[83] Clashing of bronze used at ἀποκαθάρσεις to drive away ghosts: see above, chap. v, [n. 167]; cf. also Macr. 5, 19, 11. Claud. iv. Cons. Hon. 149: nec te (like Juppiter) progenitum Cybeleius aere sonoro lustravit Corybas. The noise of bronze has a kathartic effect simply as averting ghosts. In the process of driving out the ghosts at the Lemuria, Temesaea concrepat aera, Ov., F. 5, 441. Hence (?) χαλκοῦ [321] αὐδὰν χθονίαν, E., Hel. 1346. At eclipses of the sun or moon κινοῦσι χαλκὸν καὶ σίδηρον ἄνθρωποι πάντες (cf. Plu., Aem. 17; Juv. vi, 443; Mart. xii, 57, 16 f., etc.) ὡς τοὺς δαίμονες ἀπελαύνοντες, Al. Aphr., Prb. 2, 46, p. 65, 28 Id. This is the object of the crepitus dissonus at eclipses of the moon: Plin., NH. ii, 54; Liv. xxvi, 5, 9; Tac., A. i, 28, and cf. Tib. i, 8, 21 f.; ob strias: [Aug.] Sacrileg. v, 16, with Caspari’s refs., p. 31 f.
[84] φόνῳ φόνον ἐκνίπτειν, E., IT. 1233. Purgantur <cruore> cum cruore polluuntur . . . Heraclit. (p. 335, 5 Schust. [5 D. = 130 B.]).
[85] A.R. iv, 703 ff. καθαρμοῖς χοιροκτόνοις . . .: A., Eum. 283, 449, αἵματος καθαρσίου; cf. Müller, Aesch. Eum. 124. Representation of the καθαρμός of Orestes on well-known vase-paintings: Mon. d. inst. iv, 48, etc.
[86] The “purification” of the stain of blood in these and similar cases really consisted in a “substitution” sacrifice whereby the anger of the daimones was appeased: so much was, on the whole correctly, observed long ago by Meiners, Allg. Gesch. der relig. ii, 137. The μίασμα that clings to the murderer is in fact just the indignation of the murdered man or of the underworld spirits: this is plain in Antiph., Tet. 3α, 3 (see above, chap. v, [n. 176]). The thing that makes the son who has not avenged his father’s murder “unclean” and keeps him away from the altars of the gods is οὐχ ὁρωμένη πατρὸς μῆνις A., Ch. 293.—In the case of murder or homicide there is not only the contact with the sinister other-world that makes men unclean (this applies to all cases of “pollution”), but, besides this, there is also the anger of the murdered soul itself (and of its protecting spirits). Hence in this case, besides καθαρμός, ἱλασμός as well is necessary (see above, [chap. v]). It is evident, however, that it would be difficult to keep the two processes distinct and that they would easily merge into each other.
[87] The φαρμακοί are put to death at the Thargelia of Ionic cities: Hipponax fr. 37. In other places on extraordinary occasions, but regularly at the Thargelia in Athens. This is denied by Stengel, Hermes, 22, 86 ff., but in the face of definite statements from antiquity general considerations can have no weight. In addition it was only a special mode of execution applied to criminals already condemned to death. (Two men, acc. to Harp. 180, 19: a man and a woman Hsch. φαρμακοί: the variation is explained by Hellad. ap. Phot., Bibl., p. 354a, 3 ff. Bk.) The φαρμακοί serve as καθάρσια to the city (Harp. 180, 19 Bk.): Hippon. fr. 4; Hellad. ap. Sch. Ar., Eq. 1136. φαρμακός = κάθαρμα, Phot., Lex. 640, 8 Pors. The φαρμακοί were either burnt (after being put to death) like other propitiatory victims: Tz., Ch. v, 736, prob. following Hippon. (the burning of the φαρμ. at Athens seems to be alluded to by Eup. Δῆμ. 120 [i, 290 K.]); or stoned: this form of death is implied (in the case of Athens) by the legend of Istros ap. Harp. 180, 23. Analogous customs (indicated by Müller, Dorians, i, 345) at Abdera: Ov., Ib. 465 f. (which acc. to the Sch. is taken from Call., who evidently transferred to Apollonios the pious wish directed by Hippon. against Boupalos); at Massilia (Petr. fr. 1 Bü., where the φαρμακός is either thrown down the cliff or saxis occidebatur a populo: Lact. ad Stat., Th. 10, 793). Apollonios of Tyana was clearly following ancient custom when he made the people of Ephesos stone an old beggar, who was evidently nothing but the plague-daimon itself, for the purification of the city: καθήρας τοὺς Ἐφεσίους τῆς νόσου, Philostr., VA. 4, 10–11. Was the stoning a sort of counter-enchantment? See Roscher, Kynanthropie, 38–9. [322]
[88] Among the ingredients of a Ἑκάτης δεῖπνον ἐν τῇ τριόδῳ was an ὠὸν ἐκ καθαρσίου: Luc., DM. 1, 1; or the testicles of a sucking pig that had been used as a victim: D., 54, 39. The ὀξυθύμια, sacrifices to Hekate and the souls of the dead (see above, chap. v, [n. 176]), are identical with the καθάρματα καὶ ἀπολύματα which were thrown out at the crossroads in the Ἑκαταῖα: Did. ap. Harp. ὀξυθύμια; cf. E.M. 626, 44. καθάρσια is the name of the purificatory offerings: καθάρματα of the same when they are thrown away: Ammon., p. 79 Valck. The dead bodies of dogs which had been used as victims at the “purification” were afterwards thrown τῇ Ἑκάτῃ μετὰ τῶν ἄλλων καθαρσίων, Plu., QR. 68, p. 280 C. Even the blood and water of the purificatory sacrifice, the ἀπόνιμμα, is also dedicated to the dead: Ath. 409 E ff. The fact that the καθάρματα are made over to the invisibly present spirits at the cross roads might be derived also from the necessity for throwing them out ἀμεταστρεπτί (see below, [n. 104]). Even the Argive custom of throwing the καθάρματα into the Lernaean lake (Znb., iv, 86; Dgn., vi, 7; Hsch. Λέρνη θεατῶν) shows that these kathartic materials are intended as a sacrifice to the underground spirits since the Lernaean lake was an entrance to the underworld (see above, chap. viii, [n. 28]).
