APPENDIX IV
THE TETRALOGIES OF ANTIPHON.
I ought not to have admitted the doubt suggested in chap. v, [n. 176], as to the genuineness of the Tetralogies traditionally ascribed to Antiphon. I have examined more carefully the well-known linguistic variations between the Tetralogies and speeches i, v, and vi of Antiphon, and also the recently noticed divergences (see Dittenberger, Hermes, 31; 32) of the Tetralogies from Athenian law (for which the author, like the declamation-writers of later times, substitutes occasionally a “ius scholasticum”—a purely fanciful creation but one more suited to pleading in utramque partem). All these objections seem to me, on maturer consideration, insufficient to make us reject the identity—otherwise so well established—of the author of the Tetralogies with the author of the Speeches.
APPENDIX V
RITUAL PURIFICATION EFFECTED BY RUNNING WATER, RUBBING WITH ANIMAL OR VEGETABLE SUBSTANCES (σκίλλα, FIGS), ABSORPTION OF THE materia peccans INTO EGGS.
For the purpose of ritual purification it is necessary to have water drawn from running springs or streams, or from the sea: θάλασσα κλύξει πάντα τἀνθρώπων κακά, Eur., IT. 1193. (Hence in the exalted [589] semi-oracular language of bardic poetry ἡ ἀμίαντος = θάλασσα, Aesch., P. 578. At a sacrifice ὁ ἱαρεὺς ἀπορραίνεται θαλάσσᾳ, sacrificial calendar from Kos: Inscr. Cos, 38, 23.) Various details on this point in Lomeier, De lustrat. c. 17. In the water thus drawn from running sources the power of washing off and carrying away the evil still seemed to be inherent. When the pollution is unusually severe it has to be purged by the water from several running springs: κρηνάων ἀπὸ πέντε, Emped. 452 M. = 143 D.; ἀπὸ κρηνῶν τριῶν, Menand., Δεισ. 530, 22 K.; Orestes se apud tria flumina circum Hebrum ex response purificavit (from the stain of matricide), Lamprid., Heliog. vii, 7—or else at Rhegion in the seven streams which combine to form one river: Varro ap. Prob., ad Verg., p. 3, 4 Keil; Sch. Theoc., prol., p. 1, 3 ff. Düb. (and cf. Hermann, Opusc. ii, 71 ff.). Even water from fourteen different springs might be used at a purification of murder: Suid. 476 BC Gaisf. (ἀπὸ δὶς ἑπτα κυμάτων, conclusion of an iambic or trochaic line). In all this the remarkable persistence of Greek ritual performances is shown once more. Even in a late period the same kathartic rules prevail. An order of the Klarian oracle of about the third century A.D. (ap. Buresch, Klaros, p. 9) commands those who seek its aid ἀπὸ Ναϊάδων ἑπτα ματεύειν καθαρὸν πότον ἐντύνεσθαι, ὅν θειῶσαι πρόσοθεν (taken from Il. Ψ 533, but understood in a temporal sense) ἐχρῆν καὶ ἐπεσσυμένως ἀφύσασθαι ῥῆναί τε δόμους κτλ. And in a magical papyrus (about fourth century), ap. Parthey, Abh. Berl. Ak. 1865, p. 126, l. 234–5, instructions are given to collect ὕδωρ πηγαῖον ἀπὸ ζʹ πηγῶν for magic purposes. (Then again in mediæval superstition: for the purposes of hydromantia “water must be taken from three running streams, a little from each”, etc.—Hartlieb ap. Grimm, p. 1770—probably a survival from classical antiquity: cf. Plin., NH. 28, 46, e tribus puteis, etc.) Cf. also and in general the completely analogous use of water in old Indian ceremonies of purification: Oldenberg, Rel. Veda, 423 ff.; 489.