Hecate, Goddess
of Transition
by Vivianne
Our Lady Of Darkeness
By Greg Crowfoot
(*Note: For clarification, Hecate is the current English spelling
of the Goddess’ name. In Greek legend however, she is referred to with
the Greek spelling of Hekate. Therefore, any ancient writings
or titles of Hecate will be spelled with the Greek spelling. Otherwise,
current English spelling will be employed. )
Pronunciation: either “HECK-ah-tay” or “heck-AH-tay” are acceptable
Origin: Asia Minor, specifically Karia, Thrace, or Thessaly
Element: earth
Symbols: the moon, torches, keys, cauldron
Protects: women, travelers, witches
Colors: midnight blue, burgundy, silver, red
Fragrances: myrrh, mastic, or dittany of Crete
Animals: owl, bear, frog, serpent, dog, horse
Stones: onyx, moonstone, baetylic (a meteorite)
Trees: willow, hazel, cypress, dark yew, osier
(sources for all of the above: Farrar & Farrar, Harris, McFarland,
Sophia, Telesco, von Rudloff)
Poisons and Hallucinogens: belladonna, hemlock, mandrake, aconite
(hecateis) and opium poppy
(http://www.hecate.org.uk).
Herbs and Plants: garlic, almonds, lavender, mugwort, cardamom, mint,
dandelion, hellebore, lesser celandine
(http://www.hecate.org.uk).
Patroness of: witches, magicians, and sorcerers. Hecate
is also associated with divination as may be assumed from the fact that
mugwort and dandelion are sacred to her. The Greeks used an instrument
called “Hecate’s Circle” which was a golden circle with a sapphire hidden
within it to achieve that end as well (http://www.angelfire.com/realm2/amethystbt/hecate.html).
Sacred Days: Most sources acknowledge that Samhain is an important
day to honor Hecate, as the veil between the worlds is thinnest then.
As Goddess of Transition, she is able to aid us in communication between
the worlds at that time. But there are other days dedicated to Hecate
as well. Hecate’s festival was held annually on the 13th of August
in Greece. At that time, worshipers pleaded with Hecate to prevent
storms from destroying their harvest (Farrar & Farrar, p. 125).
Harris lists several other days that were significance to Hecate’s worship.
November 16th is the Night of Hecate, when ancient Greeks left sacrifices
to her after dusk. November 30th is the Day of Hecate at the
Crossroads. January 31st is the night that Hecate is thought to pass
the torch to Brigid, who arrives at Imbolc in parallel with the cycle of
the Oak King and the Holly King. And finally, ancient Greeks traditionally
worshipped Hecate on the eve of the New Moon, or the 30th of the month, during
which they would purify their houses and make offerings to Hecate (http://www.hecate.org.uk).
Invocation to Hecate
Io Evoe Hecate!
O Hecate I invoke thee
Stand at the crossroads
And I howl like a wolf
At a full moon
Calling your name
Beautiful Hecate
In maiden form
With long black hair and white skin
Wearing a long flowing robe of burgundy
I invoke thee for strength in all endeavors
Maternal Hecate
In the mother form
Lovely loving
Protectress of pregnant
Women and guardian
Of the threshold of life
I invoke thee
For healthy babies, and healthy mothers
Who prosper and cry coming into this world
Embracing life and being born. (excerpted from
Sophia, p. 99)
History
The above invocation does not seem to fit with the usual view of Hecate.
Today, Hecate is commonly presented as a crone, a triple-headed or triple-figured
goddess. Indeed, the above invocation goes on to praise Hecate in
the person of the crone as well. Often she is presented as a
goddess of darkness and even as the Queen of Witches. Throughout her
worship, Hecate has been given titles ranging from “the most lovely
one” to “the Hag of the dead”. (http://www.pinn.net/~swampy).
How did this goddess, originally a lovely maiden moon goddess, become known
as “Hag of the dead”? Harris aptly describes Hecate’s legacy
as having been “badly distorted by the interpretations of those who could
not know her” (http://www.hecate.org.uk).
Hecate is a complex goddess with what seem to be contradictory manifestations.
