[1] VIII. 38. 7.
[2] Oneirocr. II. 34 and 37.
[3] i.e. (ὀμ)μάτι(ον), diminutive of ὄμμα.
[4] Also locally βιστυρι̯ά, a word whose origin I cannot trace.
[5] Ἰ. Σ. Ἀρχελάου, ἡ Σινασός, p. 90.
[6] Theocr. Id. VI. 39.
[7] Sonnini de Magnoncourt, Voyage en Grèce et en Turquie, vol. II. p. 99.
[8] Κωνστ. Κανελλάκης, Χιακὰ Ἀνάλεκτα, p. 360, cf. Καμπούρογλου, Ἱστορία τῶν Ἀθηναίων, vol. III. p. 146.
[9] In Athens, among other places, cf. Καμπούρογλου, Ἱστορία τῶν Ἀθηναίων, vol. III. p. 69.
[10] Verg. Ecl. III. 103.
[11] In Sinasos the rule is strict in regard to both, cf. Ἰ. Σ. Ἀρχελάου, ἡ Σινασός, pp. 83, 93.
[12] Καμπούρογλου, Ἱστ. τῶν Ἀθηναίων, vol. III. p. 146.
[13] Ibid. p. 64.
[14] Cf. Καμπούρογλου, Ἱστ. τῶν Ἀθηναίων, vol. III. p. 41.
[15] The Church of the Annunciation, for example, in Tenos, possesses an ἅγι̯ασμα as well as its miraculous icon. This spring was in high repute before the icon was discovered, cf. Μαυρομαρᾶ, Ἱστ. τῆς Τήνου, p. 102 (a translation of Salonis, Voyage à Tine (Paris 1809)). The icon was discovered only just before the Greek War of Independence.
[16] Καμπούρογλου, Μνημεῖα τῆς Ἱστ. τῶν Ἀθηναίων, vol. III. p. 5.
[17] The banishment of suffering etc. to the mountains is an idea to be met with in ancient Greek literature, cf. Orphic Hymn, no. 19, ἀλλὰ, μάκαρ, θυμὸν βαρὺν ἔμβαλε κύμασι πόντου ἠδ’ ὀρέων κορυφῇσι.
[18] Cf. Ἰ. Σ. Ἀρχελάου, ἡ Σινασός, p. 87.
[19] Ibid. p. 88.
[20] Theocr. Id. II. 28.
[21] Ibid. 53.
[22] Καμπούρογλου, Ἱστ. τῶν Ἀθ. vol. III. p. 21.
[23] This is probably the modern form of ἐμπόδευμα, ‘entanglement.’ The change of initial ε to α is not rare in dialect, cf. ἄρμος for ἔρμος (= ἔρημος) ‘miserable’; and υ, with sound of English v, is regularly lost before μ.
[25] Voyage en Grèce et en Turquie, II. 140.
[27] Καμπούρογλου, Ἱστ. τῶν Αθηναίων, vol. III. p. 60.
[28] Plato, Charm. § 8 (p. 155).
[29] The name is probably derived from the ancient βράγχος, with metathesis of the nasal sound. If βράγχος means congestion of the throat, the modern formation in -ᾶς would mean ‘one who causes congestion,’—apparently of other parts besides the throat. The by-forms Βαραχνᾶς and Βαρυχνᾶς seem to have been influenced by a desire to connect the name with βαρύς, ‘heavy.’ Under the ancient name of this demon, ‘Ephialtes,’ Suidas gives also a popular name of his day, Βαβουτσικάριος, a word borrowed from late Latin and apparently connected with babulus (baburrus, baburcus, babuztus) ‘foolish,’ ‘mad.’ Babutsicarius should then be the sender of foolish or mad dreams. Suidas however may be in error; see below p. 217.
[30] I learnt the details of this cure in Aetolia; a different version of it is recorded from Cimolos by Theodore Bent, The Cyclades, pp. 51 ff.
[31] Abbott, Macedonian Folklore, p. 363.
[32] Λαμπρίδης, Ζαγοριακά, pp. 172 ff.
[33] Passow (Popularia Carmina, Index, s.v. περπερία) speaks of a girl only. He was perhaps influenced by the feminine form of the word.
[34] Many versions of the song have been collected, but with little variation in substance. Passow gives three versions, Pop. Carm. nos. 311–313.
[35] Λαμπρίδης, Ζαγοριακá, pp. 172 ff.
[36] πορεία belongs to the dialect of the Tsakonians as spoken at Leonidi, but is otherwise obsolete.
[37] For authorities etc. see Finlay, Hist. of Greece, vol. IV. pp. 11 ff. (cap. 1, § 3).
[38] De Themat. II. 25. Finlay, op. cit. IV. 17.
[39] Arist. Frogs, 114.
[40] Hom. Od. XIV. 29–31.
[41] Ib. 21.
[42] I am indebted to Mr L. Whibley for pointing out to me two records of this fact by English travellers of last century, W. Mure (Journal of a Tour in Greece, 1842, vol. I. p. 99), and W. G. Clark (Peloponnesus, 1858, p. 237).
[43] Perhaps this is the ἀεικέλιον πάθος (Od. 14. 32) which Odysseus would have endured for some time but for the intervention of Eumaeus. Otherwise the line must have been inserted by someone who did not appreciate the guile of Odysseus.
[44] ll. 35–6.
[45] l. 38.
[46] ll. 45–7.
[47] ll. 72–7.
[48] l. 78.
[49] ll. 79–80.