—περιμάττειν, ἀπομάττειν: wiping-off of the uncleanness: see Wyttenb. ad Plu., Mor. vi, pp. 1006–7. In this use περιψῆν also occurs: in a transferred sense a φαρμακός is called a περίψημα = περικάθαρμα, Ep. ad Cor. 1, 4, 13. Washing-off with bran, earth, etc., is often mentioned. Otherwise the σκίλλα is used or the bodies of sacrificed dogs: ἐκάθηρέ τέ με καὶ ἀπέμαξε καὶ περιήγνισε δᾳδίοις (with περιήγν.) καὶ σκίλλῃ, Luc., Necyom. 7. The Superstitious Man is accustomed ἱερείας καλέσας σκίλλῃ ἢ σκύλακι κελεῦσαι αὑτὸν περικαθᾶραι, Thphr., Ch. 28 (16) fin. All sorts of medicinal properties were attributed to the σκίλλα. (The idea is elaborated farcically in the pamphlet of “Pythagoras” περὶ σκίλλης [D.L. viii, 47? κήλης Cobet], an extract of which is given by Galen π. εὐπορίστ. 3, vol. xiv, 567–9 K.) But above all it is regarded as καθάρσιος: Artem. iii, 50; καθαρτικὴ πάσης κακίας, Sch. Theoc. v, 121, and cf. Cratin., Χείρ. 232 K. Hence it is also ἀλεξιφάρμακον, ὅλη πρὸ τῶν θυρῶν κρεμαμένη, Diosc. ii, 202 fin. (see Hermes, 51, 628); such also was the teaching of “Pythagoras”: Plin., NH. 20, 101; or it may be buried at the threshold: Ar. Δαναΐδ. fr. 8 [255 H.-G.]. [590] It is also λύκων φθαρτική: Artem. iii, 50 (cf. Gp. 15, 1, 6, with notes of Niclas). As being able to keep off daimones (in wolf-form) it was then used in religious “purification”.—Figs are also used for the purpose of religious cleansing and scouring (black figs particularly inferum deorum et avertentium in tutela sunt, Macr. 3, 20, 2–3). Figs used ἐν καθαρμοῖς: Eustath., Od., p. 1572, 57 (? is this the meaning of the περιμάττειν of the eyes with figs in Pherecr. ap. Ath. 3, 78 D [132 K.]). Hence Ζεὺς συκάσιος = καθάρσιος (Eustath.). Figs the best ἀλεξιφάρμακον: Arist. ap. Jul., Ep. 24, p. 505, 7 ff. From the specially magic properties of the fig comes the idea that fig-trees are never struck by lightning: Plu., Smp. 5, 9, p. 684 C; Gp. 11, 2, 7; Theoph. Nonn. 260, 288 (and cf. Rh. Mus. 50, 584); Lyd., Mens. fr. fals. 1, p. 181 W.; 4, 4, p. 69 W. The φαρμακοί at the Thargelia (above, chap. ix, [n. 26]) wear strings of figs round their necks (Hellad. ap. Phot., Bibl., p. 534a, 5 ff.), and are beaten with branches of the fig-tree (κράδαι) and with σκίλλαι (Hippon. frr. 4, 5, 8; Hsch. κραδίης νόμος): here again the figs have a kathartic purpose (Müller mistakes this, Dorians, i, 346), as is shown also by the presence of σκίλλαi as well (cf. in general Theoc. vii, 107; v, 121). Before the φαρμακοί were driven out of the city as scapegoats they were thus “purified” with the above-mentioned κράδαι and σκίλλαi. The same thing is said in the story of the ravens which parodies this expiatory rite. The ravens are offered up to Λοιμός as a sort of φαρμακοί—περικαθαίροντας ἐπῳδαῖς ἀφιέναι ζῶντας, καὶ ἐπιλέγειν τῷ Λοιμῳ· φεῦγ’ ἐς κόρακας (Arist. fr. 454 [496 Tbn.]; for a similar ἀποτροπιασμός (εἰς αἶγας ἀγρίας) see the commentators on Macar. iii, 59, Diogen. v, 49; cf. τὴν νόσον (regarded as a daimon), φασίν, ἐς αἶγας τρέψαι, Philostr., Her. 179, 8 Kays.).—Rubbing-off of the “impurity” was effected also with the dead bodies of puppies (σκίλλη ἢ σκύλακι, Thphr., Ch. 28 [16]). Those ἁγνισμοῦ δεόμενοι were rubbed down with the bodies of puppies (which had been sacrificed to Hekate): περιμάττονται, and this is περισκυλακισμός, Plu., Q. Rom. 68, p. 280 C.
