Chapter 49

[742]Ἀδαμάντιος Ἰ. Ἀδαμαντίου, Τηνιακά(published first inΔελτίον τῆς Ἱστορ. καὶ Ἐθνολ. Ἑταιρίας τῆς Ἑλλάδος, Vol.V.pp. 277 sqq.).[743]For the first half of this story, see above, p.183.[744]ἀθάνατο νερό,op. cit.pp. 299 and 315.[745]e.g.ἀθάνατα μῆλα, ‘immortal apples,’op. cit.pp. 311 and 316.ἀθάνατο καρποῦζι, ‘immortal water-melon,’ pp. 297 and 315.ἀθάνατο γαροῦφαλο, ‘immortal gilly-flower,’ p. 317. The translation of this last is correctly that which I have given, but the peasants all over Greece will call almost any bright and scented flower by this same name.[746]See above, p.137.[747]Cf. above, pp.143–4.[748]Glossar. med. et infim. Graecitatis(p. 1541), s.v.τελώνιον.[749]Ibid., Damasc. Hierodiac.Serm.3.[750]Ibid., Maximus Cythaer. Episc.[751]Ibid., Georg. Hamartolus.[752]τελώνας καὶ διαλόγους(for which I readδικολόγουςwith Bern. Schmidt,das Volksleben, p. 172).[753]Ibid.,Euchologium.[754]Luke xii. 20.[755]Du Cange,ibid.τελωνάρχαι, λογοθέται, πρακτοψηφισταί, etc.[756]See above, p.110.[757]Κωνστ. Κανελλάκης, Χιακὰ Ἀνάλεκτα, pp. 362–3.[758]Ἰ. Σ. Ἀρχέλαος, ἡ Σινασός, p. 81.[759]See above, p.109.[760]Testimony to the same belief is cited by Du Cange (s.v.τελώνιον) from an anonymous astronomical work.[761]For references see Preller,Griech. Mythol.II.105–6.[762]Villoison,Annales des voyages,II.p. 180, cited by B. Schmidt,das Volksleben, p. 174, note 4.[763]Καμπούρογλου, Ἱστ. τῶν Ἀθην.III.p. 166.[764]Voyage de la Grèce,VI.p. 154.[765]Das Volksleben, p. 173.[766]Griech. Märch.Vol.II.no. 64.[767]Cf.Καμπούρογλου, Ἱστ. τῶν Ἀθηναίων,III.p. 77.[768]Cf. above, p.53.[769]For this term see above, p.204.[770]B. Schmidt,Das Volksleben, p. 180.[771]Ibid.note 6.[772]Op. cit. p. 181.[773]Op. cit.p. 181.[774]Op. cit.p. 182.[775]I cannot vouch for the accuracy of this translation. The word might possibly mean ‘he has had his shadow trampled on,’ and has been hurt indirectly through an injury inflicted upon his shadow-genius.[776]Hom.Il.XXIII.79.[777]Il.XVIII.535–8.[778]Plato,Phaedo, p. 107D.[779]Rep.p. 617D,E. Cf. 620D,E.[780]Meineke,Fragm. Com. Graec.IV.p. 238.[781]Theocr.IV.40.[782]I do not of course wish to imply that in the every-day usage of these words the thought of a guardian-geniuswas present to men’s minds; but the first formation of them can only have sprung from this belief.[783]Aen.VI.743.[784]Plato,Theag.128D.[785]Ibid.E.[786]Both Plato (Apol.40A) and Xenophon (Mem.I.1. 2–4), compare Socrates’ converse with hisgeniuswithμαντικήor ‘inspiration.’[787]Hesiod,Works and Days, 185, with readingοὐδὲ θεῶν ὄπα εἰδότες.[788]ΒάκχοςandΒάκχη, cf. Eur.H. F.1119.[789]De divinatione,I.3.[790]op. cit.I.18.[791]Prom. Vinct.485–99.[792]Suid.Lex.s.v.οἰωνιστική.[793]Cic.de Divin.I.4.[794]Ibid.I.6 and 18.[795]Above, p.281.[796]Cf. Lucian,Philopseudes, 19 and 20.[797]See above p.60.[798]Nov. 26.[799]Καμπούρογλου, Ἱστορία τῶν Ἀθηναίων,III.p. 19.[800]Cf. Cic.de Divinat.I.18.[801]The shift of accent is curious. It may be some result of dialect, but is not explained.[802]e.g. Hom.Od.XVIII.116.[803]At midsummer. The name of the customὁ κλήδοναςis sometimes given as a title to the saint himself; and from his willingness to enlighten enquirers concerning their future lot he is also named sometimesὁ Φανιστής(the enlightener) andὁ Ῥιζικάς(fromῥίζικο, ‘lot’ or ‘destiny’),Ἰ. Σ. Ἀρχέλαος, ἡ Σινασός, p. 86.