[1339] Hence it is probable that the ancient περίδειπνον also was conducted on the principle of the ἔρανος.
[1340] Hom. Il. XXIII. 170. Cf. also the use of μελίκρατον, Hom. Od. XI. 27, and Eur. Or. 115. Cf. also Aesch. Pers. 614.
[1341] Ar. Lys. 599 ff.
[1342] In some villages of Chios, the diminutive ψυχοπῆττι or a word ψύτση is used (Κωνστ. Κανελλάκης, Χιακὰ Ἀνάλεκτα, p. 337). The commoner form ψυχόπηττα is that of Crete (cf. Bybilakis, op. cit. p. 69), Kasos, and other Asiatic islands (Πρωτόδικος, περὶ τῆς παρ’ ἡμῖν ταφῆς, p. 17) etc.
[1343] See above, pp. [486]-[7].
[1344] Called respectively τρίμερα, ἐννι̯άμερα, and σαράντα.
[1345] Sonnini de Magnoncourt, Voyage en Grèce et en Turquie, Vol. II. p. 153.
[1346] Eur. Or. 109.
[1347] Cf. Suidas s.v. κόλυβα, σῖτος ἑψητός. The spelling with λλ is preferable.
[1348] The classical meaning of κόλλυβα was ‘small coins.’ The scholiast on Aristoph. Plut. 768 mentions κόλλυβα among the καταχύσματα thrown over a new slave on his introduction to the household. These consisted mainly of sweetmeats, etc. (cf. op. cit. 798) whence apparently Hesychius (s.v. κόλλυβα) explains that word by τρωγάλια. More probably small coins were thrown along with various sweetmeats; for the kindred custom of throwing καταχύσματα over a bride on her entry into her new home has continued down to the present day, and these certainly now comprise small change as well as sticky edibles.