Circle for Hekate - Volume I Quotes

“In the Hellenistic period, Hekate was given titles which included megistē (greatest), epiphanestatē thea (most manifest goddess) and saviour (Soteira) in Caria. This according to Johnston suggests that she was the leading goddess of her own city and also that Hekate played the same roles in Caria as Kybele did for Phrygia, taking the part of a city goddess and benefactress[93].”
― Sorita d'Este, Circle for Hekate - Volume I: History & Mythology

“The Temple of Hekate at Lagina, Caria, Anatolia was the last major temple built during the Hellenistic period. The temple was constructed on the site of an older settlement, which may have included an earlier temple. Lagina is the largest known temple which was dedicated entirely to Hekate and is famous for being the site of a key-bearing procession. In this procession, a key was carried by a young girl along the Sacred Way, an 11km road which connected the temple at Lagina to the nearby city of Stratonicea. Unfortunately, we don’t have reliable information on the purpose of the ceremony. Johnston writes that: "None of our sources explain what it was supposed to accomplish, but if it took its name from a key that was carried, then that key must have been of central importance - it must have been used to lock or unlock something significant." [89] Johnston further explains that although we don’t know what the key opened, the number of inscriptions naming the festival indicates that it was a significant festival. We can speculate that it was the key to the city, the key to the temple at Lagina, or the key to another (unknown) precinct. Considering Hekate’s ability to traverse between the worlds of the living and the dead, it is conceivable that the key opened the way to some form of ritual katabasis. At Lagina, the goddess Hekate was given the epithet Kleidouchos (key-bearer), so it is also possible that the young girl who carried the keys in the procession represented the goddess in the ceremony.”
― Sorita d'Este, Circle for Hekate - Volume I: History & Mythology

“by the names of triple-form Hekate, the tremor-bearing, scourge-bearing, torch-carrying, golden-slippered-blood-sucking-netherworldly and horse riding one. I utter to you the true name that shakes Tartarus, earth, the deeps and heaven…” [262”
― Sorita d'Este, Circle for Hekate - Volume I: History & Mythology

“Hekate leads the way with her torches aloft in her capacity as the preceder and follower[252]”
― Sorita d'Este, Circle for Hekate - Volume I: History & Mythology

“If thou art Hekate of many names, if in the night thou doest shake thy mystic torch in brandcarrying hand, come nightwanderer…”[xliii”
― Sorita d'Este, Circle for Hekate - Volume I: History & Mythology

“Strophalos comes from the root to twist and as such, is an appropriate term for all the variations of twisting ritual tools employed and discussed in this section. The Byzantine historian and philosopher Michael Psellus provide a description of the strophalos dating to the eleventh century CE, many centuries after the Chaldean Oracles. Psellus provides information on different designs of the iynges, describing spherical and triangular objects, covered in symbols which were spun. “The strophalos of Hekate is a golden sphere with lapis lazuli enclosed in its centre, which is spun by means of a leather thong, and which is covered with symbols: as it was spun they [the Theurgists] made their invocations. These spheres were generally called iynges and could be either spherical or triangular or of some other form. And while they were making their invocations they emitted inarticulate or animal cries, laughing and whipping the air. So the Oracle teaches that it is the motion of the strophalos which works the ritual, on account of its ineffable power. It is called ‘of Hekate’ and consecrated to Hekate.”
― Sorita d'Este, Circle for Hekate - Volume I: History & Mythology

“Likewise, the Roman Lares, ancestral spirits of the home, were believed to sometimes take on the form of a dog or a man dressed as a dog. The much later St. Christopher, called upon frequently for protection while travelling, would also be depicted as having the head of a dog.”
― Sorita d'Este, Circle for Hekate - Volume I: History & Mythology

“Hekate was invoked as Soteira on Kos, and there is a strong possibility that she was included as one of the twelve gods[179] on the island. There are numerous inscriptions on the island attesting to her presence there.”
― Sorita d'Este, Circle for Hekate - Volume I: History & Mythology

“The Mysteries at Aegina were popular and continued to be sought out by citizens during the late Roman Era. In one example, Paulina, the wife of Praetextatus, wrote of her husband after his death that he was a pious initiate who internalised that which he found at the sacred rites, who learned many things and adored the Divine. Paulina’s husband had introduced her to ‘all the mysteries’ and in doing so ‘exempted her from death’s destiny’. Named specifically are the Mysteries of Eleusis, Kybele, Mithras and that of Hekate at Aegina, where Paulina was a Hierophant. “… her husband taught to her, the servant of Hecate, her “triple secrets” – whatever these secrets were, the Mysteries provided less “extraordinary experience” than soteriological hope and theological and philosophical knowledge.”[176] It is possible to assume that the beliefs and customs at Aegina had something in common with those at other temples associated with the annual Mysteries said to be established by Orpheus, like those of Eleusis. The Mysteries of Aegina were renowned, as this early Christian writer indicates, and it is possible to conclude that they had an element of oathbound secrecy as we know so little about them today. “For the mysteries of Mithras do not appear to be more famous among the Greeks than those of Eleusis, or than those in Aegina, where individuals are initiated in the rites of Hecate.”[177]”
― Sorita d'Este, Circle for Hekate - Volume I: History & Mythology

