Nemesis Now Greek Goddess Hekate Magic Goddess Bronze Figurine

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Homer, Odyssey 10.135; Hesiod, Theogony 956; Apollonius of Rhodes, Argonautica 4.591; Apollodorus, 1.9.1; Cicero, De Natura Deorum 48.4; Hyginus, Fabulae Preface Hecate was seen as a triple deity, identified with the goddesses Luna (Moon) in the sky and Diana (hunting) on the earth, while she represents the Underworld. [66] Hecate's association with Helios in literary sources and especially in cursing magic has been cited as evidence for her lunar nature, although this evidence is pretty late; no artwork before the Roman period connecting Hecate to the Moon exists. [67] Nevertheless, the Homeric Hymn to Demeter shows Helios and Hecate informing Demeter of Persephone's abduction, a common theme found in many parts of the world where the Sun and the Moon are questioned concerning events that happen on earth based on their ability to witness everything [67] and implies Hecate's capacity as a moon goddess in the hymn. [68] Another work connecting Hecate to Helios possibly as a moon goddess is Sophocles' lost play The Root Cutters, where Helios is described as Hecate's spear: William Berg observes, "Since children are not called after spooks, it is safe to assume that Carian theophoric names involving hekat- refer to a major deity free from the dark and unsavoury ties to the underworld and to witchcraft associated with the Hecate of classical Athens." [23] In particular, there is some evidence that she might be derived from the local sun goddesses (see also Arinna) based on similar attributes. [24] By the 5th century BCE, Hecate had come to be strongly associated with ghosts, possibly due to conflation with the Thessalian goddess Enodia (meaning "traveller"), who travelled the earth with a retinue of ghosts and was depicted on coinage wearing a leafy crown and holding torches, iconography strongly associated with Hecate. [29] As a goddess of witchcraft [ edit ]

Sarah Iles Johnston, Restless Dead: Encounters Between the Living and the Dead in Ancient Greece, University of California Press, 1999, p. 208. Hesiod's inclusion and praise of Hecate in the Theogony has been troublesome for scholars, in that he seems to hold her in high regard, while the testimony of other writers, and surviving evidence, suggests that this may have been the exception. One theory is that Hesiod's original village had a substantial Hecate following and that his inclusion of her in the Theogony was a way of adding to her prestige by spreading word of her among his readers. [127] Another theory is that Hecate was mainly a household god and humble household worship could have been more pervasive and yet not mentioned as much as temple worship. [128] In Athens, Hecate, along with Zeus, Hermes, Athena, Hestia, and Apollo, were very important in daily life as they were the main gods of the household. [8] However, it is clear that the special position given to Hecate by Zeus is upheld throughout her history by depictions found on coins of Hecate on the hand of Zeus [129] as highlighted in more recent research presented by d'Este and Rankine. [130] a b c d Mooney, Carol M., "Hekate: Her Role and Character in Greek Literature from before the Fifth Century B.C." (1971). Open Access Dissertations and heses. Paper 4651.

a b Bergmann, Bettina, Joseph Farrell, Denis Feeney, James Ker, Damien Nelis, and Celia Schultz. “An Exciting Provocation: John F. Miller’s ‘Apollo, Augustus, and the Poets.’” Vergilius (1959-) 58 (2012): 10–11

Shakespeare, William (c. 1595) [ c. 1594–1596]. A Midsummer Night's Dream. actV, scene1, line384. By the triple Hecat's team In addition to keeping space for her, giving offerings is another great way to work with her. Nearly every god or goddess we work with in our practice requires some energy exchange via offerings. Hecate is no different. Here are a few offerings she likes: pomegranates, lavender, dishes with garlic, date palms, eggs, honey, breads and sweets that are crescent-shaped, candleflame and incense. As with most other deities, Hecate also enjoys intangible offerings like paintings, poetry, song, dance, prayer, chanting, etc. Whatever you enjoy doing creatively, allow your creative juices to flow and create something for Hecate. 4. Ritual at the Crossroads English translation used here from: William Wynn Wescott (tr.), The Chaldean Oracles of Zoroaster, 1895. Aristophanes. Wasps, 816; Lysistrata, 64; Euripides. Medea, 396; Porphyrius. On Abstinence ii, 16; Hesychius, s.v. Ἑκάταια. John Minsheu and William Somner (17th century), Edward Lye of Oxford (1694–1767), Johann Georg Wachter, Glossarium Germanicum (1737), Walter Whiter, Etymologicon Universale (1822)Of the gods, the Aiginetans worship most Hecate, in whose honour every year they celebrate mystic rites which, they say, Orpheus the Thrakian established among them. Within the enclosure is a temple; its wooden image is the work of Myron, and it has one face and one body. It was Alkamenes, in my opinion, who first made three images of Hecate attached to one another [in Athens]. [90] trans. M.L. West (1988). Hesiod Theogony and Works and Days. New York: Oxforx World's Classics. pp.vii. ISBN 978-0-19-953831-7. A number of other plants (often poisonous, medicinal and/or psychoactive) are associated with Hecate. [55] These include aconite (also called hecateis), [56] belladonna, dittany, and mandrake. It has been suggested that the use of dogs for digging up mandrake is further corroboration of the association of this plant with Hecate; indeed, since at least as early as the 1st century CE, there are a number of attestations to the apparently widespread practice of using dogs to dig up plants associated with magic. [57] Functions [ edit ] Gilt bronze Hekataion, 1st century CE. Musei Capitolini, Rome. As a goddess of boundaries [ edit ] Stratonikeia [in Karia, Asia Minor] is a settlement of Makedonians ... There are two temples in the country of the Stratonikeians, of which the most famous, that of Hecate, is at Lagina; and it draws great festal assemblies every year. [96]

According to Hesiod, Theogony 507–511, Clymene, one of the Oceanids, the daughters of Oceanus and Tethys, at Hesiod, Theogony 351, was the mother by Iapetus of Atlas, Menoetius, Prometheus, and Epimetheus, while according to Apollodorus, 1.2.3, another Oceanid, Asia was their mother by Iapetus. I have heard that the polecat was once a human being. It has also reached my hearing that Gale was her name then; that she was a dealer in spells and a sorceress ( pharmakis); that she was extremely lascivious, and that she was afflicted with abnormal sexual desires. Nor has it escaped my notice that the anger of the goddess Hekate transformed it into this evil creature. May the goddess be gracious to me: Fables and their telling I leave to others." [41] Pronounced / ˈ h ɛ k ə t i/ HEK-ə-tee; older form Hecat / ˈ h ɛ k ɪ t/ HEK-it; Ancient Greek: Ἑκάτη, romanized: Hekátē, Attic Greek pronunciation: [hekátɛː], Koinē Greek pronunciation: [heˈkati]; Doric Greek: Ἑκάτᾱ, romanized: Hekátā, pronounced [hekátaː]; Latin: Hecatē [ˈhɛkateː] or Hecata [ˈhɛkata]. In ancient times, Hecate’s devotees left offerings to her and her hounds outside by their door. You can honor Hecate and her hounds by doing the same. Leave an offering for Hecate and one of her dogs. Leaving it out overnight is fine. Remove it in the morning. You can bury the remnants or throw it in the compost (if it’s compostable). 11. Locate the Dog Star George R. S. Mead (1963). "140". Pistis Sophia. Jazzybee Verlag. ISBN 9783849687090 . Retrieved 2 November 2021.The ancient text is corrupted; an alternative correction of the name into 'Phoebus' (that is, Apollo) has been also suggested. It could also be that the fragment reads 'Phorcys', agreeing with Acusilaus' version. [155]