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