. anim.XVI.39. Bern. Schmidt,Das Volksleben, p. 191.

[739]Only one variety of dragon, theχαμοδράκιor ‘ground-dragon,’ is often harmless. It is of pastoral tastes and consorts with the ewes and she-goats, and is more noted among the shepherds for its lasciviousness than for any other quality.

[740]Artem.Oneirocr.II.13 (p. 101). Cf. Festus, 67, 13.

[741]Lucian,Philopseudes, cap.XXXII.Zenobius,Cent.II.1. The same punishment is in one story inflicted by a Callicantzaros on a midwife who had deceived him into believing that his newborn child was male. After sending her away with a sackful of gold, he discovered her deceit, and on her arrival at home the gold had turned to ashes. See above, p.199.

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