living and not the dead, while it still exhibits them as true _genii_
of the air. Any striking phenomena of the heavens at night, such as
shooting-stars or comets, are believed to be manifestations of the
Telonia[760]; but most dreaded of all is the phenomenon known to us
as St Elmo’s light, the flame that sometimes flickers in time of
storm about the mast-head and yards. This light, the Greek sailor
thinks, portends an immediate onset of malevolent aërial powers, whom
he straightway tries to scare away by every means in his power, by
invocation of saints and incantation against the demons, by firing of
guns, and, best of all, by driving a black-handled knife (which is in
the Cyclades thought doubly efficacious if an onion has recently been
peeled with it) into the mast. For he no longer discriminates as did
the Greek mariner of old; then the appearance of two such flames was
greeted with gladness as a manifestation of the Dioscuri, the saviours
from storm and tempest, and evil was portended only if there appeared a
single flame, the token of Helena[761], who wrecked as surely as her
twin brothers guarded; now the phenomenon in any form bodes naught but
ill. This change is probably due to Christian influences; the seaman
no longer looks to any pagan power for succour in time of peril; he
accounts St Nicholas his friend and saviour; and the Telonia, who in
this province of their activity represent the older order of deities,
have become by contrast man’s enemies.
Other vague and incorrect usages of the term Telonia are also recorded.
Sometimes it may be heard as a synonym for δαιμόνια, any non-Christian
deities. In Myconos it is said to have been applied to the _genii_
of springs[762]. In Athens men used to speak of Telonia of the sea,
who like the Callicantzari were abroad only from Christmas until the
blessing of the waters at Twelfth-night; and during this time ships
were wont to be kept at anchor and secure from their attacks[763].
A belief is also mentioned by Pouqueville[764], in a very confused
passage, that children who die unbaptised become Telonia; but the
statement is corroborated by Bernhard Schmidt[765], who adduces
information of the same belief existing in Zacynthos. The idea at the
root of it probably was that unbaptised children could not pass the
celestial customs, and were detained there on their road to the other
world in order to assist in obstructing the passage of other souls. But
these are local variations of the main belief, and, so far as I can
see, are of little importance. In general the Telonia are a species of
aërial _genius_, and their two activities consist in the collecting of
dues from departed souls and assaults upon mariners.
* * * * *
There remain only for consideration the _genii_ of human beings, or
the attendant spirits to whom is committed in some way the guidance of
men’s lives. To some of them the name _genius_ (i.e. στοιχειό) would
hardly perhaps be extended by the peasants; but they all bear the same
kind of relation towards men, and may therefore conveniently be grouped
together for discussion.
The best example which I know of an acknowledged _genius_ attached to
a man is in a story in Hahn’s collection[766], which tells of an old
wizard whose life was bound up with that of a ten-headed snake which
lived beneath a threshing-floor. Here the monstrous nature of the
_genius_ is doubtless intended to match the character of the wizard;
ordinary men, unversed in magic, may have _genii_ of a less complex
pattern. Thus the snake which so commonly acts as _genius_ to a house
is also in many cases regarded as the _genius_ of the head or some
other member of the household. When therefore the death-struggle of any
person is prolonged, this is sometimes set down to the unwillingness of
the _genius_ to permit his death; and in extreme cases of protracted
agony recourse has before now been had to a priest, who, entering
the sick man’s room alone, reads a special prayer for the sufferer’s
release, and by virtue of this solemn office causes the house-snakes,
who are pagan _genii_, to burst[767]. With their disruption of course
the soul of the dying man is at once set free.
But the guardian spirits of whom the peasants most commonly speak
belong to the _personnel_ of Christian theology or demonology, and are
therefore not actually numbered among _genii._ These are angels, two
of whom are allotted to each man, the one good (ὁ καλὸς ἄγγελος) and
the other bad (ὁ κακὸς ἄγγελος). But though the designation _genius_ is
not applied to them, in functions angels and _genii_ do not differ. To
them belongs the control of a man’s life, the one guiding him in the
way of righteousness, and the other diverting him to the pitfalls of
vice. Their presence is ever constant, but seldom visible. Sometimes
indeed, in stories at any rate, we hear of the good angel appearing
to a man and rewarding him in his old age for a virtuous life[768];
and in general men born on Saturday, σαββατογεννημένοι, are reputed to
be ἀλαφροστοίχει̯ωτοι[769] and endowed with special powers of seeing
and dealing with the supernatural. But most commonly the power to
see the guardian angel is granted only to the dying, and the vision
is a warning that the end is near. So, when the gaze of a dying man
becomes abstracted and fixed, they say in some places βλέπει τὸν
ἄγγελό του, or in one word ἀγγελοθωρεῖ[770], ‘he sees his angel,’ or
again ἀγγελοσκιάζεται[771], ‘he is terrified of an angel.’ In these
expressions it is not clear which of the two angels is intended; but,
to judge from other expressions, popular belief recognises the activity
of the one or the other according to the peace or pain of the death.
‘He is borne away by an angel,’ ἀγγελοφορᾶται[772], suggests a quiet
passing, as of Lazarus who was carried by the angels into Abraham’s
bosom; while the word ἀγγελομαχεῖ, ‘he is fighting with an angel,’ an
expression used in Laconia of a protracted death-struggle, and again
ἀγγελοκρούσθηκε[773], ‘he was stricken by an angel,’ a term which
denotes a sudden death, argue rather the presence of the evil angel.
Another kind of _genius_ sometimes associated with men is the ἴσκιος
(the modern form of σκιά), the ‘shadow’ personified. The phrase ἔχει
καλὸ ἴσκιο, ‘he has a good shadow,’ is used of a man who enjoys good
fortune, and he himself is described sometimes as καλοΐσκι̯ωτος[774],
‘good-shadowed,’ that is, ‘lucky.’ But apparently a man may also get
into trouble with this shadow no less than with an angel. The word
ἰσκιοπατήθηκε, ‘he has been trampled upon by his shadow[775],’ is
used occasionally of a man who has been stricken down by some sudden,
but not necessarily fatal, illness such as epilepsy or paralysis.
This personification of the shadow as _genius_ is perhaps responsible
in some measure for the fear which the peasant feels of having the
foundation-stone of a building laid upon his shadow; but, as I have
said above, the principle of sympathetic magic will explain the cause
of fear without this supposition.
To these _genii_ might reasonably be added the Fate (ἡ Μοῖρα or, more
rarely, ἡ Τύχη) of each individual. But these lesser Fates, as well as
the great Three, have already been discussed, and there is nothing to
add here save that by virtue of the close connexion of each lesser Fate
with the life of one man these too might be numbered among _genii_.