“Hekate in Byzantium (also Constantinople, now Istanbul, Turkey) It is probable that Hekate had an established presence in Byzantium from a time before the city was founded. Here Hekate was invoked by her title of Phosphoros by the local population for her help when Philip of Macedon (father of Alexander the Great) attacked the city in 340 BCE. Petridou summarises the account given by Hsych of Miletus: "Hecate, or so we are told, assisted them by sending clouds of fire in a moonless rainy night; thus, she made it possible for them to see clearly and fight back against their enemies. By some sort of divine instigation the dogs began barking[164], thus awakening the Byzantians and putting them on a war footing."[165] There is a slightly alternative account of the attack, recorded by Eustathios. He wrote that Philip of Macedon's men had dug secret tunnels from where they were preparing a stealth attack. However, their plans were ruined when the goddess, as Phosphoros, created mysterious torchlight which illuminated the enemies. Philip and his men fled, and the locals subsequently called the place where this happened Phosphorion. Both versions attribute the successful defence of the city to the goddess as Phosphoros. In thanksgiving, a statue of Hekate, holding two torches, was erected in Byzantium soon after. The support given by the goddess in battle brings to mind a line from Hesiod’s Theogony: “And when men arm themselves for the battle that destroys men, then the goddess is at hand to give victory and grant glory readily to whom she will.” [166] A torch race was held on the Bosphorus each year, in honour of a goddess which, in light of the above story, is likely to have been Phosphoros. Unfortunately, we have no evidence to clarify who the goddess the race was dedicated to was. Other than Phosphoros, it is possible that the race was instead held in honour of the Thracian Bendis, Ephesian Artemis or Hekate. All of which were also of course conflated with one another at times. Artemis and Hekate both share the title of Phosphoros. Bendis is never explicitly named in texts, but a torch race in her honour was held in Athens after her cult was introduced there in the fifth-century BCE. Likewise, torch-races took place in honour of Artemis. There is also a theory that the name Phosphoros may have become linguistically jumbled due to a linguistic influence from Thrace becoming Bosphorus in the process[167]. The Bosphorus is the narrow, natural strait connecting the Black Sea to the Sea of Marmara, separating the European side of Istanbul from the Asian side. The goddess with two torches shown on coins of the time is unnamed. She is usually identified as Artemis but could equally represent Hekate.”
― Sorita d'Este, Circle for Hekate - Volume I: History & Mythology

“North: The frieze from the north portion of the temple depicts the war against the Amazons. It shows a meeting between the Amazon and Greek warriors, with Hekate being the central figure sanctioning a pact. The position of her body in this particular frieze has been interpreted as being indicative that while she brought the sides together and sanctioned the pact, she sided with the legendary female warriors of Anatolia. East: The eastern frieze depicts scenes from the life of Zeus, including a version of his birth in which Hekate takes the role of midwife. She assists the goddess Rhea in swaddling the baby and protecting it from his father Kronos’ paranoid madness. West: The western side shows a version of the war against the Giants. Like that of the famous friezes of Pergamon, it depicts Hekate as fighting on the side of Zeus. South: The south side shows a selection of Carian deities gathering for a feast. This has been interpreted as a gathering for the Hekatesion or another significant festival. Here it is interesting to note that the front of the temple (East) depicted the birth of Zeus and the back his battle and victory over the Titans. These are pivotal points in Greek religious history, Zeus’ birth and his victory in the battle which enables him to ascend to the throne. At both these points, Hekate is present.”
― Sorita d'Este, Circle for Hekate - Volume I: History & Mythology

“White robes, and feet with golden sandals bound. Around the waist long snakes run to and fro, Gliding o'er all with undefiled track, And from the head down even to the feet Wrapping me fairly round with spiral coils.’”[274]”
― Sorita d'Este, Circle for Hekate - Volume I: History & Mythology

“Small cakes called amphiphontes meaning shining on both sides, were offered to the goddess here.”
― Sorita d'Este, Circle for Hekate - Volume I: History & Mythology

“In both these instances the corpses were prepared by replacing its blood with a brew made by the practitioner. As an aside, it is said that the poet Shelley read Lucan’s work to his wife Mary and that this inspired her celebrated work, Frankenstein.”
― Sorita d'Este, Circle for Hekate - Volume I: History & Mythology