[804]Sonnini de Magnoncourt,Voyage en Grèce et en Turquie,II.pp. 126–7.[805]In theIliadit is not found. Cf. Bouché Leclercq,Hist. de la Divination,I.p. 156.[806]Hom.Od.XVII.114 ff. Cf. alsoOd.XX.98 ff.[807]For examples see Herod.V.72,VIII.114,IX.64, 91; Xenoph.Anab.I.8. 16. Cf. Bouché Leclercq,op. cit.I.p. 157. The wordφήμηis in some of these passages used in the sense ofκληδών.[808]Paus.VII.22. 2, 3.[809]Le Bas et Waddington,Voyage Archéologique,V.1724a.[810]Paus.IX.11. 7. Cf. Bouché Leclercq,Hist. de la Divin.I.p. 159 andII.p. 400.[811]Paus.ibid.[812]The proper precaution is prescribed in the couplet,’στὸ δρόμο σὰν ἰδῆς παπᾶ, | κράτησ’ τ’ ἀρχίδι̯α σου καλά.Si per viam sacerdoti occurres, testiculos tuos teneto.[813]γαϊδοῦρι με συμπάθειο, ‘a donkey, with your leave.’ So also often in mentioning the number ‘three,’ and sometimes with ‘five.’[814]Aristoph.Aves, 720.[815]Eccles.792.[816]Theophr.Char.16. 1.[817]Ibid.[818]op. cit.16. 3.[819]Cf. Suidas, s.v.οἰωνιστική.[820]Bouché Leclercq,op. cit.I.p. 129.[821]Assuming derivation fromοἶος, asυἱωνόςfromυἱός,κοινωνόςfromκοινός.[822]Plutarch,de solertia animalium, cap. 20 (p. 975).[823]Bouché Leclercq,Hist. de la Divin.I.p. 133–4.[824]e.g. Hom.Il.XXIV.310.[825]Hom.Il.VIII.247.[826]Etymol. Magn.p. 619, s.v.οἰωνοπόλος.[827]Apoll. Rhod.III.930.[828]Ovid,Metam.II.548 sqq.[829]Hom.Od.XV.526.[830]Hom.Il.X.274.[831]Plutarch,Pyth. Orac.cap. 22.[832]Paroemiogr. Graec.I.pp. 228, 231, 352.[833]περὶ ὠμοπλατοσκοπίας καὶ οἰωνοσκοπίας.[834]Suid.,Lexicon, s.v.οἰωνιστική.[835]op. cit.§ 2.[836]Cf. Bouché Leclercq,op. cit.I.p. 140, note 2.[837]Hesiod,Works and Days, 745.[838]The identification of the birds named by even the more intelligent peasants is necessarily uncertain. The nameκουκουβάγιαis seemingly onomatopoeic, suggesting the hooting of the owl, but is generally reserved to the brown owl.[839]op. cit.§ 2.[840]In the dialects of Scyros and other Aegean islands,κbefore the sounds ofεandιis regularly softened toτσ. Theρhas, as often, suffered metathesis.[841]Hom.Od.XV.524 ff.[842]Derivation fromχαρά, instead ofΧάρος, andπουλίis possible, but less likely. It would then be an euphemistic name, ‘bird of joy.’ An owl namedστριγλοποῦλι(on which see above, p.180) appears to be a semi-mythical bird chiefly found in Hades; it is possibly identical with ‘Charon’s bird.’[843]Cf.Ἐμαν. Μανωλακάκης, Καρπαθιακά, p. 126.[844]Il.VII.184.[845]Od.XVII.365.[846]Il.I.597.[847]Βικέντιος Κορνάρος, Ἐρωτόκριτος, p. 320.[848]Aristot.Hist. An.IX.1.[849]Cf. Aesch.Sept.24, Soph.Antig.999 sqq.[850]Origen,contra Cels.IV.88.[851]Homeric Hymn to Demeter, 46.[852]e.g. Passow,Popul. Carm.nos. 122, 123, 213, 232, 234, 235, 251et passim.[853]A. Luber in a monographDie Vögel in den historischen Liedern der Neugriechen, pp. 6 ff., notes the impossibility of determining in many cases whether a real bird or a scout is meant.[854]Passow,Popul. Carm.no. 415, vv. 5–7. Cf. 413, 414.[855]Ibid.no. 410.[856]ξεφτέρι(probably a diminutive fromὀξύπτερος), a ‘falcon,’ is a favourite name for the warrior, just as the humblerπουλί, ‘bird,’ is used for ‘scout.’[857]With reference to Ibrahim’s Egyptian troops.[858]Passow,Popul. Carm.no. 256.[859]Cic.de Divin.I.52,II.12, 15, 16, 17. Cf. Bouché Leclercq,Hist. de la Divin.I.p. 167.