[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,
‘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.
[335] Leo Allatius, op. cit. xix.
[337] Cf. Bern. Schmidt, op. cit. p. 120.
[338] I. p. 473 (Migne, Patrolog. Graeco-Lat. vol. XCIV. p. 1604).
[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.
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.
[422] Orph. Hymn 36 (35) ad fin.
[423] De quor. Graec. opinat. cap. xx.
[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.
[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.
[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.