She is presented as one who brings destructive storms and as one responsible
for a bountiful harvest; one who is a protectress at birth and has a role
in death as well. Her two sided nature is also shown by her sacred black
poplar tree whose leaves are dark on one side and light on the other (http://www.hecate.org.uk). But
it is important that we remember that Hecate is more than the wise crone
who was demonized over time into a purely chthonic goddess. The dark
face and the crone presentation of Hecate were developed centuries into her
worship, some even a millennia later. Although these are powerful manifestations
that may be useful for our lives at times, they do not represent her original
forms or the complete range of her persona.
Some hold the Catholic Church largely responsible for demonizing Hecate
into a dark goddess. This is primarily because
(http://www.hecatescauldron.org/Hecate)
midwives and healers who were thought to be a threat to the church in the
Middle Ages revered her. Other sources state that Hecate’s more likable traits
may have been assumed in earlier times by other competing goddesses, leaving
her with only the less desirable qualities (von Rudloff). It has also been
suggested that Hecate’s functions were changed as the result of political
manipulations during Greek times (http://www.hecatescauldron.org/Hecate).
But in times prior, Hecate was seen as a Great Mother Goddess, a fertility
goddess, and a maiden. She was worshipped as a goddess who protected women
at birth, and at death. The commonly seen title of Hecate Enodia "she of
the road" indicates she was honored as the protectress of those who were
traveling and of their homes as well (Rabinowitz, p. 37). Her statuary was
commonly seen at crossroads as well as in front of the homes of commoners
as well as in front of shrines to other gods and goddesses. She was also
associated with celebration of the Elysian mysteries (von Rudloff). She was
originally a goddess who was worshiped through the entirety of the lifespan.
Therefore, her many manifestations are best melded into a view of Hecate
as a Goddess of Transition, who can guide and protect us through the myriad
circumstances of life. But in times prior, Hecate
was seen as a Great Mother Goddess, a fertility goddess, and a maiden.
She was worshipped as a goddess who protected women at birth, and at death.
The commonly seen title of Hecate Enodia “she of the road” indicates
she was honored as the protectress of those who were traveling and of their
homes as well (Rabinowitz, p. 37). Her statuary was commonly seen at
crossroads as well as in front of the homes of commoners as well as in front
of shrines to other gods and goddesses. She was also associated with
celebration of the Elysian mysteries (von Rudloff). She was originally
a goddess who was worshiped through the entirety of the lifespan.
Therefore, her many manifestations are best melded into a view of Hecate
as a Goddess of Transition, who can guide and protect us through the myriad
circumstances of life.
Hecate predates both Roman and Greek civilizations. It is argued
that her worship originated in Thrace, Thessaly, Karia or even Greece (von
Rudloff). However, she was rapidly added to the pantheon of each culture.
She was said to be the daughter of two Titans: Asteria, and Perses, and
was an only child. When incorporated into the Greek pantheon, she
alone maintained an equal footing with Zeus, despite the defeat of the Titan
gods. Legend says that Zeus continued to allow Hecate to have control in
the three domains of earth, sea, and sky, and that she was his equal.
Hesiod speaks of her relationship to both Zeus and mankind in Theogony (lines
411-20) saying
And Asteria conceived and gave birth to Hekate, whom
above all
Zeus son of Kronos honoured; and he gave her splendid
gifts,
To have a share of the Earth and the barren Sea.
She also received a share of the starry Sky
And is honoured most of all by the undying Gods.
For to this day, if somewhere anyone upon the earth
propitiates, offering good sacrifices according to custom,
He calls upon Hekate. And great honour follows
Very easily for the one whose prayers the Goddess accepts
favourably;
And good fortune she adds, since the power certainly
is with her.
This is further substantiated by von Rudloff, who cites that Hecate was
commonly referred to with the title of Hekate Antaia, which means “to whom
one makes supplication” (p. 15) or “the one in front” (p. 95). Hecate
was known for protecting women in their times of transition, particularly
women in childbirth and those who had died an untimely death. However, in
the Theogony of Hesiod, (lines 429-47) it is noted that she blessed leaders,
warriors, athletes, cavalrymen, fishermen, and herdsmen as well. Hecate
was viewed as a benevolent goddess who was caretaker to both mankind and the
gods.