The same belief in a guardian-deity presiding over each human life is
to be found throughout ancient Greek literature. In Homer the name
for such a _genius_ is Κὴρ (at any rate if it be of an evil sort),
in later writers δαίμων--both of them vague terms which embrace
other kinds of deities as well, yet not so vague but that with the
aid of context we can readily discover in them the equivalent of the
‘guardian-angel’ or other modern _genius_. From Homer onwards the word
λαγχάνειν is regularly used of the allotment of each human life from
the moment of birth to one of these guardians, and the belief in their
attendance upon men throughout, and even after, life seems to have had
general acceptance. In the _Iliad_ the wraith of Patroclus is made
to speak of the hateful _Ker_ to whom he was allotted at the hour of
birth[776], and the _Ker_ here mentioned is not, I think, merely fate
in the abstract but as truly a person as that baneful _Ker_ of battle
and carnage ‘who wore about her shoulders a robe red with the blood of
heroes[777].’ After Homer the word δαίμων is preferred, but there is
no change in the idea. The famous saying of Heraclitus, ἦθος ἀνθρώπῳ
δαίμον, ‘the god that guides man’s lot is character,’ is in no wise
dark, but Plato throws even clearer light upon the popular belief in
guardian-_daemons_. ‘It is said that at each man’s death his _daemon_,
the _daemon_ to whom he had been allotted for his lifetime, has the
task of guiding him to some appointed place[778],’ where the souls of
men must assemble for judgement. Here the words ‘it is said’ indicate
the popular source of the doctrine; and this is confirmed by another
passage in which Plato[779] protests against the fatalism involved in
the allotment of souls to particular _daemons_, and prefers to hold
that the soul may choose its own guardian. Again in a fragment of
Menander there is a simple statement of the belief in a form which robs
fatalism of its gloom:
Beside each man a daemon takes his stand
E’en at his birth-hour, through life’s mysteries
A guide right good[780].
But there were others who did not take so cheerful a view, at any rate
of their own guardian-deities; ‘alas for the most cruel _daemon_ to
whom I am allotted[781]’ is a complaint of a type by no means rare in
Greek literature, and the word κακοδαίμων came as readily as εὐδαίμων
to men’s lips[782].
From these passages it is evident that in general each man was believed
to have one, and only one, attendant _genius_, and his happiness or
misery to depend on the character of the guardian allotted to him by
fate. But sometimes this injustice of destiny was obviated by a belief
similar to the modern belief in both good and bad angels in attendance
on each man. The comment of Servius on Vergil’s line, ‘Quisque suos
patimur manes[783],’ sets forth this view: ‘when we are born two
_Genii_ are allotted to us, one who exhorts us to good, the other who
perverts us to evil.’
As in modern so in ancient times these _genii_ were rarely visible to
the men whom they guarded. The _genius_ of Socrates, which, like those
of other men past and present, had been, so he held, divinely appointed
to wait upon him from his childhood onward[784], spoke to him indeed
in a voice which he could hear[785] (just perhaps as the priestess of
Delphi heard the voice of Apollo[786]), but ever remained unseen.
FOOTNOTES:
[107] Pindar, _Nem._ VI. 1
ἓν ἀνδρῶν, ἓν θεῶν γένος· ἐκ μιᾶς δὲ πνέομεν
ματρὸς ἀμφότεροι· διείργει δὲ πᾶσα κεκριμένα
δύναμις κ.τ.λ.
The opening phrase is often, even usually, translated ‘one is the race
of men, another the race of gods.’ Whether ἓν ... ἓν was ever used
in Greek for ἄλλο ... ἄλλο, I doubt; but even if it be possible, the
emphasis ἓν ... ἓν ... ὲκ μιᾶς must to my mind be an emphasis upon
unity, and the first mention of divergence comes equally strongly in
διείργει δὲ....
[108] Stobaeus, _Sentent._ p. 279, Πρῶτος Θαλῆς διαιρεῖ ... εἰς θεὸν,
εἰς δαίμονας, εἰς ἥρωας.
[109] For dialectic variations of the form, see Schmidt, _Das
Volksleben der Neugr._ p. 91.
[110] I. _Cor._ v. 12, I. _Tim._ iii. 7, and elsewhere.
[111] Basil III. 944 A (Migne, _Patrol. Graec._ vol. XXIX.).
[112] Pouqueville, _Voyage de la Grèce_, I. p. 319, writes ‘Pagania.’
[113] In Andros the word is used (in the singular παγανό) to denote
an unbaptised child. Cf. Ἀντ. Μηλιαράκης, Ὑπομνήματα περιγραφικὰ τῶν
Κυκλάδων νησῶν,--Ἄνδρος, Κέως, p. 45.
[114] _op. cit._ p. 92, referring to Du Cange, τζίνα = fraus, p. 1571.
[115] Δελτίον τῆς Ἱστ. καὶ Ἐθν. Ἑταιρίας, II. p. 122.
[116] Schmidt, _op. cit._ p. 97.
[117] _Relation de ce qui s’est passé de plus remarquable à Sant-Erini,
isle de l’Archipel, depuis l’etablissement des Pères de la Compagnie de
Jesus en icelle_ (Paris, 1657), p. 192 ff.
[118] See below, pp. 255 ff.
[119] See below, pp. 284-7.
[120] Cf. Hesych. σμερδαλέος, σμερδνός = φοβερός, καταπληκτικός,
πολεμικός; and σμέρδος = λῆμα, ῥώμη, δύναμις, ὅρμημα.
[121] Bybilakis, _Neugriechisches Leben_, p. 16, and in the periodical
Φιλίστωρ, IV. p. 517.
[122] _op. cit._ p. 92.
[123] Steph. _Thesaur._ s.v.
[124] Ἐφημ. τῶν Φιλομαθῶν, anno 1861, p. 1851, quoted by Schmidt, _loc.
cit._
[125] Schmidt, _op. cit._ p. 92.
[126] _Ibid._
[127] Zenob. _Cent._ III. 3. Cf. Hesych. and Suidas, s.v. Γελλώ.
[128] Cf. Leo Allatius, _de quor. Graec. opin._ cap. III. _ad fin._,
quoting Mich. Psellus, πᾶσαν τὴν ἐν τοῖς βρέφεσιν ἀπορροφᾶν ὥσπερ
ὑγρότητα.
[129] Artemidorus, _Oneirocritica_, Bk II. cap. 9, p. 90.
[130] _Ibid._ p. 91.
[131] Schmidt, _Das Volksleben der Neugr._ p. 33.
[132] Schmidt, _Märchen_, etc. p. 131.
[133] Soutzos, _Hist. de la Révolution Grecque_, p. 158. Cf. Schmidt,
_Das Volksleben_, p. 27.
