DOI Seite / Zitierlink:
https://doi.org/10.11588/diglit.9841#0251
232
additional notes.
[chap.
concourse, or at the meeting of three or four roads or high-ways4:" and we
know that every such place was thus rendered so holy as even to afford an
asylum for criminals, equally with a church itself5. Thus a cross was prohahly
generally standing at the place so kindly chosen for the suicide's interment,
and would serve "to put devout people in mind to pray for the soul" of him
who was buried there. At the present day, the Roman Catholic peasantry
of the sister kingdom, when they go in procession with a dead body, still
manifest a religious respect for the sanctity of cross-roads. See Choker,
Researches in the South of Ireland, p. 172. "At every cross-road, there is
a general halt; the men uncover their heads, and a prayer is offered up for
the soul of their departed chief." It would lead us too far from the subject
of the Cretan superstition, if we were to endeavour to trace the origin of
this modern Christian belief, which would perhaps be found to spring from
a pagan source. Diana Trivia may, however, be mentioned; and, on the
mystical Pythagorean letter, and the three-ways, of both the Heathen and
the Christian Orcus, the reader may consult Loiseck, Aglaoph. pp. 1342—
1344.
4 Astle, on Stone Pillars, in the Arehaeologia, Vol. xm. p. 216.
5 " Si quis ad aliquem erucem in via, persequentibus inimicis, eonfugerit, liber ac si
in ipsa ecclesia, permaneat." Ducangb, Gloss, med. et. inf. Lat. Tom. n. 1184. Archaeo-
logia, Vol. vni. p. 28.
NOTE C.
The original Greek of the story told at pp. 217-218. is as follows.
Mia tpoXa1 fxou CKa/ie vdnXi2 eva? aVooanros ottois jj<ra<ri rtrayopevoL3 6uw
dvOpuiiroi crra '^^XoWepa flowd, airou kclto'ikovitiv dypipia1, Kai eKatita-aai
tijV vvKTa pe to (jyeyydpt eh eva diao-cXi Sid vd Kuvijyija-ovffL ra dyplpia.
Kai cKel aKovcrao-i TpafiaiXwv5 TroXi, Kai iHapphlrao-iv cjVujs vd ijaav dvdpwTroi
1 <I>o\a i.e. cjtopd.
2 Na'/cXi, from the Turkish ^Jjij ndkl, recital, narration, dit'iytjaii.
3 Hayopevm, from virdyopai.
4 Aypipia. The wild-goats are thus called. The word is used by an anonymous
author, quoted by Ducange, Glossar. Graec. 19.
Aypipia, Xdipia, Kai Xayovs, TrXaTovta pov^opi'jTei
eiriavav peTa diKTva, Kai prj fTKvXia ol T07rrres.
The word dypipalov, in ancient Greek, was used to denote all kinds of game, or wild
animals the object of the chase, as opposed to tame ones. Koray, ATAKTA, Vol, ii. p. 12.
Aypipi, "^wov aypiov. oVo to 'Aypipiov, Kai tovto irdXiv diro to 'EAAjji/ik.
Aypipalov, Kaxa xooTTJjy tj/5 du^Ooyyov at eis i, TpoTn)v ervvi'idi] Kai eh
dXXa TroXXd. Ei9 t6v Atii'\vaiov (xii. p. 549. f.) Aypipaiu XeyovTai, Ta aVo
Kuu^yctjioif dypevpeva dypia £(Ha (venaison) ^pijaipa eh Tpocpijv. Compare
Vol. in. under the words Aypipwv and flXaTUjuiov.
5 TpafiatXtov, the Italian travaglio.
additional notes.
[chap.
concourse, or at the meeting of three or four roads or high-ways4:" and we
know that every such place was thus rendered so holy as even to afford an
asylum for criminals, equally with a church itself5. Thus a cross was prohahly
generally standing at the place so kindly chosen for the suicide's interment,
and would serve "to put devout people in mind to pray for the soul" of him
who was buried there. At the present day, the Roman Catholic peasantry
of the sister kingdom, when they go in procession with a dead body, still
manifest a religious respect for the sanctity of cross-roads. See Choker,
Researches in the South of Ireland, p. 172. "At every cross-road, there is
a general halt; the men uncover their heads, and a prayer is offered up for
the soul of their departed chief." It would lead us too far from the subject
of the Cretan superstition, if we were to endeavour to trace the origin of
this modern Christian belief, which would perhaps be found to spring from
a pagan source. Diana Trivia may, however, be mentioned; and, on the
mystical Pythagorean letter, and the three-ways, of both the Heathen and
the Christian Orcus, the reader may consult Loiseck, Aglaoph. pp. 1342—
1344.
4 Astle, on Stone Pillars, in the Arehaeologia, Vol. xm. p. 216.
5 " Si quis ad aliquem erucem in via, persequentibus inimicis, eonfugerit, liber ac si
in ipsa ecclesia, permaneat." Ducangb, Gloss, med. et. inf. Lat. Tom. n. 1184. Archaeo-
logia, Vol. vni. p. 28.
NOTE C.
The original Greek of the story told at pp. 217-218. is as follows.
Mia tpoXa1 fxou CKa/ie vdnXi2 eva? aVooanros ottois jj<ra<ri rtrayopevoL3 6uw
dvOpuiiroi crra '^^XoWepa flowd, airou kclto'ikovitiv dypipia1, Kai eKatita-aai
tijV vvKTa pe to (jyeyydpt eh eva diao-cXi Sid vd Kuvijyija-ovffL ra dyplpia.
Kai cKel aKovcrao-i TpafiaiXwv5 TroXi, Kai iHapphlrao-iv cjVujs vd ijaav dvdpwTroi
1 <I>o\a i.e. cjtopd.
2 Na'/cXi, from the Turkish ^Jjij ndkl, recital, narration, dit'iytjaii.
3 Hayopevm, from virdyopai.
4 Aypipia. The wild-goats are thus called. The word is used by an anonymous
author, quoted by Ducange, Glossar. Graec. 19.
Aypipia, Xdipia, Kai Xayovs, TrXaTovta pov^opi'jTei
eiriavav peTa diKTva, Kai prj fTKvXia ol T07rrres.
The word dypipalov, in ancient Greek, was used to denote all kinds of game, or wild
animals the object of the chase, as opposed to tame ones. Koray, ATAKTA, Vol, ii. p. 12.
Aypipi, "^wov aypiov. oVo to 'Aypipiov, Kai tovto irdXiv diro to 'EAAjji/ik.
Aypipalov, Kaxa xooTTJjy tj/5 du^Ooyyov at eis i, TpoTn)v ervvi'idi] Kai eh
dXXa TroXXd. Ei9 t6v Atii'\vaiov (xii. p. 549. f.) Aypipaiu XeyovTai, Ta aVo
Kuu^yctjioif dypevpeva dypia £(Ha (venaison) ^pijaipa eh Tpocpijv. Compare
Vol. in. under the words Aypipwv and flXaTUjuiov.
5 TpafiatXtov, the Italian travaglio.