Chapter II: The Survival of Pagan Deities (11)

[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.’