Hecate

Hecate or Hekate, , ; grc-dor, Ἑκάτᾱ, Hekátā, ; la, Hecatē or . is a goddess in ancient Greek religion and mythology, most often shown holding a pair of torches, a key, snakes, or accompanied by dogs, and in later periods depicted as three-formed or triple-bodied. She is variously associated with crossroads, entrance-ways, night, light, magic, witchcraft, the Moon, knowledge of herbs and poisonous plants, graves, ghosts, necromancy, and sorcery.Seyffert, s.v
Hecate
/ref>d'Este, Sorita & Rankine, David, Hekate Liminal Rites, Avalonia, 2009. Her earliest appearance in literature was in Hesiod's '' Theogony'' in the 8th century BCE as a goddess of great honour with domains in sky, earth, and sea. Her place of origin is debated by scholars, but she had popular followings amongst the witches of Thessaly and an important sanctuary among the Carian Greeks of Asia Minor in Lagina. Her oldest known representation was found in Selinunte, in Sicily.

Hecate was one of several deities worshipped in ancient Athens as a protector of the '' oikos'' (household), alongside Zeus, Hestia, Hermes, and Apollo. In the post-Christian writings of the Chaldean Oracles (2nd–3rd century CE) she was also regarded with (some) rulership over earth, sea, and sky, as well as a more universal role as Savior ( Soteira), Mother of Angels and the Cosmic World Soul.Sarah Iles Johnston, ''Hekate Soteira'', Scholars Press, 1990.
Regarding the nature of her cult, it has been remarked, "she is more at home on the fringes than in the centre of Greek polytheism. Intrinsically ambivalent and polymorphous, she straddles conventional boundaries and eludes definition."

The Romans knew her by the epithet of ''Trivia'', an epithet she shares with Diana/Artemis, each in their roles as protector of travel and of the crossroads (trivia, "three ways").

Name and origin

The origin of the name ''Hecate'' (Ἑκάτη, ''Hekátē'') and the original country of her worship are both unknown, though several theories have been proposed.

Greek origin

Whether or not Hecate's worship originated in Greece, some scholars have suggested that the name derives from a Greek root, and several potential source words have been identified. For example, ἑκών "willing" (thus, "she who works her will" or similar), may be related to the name Hecate. However, no sources suggested list will or willingness as a major attribute of Hecate, which makes this possibility unlikely.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. Another Greek word suggested as the origin of the name Hecate is Ἑκατός ''Hekatos'', an obscure epithet of Apollo interpreted as "the far reaching one" or "the far-darter". This has been suggested in comparison with the attributes of the goddess Artemis, strongly associated with Apollo and frequently equated with Hecate in the classical world. Supporters of this etymology suggest that Hecate was originally considered an aspect of Artemis prior to the latter's adoption into the Olympian pantheon. Artemis would have, at that point, become more strongly associated with purity and maidenhood, on the one hand, while her originally darker attributes like her association with magic, the souls of the dead, and the night would have continued to be worshipped separately under her title Hecate. Though often considered the most likely Greek origin of the name, the Ἑκατός theory does not account for her worship in Asia Minor, where her association with Artemis seems to have been a late development, and the competing theories that the attribution of darker aspects and magic to Hecate were themselves not originally part of her cult.

R. S. P. Beekes rejected a Greek etymology and suggested a Pre-Greek origin.

Egyptian origin

A strong possibility for the foreign origin of the name may be Heqet (''ḥqt''), a frog-headed Egyptian goddess of fertility and childbirth, who, like Hecate, was also associated with '' ḥqꜣ'', ruler. The word "heka" in the Egyptian language is also both the word for "magic" and the name of the god of magic and medicine, Heka.

Anatolian origin

Hecate possibly originated among the Carians of Anatolia, the region where most theophoric names invoking Hecate, such as Hecataeus or Hecatomnus, the father of Mausolus, are attested, and where Hecate remained a Great Goddess into historical times, at her unrivalled
cult site in Lagina. While many researchers favour the idea that she has Anatolian origins, it has been argued that "Hecate must have been a Greek goddess."
The monuments to Hecate in Phrygia and Caria are numerous but of late date.

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." In particular, there is some evidence that she might be derived from the local sun goddesses (see also Arinna) based on similar attributes.

If Hecate's cult spread from Anatolia into Greece, then it possibly presented a conflict, as her role was already filled by other more prominent deities in the Greek pantheon, above all by Artemis and Selene. This line of reasoning lies behind the widely accepted hypothesis that she was a foreign deity who was incorporated into the Greek pantheon. Other than in the ''Theogony'', the Greek sources do not offer a consistent story of her parentage or of her relations in the Greek pantheon.

Older English pronunciation

In Early Modern English, the name was also pronounced disyllabically (as ) and sometimes spelled ''Hecat''. It remained common practice in English to pronounce her name in two syllables, even when spelled with final ''e'', well into the 19th century.

The spelling ''Hecat'' is due to Arthur Golding's 1567 translation of Ovid's ''Metamorphoses'', and this spelling without the final E later appears in plays of the Elizabethan- Jacobean period.
Webster's Dictionary of 1866 particularly credits the influence of Shakespeare for the then-predominant disyllabic pronunciation of the name.