[860]Plato,Tim.71 c.[861]Philostr.Vit. Apollon.VIII.7. 49–52. Cf. Bouché Leclercq,op. cit.I.p. 168.[862]For authorities on this point see Bouché Leclercq,op. cit.I.p. 170.[863]Cf.ibid.p. 169.[864]K. O. Müller (die Etrusker,II.p. 187) places the introduction of the custom in the sixth centuryB.C.[865]Bybilakis,Neugriechisches Leben, p. 49 (1840).[866]Περὶ ὠμοπλατοσκοπίας καὶ οἰωνοσκοπίας, § 1.[867]Λαμπρίδης, Ζαγοριακά, p. 210. No details are given.[868]Λαμπρίδης, Ζαγοριακά, p. 176.[869]The writer does not actually mention the two things in connexion. He belongs to that class of modern Greek writers who exhibit their own intellectual emancipation by deploring or deriding popular superstitions, and wastes so much energy therein that he fails to note such points of interest. But, since it is not probable that the peasants of Epirus eat meat more often than other Greek peasants, the connexion of the sacrifice and the divination may, I think, be assumed.[870]Certain details of the art as practised in Macedonia are given by Abbott,Macedonian Folklore, p. 96. But, as they may in part be due to Albanian influence there, I have not made use of them.[871]Περὶ ὠμοπλατοσκοπίας κ.τ.λ.l. c.[872]Readingἄλλα γὰρforἀλλὰ γὰρof Codex Vindobonensis, as published inPhilologus, 1853, p. 166.[873]The word isῥάχις. This in relation to the body generally means the ‘spine,’ but can be used of any ridge (as of a hill), and so here, I suppose, of the ridge of bone along the shoulder-blade.[874]So I understand the somewhat obscure sentence,εἰ μὲν γὰρ μεταξὺ τοῦ ὠμοπλάτου δύο ὑμένες ἐξ ἀμφοτέρων μερῶν τῆς ῥάχεως κ.τ.λ., conjecturingοἱbeforeμεταξὺ, where Codex Vindob. has corruptlyεἰ.[875]Prom. Vinct.493.[876]Pausan.VI.2. 5.[877]Tatian,adv. Graecos,I.Cf. Bouché Leclercq,Hist. de la Divin.I.p. 170.[878]In Zagorion in Epirus, the ram is sacrificed on the entrance of the bride to her new home (cf. the sacrifice of a cock mentioned below).Λαμπρίδης,Ζαγοριακά, p. 183.[879]Curtius Wachsmuth,Das alte Griechenland im Neuen, p. 86.[880]In Macedonia the weasel is said on the contrary to be a good omen. Abbott,Macedonian Folklore, p. 108.[881]Λαμπρίδης, Ζαγοριακά, p. 203.[882]Theophr.Char.16.[883]Theocr.Id.II.35.[884]So too in antiquity apparently according to PropertiusIV.(V.) 3. 60; Ovid (Heroid.XIX.151) on the contrary reckons it a good omen.[885]Theocr.Id.III.37ἄλλεται ὀφθαλμός μευ ὁ δεξιός· ἆρά γ’ ἰδησῶ | αὐτάν; the order of the words, it will be seen, justifies the emphasis which I have given toδεξιόςand toαὐτάν.[886]Dialog. Meretric.9. 2.[887]The significance of right and left in this case is reversed in Macedonia (cf. Abbott,Macedonian Folklore, p. 112). But in all these instances I am only giving what I have found to be the commonest form of the superstition in Greece as a whole.[888]Abbott,Macedonian Folklore, p. 111.[889]The wordψοφῶis properly used only of the dying of animals.[890]ἐπέπταρε πᾶσιν ἔπεσσιν.[891]Hom.Od.XVII.539 ff. Cf. Xenoph.Anab.III.2. 9 and Catull.XLV.9 and 18.[892]See above, p.304.[893]Καμπούρογλου, Ἱστ. τῶν Ἀθηναίων,III.p. 22.[894]e.g. at the oracle of Hermes Agoraeus at Pherae the enquirer performed the whole ceremony required and obtained his response without the intervention of any priest or seer. Cf. above, p.305.[895]See above, p.121.