“While the sleep and euphoria-inducing qualities of this plant have also been known about for a long time, the idea that the poppy is a symbol of fecundity is an ancient one, especially in Anatolian folklore. "It has to be noted that the plant has always been referred to as a symbol of fertility in Anatolian folklore. Needless to say, the countless seeds contained in the poppy pod make it an ideal symbol of birth”
― Sorita d'Este, Circle for Hekate - Volume I: History & Mythology

“This recurrent connection between Kybele, Hermes and Hekate suggest that there may have been other Mystery cults in which Hermes and Hekate accompanied Kybele on a journey, perhaps one of katabasis, with similarities to that of Persephone at Eleusis.”
― Sorita d'Este, Circle for Hekate - Volume I: History & Mythology

“Long before Porphyry, the Sicilian-born Greek philosopher and root-cutter Empedocles spent time at Selinunte, as well as at many of the other temples in Sicily. Empedocles is credited as being responsible for the earliest doctrines of the four elements. He campaigned against animal sacrifices, worked with plants and roots and appears to have strong associations with the cult of Hekate during his life.”
― Sorita d'Este, Circle for Hekate - Volume I: History & Mythology

“Hesychius wrote that Hekate was worshipped by the title of Propylaia (at the gateway) at the Propylaea of the Acropolis of Athens.”
― Sorita d'Este, Circle for Hekate - Volume I: History & Mythology

“The Minoans produced the figurines we now know simply as the Minoan Snake Goddesses, images which bear a striking similarity to Hekate.”
― Sorita d'Este, Circle for Hekate - Volume I: History & Mythology

“At Lagina, the goddess Hekate was given the epithet Kleidouchos (key-bearer),”
― D'Este D'Este, Circle for Hekate - Volume I: History & Mythology

“None of our sources explain what it was supposed to accomplish, but if it took its name from a key that was carried, then that key must have been of central importance - it must have been used to lock or unlock something significant." [lxxxix]”
― Sorita d'Este, Circle for Hekate - Volume I: History & Mythology

“In the Orphic Gold Tablets, Brimo is used as a name for a goddess forming a trio with Demeter and Persephone[liii]”
― Sorita d'Este, Circle for Hekate - Volume I: History & Mythology

“There is a maiden, nurtured in the halls of Aeetes, whom the goddess Hecate taught to handle magic herbs with exceeding skill all that the land and flowing waters produce.”
― Sorita d'Este, Circle for Hekate - Volume I: History & Mythology

“Blue gemstones are specifically associated with the Heavenly Aphrodite, and similar descriptions of stones suspended in gold can be found in association with the Love Goddess.”
― D'Este D'Este, Circle for Hekate - Volume I: History & Mythology

“Hekate-Selene was the most prominent goddess in the PGM, balancing the solar Apollo-Helios as the most prominent god.”
― D'Este D'Este, Circle for Hekate - Volume I: History & Mythology

“earlier sources make no mention of Hekate’s association with the Moon. Her later relationship with the Moon is primarily because of syncretisation with Moon goddesses, such as Selene. Artemis also was associated with lunar symbols until much later, and indeed shares many solar qualities in common with her brother Apollo. Artemis’ bow was described as golden, as were her arrows, and she rode through the sky in a golden chariot. Likewise, Artemis is associated with solar animals, such as the lion. As Apollo’s association with the sun expanded in the late Hellenistic period, so Artemis became increasingly associated with the Moon – in so doing the twins, in part, replaced the older Helios (Sun) and Selene (Moon).”
― D'Este D'Este, Circle for Hekate - Volume I: History & Mythology

“But the Romans sacrifice a dog in the cleansing month, on the festival which they call Lupercalia. Hence it was not without cause, to prohibit them whose charge it was to worship the highest and holiest God”
― D'Este D'Este, Circle for Hekate - Volume I: History & Mythology

“The wolf is sacred to both of Leto’s children. The temple of Apollo at Delphi had a statue of a wolf. Here at his most celebrated temple, there were stories of the god sending his wolf to hunt a thief who successfully stole gold from his temple. Apollo could also manifest in wolf shape, and was known as the Wolf God.”
― D'Este D'Este, Circle for Hekate - Volume I: History & Mythology

“Hekate’s own relationship with snakes are mirrored in depictions of other deities. For example, the Canaanite wisdom and mother goddess Asherah was known as the Lady of the Serpent (dāt batni). Images of the Egyptian goddess Qudshu (or Qadesh), who was associated with Asherah, frequently depict her as holding serpents. Qudshu is also linked to lions, serpents, lotuses and spears.”
― D'Este D'Este, Circle for Hekate - Volume I: History & Mythology

“Hekate’s torches are equated to the light of the Moon (and the stars) in an undated scholion, which juxtaposes Hekate as being the light in the dark, with Apollo being the light in the day in his role as God of the Sun. It is also possible to equate Hekate’s torches to the morning and evening stars (Venus), the light of this planet is the first and last in the morning and evening skies.”
― D'Este D'Este, Circle for Hekate - Volume I: History & Mythology