Hekate: Bringer of Light

1971

Let me share with you the Goddess most honored as the Goddess of liminal time and space. It is our beloved Hekate, Great Goddess of the Three Ways, bridging Earth, Sea and Sky as we travel between worlds. In modern times, She is seen by many as a “hag” or old witch stirring the cauldron. This idea was popularized by Roberts Graves’ book, The White Goddess. In early writings, however, she is portrayed as a beautiful and powerful maiden goddess. “I come, a virgin of varied forms, wandering through the heavens, bull-faced, three-headed, ruthless, with golden arrows; chaste Phoebe bringing light to mortals, Eileithyia; bearing the three synthemata [sacred signs] of a triple nature. In the Aether I appear in fiery forms and in the air, I sit in a silver chariot.” (Chaldean Oracles) She was the only one of the ancient Titans that Zeus allowed to retain her power after the Olympians seized control. She shared with Zeus, the awesome power of granting all wishes to humanity (or withholding, if she chose). "Hekate whom Zeus the son of Kronos (Cronus) honoured above all. He gave her splendid gifts, to have a share of the earth and the unfruitful sea. She received honour also in starry heaven, and is honoured exceedingly by the deathless gods . . . For as many as were born of Gaia (Gaea, Earth) and Ouranos (Uranus, Heaven) [the Titanes] amongst all these she has her due portion. The son of Kronos [Zeus] did her no wrong nor took anything away of all that was her portion among the former Titan gods: but she holds, as the division was at the first from the beginning, privilege both in earth, and in heaven, and in sea. Also, because she is an only child, the goddess receives not less honour, but much more still, for Zeus honours her." (Hesiod, Theogony) She is the goddess of magic and witchcraft and is often depicted holding two torches or a key. To me the torches are to help light the way and the key for opening doors on the journey. She has many other symbols, showing us Her power in all ways. For me She is indeed, Hekate Soteira.

Berkeley Undergraduate Journal, 2016

Hekate is considered one of the most enigmatic figures of Greek religion. In the Theogony, she is referred to as a universal goddess. Nevertheless, her figure transforms into that of a chthonic figure, associated with witchcraft and the restless dead. This paper examines how Hekate’s role in the Greek pantheon has changed over time, and with what figures she has been syncretized or associated with in order to bring about such changes. In doing so, three images of the same goddess emerge: Hekate the universal life-bringing deity, Hekate the liminal goddess of the crossroads, and Hekate the chthonic overseer of witchcraft and angry spirits.

2008

For the most part Hecate is seen today as the Goddess of Witches and Sorcery—but this wasn’t always so. Hecate was at one time both protectress of women and children and Goddess of Death. She was, in her trinity aspect, goddess of fertility and prosperity, Goddess of the Moon, and Queen of Ghosts, shades and the night. It is interesting that she was seen both as the goddess of fertility and life as well as death. “Hekate can poison as well as intoxicate,” wrote Nor Hall, “turn ecstasy into madness, and cause death where incubation—or a short journey—was intended.” This book will examine her many facets and bring about a truer sense of the primal goddess known as “The Distant One” and “The Nameless One.” One of her titles places these in a softer light, for she was also called “most lovely one.” NOTE: Effective 12/16/24 this book will no longer be available as a download. Physical copies may be purchased from your book store or from Amazon.com. Thank you.

2022

This dissertation posits a narratological analysis of the Homeric Hymn to Demeter with a particular focus on the narrative function of the goddess Hecate. Often seen as an aetiological feature of the Hymn, Hecate’s role as guide and attendant to both Demeter and Persephone is small but vital. This dissertation will argue that her role should not primarily be associated with death and the underworld, as is often assumed, but primarily with liminality and transition in all aspects of life and death that make up the story of the Hymn. For this reason, the narratological analysis focuses on the narratological theory of space; Hecate’s nature as a goddess of liminality is expressed through her and others’ movement between different places in the Hymn, and the (cosmic) dimensions the narrator outlines. As such, Hecate in the Hymn displays parallels to the description of the goddess in Hesiod’s Theogony, another archaic Greek poem which is closely connected to the Homeric Hymns in terms of diction, style, and content. Furthermore, this reading decreases the dependence on attestation of a cult of Hecate at Eleusis, whose archaeological presence at the sanctuary is dubious at best. This dissertation therefore underlines the conventions of a literary image of the goddess, from which an idea of the archaic, mainland Hecate may be said to emerge.

The Greek Goddess Hecate was a mysterious figure in the ancient world. Hesiod gave her powers in earth, sea and heavens, but by the time of Euripides she was a goddess of black magic and nefarious acts. This paper examines how William Blake's Hecate/The Night of Enitharmon's Joy, can be seen as a break from the traditional portrayal of Hecate as an evil figure, which had survived from ancient Greece through to Shakespeare and his contemporaries. Rather than being seen as inspired by Shakespeare, this paper examines the many other references Blake's piece can be seen to be making. The paper then looks at Hecate's place within the modern Neopagan movement, and how Blake's Hecate/Night of Enitharmon's Joy can be seen as influential upon it.

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