[742]Ἀδαμάντιος Ἰ. Ἀδαμαντίου, Τηνιακά(published first inΔελτίον τῆς Ἱστορ. καὶ Ἐθνολ. Ἑταιρίας τῆς Ἑλλάδος, Vol.V.pp. 277 sqq.).

[743]For the first half of this story, see above, p.183.

[744]ἀθάνατο νερό,op. cit.pp. 299 and 315.

[745]e.g.ἀθάνατα μῆλα, ‘immortal apples,’op. cit.pp. 311 and 316.ἀθάνατο καρποῦζι, ‘immortal water-melon,’ pp. 297 and 315.ἀθάνατο γαροῦφαλο, ‘immortal gilly-flower,’ p. 317. The translation of this last is correctly that which I have given, but the peasants all over Greece will call almost any bright and scented flower by this same name.

[746]See above, p.137.

[747]Cf. above, pp.143–4.

[748]Glossar. med. et infim. Graecitatis(p. 1541), s.v.τελώνιον.

[749]Ibid., Damasc. Hierodiac.Serm.3.

[750]Ibid., Maximus Cythaer. Episc.

[751]Ibid., Georg. Hamartolus.

[752]τελώνας καὶ διαλόγους(for which I readδικολόγουςwith Bern. Schmidt,das Volksleben, p. 172).

[753]Ibid.,Euchologium.

[754]Luke xii. 20.

[755]Du Cange,ibid.τελωνάρχαι, λογοθέται, πρακτοψηφισταί, etc.

[756]See above, p.110.

[757]Κωνστ. Κανελλάκης, Χιακὰ Ἀνάλεκτα, pp. 362–3.

[758]Ἰ. Σ. Ἀρχέλαος, ἡ Σινασός, p. 81.

[759]See above, p.109.

[760]Testimony to the same belief is cited by Du Cange (s.v.τελώνιον) from an anonymous astronomical work.

[761]For references see Preller,Griech. Mythol.II.105–6.

[762]Villoison,Annales des voyages,II.p. 180, cited by B. Schmidt,das Volksleben, p. 174, note 4.

[763]Καμπούρογλου, Ἱστ. τῶν Ἀθην.III.p. 166.