It was believed that these materials (wool and the skins of animals were also employed) received into themselves the harmful and polluting substance. This is why eggs are also used as καθάρσια: e.g. in P. Mag. Lond., n. 121, l. 522 ap. Kenyon, Greek papyri in BM. i, p. 101 (1893): γράφε τὸ ὄνομα εἰς ᾠὰ δύο ἀρρενικὰ καὶ τῷ ἑνὶ περικαθαίρεις (sic) σεαυτὸν κτλ. More in Lomeier, Lustr. (ed. 2 Zutph. 1700), p. 258 f. They were meant to absorb the impurity. ἀνελάμβανον τὰ τοῦ περικαθαρθέντος κακά, Auct. π. δεισιδ. ap. Clem., Str. vii, p. 844 P.
APPENDIX VI
HEKATE AND THE Ἑκατικὰ φάσματα, GORGYRA, GORGO, MORMOLYKE, MORMO, BAUBO, GELLO, EMPOUSA, ETC.
Hekate herself is addressed as Γοργὼ καὶ Μορμὼ καὶ Μήνη καὶ πολύμορφε: Hymn. ap. Hipp., RH. iv, 35, p. 102, 67 D.-S. Sch. A.R. [591] iii, 861, says of Hek. λέγεται καὶ φάσματα ἐπιπέμπειν (cf. Eur., Hel. 569; D. Chr. iv, p. 73 M. [i, p. 70 Arn.]; Hsch. ἀνταία), τὰ καλούμενα Ἑκάταια (φάσματα Ἑκατικά, Marin., V. Procl. 28) καὶ πολλάκις αὐτὴ μεταβάλλειν τὸ εἶδος διὸ καὶ Ἔμπουσαν καλεῖσθαι. Hekate-Empousa also in Ar. Tagen. fr. 500–1: Sch. Ar., Ran, 293; Hesych. Ἔμπουσα. Thus Hekate is the same as Gorgo, Mormo, and Empousa. Baubo also is one of her names: H. Mag., p. 289 Abel. (Baubo probably identical with the Βαβώ mentioned among other χθόνιοι in an inscr. from Paros: Ἀθήναιον, v, 15; cf. the male personal names Βαβώ, Βαβείς. Βαυβώ can hardly be etymologically connected with βαυβών unpleasantly familiar in Herond. (though the mistake has been repeated in Roscher, Myth. Lex. ii, 3025); one does not see how a female daimon could be named after a male ὄλισβος. The nature of Hekate makes its more probable that she got her name from βαύ the noise of the baying hound: cf. βαυκύων, P. Mag. Par. 1911.) Baubo, too, is elsewhere the name of a gigantic nocturnal spectre: Orph. fr. 216 Ab.; Lob., Agl. 823.—Elsewhere these ἐπικλήσεις, or forms in which Hekate, Gorgo, Mormo, etc., appear, are found as the names of separate infernal spirits. Γοργύρα· Ἀχέροντος γυνή Apollod. π. θεῶν ap. Stob., Ecl. i, 49, p. 419, 15 W.; cf. [Apollod.] 1, 5, 3. Γοργώ is probably only the shortened form of this daimon (she is alluded to as an inhabitant of Hades as early as Od. λ 634; in the κατάβασις of Herakles [Apollod.] 2, 5, 12; χθονία Γοργώ, Eur., Ion, 1053). Acheron, whose consort she is, must have been regarded as the lord of the underworld. We also hear of a mother of the underworld god: in Aesch., Ag. 1235, Kassandra calls Klytaimnestra θύουσαν Ἅιδου μητέρα. In this very striking phrase it is impossible to take ᾅδου in its generalized sense (as Lob. does: Aj.3, p. 292), and the whole phrase as merely metaphorical = αἰνομήτορα. Why μητέρα in particular? And, above all, what would be the point of θύουσαν? Klytaimnestra, of course, it goes without saying, is only metaphorically called the “raging mother of Hades”, i.e. a true she-devil; but the thing with which she is compared, from which the metaphor is taken, must have been a real figure of legend. In exactly the same way, in Byz. Greek, τῶν δαιμόνων μήτηρ is a figurative expression for a wicked woman: see Καλλίμ. καὶ Χρυσορρόη 2579 ed. Lambros; cf. ib., 