[134] Schmidt, _Märchen_, etc. no. XI.
[135] Schmidt, _Das Volksleben der Neugriechen_, p. 135.
[136] Πανδώρα (periodical) XVI. p. 538, ἅγιε Νικόλα ναύτη.
[137] B. Schmidt, _Märchen_, etc. no. XX.
[138] Plutarch, _de defect. orac._ 17.
[139] _Idyll._ I. 15.
[140] _Ps._ 91. 6.
[141] _De quorumdam Graecorum opinationibus_, cap. VIII.
[142] Du Cange, _Lex. med. et infim. Latin_, s.v.
[143] Clarke, _Catalogue of Sculptures in Fitzwilliam Museum,
Cambridge_.
[144] The population of Eleusis, as of many villages in Attica,
is mainly Albanian; but they have inherited many of the old Greek
superstitions and customs.
[145] Lenormant, _Monographie de la voie sacrée éleusinienne_, p. 399
ff.
[146] “The diminutive in Albanian of Nicolas is Kolio: in the choice of
this name is there not a reminiscence of that of Celeus?”--so Lenormant
in a note. The suggestion does not appear to me very probable.
[147] Opposite Eleusis in Salamis.
[148] Euseb. _Chron._ p. 27. Plut. _Vita Thes._ XXXI. _ad fin._
[149] Paus. VIII. 15.
[150] Conon, _Narrat._ 15.
[151] _Tour through Greece_, II. p. 440.
[152] _Travels in the Morea_, III. p. 148.
[153] Paus. VIII. 42. 1-4, and 25. 5.
[154] Schol. in Ar. _Ran._ 441. Aelian, _Hist. Anim._ X. 16.
[155] Frazer, _Golden Bough_, II. 44 ff. (2nd edit.).
[156] Herod. II. 171.
[157] Aelian, _l.c._
[158] Herod. II. 47. Plut. _Isis et Osiris_, 8 (Moral. 354). Aelian,
_l.c._
[159] _Märchen_ etc. Song no. 56.
[160] Above, p. 53.
[161] Schmidt, _Märchen_ etc. no. VII.
[162] Paus. VIII. 42. 1 ff.
[163] Paus. VIII. 42. 2.
[164] Schuchhardt, _Schliemann’s Excavations_ (tr. Sellers), p. 296.
[165] _Ibid._
[166] Paus. II. 22. 1.
[167] _op. cit._ p. 147.
[168] _op. cit._ p. 302.
[169] Schuchhardt, _op. cit._ p. 151, and Leaf’s introduction, p.
XXVII. Cf. Frazer in _Journal of Philology_, XIV. 145 ff.
[170] Schuchhardt, _op. cit._ p. 151.
[171] _op. cit._ p. 303.
[172] Frazer in _Journal of Philology_, XIV. pp. 145 ff.
[173] Paus. I. 18. 3.
[174] _Id._ IX. 36.
[175] _Iliad_ IX. 404-5.
[176] _Griech. und Albanesische Märchen_, nos. 63 and 97.
[177] ‘die Schöne der Erde’ in von Hahn’s translation. Unfortunately
the original does not appear in Pio’s Νεοελληνικὰ παραμύθια, for which
the MSS. of von Hahn provided the material.
[178] Cf. Plut. _Vita Thes._ 31, _ad fin._
[179] For references see Schmidt, _Das Volksleben der Neugr._ p. 222.
[180] Passow, _Popul. Carm. Graeciae recentioris_. Carm. no. 408.
[181] Χασιώτης, Συλλογὴ τῶν κατὰ τὴν Ἤπειρον δημοτικῶν ἀσμάτων, p. 169.
[182] Passow, _op. cit._ no. 423.
[183] Πολίτης, Μελέτη ἐπὶ τοῦ βίου τῶν νεωτέρων Ἑλλήνων, p. 290.
[184] Bernhard Schmidt, _Märchen_ etc. p. 81.
[185] Kindly communicated to me by Mr G. F. Abbott, author of
_Macedonian Folklore_.
[186] B. Schmidt, _Märchen_ etc. Song no. 39.
[187] Cf. Passow, no. 428.
[188] _Ibid._ no. 430.
[189] Above, p. 53.
[190] _e.g._ Passow, no. 427.
[191] Cf. Schmidt, _Das Volksleben_, p. 230.
[192] This expression which I have heard several times is not noticed
by Schmidt or Polites. They give, however, ἀγγελοκρούεται, ‘he is being
stricken by an angel,’ and other phrases meaning to see, to fear, to
be carried away by, an angel, all in the same sense. See Schmidt, _op.
cit._ 181, and Πολίτης, Μελέτη, κ.τ.λ. 308.
[193] κουμπάρος. The word expresses the relationship in which a
godfather stands to the parents of his godson.
[194] This story, as I have told it, is not a literal translation, for
I could not take down the original. But notes which I set down after
hearing it enable me to reproduce it in a form which certainly contains
the whole substance and many actual phrases of the version which I
heard.
[195] Probably meaning the brigand’s ‘comrades.’ The term ξεφτέρι,
‘hawk,’ is commonly so applied.
[196] Πολίτης, _op. cit._ p. 246 (from Λελέκης, Δημοτ. ἀνθολ. p. 57).
[197] _e.g._ Passow, _Popul. Carm._ nos. 426-429.
[198] Σακελλάριος, Κυπριακά, vol. III. p. 48. Cf. Πολίτης, _op. cit._
p. 239.
[199] The word for ‘black’ includes the sense of ‘grim,’ ‘gloomy,’
‘sorrowful.’ Tears are commonly described as ‘black,’ μαῦρα δάκρυα.
[200] Passow, _op. cit._ distich no. 1155.
[201] Cf. Passow, no. 408.
[202] Cf. Passow, nos. 414, 415, 417.
[203] Passow, no. 424.
[204] Aesch. _Eum._ 237.
[205] Fauriel, _Chants populaires de la Grèce Moderne, Discours
préliminaire_, p. 85.
[206] Schmidt, _Märchen_ etc. Song no. 38.
[207] _Ibid._ no. 37.
[208] Schmidt, _Märchen_ etc. Song no. 7.
[209] _Das Volksleben_, p. 237.
[210] _Märchen_ etc. Song no. 10.
[211] Πολίτης, Μελέτη κ.τ.λ. p. 272.
[212] Passow, no. 371.
[213] Ἰατρίδης, Συλλογὴ δημοτ. ἀσμάτων, p. 17. Cf. Schmidt, _op. cit._
p. 236.
[214] So in some districts of Macedonia up to the present day; Abbott,
_Macedonian Folklore_, p. 193.