[50] In some islands the old word φόρμιγγα also is still used.
[51] C.I.G. vol. I. p. 790 (No. 1625, l. 47) τὰς δὲ πατρίους πομπὰς μεγάλας καὶ τὴν τῶν συρτῶν ὄρχησιν θεοσεβῶς ἐπετέλεσεν (from Carditsa, anc. Acraephia, in Boeotia).
[52] For examples see Passow, Popul. Carm. nos. 305–309.
[53] Athen. VIII. 360 C.
[54] Cf. Hom. Od. 4. 782.
[55] ἐδῶ ἀφίνω τὰ ἁμαρτήματά μου καὶ τοὺς ψύλλους μου, Δ. Μ. Μαυρομαρᾶς, Ἱστορία τῆς Τήνου, p. 87 (transl. of Dr M. Salonis, Voyage à Tine (Paris, 1809)).
[56] Rohde, Psyche, vol. II. pp. 9 ff.
[57] οἱ βακχευόμενοι καὶ κορυβαντιῶντες ἐνθουσιάζουσι μέχρις ἄν τὸ ποθούμενον ἴδωσιν, Philo, de vita contempl. 2. p. 473 M., cited by Rohde l.c.
[58] Artemidorus, Oneirocr. III. 61.
[59] Soph. Fr. 753.
[60] Diog. Laert. Vita Diog. 6. 39.
[61] apud Diog. Laert. X. 123.
[62] 1 Cor. XI. 21.
[63] Apolog. cap. 5.
[64] Lampridius (Hist. Aug.) Alex. cap. 29 f.
[65] Ibid.
[66] de Haeres. cap. 8. For the references I am indebted to Pouqueville, Voyage de la Grèce, vol. VI. p. 136.
[67] Clem. Alex. Protrept. cap. iv. § 55 (p. 17 Sylb.).
[68] I have given the story in the form in which I heard it told by a peasant on board a boat in the Euripus. He was a native, I think, of Euboea, and being uneducated probably knew the story by oral tradition. A slightly longer form has, however, been published by Hahn (Griech. Märchen, vol. II. no. 76) and by Πολίτης (Μελέτη ἐπὶ τοῦ βίου τῶν νεωτέρων Ἑλλήνων, p. 43).
[69] Καμπούρογλου, Ἱστ. τῶν Ἀθ. III. p. 164.
[70] Bent, The Cyclades, p. 457.
[72] I am unable to determine whether this saint is the prophet Elijah of the Old Testament, or a Christian hermit of the fourth century. The Greeks themselves differ in their accounts.
[73] Maury, in Revue Archéologique, I. p. 502.
[74] According to Pouqueville (Voyage de la Grèce, II. p. 170) the rosalia was formerly celebrated both at Parga in Epirus and Palermo in Sicily. The festival at Athens falls on Easter Tuesday, and a large number of peasants come in from the country to attend it.
[75] Clem. Alex. Protrept. § 30.
[76] See J. M. Neale, History of the Holy Eastern Church, p. 1042.
[78] Καμπόυρογλου, Ἱστ. τῶν Ἀθ. III. p. 160.
[79] The Cyclades, p. 319.
[80] B. Schmidt, Das Volksleben der Neugriechen, p. 28.
[81] Travels in Crete, vol. I. p. 250.
[82] Schmidt (Volksleben der Neugr. p. 31) records also the phrase κατουράει ὁ θεός, parallel with Strepsiades’ joke (Ar. Nub. 373) πρότερον τὸν Δί’ ἀληθῶς ᾤμην διὰ κοσκίνου οὐρεῖν.
[83] The word is extremely rare, but ῥεμμόνι, I was told, is a coarse kind of sieve. The expression is from Boeotia.
[84] From Arachova on Parnassus, Schmidt, Das Volksleben der Neugr. p. 33.
[85] From Cyprus.
[86] From Zacynthos, Schmidt, op. cit. p. 32.
[87] From the island of Syme, near Rhodes.
[88] There is a good discussion of them by Πολίτης in Παρνασσός for 1880, pp. 585–608, 665–678, 762–773, from which some of my examples are taken. I have noted the provenance of the rarer expressions.
[89] Passow, Pop. Carm., Distich. Amat. 242, quoted by Schmidt (op. cit. p. 30), who notes the Homeric parallel.
[90] Pyth. IV. 181 (322), Βασιλεὺς ἀνέμων.
[92] Ἰ. Σ. Ἀρχελάου, ἡ Σινασός, p. 159.
[93] Märchen, etc., no. 19.
[95] The Cyclades, p. 373.
[96] There is some likelihood that the title καπνικαρέα is a mere corruption of an older title which had a quite different meaning; but I am concerned only with the existing title as popularly interpreted.
[97] Ross, Reisen auf den Griech. Inseln, IV. p. 74.
[98] Bent, Cyclades, p. 46.
[99] So also in Paros, Bent, Cyclades, p. 373.
[100] Athenaeus, II. 39 C.
[101] Bent, Cyclades, p. 72.
[102] Καμπούρογλου, Ἱστ. τῶν Ἀθ. III. p. 153.
[103] Ἀντ. Βάλληνδας, Κυθνιακά, p. 131.
[104] Γρηγ. Παπαδοπετράκης, Ἱστορια τῶν Σφακιῶν, p. 69.
[105] Cf. a couplet quoted by Pashley, Travels in Crete, p. 253.
[106] e.g. Bent, The Cyclades, p. 249.
[107] Pindar, Nem. VI. 1
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.
[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.