[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.