[215] Πρωτόδικος, περὶ τῆς παρ’ ἡμῖν ταφῆς, p. 14. The form περατίκιον
which the writer gives can hardly be popular. It might be, as Schmidt
points out, περατίκιν in the local dialect. I have given the form which
the word would assume in most districts.
[216] Σκορδέλης in the periodical Πανδώρα, XI. p. 449. Cf. Schmidt,
_op. cit._ p. 238.
[217] περὶ πένθους, § 10.
[218] For this term see above, p. 68, and below, p. 283.
[219] Below, p. 285.
[220] See above, p. 13.
[221] Passow, no. 432.
[222] This is shown later to be the first form of the superstition. See
below, pp. 433-4.
[223] Newton, _Travels and Discoveries in the Levant_, I. p. 289 (cited
by Schmidt, _das Volksleben_, p. 239).
[224] The use of the coin, quite apart from any such variation of the
custom, was forbidden by several councils of the Church between the 4th
and 7th centuries, cf. Πολίτης, Μελέτη etc. p. 269.
[225] Cf. Ricaud, _Annales des conciles généraux et particuliers_
(1773), vol. I. p. 654 (from Πολίτης, Μελέτη, p. 269).
[226] According to Bent (_Cyclades_, p. 363) the object used thus in
Naxos is a wax cross with the initial letters Ι. Χ. Ν. engraved upon
it, and it still bears the old name ναῦλον, ‘fare.’
[227] Κωνστ. Κανελλάκης, Χιακὰ Ἀνάλεκτα, pp. 335 and 339.
[228] Newton, _Travels and Discoveries in the Levant_, I. p. 212. The
exact details of the custom in each place are given below, p. 406.
[229] See below, pp. 433-4.
[230] In Rhodes, according to Newton, _l.c._, the Christian symbol Ι.
Χ. Ν. Κ. is combined with that to which I now come, the ‘pentacle.’
[231] Cf. Πολίτης, Παραδόσεις, I. 573, where it is said that in Myconos
the symbol is sometimes carved on house doors to keep _vrykolakes_ (on
which see below, cap. IV.) from troubling the inmates at night.
[232] Cf. Lucian, ὑπὲρ τοῦ ἐν τῇ προσαγορεύσει πταίσματος, 5.
[233] apud Pausan. x. 28. 1.
[234] _e.g._ Eur. _Alc._ 252, 361, _Heracl._ 432, Arist. _Ran._ 184
ff., _Lysistr._ 606, _Plut._ 278.
[235] Suidas s.v.
[236] Pollux, 8, 102.
[237] Pollux, 4, 132.
[238] Strabo, 579.
[239] _Ibid._ 636
[240] _Ibid._ 649.
[241] Plut. _Anton._ 16.
[242] Χάρων θάνατος, s.v.
[243] Eur. _Alc._ 48, 49.
[244] _Ibid._ 74-6.
[245] _Ibid._ 1141-2.
[246] _Ibid._ 50.
[247] Codex Vaticanus, no. 909. Cf. Schmidt, _das Volksleben_, p. 223,
whence the majority of these references are borrowed.
[248] VII. 603 and 671; XI. 133. Cf. Schmidt, _l.c._
[249] s.v.
[250] Gerhard, _die Gottheiten der Etrusker_, p. 56; Müller, _die
Etrusker_, II. 102.
[251] Ambrosch, _de Charonte Etrusco_, pp. 2, 3.
[252] _Ibid._ p. 8.
[253] _Ibid._ pp. 4-7; and Maury in _Revue Archéologique_, I. 665, and
IV. 791.
[254] _Annuaire de l’Association pour l’encouragement des études
grecques en France_, no. VIII. (1874), p. 392 ff.
[255] Both fortifications and well are actual features of Acro-Corinth
up to the present day.
[256] Pausan. I. 37, _ad fin._; Perrot, _l.c._ Cf. Frazer, _Pausanias_,
II. 497.
[257] _Märchen_ etc. _Introduction_, p. 35.
[258] Cf. Bursian, _Geographie von Griechenland_, II. p. 17.
[259] Vréto, _Mélange Néo-hellenique_.
[260] Schmidt, _Märchen_ etc. nos. 16-18.
[261] _Ibid._ p. 113 (note 2).
[262] See below, p. 165.
[263] _Orph. Hymns_, 57 (58), 2.
[264] _Orph. Hymns_, 55, 8. μήτερ ἐρώτων. For representations in
ancient art of many ἔρωτες, cf. Philostr. _Eikones_, p. 383 (770).
[265] See above, p. 57.
[266] Tzetzes, _Schol. on Lycophron_, 406.
[267] Pausan. _I._ 19. 2. Cf. _C. I. G._ no. 1444, and Orph. Hymn, 55
(54), 4.
[268] Apparently the old subterranean passage by which competitors
entered the stadium.
[269] Mentioned by Pouqueville, _Voyage en Grèce_, V. p. 67, and
confirmed by many other writers.
[270] Pausan. X. 38. 6.
[271] Pouqueville, _op. cit._ IV. p. 46.
[272] Καμπούρογλου, Ἱστορία τῶν Ἀθηναίων, I. p. 222, III. p. 156.
Πολίτης, Μελέτη κ.τ.λ. p. 227.
[273] Dodwell, _Tour through Greece_, I. 397.
[274] Πολίτης, _l.c._
[275] _l.c._
[276] Καμπούρογλου, Ἱστ. τῶν Ἀθην. I. p. 222.
[277] Cf. ἦτον γραφτό μου, ‘It was my written lot,’ i.e. destiny, and
other similar phrases cited by Schmidt, _das Volksleben_, p. 212, and
Πολίτης, Μελέτη, pp. 218, 219.
[278] _Choeph._ 464-5, which the Scholiast annotates thus, πέπηγε
μὲν καὶ ὥρισται ὑπὸ Μοιρῶν τὸ τὴν Κλυταιμνήστραν ἀνδροκτονήσασαν
ἀναιρεθῆναι κ.τ.λ.
[279] I regret to say that I cannot trace the source of this story.
I incline to think that I took it from some publication, but it is
possible that it was narrated to me personally.
[280] Except in Zacynthos, according to Schmidt (_Volksleben_, p. 211),
where they number twelve.
[281] Schmidt, _Volksleben_, p. 220.
[282] _Chants populaires de la Grèce moderne, Discours préliminaire_,
p. 83.
[283] According to Bent (_Cyclades_, pp. 292 and 437), the name Erinyes
is still applied by the people of Andros and of Kythnos to the evil
spirits who cause consumption.
[284] So Pouqueville, _Voyage de la Grèce_, VI. p. 160.
[285] Καμπούρογλου, Ἱστ. τῶν Ἀθην., III. pp. 67, 68.
[286] Cf. Πολίτης, Μελέτη κ.τ.λ. p. 218.
