Modern Greek Folklore and Ancient Greek Religion: A Study...

[1386]Oneirocr.II. 49. The word τέλη denotes here not merely a ‘rite,’ but a ‘consummation’ by which a man becomes τέλειος. See below, p. 591.

[1387]ibid.I. 80. To translate the passage more fully is not convenient; I append the original: θεῷ δὲ ἢ θεᾷ μιγῆναι ἢ ὑπὸ θεοῦ περανθῆναι νοσοῦντι μὲν θάνατον σημαίνει· τότε γὰρ ἡ ψυχὴ τὰς τῶν θεῶν συνόδους τε καὶ μίξεις μαντεύεται, ὅταν ἐγγὺς ᾖ τοῦ καταλιπεῖν τὸ σῶμα ᾧ ἐνοικεῖ.

[1388]ibid.II. 65.

[1389]Oneirocr.II. 49.

[1390] The majority of the references to ancient usage given below are borrowed from Becker’s Charicles.

[1391] Thuc. II. 15.

[1392] Eur. Phoen. 347.

[1393] Aeschines, Epist. X. p. 680.

[1394] Cf. Pollux, III. 43.

[1395] Soph. Antig. 901.

[1396]De Luctu, 11.

[1397] Abbott, Macedonian Folklore, p. 193.

[1398] For a discussion of this point see Becker, Charicles pp. 483–4.

[1399] Harpocrat. s.v. λουτροφόρος. ἔθος δὲ ἦν καὶ τοῖς ἀγάμοις ἀποθανοῦσι λουτροφορεῖν, καὶ ἐπὶ τὸ μνῆμα ἐφίστασθαι. τοῦτο δὲ ἦν παῖς ὑδρίαν ἔχων. The same words are repeated by Photius and Suidas. With ἐφίστασθαι it appears necessary to supply λουτροφόρον. Cf. Pollux VIII. 66 τῶν δ’ ἀγάμων λουτροφόρος τῷ μνήματι ἐφίστατο, κόρη ἀγγεῖον ἔχουσα ὑδροφόρον.... For other references see Becker, Charicles p. 484. This information, as regards the emblem used, is held to be incorrect. The λουτροφόρος was not a boy bearing a pitcher, but the pitcher itself. See Frazer, Pausanias, vol. v. p. 388.

[1400] For this view see Frazer, Pausanias, vol. v. p. 389. ‘It may be suggested that originally the custom of placing a water-pitcher on the grave of unmarried persons ... may have been meant to help them to obtain in another world the happiness they had missed in this. In fact it may have been part of a ceremony designed to provide the dead maiden or bachelor with a spouse in the spirit land. Such ceremonies have been observed in various parts of the world by peoples, who, like the Greeks, esteemed it a great misfortune to die unmarried.’

[1401]Plut. 529.

[1402] Cf. Lucian, de Luctu 11.

[1403] For a discussion of the point in relation to funerals see Becker, Charicles pp. 385 f. and in relation to marriage pp. 486 f.

[1404] Lucian, de Luctu 11.

[1405]I. 6.

[1406] Cf. Passow, Popul. Carm. Graec. Recent. no. 415, and Tournefort, Voyage du Levant, I. p. 153, who describes a dead woman, whose funeral he witnessed, as ‘parée à la Gréque de ses habits de nôces.’

[1407] Passow, Popul. Carm. 378.

[1408]Charicles p. 487.

[1409] Lucian, de Luctu 11. Aristoph. Lysist. 602 etc.

[1410] The influence of the Church was against the use of garlands in early times and perhaps suppressed it in some districts. Cf. Minucius, p. 109 ‘Nec mortuos coronamus. Ergo vos (the heathen) in hoc magis miror, quemadmodum tribuatis exanimi aut [non] sentienti facem aut non sentienti coronam: cum et beatus non egeat, et miser non gaudeat floribus.’ The first non is clearly to be deleted.

[1411] Cf. Abbott, Macedonian Folklore, p. 193.

[1412] Cf. ibid. p. 197.

[1413] Hom. Hymn. in Demet. 372 ff. Hence the pomegranate was treated as ‘an accursed thing’ in the worship of Demeter at Lycosura, Paus. VIII. 37. 7.

[1414] Paus. II. 17. 4.

[1415] See above, p. 548.

[1416] See above, p. 80.

[1417] The following references are in the main taken from Lobeck, Aglaophamus.

[1418] Soph. Fragm. 719 (Dind.).

[1419] Hom. Hymn. ad Cer. 480 ff.

[1420] Pind. Fragm. 137 (Bergk).

[1421] Id. Fragm. 129. See above, p. 518.

[1422] Aristoph. Ranae 440–459.

[1423] Isocr. Paneg. p. 46.

[1424]Aglaoph.I. p. 70.

[1425]περὶ εἰρήνης, p. 166.