1306, τῶν Νηρηίδων μάμμη. In German too “the devil’s mother”, or grandmother, or the devil’s wife or bride, are of frequent occurrence in a metaphorical sense: Grimm, p. 1007; 1607. But in all these cases the comparison invariably implies the existence of real legendary figures to which the comparison refers: and often enough in mediæval and modern Greek folk-lore these creatures actually occur. We may therefore conclude that the θύουσα Ἅιδου μήτηρ was a real figure of Greek legend. “Hades” in this connexion cannot be the god of the underworld, common in Homer and a regular poetic character elsewhere, the brother of Zeus and Poseidon. In that case his mother would be Rhea who certainly cannot be identified with the θύουσα Ἅιδου μήτηρ. In local mythology there were numerous other underworld [592] gods any of whom might be loosely called Ἅιδης, the word being used as a general name for such deities. But the “raging” mother of the underworld god has the most unmistakable resemblance to Hekate who flies about by night on the wind (see above, chap. ix, [p. 297] f.; below, [App. vii]) ψυχαῖς νεκύων μέτα βακχεύουσα (Reiss, Rh. Mus. 49, 181 n., compares her less well with the “huntsman of Hades”). It seems almost as if the two were identical: local legend could quite well have made Hekate the mother of the underworld god (just as she was the daughter of Admetos, or of Eubouleus, i.e. of Hades). If she is the same as Μορμώ (cf. the Hymn. ap. Hipp., RH. iv, 35) then she was also known to folk-lore as the foster-mother of Acheron. This title is applied to Μορμολύκα· τιθήνη of Acheron in Sophron fr. 9 Kaibel. But Μορμώ is simply the abbreviated form of Μορμολύκη as Γοργώ is of Γοργύρα, and cf. also Μομμώ Hsch., and with metathesis of ρ, Μομβρώ id. (Μορμολ. is mentioned together with Λαμιά, Γοργώ, Ἐφιάλτης as a legendary creature in Str., p. 19, and see Ruhnken, Tim. Lex., p. 179 ff., Μορμολύκειον.) Μορμώ also in plural: ὥσπερ μορμόνας παιδάρια (φοβοῦνται), Xen., HG. 4, 4, 17; Hsch. μορμόνας· πλάνητας δαίμονας (i.e. “wandering”, as in Hesiod, and like the Erinyes in the Pythagorean σύμβολον, and the ἀλάστωρ, the unquiet and wandering soul whose name is derived from ἀλᾶσθαι—so Lob., Paralip. 450). Besides this we have Ἑκάτας too in the plural: Luc., Philops. 39 fin. (perhaps only generalizing); τρισσῶν Ἑκατῶν, P. Mag. Par. 2825 f.; Ἔμπουσαι (with ἄλλα εἴδωλα), D.P. 725, etc., to say nothing of Γοργόνες. Μορμώ as a bogey to frighten children: Μορμὼ δάκνει, Theoc. xv, 40 (cf. [ἀνά]κλησις Μορμο[ῦς], a theatrical piece, probably a farce: IGM. Aeg. i, 125g). So too is the monster Λάμια that kidnaps children: Duris, fr. 35 (2 FHG); D.S. 20, 41; Heraclit., Incred. 