[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.