Hecate’s best-known story involves the abduction and rape of Persephone
(previously known as Kore), and the grief of Demeter, her mother. The
story says that Hecate heard Persephone’s cries as Hades was abducting her
to the Underworld. Demeter’s grief was such that she roamed the earth
for nine days looking for her daughter. Although Hecate did not view
the abduction and ravishing of Persephone, knowing the circumstances she advised
Demeter of her daughter Persephone’s plight. Ultimately, Hecate led
Persephone out of the underworld to reunite her with her mother. Homer’s
Hymn to Demeter (lines 438-40) tells this side of Hecate’s nature.
Then Hekate, with the bright headband
came up to them
And repeatedly embraced the holy
daughter of Demeter;
And from that time the Lady Hekate
was servant and
Companion to Persephone.
Persephone’s rape by Hades marked Persephone’s transition from a child
to a woman, and therefore it is logical that the goddess who would attend
her was Hecate.
In Greek times, Hecate had five major functions that are well described
by von Rudloff. She is described as Hekate Chthonia, Hekate Kourotrophos,
Hekate Phosphoros, Hekate Propolos, and Hekate Propylaia. The roles
do have some overlap on first glance, and some of her functions do fall
under more than one of the roles. The first role, that of Hekate
Propylaia, indicates Hecate’s role as a guardian. Within the role
of guardian, Hecate is seen as a goddess who protects mortals from evil,
unseen foes. This is associated with Hecate being a gatekeeper, and
as such she is commonly depicted carrying keys, keeping evil spirits outside
the gates. Her functions as protector of travelers, the roads and
as goddess of transition are included in this title. She protects travelers
from harm (also perhaps from unseen forces) and women, particularly as they
transition to motherhood during the birth process as Hekate Propylaia (p.
91-100)
The second role for Hecate is that of Hekate Propolos. The
word propolos indicates that Hecate is a caring guide and a companion.
This is most clearly seen in the story of Persephone’s abduction, as Hecate
is companion and guide for Persephone, leading her from the Underworld.
Hecate’s function as propolos also indicates why she was associated with
the Elysian mysteries, as she was the guide for those undergoing initiation
into the mysteries (von Rudloff, p. 100-102).
midwives and healers who were thought to be a threat to the church in
the Middle Ages revered her. Other sources state that Hecate’s more likable
traits may have been assumed in earlier times by other competing goddesses,
leaving her with only the less desirable qualities (von Rudloff). It
has also been suggested that Hecate’s functions were changed as the result
of political manipulations during Greek times .
.
Hekate Phosphoros implies that Hecate was the “light bringer”. This
role implies she is the bearer of torches. Von Rudloff suggests that
Hecate was the only goddess who was consistently represented as carrying
two torches (p. 105). This is commonly seen in art depicting Persephone’s
rescue, as Hecate leads the way carrying two torches. Torches are
commonly carried by Birth-Goddesses, as fire is viewed as a sign of purification.
This may indicate why Hecate is seen as protective of women in childbirth.
Perhaps she could also be seen as one who brings new infants into the light
of day. Worshippers also saw Hecate as a Moon-Goddess prior to Greek
times and this could also be associated with her phosphoros function, providing
light in the nighttime. Again, there is overlap between the function
of propolos and phosphoros as Hecate guides in each of these roles.
Von Rudloff clarifies that when Hecate is guiding mortals, she is Phosphoros,
but when she guides deities, she is Propolos (p. 102-106).
.
.
.
.
Hekate Kourotrophos is the role for Hecate as nurse to all living beings.
As such, Hecate is attendant for all during times of birth, death and the
raising of children. Von Rudloff suggests this makes Hecate specifically
a goddess who is honored by women who are most involved in these matters,
particularly in ancient Greek times (p. 107). It is also suggested
that Hecate is primarily involved in the lives of women as kourotrophos,
and that she aids women during marriage and marriage preparation. As
such, women historically were reported to hold Hecate in high esteem and
were thought to pray to and practice magic in association with Hecate’s worship
(p. 107-111). Perhaps this may be a link to our associations with Hecate
as the Queen of Witches. .
.
.
The final role of Hecate is that of Hekate Chthonia. This most well-known
role of Goddess of the Underworld developed later in Hecate’s worship, in
the later half of the 5th century BCE. Chthonia is a role that
associated Hecate with restless spirits and death. Many of the attributes
that are commonly associated with Hecate today stem from this role.