34, etc. Some details in Friedländer, Darstell. a. d. Sitteng.4, i, 511 f. (as a nickname Λαμώ: Sch. Ar., Eq. 62). Mormo herself is called Lamia, Μορμοῦς τῆς καὶ Λαμίας, Sch. Greg. Nz. ap. Ruhnken, Tim. Lex., p. 182a. With Mormo and Lamia Γελλώ is also identified (Sch. Theoc. xv, 40), a ghost that kidnaps children mentioned already by Sappho, fr. 44; Zenob. iii, 3, etc. Καρκώ, too, is the same as Λάμια (Hesych.). Lamia is evidently the general name (see above, chap. iv, [n. 115]), while Mormo, Gello, Karko, and even Empousa, are particular Lamiai, who also merge into one another. Just as Mormo and Gello coincide, so also do Gello and Empousa: Γελλὼ εἴδωλον Ἐμπούσης, Hsch. (Empousai, Lamiai, and Mormolykai the same: Philostr., V. Ap. 4, 25, p. 145, 16 K.). Empousa, who appears in continually changing shapes (Ar., Ran. 289 ff.), is seen by human beings at night (νυκτερινὸν φάσμα ἡ Ἔμπουσα, V. Aeschin. init.; Philostr. V. Ap. 2, 4), but even more commonly at midday (like the Hekate of Lucian): μεσημβρίας ὅταν τοῖς κατοιχομένοις ἐναγίζωσιν, Sch. Ar., Ran. 293. She is, in fact, the daemonium meridianum known to Christian writers as Diana (Lob., Agl. 1092; Grimm, 1162). For devils appearing at midday see Rochholz, Glaube u. Br., i, 67 ff.; Mannhardt, Ant. [593] Wald u. Feldc. ii, 135 f.; Haberland, Ztschr. Völkerpsych. xiii, 310 ff.; Drexler in Myth. Lex. ii, 2832 ff; Grimm, 1661. Hekate, in so far as she appears as an εἴδωλον in the upper world is identical with Emp. and with Borbo, Gorgo, Mormo, as well as Gello, Karko, Lamia. (Acc. to Sch. A.R. iv, 828 Stesichoros, ἐν τῇ Σκύλλῃ εἴδους [Εἰδοῦς Bergk on Stes. fr. 13 quite unconvincingly] τινὸς Λαμίας τὴν Σκύλλαν φησὶ θυγατέρα εἶναι. Here Hek. herself seems to be described as “a kind of Lamia”, for she was generally regarded as the mother of Skylla, e.g. by Akousilaos [73 B, 27 Vors.], in the Hesiodic Eoiai, 172 Rz. [Sch. A.R.], and even in A.R. himself who in iv, 829, explains the Homeric Krataiis [μ 124] as merely a name of Hekate.)—The vagueness of feature and confusion of personality is characteristic of these ghostly and delusive apparitions. In reality the individual names (in some cases onomatopoeic formations to suggest terror) were originally the titles of local ghosts. In the long run they all come to suggest the same general idea and are therefore confused with each other and are identified with the best known of them, Hekate. The underworld and the realm of ghosts is the proper home of these feminine daimones as a whole and of Hekate too; most of them, with the possible exception of Empousa, give way entirely to Hekate in importance and are relegated to children’s fairy-tales. In the case of Gorgyra (Gorgo) and Mormolyke (Mormo) this fact is clearly attested. Lamia and Gello carry off children and also ἀώρους from this life, like other daimones of the underworld, Keres, Harpies, Erinyes, and Thanatos himself. The Lamiai rise to the light from their underground lairs—λαμίας τινὰς ἱστοροῦντες (the oldest writers of histories) ἐν ὕλαις καὶ νάπαις ἐκ γῆς ἀνιεμένας, D.H., Thuc. 6. Empousa appears on earth at midday because that was the time when sacrifice was offered to the dead (Sch. Ar., Ran. 293; sacrifice to Heroes at midday: above, chap. iv, [n. 9]). She approaches the offerings to the creatures of the lower world because she herself is one of their number. (In the same way the chthonic character of the Seirenes—they are closely related to the Harpies—is shown by the fact that they too appear like Empousa at midday and oppress sleepers, etc., according to the popular demonology. See Crusius, Philol. 50, 97 ff.)