Iconography

Hecate was generally represented as three-formed or triple-bodied, though the earliest known images of the goddess are singular. Her earliest known representation is a small terracotta statue found in Athens. An inscription on the statue is a dedication to Hecate, in writing of the style of the 6th century, but it otherwise lacks any other symbols typically associated with the goddess. She is seated on a throne, with a chaplet around her head; the depiction is otherwise relatively generic. Farnell states: "The evidence of the monuments as to the character and significance of Hecate is almost as full as that of to express her manifold and mystic nature."Lewis Richard Farnell, (1896). "Hekate: Representations in Art", ''The Cults of the Greek States.'' Oxford University Press, Oxford, p. 549. A 6th century fragment of pottery from Boetia depicts a goddess which may be Hecate in a maternal or fertility mode. Crowned with leafy branches as in later descriptions, she is depicted offering a "maternal blessing" to two maidens who embrace her. The figure is flanked by lions, an animal associated with Hecate both in the ''Chaldean Oracles'', coinage, and reliefs from Asia Minor. In artwork, she is often portrayed in three statues standing back to back, each with its own special attributes (torch, keys, daggers, snakes, dogs).

The 2nd-century travel writer Pausanias stated that Hecate was first depicted in triplicate by the sculptor Alcamenes in the Greek Classical period of the late 5th century BC, whose sculpture was placed before the temple of the Wingless Nike in Athens. Though Alcamenes' original statue is lost, hundreds of copies exist, and the general motif of a triple Hecate situated around a central pole or column, known as a ''hekataion'', was used both at crossroads shrines as well as at the entrances to temples and private homes. These typically depict her holding a variety of items, including torches, keys, serpents, and daggers.Hekate Her Sacred Fires, ed. Sorita d'Este, Avalonia, 2010 Some ''hekataia'', including a votive sculpture from Attica of the 3rd century BC, include additional dancing figures identified as the Charites circling the triple Hecate and her central column. It is possible that the representation of a triple Hecate surrounding a central pillar was originally derived from poles set up at three-way crossroads with masks hung on them, facing in each road direction. In the 1st century AD, Ovid wrote: "Look at Hecate, standing guard at the crossroads, one face looking in each direction."

Apart from traditional ''hekataia'', Hecate's triplicity is depicted in the vast frieze of the great Pergamon Altar, now in Berlin, wherein she is shown with three bodies, taking part in the battle with the Titans. In the Argolid, near the shrine of the Dioscuri, Pausanias saw the temple of Hecate opposite the sanctuary of Eileithyia; He reported the image to be the work of Scopas, stating further, "This one is of stone, while the bronze images opposite, also of Hecate, were made respectively by Polycleitus and his brother Naucydes, son of Mothon."

While Greek anthropomorphic conventions of art generally represented Hecate's triple form as three separate bodies, the iconography of the triple Hecate eventually evolved into representations of the goddess with a single body, but three faces. In Egyptian-inspired Greek esoteric writings connected with Hermes Trismegistus, and in the Greek Magical Papyri of Late Antiquity, Hecate is described as having three heads: one dog, one serpent, and one horse. In other representations, her animal heads include those of a cow and a boar.

The east frieze of a Hellenistic temple of hers at Lagina shows her helping protect the newborn Zeus from his father Cronus; this frieze is the only evidence of Hecate's involvement in the myth of his birth.''The Oxford Classical Dictionary'', p
650
/ref>

Sacred animals

Dogs were closely associated with Hecate in the Classical world. "In art and in literature Hecate is constantly represented as dog-shaped or as accompanied by a dog. Her approach was heralded by the howling of a dog. The dog was Hecate's regular sacrificial animal, and was often eaten in solemn sacrament." The sacrifice of dogs to Hecate is attested for Thrace, Samothrace, Colophon, and Athens. A 4th century BCE marble relief from Crannon in Thessaly was dedicated by a race-horse owner. It shows Hecate, with a hound beside her, placing a wreath on the head of a mare. It has been claimed that her association with dogs is "suggestive of her connection with birth, for the dog was sacred to Eileithyia, Genetyllis, and other birth goddesses. Images of her attended by a dog are also found at times when she is shown as in her role as mother goddess with child, and when she is depicted alongside the god Hermes and the goddess Cybele in reliefs.

Although in later times Hecate's dog came to be thought of as a manifestation of restless souls or daemons who accompanied her, its docile appearance and its accompaniment of a Hecate who looks completely friendly in many pieces of ancient art suggests that its original signification was positive and thus likelier to have arisen from the dog's connection with birth than the dog's underworld associations." The association with dogs, particularly female dogs, could be explained by a metamorphosis myth in Lycophron: the friendly looking female dog accompanying Hecate was originally the Trojan Queen Hecuba, who leapt into the sea after the fall of Troy and was transformed by Hecate into her familiar.

The polecat is also associated with Hecate. Antoninus Liberalis used a myth to explain this association:
:"At Thebes Proetus had a daughter Galinthias. This maiden was playmate and companion of Alcmene, daughter of Electryon. As the birth throes for Herakles were pressing on Alcmene, the Moirai (fates) and Eileithyia (birth-goddess), as a favour to Hera, kept Alcmene in continuous birth pangs. They remained seated, each keeping their arms crossed. Galinthias, fearing that the pains of her labour would drive Alcmene mad, ran to the Moirai and Eileithyia and announced that by desire of Zeus a boy had been born to Alcmene and that their prerogatives had been abolished. At all this, consternation of course overcame the Moirai and they immediately let go their arms.

:Alcmene’s pangs ceased at once and Herakles was born. The Moirai were aggrieved at this and took away the womanly parts of Galinthias since, being but a mortal, she had deceived the gods. They turned her into a deceitful weasel (or polecat), making her live in crannies and gave her a grotesque way of mating. She is mounted through the ears and gives birth by bringing forth her young through the throat. Hecate felt sorry for this transformation of her appearance and appointed her a sacred servant of herself."

Aelian told a different story of a woman transformed into a polecat:
:"I have heard that the polecat was once a human being. It has also reached my hearing that Gale

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