[764]Voyage de la Grèce,VI.p. 154.

[765]Das Volksleben, p. 173.

[766]Griech. Märch.Vol.II.no. 64.

[767]Cf.Καμπούρογλου, Ἱστ. τῶν Ἀθηναίων,III.p. 77.

[768]Cf. above, p.53.

[769]For this term see above, p.204.

[770]B. Schmidt,Das Volksleben, p. 180.

[771]Ibid.note 6.

[772]Op. cit. p. 181.

[773]Op. cit.p. 181.

[774]Op. cit.p. 182.

[775]I cannot vouch for the accuracy of this translation. The word might possibly mean ‘he has had his shadow trampled on,’ and has been hurt indirectly through an injury inflicted upon his shadow-genius.

[776]Hom.Il.XXIII.79.

[777]Il.XVIII.535–8.

[778]Plato,Phaedo, p. 107D.

[779]Rep.p. 617D,E. Cf. 620D,E.

[780]Meineke,Fragm. Com. Graec.IV.p. 238.

[781]Theocr.IV.40.

[782]I do not of course wish to imply that in the every-day usage of these words the thought of a guardian-geniuswas present to men’s minds; but the first formation of them can only have sprung from this belief.

[783]Aen.VI.743.

[784]Plato,Theag.128D.

[785]Ibid.E.

[786]Both Plato (Apol.40A) and Xenophon (Mem.I.1. 2–4), compare Socrates’ converse with hisgeniuswithμαντικήor ‘inspiration.’

[787]Hesiod,Works and Days, 185, with readingοὐδὲ θεῶν ὄπα εἰδότες.

[788]ΒάκχοςandΒάκχη, cf. Eur.H. F.1119.

[789]De divinatione,I.3.

[790]op. cit.I.18.

[791]Prom. Vinct.485–99.

[792]Suid.Lex.s.v.οἰωνιστική.

[793]Cic.de Divin.I.4.

[794]Ibid.I.6 and 18.

[795]Above, p.281.

[796]Cf. Lucian,Philopseudes, 19 and 20.

[797]See above p.60.

[798]Nov. 26.

[799]Καμπούρογλου, Ἱστορία τῶν Ἀθηναίων,III.p. 19.

[800]Cf. Cic.de Divinat.I.18.

[801]The shift of accent is curious. It may be some result of dialect, but is not explained.

[802]e.g. Hom.Od.XVIII.116.

[803]At midsummer. The name of the customὁ κλήδοναςis sometimes given as a title to the saint himself; and from his willingness to enlighten enquirers concerning their future lot he is also named sometimesὁ Φανιστής(the enlightener) andὁ Ῥιζικάς(fromῥίζικο, ‘lot’ or ‘destiny’),Ἰ. Σ. Ἀρχέλαος, ἡ Σινασός, p. 86.

[804]Sonnini de Magnoncourt,Voyage en Grèce et en Turquie,II.pp. 126–7.

[805]In theIliadit is not found. Cf. Bouché Leclercq,Hist. de la Divination,I.p. 156.

[806]Hom.Od.XVII.114 ff. Cf. alsoOd.XX.98 ff.

[807]For examples see Herod.V.72,VIII.114,IX.64, 91; Xenoph.Anab.I.8. 16. Cf. Bouché Leclercq,op. cit.I.p. 157. The wordφήμηis in some of these passages used in the sense ofκληδών.

[808]Paus.VII.22. 2, 3.

[809]Le Bas et Waddington,Voyage Archéologique,V.1724a.

[810]Paus.IX.11. 7. Cf. Bouché Leclercq,Hist. de la Divin.I.p. 159 andII.p. 400.

[811]Paus.ibid.

[812]The proper precaution is prescribed in the couplet,’στὸ δρόμο σὰν ἰδῆς παπᾶ, | κράτησ’ τ’ ἀρχίδι̯α σου καλά.Si per viam sacerdoti occurres, testiculos tuos teneto.