APPENDIX VII
The Hosts of Hekate cause fear and sickness at night: εἴτ’ ἔνυπνον φάντασμα φοβῇ χθονίας θ’ Ἑκάτης κῶμον ἐδέξω, Trag. Incert. fr. 375 (Porson suggested Aesch.). They form the νυκτίφαντοι πρόπολοι Ἐνοδίας, Eur., Hel. 570. (These πρόπολοι τᾶς θεοῦ are probably also referred to in the defixio CIG. 5773; Wünsch, Tab. Defix., p. ixb.) They are nothing else than the restless souls of the dead wandering in the train of Hekate. Nocturnal terrors are produced by Ἑκάτης ἐπιβολαὶ καὶ ἡρώων ἔφοδοι, Hp., Morb. Sacr. (vi, 362 L.). Hence Orph., H. i, 1, calls Hekate ψυχαῖς νεκύων μέτα βακχεύουσαν. The souls which thus wander about with Hekate are [594] in part those of the ἄωροι, i.e. of those who have died before the completion of their “destined” period of life, πρὶν μοῖραν ἐξήκειν βίου, Soph., Ant. 896; cf. Phrynich. in AB. 24, 22, and πρόμοιρος ἁρπαγή, Inscr. Cos, 322. Thanatos has acted unjustly towards them ἐν ταχυτῆτι βίου παύων νεοήλικας ἀκμάς, Orph., H. 87, 5–6. The period of conscious existence on earth which they had left incomplete they must now fulfil as disembodied “souls”: aiunt immatura morte praeventas (animas) eo usque vagari istic, donec reliquatio compleatur aetatum quas tum pervixissent si non intempestive obiissent, Tert., An. 56. (They haunt the place of their burial: ἥρωες ἀτυχεῖς, οἳ ἐν τῷ δεῖνι τόπῳ συνέχεσθε, P. Mag. Par. 1408; cf. CIG. 5858b.) For this reason it is often mentioned on gravestones (and elsewhere: Eur., Alc. 168 f.) as something specially to be lamented that the person there buried had died ἄωρος—see Epigr. Gr. 12; 16; 193; 220, 1; 221, 2; 313, 2–3: ἄτεκνος ἄωρος, 236, 2; and cf. 372, 32; 184, 3; CIG. 5574 (see also [App. iii] and chap. xiv, pt. ii, [n. 155], ἄγαμοι). Gello who herself παρθένος ἀώρως ἐτελεύτησε then becomes a φάντασμα, slays children and causes τοὺς τῶν ἀώρων θανάτους, Zenob. iii, 3; Hsch. Γελλώ. The souls of the ἄωροι cannot rest but must continually wander: see Plaut., Most. 499. They (ἀνέμων εἴδωλον ἔχοντες, H. Hec., l. 15: Orph., p. 290 Ab.) are the creatures which accompany Hekate in her nocturnal wanderings. The Hymn. to Hekate, p. 289 Ab. (cf. P. Mag. Par. 2727 ff.) addresses Hek. thus (10 ff.): δεῦρ’ Ἑκάτη τριοδῖτι, πυρίπνοε, φάσματ’ ἔχουσα (ἄγουσα Mein.), ἥ τ’ ἔλαχες δεινὰς μὲν ὁδοὺς (δεινάς τ’ ἐφόδους?) χαλεπάς τ’ ἐπιπομπάς, τὴν Ἑκάτην σε καλῶ σὺν ἀποφθιμένοισιν ἀώροις κεἴ τινες ἡρώων θάνον ἀγναῖοί τε (καὶ Mein., but this position of τέ is a regular Hellenistic usage; occurs frequently in Orac. Sibyll.) ἄπαιδες κτλ. Thus the ἄωροι became the typical