[89] Annual τελετή to Hekate in Aegina reputed to have been founded by Orpheus. Hekate and her καθαρμοί were there regarded as valuable against insanity (for she can remove what she herself has sent): Ar., Ves. 122; Lob., Agl. 242. This initiation festival lasted on into the fourth century A.D.—Paus. refers to only one other temple of Hekate in Argos: 2, 22, 7.—Indications of a rigorous worship of Hekate in Kos: GDI. 3624, iii, p. 345 fin. Hekate was patron-goddess of the city of Stratonikeia: Tac., A. iii, 62. Str., 660, and in other cities of Karia (as is known from inscr.). Possibly Hekate is there only a Greek title of a native Karian deity. The ancient cult of the χθόνιοι at the Triopion in Knidos was, however, Greek: Böckh on Sch. Pi., p. 314 f.; CIG. i, p. 45.
[90] χθονία καὶ νερτέρων πρύτανις: Sophr. fr. 7 Kaib. ap. Sch. Theoc. ii, 12.—She is actually queen in Hades, sharing the throne of Plouton it seems: S., Ant. 1199. She is often called χθονία. She is Ἀδμήτου κόρη (i.e. of Hades, K. O. Müller, Introd. Scient. Myth. 245): Hsch. She is called ἀδμήτη herself in H. Mag. Hec., Abel, Orph., p. 289. She is the daughter of Euboulos, i.e. Hades: Orph. H., 72, 3 (elsewhere of course she has other origins). As χθονία she is often confused with Persephone (and both, as they are all thus united in several particulars, with Artemis). In the transcript of a metrical inscr. from Budrum (Cilicia) in JHS. xi, 252. there appears a Γῆ Ἑκάτη. This would certainly be very remarkable but on the stone itself the actual words are τὴν σεβόμεσθ’ Ἑκ[άτην]. [But cf. Tab. Defix., p. xiii, a 13.]
[91] Hekate goddess of childbirth: Sophr. fr. 7. worshipped in Athens as κουροτρόφος, Sch. Ar., V. 804. Samian worship of the κουροτρόφος ἐν τῇ τριόδῳ (i.e. as Hek.), [Hdt.] V. Hom. 30; Hes., Thg. 450: θῆκε δέ μιν (Hek.) Κρονίδης κουροτρόφον. (Even as early as this κουρ. is the epithet of Hek. and not the name of an independ. feminine daimon which it may have been to begin with, and in isolated cases remained.) Γενετυλλίς goddess of childbirth is said to be ἐοικυῖα τῇ Ἑκάτῃ: Hsch. Γεν. The goddess Eileithyia to whom dogs were sacrificed in Argos is certainly a Hekate (Sokr. ap. Plu., Q. Rom. 52, p. 277 B—she was Artemis elsewhere). A consecration to Hekate ὑπὲρ παιδός: inscr. from Larisa, Ath. Mitth. xi, 450. Hek. is also a goddess of marriage: as such (ὅτι γαμήλιος ἡ Ἑκάτη, Sch.) she is called upon with Hymenaios [323] by Kassandra in Eur., Tr. 323. Hekate is γαμήλιος simply as χθονία: the χθόνιοι frequently take part in marriage as well as birth: see above, chap. v, [p. 64] ff.; Gaia: see Welcker, Götterl. i, 327. Offering made πρὸ παίδων καὶ γαμηλίου τέλους to the Erinyes: A., Eum. 835.
[92] Hekate present at funerals (rushing πρὸς ἄνδρας νεκρὸν φέροντας, Sophr. fr. 7) ἐρχομένα ἀνά τ’ ἠρία καὶ μέλαν αἷμα Theoc. ii, 13. χαίρουσα σκυλάκων ὑλακῇ καὶ αἵματι φοίνῳ ἐν νέκυσι στείχουσα κατ’ ἠρία τεθνηώτων, H. Hec. ap. Hipp., RH. iv, 35, p. 102, 64 f. D.-S.—Hekate present at all infamous deeds: see the remarkable formulae ap. Plu., Superst. 10, p. 170 B (Bgk., PLG4 iii, p. 680).—Hek. regarded as devouring corpses (like Eurynomos, etc., above, chap. vii, [n. 24]): αἱμοπότις, καρδιόδαιτε, σαρκοφάγε, ἀωροβόρε are said of her in the Hymn. Magic, 5, ll. 53–4 (p. 294 Ab.). φθισίκηρε should be also read, ib., l. 44 (κῆρες = ψυχαί, see above, chap. v, n. [100]); cf. ὠμοφάγοι χθόνιοι, P. Mag. Par. 1444. Ἑκάτη ἀκρουροβόρη on a defixio from Megara ap. Tab. Defix., p. xiiia, l. 7 Wünsch. Probably ἀωροβόρη should be read (Wünsch differently, p. xxb).