Note 96 — Chapter IX · DIONYSIAC RELIGION IN GREECE ITS AMALGAMATION WITH APOLLINE RELIGION. ECSTATIC PROPHECY. RITUAL PURIFICATION AND EXORCISM. ASCETICISM

Hekate (ναίουσα at the crossroads, S. fr. 492 N.) meets men as an ἀνταία θεός (S. fr. 311) and is herself called ἀνταία (fr. 311, 368; cf. EM. 111, 50, where what precedes is from Sch. A.R. i, 1141). The same adj. applies to a δαίμων that she causes to appear: Hsch. ἀνταία, ἀνταῖος, in this as in most cases with the added sense of hostile. Hek. φαινομένη ἐν ἐκτόποις φάσμασιν, Suid. Ἑκάτην. (from Elias Cret. on Greg. Nz. iv, p. 487 Mg.). She appears or sends apparitions by night as well as by day: Εἰνοδία, θύγατερ Δάματρος, ἃ τῶν νυκτιπόλων ἐφόδων ἀνάσσεις καὶ μεθαμερίων, E., Ion, 1048 ff. Meilinoe, a euphemistically (cf. above, chap. v, n. 5) named daimonic creature, either Hekate or Empousa, meets ἀνταίαις ἐφόδοισι κατὰ ζοφοειδέα νύκτα, Orph. H. 71, 9. Hek. appears at midday in Luc., Philops. 22. In this midday vision she opens the earth and τὰ ἐν Ἅιδου ἅπαντα become visible (c. 24). This reminds us of the story told by Herakl. Pont. of Empedotimos to whom Plouton and Persephone appeared ἐν μεσημβρίᾳ σταθερᾷ in a lonely spot and the whole world of the spirits became visible (ap. Procl. in Rp. ii, 119 Kroll). Lucian is probably parodying that story. Elsewhere in the same pamphlet he gives an absurd turn to a fabulous narrative of Plutarch’s (de An. fr. 1 Bern. = Philops. 25).