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

[1]VIII. 38. 7.

[2]Oneirocr.II. 34 and 37.

[3] i.e. (ὀμ)μάτι(ον), diminutive of ὄμμα.

[4] Also locally βιστυρι̯ά, a word whose origin I cannot trace.

[5]Ἰ. Σ. Ἀρχελάου, ἡ Σινασός, p. 90.

[6] Theocr. Id. VI. 39.

[7] Sonnini de Magnoncourt, Voyage en Grèce et en Turquie, vol. II. p. 99.

[8]Κωνστ. Κανελλάκης, Χιακὰ Ἀνάλεκτα, p. 360, cf. Καμπούρογλου, Ἱστορία τῶν Ἀθηναίων, vol. III. p. 146.

[9] In Athens, among other places, cf. Καμπούρογλου, Ἱστορία τῶν Ἀθηναίων, vol. III. p. 69.

[10] Verg. Ecl. III. 103.

[11] In Sinasos the rule is strict in regard to both, cf. Ἰ. Σ. Ἀρχελάου, ἡ Σινασός, pp. 83, 93.

[12]Καμπούρογλου, Ἱστ. τῶν Ἀθηναίων, vol. III. p. 146.

[13]Ibid. p. 64.

[14] Cf. Καμπούρογλου, Ἱστ. τῶν Ἀθηναίων, vol. III. p. 41.

[15] The Church of the Annunciation, for example, in Tenos, possesses an ἅγι̯ασμα as well as its miraculous icon. This spring was in high repute before the icon was discovered, cf. Μαυρομαρᾶ, Ἱστ. τῆς Τήνου, p. 102 (a translation of Salonis, Voyage à Tine (Paris 1809)). The icon was discovered only just before the Greek War of Independence.

[16]Καμπούρογλου, Μνημεῖα τῆς Ἱστ. τῶν Ἀθηναίων, vol. III. p. 5.

[17] The banishment of suffering etc. to the mountains is an idea to be met with in ancient Greek literature, cf. Orphic Hymn, no. 19, ἀλλὰ, μάκαρ, θυμὸν βαρὺν ἔμβαλε κύμασι πόντου ἠδ’ ὀρέων κορυφῇσι.

[18] Cf. Ἰ. Σ. Ἀρχελάου, ἡ Σινασός, p. 87.

[19]Ibid. p. 88.

[20] Theocr. Id. II. 28.

[21]Ibid. 53.

[22]Καμπούρογλου, Ἱστ. τῶν Ἀθ. vol. III. p. 21.

[23] This is probably the modern form of ἐμπόδευμα, ‘entanglement.’ The change of initial ε to α is not rare in dialect, cf. ἄρμος for ἔρμος (= ἔρημος) ‘miserable’; and υ, with sound of English v, is regularly lost before μ.

[24] See below, pp. 60 ff.

[25]Voyage en Grèce et en Turquie, II. 140.

[26] Below, pp. 61 ff.

[27]Καμπούρογλου, Ἱστ. τῶν Αθηναίων, vol. III. p. 60.

[28] Plato, Charm. § 8 (p. 155).

[29] The name is probably derived from the ancient βράγχος, with metathesis of the nasal sound. If βράγχος means congestion of the throat, the modern formation in -ᾶς would mean ‘one who causes congestion,’—apparently of other parts besides the throat. The by-forms Βαραχνᾶς and Βαρυχνᾶς seem to have been influenced by a desire to connect the name with βαρύς, ‘heavy.’ Under the ancient name of this demon, ‘Ephialtes,’ Suidas gives also a popular name of his day, Βαβουτσικάριος, a word borrowed from late Latin and apparently connected with babulus (baburrus, baburcus, babuztus) ‘foolish,’ ‘mad.’ Babutsicarius should then be the sender of foolish or mad dreams. Suidas however may be in error; see below p. 217.

[30] I learnt the details of this cure in Aetolia; a different version of it is recorded from Cimolos by Theodore Bent, The Cyclades, pp. 51 ff.

[31] Abbott, Macedonian Folklore, p. 363.

[32]Λαμπρίδης, Ζαγοριακά, pp. 172 ff.

[33] Passow (Popularia Carmina, Index, s.v. περπερία) speaks of a girl only. He was perhaps influenced by the feminine form of the word.

[34] Many versions of the song have been collected, but with little variation in substance. Passow gives three versions, Pop. Carm. nos. 311–313.

[35]Λαμπρίδης, Ζαγοριακá, pp. 172 ff.

[36]πορεία belongs to the dialect of the Tsakonians as spoken at Leonidi, but is otherwise obsolete.

[37] For authorities etc. see Finlay, Hist. of Greece, vol. IV. pp. 11 ff. (cap. 1, § 3).

[38]De Themat.II. 25. Finlay, op. cit. IV. 17.

[39] Arist. Frogs, 114.

[40] Hom. Od. XIV. 29–31.