[966] The reference given by Allatius is to Turco-Grecia, Bk 8, but I cannot find the passage.
[967] With this description compare a phrase used in a recent Athenian account of a vrykolakas, σὰν τουλοῦμι, ‘like a (distended) wine-skin,’ Πολίτης, Παραδ. I. 575.
[969] Relation de ce qui s’est passé de plus remarquable a Sant-Erini Isle de l’Archipel, depuis l’établissement des Peres de la compagnie de Jesus en icelle (Paris, MDCLVII.), cap. XV. pp. 208–226.
[970] In many places at the present day it is believed that vrykolakes (and sometimes other supernatural beings) cannot cross salt water. Hence to bury (not burn) the corpse in an island is often held sufficient.
[971] Some modern authorities state that Turks are believed to be more subject to become vrykolakes than Christians. Schmidt (Das Volksleben, p. 162) appears to me to overstate this point of view, which I should judge to be rarer and more local than its contrary. Even where found, it is unimportant, being a mere invention of priestcraft for purposes of intimidation. See below, pp. [400] and [409].
[972] Evidently a local form of τουμπί (= τύμπανον, cf. Du Cange, Med. et infim. Graec., s.v. τυμπανίτης), with metathesis of the nasal. Cf. the word τυμπανιαῖος above.
[973] To this phrase I return later.
[974] leg. ἄσπρος.
[975] Histoire nouvelle des anciens ducs et autres souverains de l’Archipel, pp. 255–6 (Paris, 1699).