haunting spirits κατ’ ἐξοχήν. Just as in this Hymn. they are summoned (with Hek.) for unholy purposes of magic, so an ἄωρος is sometimes expressly invoked in the defixiones which were placed in graves (esp. in those of ἄωροι: see the instructions given in P. Mag. Par. 332 ff., 2215, 2220 f.; P. Anastasy, l. 336 ff.; 353): λέγω τῷ ἀώρῳ τῷ κ[ατὰ τοῦτον τὸν τόπον, etc.]: Roman defixio, I. Sic. et It. 1047; ἐξορκίζω σε, νεκύδαιμον ἄωρε, leaden tablet from Carth., BCH. 1888, p. 299 (Tab. Defix., p. xvi); cf. also P. Mag. Par. 342 f.; 1390 ff.; παράδοτε (the victim) ἀώροις, leaden tablet from Alexandria, Rh. Mus. 9, 37, l. 22; a lead tablet from Phrygia (BCH. 1893, p. 251) has: γράφω πάντας τοὺς ἐμοὶ ἀντία ποιοῦντας μετὰ τῶν ἀώρων· Ἐπάγαθον Σαβῖναν, etc. In the curses of Epigr. Gr., p. 149, the Ἑκάτης μελαίνης δαίμονες alternate with ἄωροι συμφοραί; see also Sterrett, Amer. Sch. Athens, ii, 168.—Everything that has been said of the ἄωροι applies also to the βιαιοθάνατοι (or βίαιοi, a term found in the magical papyri; cf. also βιοθάνατον πνεῦμα, P. Mag. Par. 1950); they are a special kind of ἄωροι: they find no rest, see above, chap. v, [n. 147]; Tert., An. 56–7; Serv., A. iv, 386, quoting the physici; cf. also Heliod., 2, 5, p. 42, 20 ff. Bk. A βιαιοθάνατος, who has thus been deprived of his life, has to make special supplication for admission [595] into Hades: Epigr. Gr. 625; cf. Verg., A. iv, 696 ff. Such souls become ἀλάστορες, wandering spirits: see above, [Append. vi], p. 592; wandering of a βιαιοθάνατος, Plu., Cim. 1.—Finally the souls of unburied persons who have no share in the cult of the souls or home in the grave are also condemned to wander (cf. Eur., Hec. 31–50): see above, chap. v, [p. 163]. The ἄταφος is detained ἐνθάδε: Soph., Ant. 1070, and wanders about the earth: ἀλαίνει, Eur., Tro. 1083; cf. Tert., An. 56. Hence the souls of these ἄταφοι could be forced to appear and answer the sorcerer: Heliod., p. 177, 15 ff. Bk.; rite conditis Manibus the wanderings of the soul cease: Plin., Ep. 7, 27, 11; Luc., Philops. 31 fin.—The art of the μάντις and of the καθαρτής (and of the ἀπομάκτρια γραῦς, Plu., Superst. 3, p. 166 A) is supposed to keep off such nocturnal terrors; it is “purification” precisely because it drives away such unholy beings. It is also a kind of καθάρσιον that is employed when ἀπομαγδαλίαι (instead of to the dogs: Ath. 409 D) are thrown out ἐν τοῖς ἀμφόδοις γινομένοις νυκτερινοῖς φόβοις (Harmodios of Leprea ap. Ath. 149 C), i.e. to Hekate and her rout which also appears as a pack of hounds.