πεπόσθαι[36] which occurs in Theognis.[37] Hence we have the Aeolic πώνω, and also probably ποταμός, properly perhaps of fresh, drinkable water πότιμον ὕδωρ.[38]
The Sanskrit is pâ, pî, pi-bâmi (bibo); pâ-nam (potus) pâ-tra (poculum); Latin po-tus, po-to, po-culum, etc., with which are connected bibo and its many forms and compounds (root-bi-); Slavonic, pi-tî (bibere); Lithuanian, po-ta (ebriositas), and a vast number of other variants.
Ralston must certainly be quoted in this connexion, although it should be borne in mind that he is a little out of date in some details. The Songs of the Russian People from which (p. 410) I cite the following passage was published early in 1872. Of Vampires he writes: “The name itself has never been satisfactorily explained. In its form of vampir [South Russian upuir, anciently upir], it has been compared with the Lithuanian wempti=to drink, and wempti, wampiti=to growl, to mutter, and it has been derived from a root pi [to drink] with the prefix u=av, va. If this derivation is correct, the characteristic of the vampire is a kind of blood-drunkenness. In accordance with this idea the Croatians called the vampire pijauica; the Servians say of a man whose face is coloured by constant drinking, that he is ‘blood-red as a vampire’; and both the Servians and the Slovaks term a hard drinker a Vlkodlak. The Slovenes and Kashubes call the vampire vieszey, a name akin to that borne by the witch in our own language as well as in Russian. The Poles name him upior or upir, the latter being his designation among the Czekhs also.” The Istrian vampire is strigon, and among the Wallachians there is a vampire called murony. In Greece there are some local names for the vampire, (Cyprus), σαρκωμένος, “the one who has put on flesh”; (Tenos), ἀναικαθούμενος, “he who sits up in his grave”; in Cythnos, ἄλυτος “incorrupt”; in Cythera, ἀνάρραχο, λάμπασμα, and λάμπαστρο, three words of which I can suggest no satisfactory explanation and which ever so great an authority on Greece as Mr. J. C. Lawson finds unintelligible. Newton, Travels and Discoveries in the Levant (I, p. 212) and more particularly Pashley, Travels in Crete (II, p. 207), mention a term used in Rhodes and generally in Crete, καταχανας, the derivation of which is uncertain. Pashley thinks it may have meant a “destroyer,” but Mr. Lawson connects it with κατὰ and the root χαν—, I gape or yawn, in