[813]γαϊδοῦρι με συμπάθειο, ‘a donkey, with your leave.’ So also often in mentioning the number ‘three,’ and sometimes with ‘five.’

[814]Aristoph.Aves, 720.

[815]Eccles.792.

[816]Theophr.Char.16. 1.

[817]Ibid.

[818]op. cit.16. 3.

[819]Cf. Suidas, s.v.οἰωνιστική.

[820]Bouché Leclercq,op. cit.I.p. 129.

[821]Assuming derivation fromοἶος, asυἱωνόςfromυἱός,κοινωνόςfromκοινός.

[822]Plutarch,de solertia animalium, cap. 20 (p. 975).

[823]Bouché Leclercq,Hist. de la Divin.I.p. 133–4.

[824]e.g. Hom.Il.XXIV.310.

[825]Hom.Il.VIII.247.

[826]Etymol. Magn.p. 619, s.v.οἰωνοπόλος.

[827]Apoll. Rhod.III.930.

[828]Ovid,Metam.II.548 sqq.

[829]Hom.Od.XV.526.

[830]Hom.Il.X.274.

[831]Plutarch,Pyth. Orac.cap. 22.

[832]Paroemiogr. Graec.I.pp. 228, 231, 352.

[833]περὶ ὠμοπλατοσκοπίας καὶ οἰωνοσκοπίας.

[834]Suid.,Lexicon, s.v.οἰωνιστική.

[835]op. cit.§ 2.

[836]Cf. Bouché Leclercq,op. cit.I.p. 140, note 2.

[837]Hesiod,Works and Days, 745.

[838]The identification of the birds named by even the more intelligent peasants is necessarily uncertain. The nameκουκουβάγιαis seemingly onomatopoeic, suggesting the hooting of the owl, but is generally reserved to the brown owl.

[839]op. cit.§ 2.

[840]In the dialects of Scyros and other Aegean islands,κbefore the sounds ofεandιis regularly softened toτσ. Theρhas, as often, suffered metathesis.

[841]Hom.Od.XV.524 ff.

[842]Derivation fromχαρά, instead ofΧάρος, andπουλίis possible, but less likely. It would then be an euphemistic name, ‘bird of joy.’ An owl namedστριγλοποῦλι(on which see above, p.180) appears to be a semi-mythical bird chiefly found in Hades; it is possibly identical with ‘Charon’s bird.’

[843]Cf.Ἐμαν. Μανωλακάκης, Καρπαθιακά, p. 126.

[844]Il.VII.184.

[845]Od.XVII.365.

[846]Il.I.597.

[847]Βικέντιος Κορνάρος, Ἐρωτόκριτος, p. 320.

[848]Aristot.Hist. An.IX.1.

[849]Cf. Aesch.Sept.24, Soph.Antig.999 sqq.

[850]Origen,contra Cels.IV.88.

[851]Homeric Hymn to Demeter, 46.

[852]e.g. Passow,Popul. Carm.nos. 122, 123, 213, 232, 234, 235, 251et passim.

[853]A. Luber in a monographDie Vögel in den historischen Liedern der Neugriechen, pp. 6 ff., notes the impossibility of determining in many cases whether a real bird or a scout is meant.

[854]Passow,Popul. Carm.no. 415, vv. 5–7. Cf. 413, 414.

[855]Ibid.no. 410.

[856]ξεφτέρι(probably a diminutive fromὀξύπτερος), a ‘falcon,’ is a favourite name for the warrior, just as the humblerπουλί, ‘bird,’ is used for ‘scout.’

[857]With reference to Ibrahim’s Egyptian troops.

[858]Passow,Popul. Carm.no. 256.

[859]Cic.de Divin.I.52,II.12, 15, 16, 17. Cf. Bouché Leclercq,Hist. de la Divin.I.p. 167.

[860]Plato,Tim.71 c.

[861]Philostr.Vit. Apollon.VIII.7. 49–52. Cf. Bouché Leclercq,op. cit.I.p. 168.

[862]For authorities on this point see Bouché Leclercq,op. cit.I.p. 170.