Hecate is associated with crossroads as ancient cultures viewed crossroads
as places of magic, inhabited by evil spirits. Harris also states that the
Greeks believed that anywhere three roads met was a place where souls were
judged, as well as a place where dangerous criminals or those who had committed
suicide were buried (http://www.hecate.org.uk).
It is said that Hecate appears at the crossroads when the ebony moon shines
(Jones). Hecate’s three-form statues or three headed statues are associated
with crossroads, as the Goddess can see in all directions at the same time.
Meals left at the crossroads may indeed have been offerings to Hecate to
petition her for protection from these spirits. Dogs were associated
with the chthonic function as they were considered impure animals and also
because of Greek belief that the “souls of unburied dead could appear in
the shape of dogs” (von Rudloff, p. 120). In addition, it was felt
the dead could appear in the form of snakes (von Rudloff, p. 112-129).
.
.
.
So, how did Hecate become known as a dark goddess? Perhaps it is
the result of the Catholic Church’s efforts to make her a demonic force.
But Rabinowitz puts a final thought on the subject. He states that
Hecate was a Fertility goddess who didn’t fit well in Greek culture, stating
that the demonization of Hecate was an attempt to reject her from the ranks
of their Olympian gods and goddesses (p. 118). He reminds us “the negative
witch depiction, like the dark Hecate, appears only in the 5th century,
contemporary with Plato. The same dualism which made the great philosopher
and his followers see the world and sex as the doomed and rotting prison
of the soul is operant on the goddess who represents the world and sex”
(Rabinowitz, p. 121).
Ritual to Hecate
My ritual to Hecate takes place on the eve of the New
Moon. I purify my altar with white sage. My altar is set with
a dark blue cloth, with a center white candle, and both a smaller red and
black candle as well. My altar is set with the usual ritual items
but also includes a small cauldron and my statue of the young Goddess in
the Moon. I also include a small statue of an owl and a piece of moonstone
on my altar. My dog is at my side for the ritual. On my censer
I burn dried mugwort for incense. I cast my circle and
call the quarters in the usual way. I then state my intent, which is
to gain strength from Hecate during my time of transition.
My ritual includes the following original prayer:
Lovely Hecate,
Goddess of three forms…
Mother, Maiden, and at long last Crone
Transitioning, even as do I
Through the life stages
Be within me, Great Goddess
Hecate Kourotrophos,
You are protectress of women
In the transition time of birth,
Keep those who birth rested
And those who are born healthy
Be with them, Great Goddess
Hecate Propylaia,
Guardian of the roads
And of all who wander them
In my comings and goings
Keep my home safe
And my travels protected
Be mindful of me and mine, Great Goddess
Hecate Phosphorous,
Giver of light
Where there is none
Illuminate my path
That I may see my way
To wisdom and understanding
Enlighten me, Great Goddess
Hecate Propolos,
You are Goddess of Transition
Stand before me as I meander
Through these dark times
These times of soul searching and change
Be my companion, Great Goddess
Hecate Chthonia,
Who attends all at death
And guides us to Summerland
Carry my love and reverence
To loved ones who have gone before
Part the veil between the worlds
So I may glimpse beyond.
Be my voice, Great Goddess
Hecate Antaia,
I ask of you to
Enter my circle and join me
You who were given domain
Over all of the realms.
You, who were too great
To not be included with
The Greek Gods in their Olympus
Join me here tonight.
I then meditate on the transition that is underway in my life. I
visualize myself sitting alone in the dark at a crossroads at the New Moon.
I see Hecate as a young woman coming down the path towards me. She
is radiant and the crescent moon is on her forehead. She approaches
without a word, but is smiling at me. It is obvious that she is attuned
to the night and all that passes near us. I feel safe and protected
within her presence. Without a word she asks me what is troubling
me. I tell her, and ask for her aid. She sits with me and I
begin to remember all of the times of transition in my life. I see
myself surmounting all of the difficulties that have confronted me during
my current life, decade by decade. I finally arrive at the present
time and see the current situation. I look at her and she again smiles.