[287] The visit of the Fate on the day of birth instead of the third
day after is unusual.
[288] From Καμπούρογλου, Ἱστ. τῶν Ἀθην. I. pp. 310, 311.
[289] Schmidt, _das Volksleben_, p. 212.
[290] Cf. μόρσιμος of the ‘destined’ bridegroom, in Hom. _Od._ XVI. 392.
[291] Cf. Miss Harrison, _Prolegomena to the Study of Greek Religion_,
pp. 286 ff.
[292] Passow, no. 385.
[293] Heuzey, _Le mont Olympe_, p. 139. I have introduced a few
alterations of spelling, mostly suggested by Schmidt, _das Volksleben_,
p. 229 (note), _e.g._ τοὐρανοῦ for τοῦ οὐρανοῦ, in order to restore the
rather rough metre.
[294] Πολίτης (Μελέτη κ.τ.λ. p. 228, note 1) gives the following
references: Wordsworth, _Athens and Attica_, p. 228; Ἐφημ. Φιλομαθῶν,
1868, p. 1479; Passow, _Popul. Carm._ p. 431, besides those to which I
have referred in other notes.
[295] _Persae_, 659.
[296] VII. 218.
[297] Πιττάκης, who recorded this version in Ἐφημ. Ἀρχαιολογική, no. 30
(1852), p. 653, spelt the word erroneously κόροιβο; the sound of οι and
υ being identical in modern Greek, I have substituted the latter.
[298] _Theog._ 217 and 904.
[299] _Theog._ 217.
[300] _Prom. Vinct._ 516 ff.
[301] Leo Allatius (_de quorumdam Graec. opinationibus_, cap. xx.)
quotes from Mich. Psellus (11th century) the ancient form Νηρηΐδες
as then in use. He himself (_ibid._ cap. xix.) employs the form
Ναραγίδες which was probably the dialectic form of his native Chios.
Bern. Schmidt (_Das Volksleben der Neugriechen_, pp. 98-9) has brought
together a large number of variants now in use, in which the accent
fluctuates between the α and the ι, the first vowel is indifferently α,
ε or η, the two consecutive vowels αϊ are sometimes contracted to ᾳ,
sometimes more distinctly separated by the faintly pronounced letter γ,
and lastly an euphonetic α is occasionally prefixed to the word. Hence
forms as widely distinct as ἀνερᾷδες and ναραγίδες often occur. Du
Cange, it may be added, gives the form Ναγαρίδες (with interchange of
the ρ and the inserted γ); but since his information is seemingly drawn
entirely from Leo Allatius, there is reason to regard it as merely his
own error in transcribing Ναραγίδες.
[302] An attempt has been made by one authority on the folk-lore of
Athens (Καμπούρογλου, Ἱστορία τῶν Ἀθηναίων, I. pp. 218 and 222), to
distinguish καλοκυρᾶδες from νεράϊδες. He maintains that in Athens the
latter were never regarded as maleficent beings, and must therefore be
distinguished from the dread καλοκυρᾶδες, whom he seeks to identify,
on no better ground than the euphemistic name, with the Eumenides. A
folk-story, however, which he himself records (_ibid._ p. 319), how a
καλοκυρά was married to a prince, whose eyes she had blinded to all
other women, and how after living with him for a while she disappeared
finally in a whirlwind, reveals in her all the usual traits of a
Nereid, and thus defeats the writer’s previous contention. But apart
from this a little enquiry on the subject outside the limits of Athens
would have set at rest his doubts as to the identity of the two. It is
quite possible that formerly in Athens, as now elsewhere, it was usual
to employ the euphemism καλοκυρᾶδες in referring to the Nereids in
their more mischievous moods; only in that way can I explain his idea
that the Nereids were never maleficent.
[303] Cf. Passow, _Distich_ 692; 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 in _Monum. 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 classical ὀρθοστάδιον, 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 compounds
ἐξωπαρμένος and ἀλλοπαρμένος with the same meaning.
[330] Plato, _Phaedr._ XV. (238 D).
[331] _Ibid._ 229 A, B; 230 B; 242 A; 279 B.
[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 phrase ὥρα 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 periodical Παρνασσός IV. p. 773, and
Wachsmuth, _Das alte Griechenland im Neuen_, p. 30. See also below, pp.
171 ff.
[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, following Βάλληνδας in
Ἐφημερὶς τῶν Φιλομαθῶν, 1861, p. 1826; and Bent, _loc. cit._
[351] In this view Prof. Πολίτης of 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 of _Macedonian
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 and Σκαρλάτος, Λεξικὸν τῆς καθ’
ἡμᾶς Ἑλληνικῆς γλῶσσης, s.v. δρίμαις.
[370] Σκορδίλης, in Πάνδωρα, XI. p. 472; cf. Bern. Schmidt, _op. cit._
p. 130.
[371] Cited by Bern. Schmidt, _ibid._ from Βρετός, 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 in _Rhein. 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 word δρύμαις
is 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 that δρύμαις usually means the days
themselves, I question the accuracy of his statement.
[385] Σακελλάριος, Κυπριακά, I. p. 710, who derives the word from κακὸς
and Α(ὔγ)ουστος.
[386] Anthol. Palat. VI. 189.
[387] Verg. _Georg._ IV. 383.
[388] Σκορδίλης, in Πανδώρα, XI. p. 472.
[389] I give both these words as I received them, but cannot account
for the abnormal accents. Ἄλουστος and either Ἀλουστιναίς or
Ἀλούστιναις would be usual. As regards the whole form Ἀλούστος, it
cannot I think be a dialectic change of Αὔγουστος, 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] Modern πρινάρι, ancient πρῖνος.
[392] Hesiod, _Fragm. apud_ Plutarch. _De Orac. Defect._ p. 415.
[393] Cf. also Schol. _ad_ Apoll. 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 κικλήσκουσιν
ἀθάνατων· τὰς δ’ οὔτι βροτοὶ κείρουσι σιδήρῳ.
These two lines (267-8) have fallen under suspicion because, it is
urged, the word ἀθανάτων is 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 the τέμενος of an immortal nymph, but
that a number of trees, each inhabited by a nymph, often form together
the τέμενος of 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 of ξεραίνω (anc. ξηραίνω).
[404] Hom. _Od._ XIII. 103-4.
[405] _De quorumdam Graec. opinat._ cap. xix.
[406] _Id._ XIII. 39 sqq.
[407] So I translate χελιδόνιον on the authority of a muleteer whom I
hired at Olympia; the modern form is χελιδόνι. It may be added that in
Greece the cuckoo-flower is often of a dark enough shade to justify the
epithet κυάνεον.
