[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. [41] _Ib._ 21. [42] I am indebted to Mr L. Whibley for pointing out to me two records of this fact by English travellers of last century, W. Mure (_Journal of a Tour in Greece_, 1842, vol. I. p. 99), and W. G. Clark (_Peloponnesus_, 1858, p. 237). [43] Perhaps this is the ἀεικέλιον πάθος (_Od._ 14. 32) which Odysseus would have endured for some time but for the intervention of Eumaeus. Otherwise the line must have been inserted by someone who did not appreciate the guile of Odysseus. [44] ll. 35-6. [45] l. 38. [46] ll. 45-7. [47] ll. 72-7. [48] l. 78. [49] ll. 79-80. [50] In some islands the old word φόρμιγγα also is still used. [51] C.I.G. vol. I. p. 790 (No. 1625, l. 47) τὰς δὲ πατρίους πομπὰς μεγάλας καὶ τὴν τῶν συρτῶν ὄρχησιν θεοσεβῶς ἐπετέλεσεν (from Carditsa, anc. Acraephia, in Boeotia). [52] For examples see Passow, _Popul. Carm._ nos. 305-309. [53] Athen. VIII. 360 C. [54] Cf. Hom. _Od._ 4. 782. [55] ἐδῶ ἀφίνω τὰ ἁμαρτήματά μου καὶ τοὺς ψύλλους μου, Δ. Μ. Μαυρομαρᾶς, Ἱστορία τῆς Τήνου, p. 87 (transl. of Dr M. Salonis, _Voyage à Tine_ (Paris, 1809)). [56] Rohde, _Psyche_, vol. II. pp. 9 ff. [57] οἱ βακχευόμενοι καὶ κορυβαντιῶντες ἐνθουσιάζουσι μέχρις ἄν τὸ ποθούμενον ἴδωσιν, Philo, _de vita contempl._ 2. p. 473 M., cited by Rohde _l.c._ [58] Artemidorus, _Oneirocr._ III. 61. [59] Soph. _Fr._ 753. [60] Diog. Laert. _Vita Diog._ 6. 39.