I know that I have the strength to surmount the difficulties. I realize
she will be with me as my guardian, my nurse, my companion, my guide, and
will light my way. The strength is within me, and she will be there
to remind me of that.
I do the self blessing with lavender scented oil, then sit until I feel
ready to close circle. I close my circle and dismiss the quarters.
Original Artwork
My original artwork that is dedicated to Hecate
is that of a set of prayer beads. I chose a set of prayer beads to
honor the Goddess of Transition as my life is in transition at present.
I will be using these to honor Hecate as I ask for her help. My pendant
at the end of these prayer beads is that of Hecate as a young Goddess of
the Witches. She is depicted in the posture of
Drawing Down the Moon. The next three significant beads are glass
beads in white, red, and black to represent the mother, maiden, and the crone.
The next attachment is a small symbol that I associate with the healing powers
of meditation. The top half of it is a backwards spiral (undoing the
negative) followed by the forward spiral for spiraling into the center.
The separator beads have the moon and stars on one side and the sun on the
other. For me, these represent the passage of time as well as the balancing
of masculine and feminine energies (Goddess/God). In the midst of the
circlet of beads, each of these has a pearl on either side of it, representing
the wisdom gained from that decade and its experiences. A bead with
the watchful eye of the Goddess follows the first moon, stars, and sun bead.
I have included five sets of ten beads each, as each set of the beads represents
a decade of my life and the transitions that I have weathered in the past.
I chose dyed wooden beads to represent the passage of time in each decade,
as wood represents growth for me. The colors associated with the decades
were chosen to represent what was ongoing in my life at the time. The
first decade is green, as the first decade of one’s life is primarily associated
with growth and growing. The second decade, to represent my teens,
is cream to represent the innocence of that time. The third decade,
in blue represents the melancholy of my 20’s. The fourth decade, in
a tan, represents my 30’s and my entry to parenting and marriage, as I became
(in my view) the earth mother as manifested for my family. The fifth
decade, in dark brown, represents my 40’s and the darkness of that decade,
as I have wrestled with the difficult decisions to this time. As I
now am 51, this decade has yet to be written and I am unable to determine
what lessons lie ahead of me.
Resources:
(all web site information with permission)
Adrian Harris’ website: located at http://www.hecate.org.uk and associated
web pages.
Amethyst’s Wicca: located at http://www.angelfire.com/realm2/amethystbt/hecate.html
and associated web pages.
Farrar, J., and Farrar, S. (1987). The Witches’ Goddess.
Phoenix Publishing: Blaine, Washington
Greg Crowfoot’s art: located at http://www.pacificnet.net/~spectre/Temple/main.html
Hecate’s Cauldron: located at http://www.hecatescauldron.org/Hecate%20Trivia.htm
Hesiod. Theogeny (late eighth or early seventh century BCE)
as cited in von Rudloff
Homer. Hymn to Demeter (late seventh or early sixth century BCE)
as cited in von Rudloff
Jones, G. (1997). Hecate. In Encyclopedia Mythica: located
at http://www.pantheon.org/articles/h/hecate.html
Katlyn Breene’s art: located at http://www.heartmagic.com/
McFarland, P. (2003). The New Book of Magical Names.
Llewellyn Publishing: St Paul, Minnesota
Monaghan, P. (1997). The New Book of Goddesses and Heroines.,
3rd ed., Llewellyn Publishing: St Paul, Minnesota
Rabinowitz, J. (1998). The Rotting Goddess: The origin
of the witch in classical antiquity. Autonomedia Publishing:
Brooklyn, NY
Sophia. (2003). The Ultimate Guide to Goddess Empowerment.
Andrews McMeel Publishers: Kansas City, MO
Swampy’s Place: located at http://www.pinn.net/~swampy/hecate.html
Telesco, P. (1998). 365 Goddesses: A daily guide to the
magic and inspiration of the Goddess. Harper Collins: San Francisco,
CA
The Temple of Hecate Online: located at http://www.pacificnet.net/~spectre/Temple/main.html
Von Rudloff, R. (1999). Hekate in Ancient Greek Religion. Horned
Owl Publishing: Victoria, BC; Canada
Women’s International Center: located at http://www.wic.org/artwork/hecate.htm
This page is the intellectual and creative
property of Vivianne.