[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, Strabo IX. 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 title ἡ μεγάλη κυρά
must not be confused with the title ἡ 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
nymph Καλλιστώ was 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. Hymn_ 36 (35) _ad fin._
[423] _De quor. Graec. opinat._ cap. xx.
[424] For these two names see above, p. 21.
[425] For the _Callicantzari_ see below, p. 190.
[426] For _Burcolakes_ or _Vrykolakes_ see below, cap. IV.
[427] _pulcras dominas_, a translation of the Nereids’ title καλὰς
ἀρχόντισσας, _ibid._ cap. XIX.
[428] The title-page of this exceedingly rare work runs as follows:--
La description et histoire de l’isle de Scios ou Chios
par
Jerosme 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.
[430] See above, p. 140.
[431] _Das Volksleben der Neugriechen_, pp. 107 and 123.
[432] Compare _Märchen_, etc. Song 56 and Stories 7, 19, with _Das
Volksleben_, p. 123.
[433] Bern. Schmidt, _Das Volksleben_, p. 129.
[434] See above, p. 121.
[435] Also in one word καλλικυρᾶδες or καλοκυρᾶδες.
[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] In Ἐφημ. 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.
also Παρνασσός, 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.
[444] Schol. ad Apoll. Rhod. IV. 828, cited by Wachsmuth, _loc. cit._
[445] For passages from authors of the 11th century and onwards see
Leo Allatius, _De quor. Graec. opin._ cap. iii., and Grimm, _Deutsche
Mythologie_, II. 1012.
[446] Aristophanes, _Frogs_, 293.
[447] Bern. Schmidt, _op. cit._ p. 133.
[448] Καμπούρογλου, Ἱστ. τῶν Ἀθην. I. p. 224.
[449] _Vespae_, 1177, and _Pax_, 758.
[450] e.g. Hahn, _Griech. Märchen_, no. 4.
[451] Πολίτης, Μελέτη κ.τ.λ. p. 193.
[452] Hahn, _Griech. Märchen_, no. 4. Cf. Πολίτης, _l.c._
[453] Πολίτης, _l.c._
[454] e.g. Hahn, _Griech. Märchen_, nos. 4 and 32.
[455] Καμπούρογλου, Ἱστ. τῶν Ἀθην. III. p. 156.
[456] Ἐφημ. Ἀρχαιολογική, 1852, p. 653, and Δελτίον τὴς Ἱστορ. καὶ
Ἐθνολ. Ἑταιρ. II. p. 135.
[457] A few instances are collected by Bern. Schmidt, _op. cit._ p. 141.
[458] See Preller, _Griech. Myth._ p. 618.
[459] Τὰ ἐς τὸν Τυανέα Ἀπολλώνιον, IV. 25 (p. 76).
[460] _Metamorph._ I. cap. 11-19.
[461] Lucian, _Philopseudes_, § 2. Strabo, I. p. 19. Schol. ad Arist.
_Vesp._ 1177.
[462] See above, pp. 147-8.
[463] _The Cyclades_, p. 496.
[464] γιαλός = ancient αἰγιαλός, ‘the shore.’
[465] The differences in sound between γι and γ before ε, and between λ
and λλ, are negligible. In many words and dialects there are none.
[466] _De quor. Graec. opinat._ cap. iii.-viii.
[467] Zenob. _Cent._ III. 3. Suidas s.v. Γελλοῦς παιδοφιλωτέρα (a
proverb). Hesych. s.v. Γελλώ.
[468] The date is approximate only; for the authorship of the work in
question is, I understand, disputed.
[469] This is merely a Latinised plural form; the Greek plural
regularly ends in -δες.
[470] This word is recorded as still in use by Wachsmuth, _Das alte
Griechenland im Neuen_, p. 78.
[471] _op. cit._ cap. viii.
[472] Cf. above, p. 174, where however the accent is given as belonging
to the first syllable. The actual spelling in Allatius is Μωρρᾷ. The
word in form Μορῆ also occurs in conjunction with the mention of
Striges and Geloudes in a MS. of νομοκανόνες obtained by Dr W. H. D.
Rouse. See _Folklore_, vol. X. no. 2, p. 151.
[473] Probably from Low Latin ‘_burdo_’ = _milvus_, a kite.
[474] Compounded from Low Latin ‘_bardala_’ = _alauda_, a lark. A form
ἀναβαρδοῦ occurs in a similar list of names cited by Dr Rouse from a
MS. on magic. See _Folklore_, _l.c._ p. 162. The names said to have
been extorted by the Archangel Michael begin there with στρίγλα, γιλοῦ,
and belong clearly to a similar female demon.
[475] The spelling in the text of Allatius before me is ψυχρανωσπάστρια.
[476] Theo. Bent, _The Cyclades_, p. 496.
[477] Pliny, _Nat. Hist._ XI. 39.
[478] Hyginus, _Fabul._ 28, emend. Barth.
[479] _Fasti_, VI. 131 ff.
[480] The same apparently as the στρίγλος of Hesychius. The Greek
peasants are very vague about the names of any birds other than those
which they eat.
[481] I. p. 473 (περὶ Στρυγγῶν), Migne, _Patrol. Graeco-Lat._ vol.
XCIV., p. 1604.
[482] The word is εἰσοικίζει which suggests rather the ‘possession’ of
children by Striges as by devils. This however could hardly represent
fairly the popular belief.
[483] Quoted by Leo Allatius, _op. cit._ cap. iii.
[484] So also in Albania, Hahn, _Alb. Studien_, I. 163.
[485] From Πολίτης, Μελέτη κ.τ.λ. pp. 179-181.
[486] Αδαμάντιος Ἰ. Ἀδαμαντίου, Τηνιακά, pp. 293 sqq.
[487] Du Cange, _Gloss. med. et infim. Latin._ s.vv. ‘Diana’ and
‘Striga.’
[488] _Ibid._
[489] A witch of Santorini told me that she had a narrow escape from
being burnt for a much less heinous crime, failure to get rain. See
above, p. 49.
[490] Πολίτης in Παρνασσός, II. p. 261 (1878).
[491] Πολίτης, _ibid._ p. 260.
[492] Πολίτης, _ibid._ pp. 266-8.
[493] Σκαρλάτος, Λεξικόν, s.v. (Πολίτης, _l.c._).
[494] Ἐφημ. τῶν Φιλομαθῶν, 1860, p. 1272 (Πολίτης, _l.c._).
[495] Νεοελληνικὰ Ἀνάλεκτα, II. p. 191 (Πολίτης, _l.c._).
[496] Ἀδαμάντιος Ν. Ἀδαμαντίου, Τηνιακά, pp. 293 ff. Cf. above, p. 183.
The forms used are ἡ γοργόνα, τὸ γοργόνι, and γοργονικὸ παιδί.
