FOOTNOTES
Project Gutenberg EPUB3 edition
Lawson, J. C. (John Cuthbert)
Source notes
[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.
[91] See e.g. Passow, Pop. Carm. nos. 426–432, and below, pp. 101-104.
[92]Ἰ. Σ. Ἀρχελάου, ἡ Σινασός, p. 159.
[93]Märchen, etc., no. 19.
[94] pp. 91 ff.
[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.
Τάζω σου, Παναγία μου, μίαν ἀσημένεαν ζώστρα,
νὰ μὰς συσμίξῃς καὶ τζὴ δυό ς’ ἕνα κρεββατοστρώσι.
[106]e.g. Bent, The Cyclades, p. 249.
[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.