[863]Cf.ibid.p. 169.

[864]K. O. Müller (die Etrusker,II.p. 187) places the introduction of the custom in the sixth centuryB.C.

[865]Bybilakis,Neugriechisches Leben, p. 49 (1840).

[866]Περὶ ὠμοπλατοσκοπίας καὶ οἰωνοσκοπίας, § 1.

[867]Λαμπρίδης, Ζαγοριακά, p. 210. No details are given.

[868]Λαμπρίδης, Ζαγοριακά, p. 176.

[869]The writer does not actually mention the two things in connexion. He belongs to that class of modern Greek writers who exhibit their own intellectual emancipation by deploring or deriding popular superstitions, and wastes so much energy therein that he fails to note such points of interest. But, since it is not probable that the peasants of Epirus eat meat more often than other Greek peasants, the connexion of the sacrifice and the divination may, I think, be assumed.

[870]Certain details of the art as practised in Macedonia are given by Abbott,Macedonian Folklore, p. 96. But, as they may in part be due to Albanian influence there, I have not made use of them.

[871]Περὶ ὠμοπλατοσκοπίας κ.τ.λ.l. c.

[872]Readingἄλλα γὰρforἀλλὰ γὰρof Codex Vindobonensis, as published inPhilologus, 1853, p. 166.

[873]The word isῥάχις. This in relation to the body generally means the ‘spine,’ but can be used of any ridge (as of a hill), and so here, I suppose, of the ridge of bone along the shoulder-blade.

[874]So I understand the somewhat obscure sentence,εἰ μὲν γὰρ μεταξὺ τοῦ ὠμοπλάτου δύο ὑμένες ἐξ ἀμφοτέρων μερῶν τῆς ῥάχεως κ.τ.λ., conjecturingοἱbeforeμεταξὺ, where Codex Vindob. has corruptlyεἰ.

[875]Prom. Vinct.493.

[876]Pausan.VI.2. 5.

[877]Tatian,adv. Graecos,I.Cf. Bouché Leclercq,Hist. de la Divin.I.p. 170.

[878]In Zagorion in Epirus, the ram is sacrificed on the entrance of the bride to her new home (cf. the sacrifice of a cock mentioned below).Λαμπρίδης,Ζαγοριακά, p. 183.

[879]Curtius Wachsmuth,Das alte Griechenland im Neuen, p. 86.

[880]In Macedonia the weasel is said on the contrary to be a good omen. Abbott,Macedonian Folklore, p. 108.

[881]Λαμπρίδης, Ζαγοριακά, p. 203.

[882]Theophr.Char.16.

[883]Theocr.Id.II.35.

[884]So too in antiquity apparently according to PropertiusIV.(V.) 3. 60; Ovid (Heroid.XIX.151) on the contrary reckons it a good omen.

[885]Theocr.Id.III.37ἄλλεται ὀφθαλμός μευ ὁ δεξιός· ἆρά γ’ ἰδησῶ | αὐτάν; the order of the words, it will be seen, justifies the emphasis which I have given toδεξιόςand toαὐτάν.

[886]Dialog. Meretric.9. 2.

[887]The significance of right and left in this case is reversed in Macedonia (cf. Abbott,Macedonian Folklore, p. 112). But in all these instances I am only giving what I have found to be the commonest form of the superstition in Greece as a whole.

[888]Abbott,Macedonian Folklore, p. 111.

[889]The wordψοφῶis properly used only of the dying of animals.

[890]ἐπέπταρε πᾶσιν ἔπεσσιν.

[891]Hom.Od.XVII.539 ff. Cf. Xenoph.Anab.III.2. 9 and Catull.XLV.9 and 18.

[892]See above, p.304.

[893]Καμπούρογλου, Ἱστ. τῶν Ἀθηναίων,III.p. 22.

[894]e.g. at the oracle of Hermes Agoraeus at Pherae the enquirer performed the whole ceremony required and obtained his response without the intervention of any priest or seer. Cf. above, p.305.

[895]See above, p.121.

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