[497] Ἐφημ. τῶν Φιλομαθῶν, 1871, p. 1843 (Πολίτης _l.c._).
[498] Published by E. Legrand in _Collection de monuments de la langue
néo-hellénique_, no. 16, from two MSS. nos. 929 and 930 in Paris
(Bibliothèque Nationale).
[499] See above, p. 173.
[500] Passow, _Carm. Popul._ no. 337.
[501] The date assigned is, I believe, not certain, but is not of great
importance.
[502] _De monstris et beluis_, edited by Berger de Xivrey in
_Traditions Tératologiques_, p. 25. Πολίτης, _l.c._
[503] _Theog._ 270-288.
[504] Cf. Pind. _Ol._ XIII. 90.
[505] Kuhn in _Zeitschrift für vergleichende Sprachforschung_, vol. I.
pp. 460-1, connects γοργώ with γάργαρα and Sanskr. _garya, garyana_, in
sense of ‘the noise of the waves.’ Cf. Maury, _Hist. des relig. de la
Grèce antique_, I. p. 303.
[506] No. 1002, found at Athens; date 600 B.C. or earlier.
[507] No. 534, from Corinth; date about 550 B.C.
[508] Πολίτης, _l.c._ p. 269.
[509] Hom. _Od._ XII. 73 ff.
[510] _Aen._ IV. 327.
[511] Παραδόσεις, part ii. of the series Μελέται περὶ τοῦ βίου καὶ τῆς
γλώσσης τοῦ Ἑλληνικοῦ λαοῦ.
[512] Πολίτης, Παραδόσεις, II. p. 1293.
[513] Πολίτης, Παραδόσεις, II. 1295.
[514] _De quor. Graec. opinat._ cap. ix.
[515] Πολίτης, Παραδ. II. 1245.
[516] _Ibid._ II. 1245. It might equally well however, as Polites
suggests, mean ‘deceivers,’ from the active πλανάω, ‘to lead astray.’
[517] So explained by Πολίτης, _op. cit._ 1247.
[518] _Ibid._ II. 1245.
[519] Πολίτης, Παραδ. I. p. 370 (from Syra).
[520] _Ibid._ II. 1293 (from Myconos).
[521] Καμπούρογλου, Ἱστ. τῶν Ἀθην. I. p. 230.
[522] Πολίτης, Παραδ. II. p. 1291. In the Museum they are numbered
10333-4.
[523] Κανελλάκης, Χιακὰ Ἀνάλεκτα, p. 367.
[524] Πολίτης, Παραδ. II. p. 1323.
[525] Schmidt, _Das Volksleben_, p. 148, and Πολίτης, Παραδ. I. p. 333.
[526] Leo Allatius (_De quor. Graec. opinat._ cap. ix.) makes the
period a week only, ending on New Year’s Day.
[527] For dialectic varieties of this name from Macedonia, the
Peloponnese, Crete, and some of the Cyclades, see Πολίτης, Παραδ., II.
1256.
[528] ὁ μεγάλος or ὁ πρῶτος καλλικάντζαρος. Also, according to Πολίτης,
Παραδ. I. p. 369, ὁ ἀρχικαλλικάντζαρος. In Constantinople (acc. to
Πολίτης, Παραδ. I. 343) he has a proper name Μαντρακοῦκος, which
however I cannot interpret satisfactorily.
[529] ὁ κουτσοδαίμονας, or simply ὁ κουτσὸς, ὁ χωλός. Cf. B. Schmidt,
_Das Volksleben_, pp. 152-4.
[530] The sequence of these cocks varies locally; their order is
sometimes black, white, red.
[531] Lucian, _Philops._ cap. 14.
[532] So Leo Allatius, _De quor. Graec. opin._ cap. ix.
[533] Several other versions in the same vein are recorded, cf. B.
Schmidt, _Das Volksleben_, p. 151, Πολίτης, Παραδ. I. pp. 337-41 and
II. p. 1305.
[534] Πολίτης, Παραδ. I. p. 372.
[535] For this version see Καμπούρογλου, Ἱστ. τῶν Ἀθην. I. p. 229.
[536] See above, p. 149.
[537] Πολίτης, Παραδ. I. p. 338 (from Samos).
[538] Mod. Gk χαμολι̯ό, Anc. χαμαιλέων.
[539] Ἐφημ. τῶν Φιλομαθῶν, 1862, p. 1909.
[540] Πολίτης, Παραδ. I. 347.
[541] _Ibid._ I. 356.
[542] _Ibid._ I. 338.
[543] _Ibid._ I. 342.
[544] ψίχα, ψίχα λουκάνικο, κομμάτι ξεροτήγανο, νὰ φᾶν οἱ
Καλλικάντζαροι, νὰ φύγουνε ’στὸν τόπο τους. For other versions see B.
Schmidt, _Das Volksl._ p. 150, and Πολίτης, Παραδόσεις, I. 342.
[545] Cf. Καμπούρογλου, Ἱστ. τῶν Ἀθην. III. 154.
[546] Cf. Πολίτης, Παραδόσεις, I. p. 357.
[547] _Ibid._ II. p. 1308.
[548] Abbott, _Maced. Folklore_, p. 74.
[549] _Voyage de la Grèce_, VI. p. 157.
[550] Δελτίον τῆς Ἱστορ. καὶ Ἐθνολ. Ἑταιρ. τῆς Ἑλλάδος, II. pp. 137-141.
[551] Ἰ. Μιχαήλ, Μακεδονικά, p. 39. Πολίτης, Παραδ. II. 1251 note 2.
[552] _loc. cit._
[553] Καμπούρογλου, Ἱστ. τῶν Ἀθην. III. pp. 66 and 156.
[554] Παραδόσεις, i. p. 334.
[555] The word means literally men whose attendant _genii_ ( στοιχει̯ά,
on which see the next section) are ‘light’ ( ἀλαφρός) instead of being
solid and steady. The temperament of such persons is ill-balanced in
ordinary affairs, but peculiarly sensitive to supernatural influences;
it often involves the gift of second sight and other similar faculties.
[556] Supernatural donkeys with the same habits are known also in Crete
under the name of ἀνασκελᾶδες (prob. formed from ἀνάσκελα, ‘on one’s
back,’ the position in which the rider soon finds himself).
[557] Πολίτης, Παραδ. I. p. 342, from Γ. Λουκᾶς, Φιλολ. ἐπισκ. p. 12.
[558] Πολίτης, Παραδ. I. 338.
[559] Luke iii. 22.
[560] Cf. above, p. 67.
[561] _De quorundam Graec. opinat._ cap. X.
[562] Πολίτης, Παραδόσεις, II. p. 1286.
[563] Ἐμαν. Μανωλακάκης, Καρπαθιακά, p. 130.
[564] Πολίτης, Παραδόσεις I. p. 344.
[565] The word ζωτικά which is sometimes heard in the Cyclades is, I
suspect, merely a corrupt form of ξωτικά (on which see above, p. 67);
some writers however have derived it from the root of ζάω. But at any
rate in usage it denotes the same class of beings as the commoner form
ξωτικά.
[566] _op. cit._ cap. X. Actually the earliest reference to the
Callicantzari which I have found occurs in _La description et histoire
de l’isle de Scios ou Chios_ by Jerosme Justinian, p. 61, where he
says, _Ils tiennent ... qu’il y a de certains esprits qui courent par
les grands chemins, et sont nommez Calican, Saros_. But inasmuch as
he does not record even the name correctly, his statement that these
beings are _esprits_ can have little weight as against that of Leo
Allatius.
[567] _Das Volksleben_, p. 143.
[568] Παραδόσεις, I. pp. 331-81, and II. pp. 1242-4.
[569] Πολίτης, Παραδ. II. 1257.
[570] _The Cyclades_, pp. 360 and 388. Bent does not seem to have known
the ordinary form καλλικάντζαροι.
[571] Abbott, _Maced. Folklore_, p. 73.
[572] Λαμπρίδης, Ζαγοριακά, p. 209.
[573] In this, the ordinary, sense the word appears twice in Passow’s
_Popularia Carm._ nos. 142 and 200. See also his index, s.v.
καλιουντσήδαις. The Turks themselves borrowed the word _qālioum_ (our
‘galleon’) from the Franks.
[574] Πολίτης, Παραδ. II. pp. 1242 and 1244.
[575] _Das Volksleben_, p. 144.
[576] Schmidt, it should be said, was dubious about the existence of
this form.
[577] In Bianchi, _Dict. Turc- fr._ II. p. 469, it is translated
‘loup-garou,’ Schmidt, _l.c._
[578] Schmidt, _l.c._ note 2, ‘esclave de la plus mauvaise espèce.’
[579] The previous relations between the Giustiniani, who controlled
the Genoese chartered company in Chios, and the Ottoman Empire seem to
have been purely commercial.
[580] Quoted by Leo Allat. _de quor. Graec. opinat._ cap. ix. and
published in full by Σάθας.
[581] If this was the origin of Suidas’ information, as seems almost
certain in view of its inaccuracy, his date cannot be earlier than that
of Psellus (flor. circa 1050).
[582] d’Arnis, _Lexicon Med. et Infim. Latin._, explains _babuztus_
(with other forms _babulus_, _baburrus_, and _baburcus_) by the words
_stultus_, _insanus_.
[583] J. B. Navon, _Rouz Namé_, in the periodical _Fundgruben Orients_,
Vienna, 1814, vol. IV. p. 146, quoted by Πολίτης, Παραδόσεις, II. p.
1249, note 1.
[584] Ἄτακτα, IV. p. 211.
[585] In the periodical Πανδώρα, 1866, XVI. p. 453.
[586] Μελέτη, p. 73, note 6.
[587] Παραδόσεις, II. pp. 1252-3.
[588] The word καλίκι or καλίγι is a diminutive form from the Latin
_caliga_. Besides its original meaning ‘shoe,’ it has acquired now
the sense of ‘hoof.’ The transition was clearly through the sense of
‘horse-shoe,’ as witness the verb καλιγόνω, ‘I shoe a horse.’
[589] This word has to be written with β to give the _v_-sound of υ
following ε. The ε drops, and the υ cannot then be used alone, for
except after α and ε it is sounded as a vowel.
[590] Polites backs up this meaning by deriving _baboutzicarios_ (on
which see above, p. 217) from παποῦτσι (Arabic _bābouch_) ‘a shoe,’ but
reluctantly refuses to accept the identification of καλιοντζῆς (above,
p. 215) with γαλόντζης, a maker of γαλόντσας or ‘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, in _Journal of Hellenic Studies_, Vol. 26, Part
II. (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, in Πολίτης, Παραδόσεις, I. p.
356.
[608] Λεξικὸν τῆς καθ’ ἡμᾶς Ἑλληνικῆς διαλέκτου, s.v. κατσιασμένος.
[609] Plutarch, _de εἰ apud 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 write _d_ in the place of the Greek τ, which when following ν
always has the sound of English _d_.
[616] It is probably formed from τέντα, ‘a tent,’ which clearly comes
from the Latin. Some however derive directly from the anc. Gk τιταίνω.
The question of origin however does not affect my illustration of the
later change of τ into τσ.
[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. 44 καὶ 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 in _Journ. of Hellenic Studies_, Vol. I. p. 131,
Pl. 2, and by Miss Harrison, _Prolegomena_ etc. 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 names Ἄγριος
and Ἔλατος (suggesting ἐλάτη, the fir-tree from which their weapons
were made) in Apollodor. II. 5. 4. The name Ἄσβολος in 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 to Σκαρλάτος (Λεξικόν,
s.v.) στοιχειόν is 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] στοιχεῖον pro eo quod τέλεσμα (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 is στοιχειόνω: cf. δηλόνω for
δηλόω, 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 initial ν attached (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. οἰωνιστική and Ξενοκράτης.
[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 (from Πολίτης, _op. cit._ p. 141).
[695] Πολίτης, _ibid._
[696] Ἰατρίδης, Συλλογὴ δημοτ. ἀσμάτων, pp. 28-30 (Πολίτης, _ibid._).
[697] W. H. D. Rouse in _Folklore_, June, 1899 (Vol. x. no. 2), pp. 182
ff.
[698] Passow, no. 511, and Ζαμπέλιος, 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 (from Πολίτης,
_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.’ From Πολίτης, 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 from Πολίτης, 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, see Πολίτης, Μελέτη, p. 133,
and Ᾱραβάντινος, 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 laying _vrykólakes_ is reported from Samos by
Πολίτης (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 common ποτάμι (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 ancient δράκων as Χάρος and Χάροντας from Χάρων.
Cf. above, p. 98. There is a feminine δρακόντισσα or δράκισσα.
[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, the χαμοδράκι or ‘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.
[742] Ἀδαμάντιος Ἰ. Ἀδαμαντίου, Τηνιακά (published first in Δελτίον 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 read δικολόγους with 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. 107 D.
[779] _Rep._ p. 617 D, E. Cf. 620 D, 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-_genius_ was 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._ 128 D.
[785] _Ibid._ E.
[786] Both Plato (_Apol._ 40 A) and Xenophon (_Mem._ I. 1. 2-4),
compare Socrates’ converse with his _genius_ with μαντική or
‘inspiration.’